Earlier text: Sin and Its Penalty"A Check on Adventism."
By Editor
THIS is a heavy title for a piece of light ordnance, and as we read the pamphlet we could but think the title was indicative of the self-complacency and assurance of the writer, rather than the strength and efficiency of his work. "Adventism" is a Bible doctrine, beyond the power of all opposition to put down. The preaching and publication of Adventism, in this generation, is assuming considerable prominence. Its ministers are listened to with candor and interest by large and intelligent congregations, in the United States and in other countries. Its publications are sought after by all classes, and almost all are willing to accord to them the merit of being prepared with candor and ability. We may instance among our works the "History of the Sabbath," a book which shows the most thorough research and pains-taking labor; its equal on that subject has never been published. Its author, Eld. J. N. Andrews, has been some years our missionary in Switzerland, where he has published a monthly SIGNS OF THE TIMES in French ("Signes des Temps") which has had a wide circulation, and has exerted a very wide influence. This is one of a number of important books published by Seventh-day Adventists, which are being now sold in larger numbers than ever before. One of our missionaries, Eld. Matteson, also publishes a paper in Christiana, Norway, which circulates in Norway, Sweden, and Denmark. Beside these we publish papers in America in Danish, Swedish, and German. Our church paper, the Advent Review and Sabbath Herald, published in Battle Creek, Mich., has a liberal and healthy patronage, and is connected with the largest printing establishment in that State, where most of our books, pamphlets, and tracts are printed, and a general book and jobbing business done. In this place the denomination have also established a College, and a Sanitarium second to none in the United States. In Oakland, Cal., we have a large and flourishing printing establishment, which has won an enviable reputation for reliability, promptness, and good mechanism. Here, as in Michigan, we do our own binding, stereotyping, and electrotyping. The SIGNS OF THE TIMES is printed at this office. It is the only religious paper on the Pacific Coast which does not advertise. Its extensive circulation, being sent to every part of the world wherever the English language is spoken, makes it a desirable medium for advertisers, and we have almost constantly, for several years past, refused liberal offers. The circulation at the present time is nearly 20,000 copies. In this State, also, in Healdsburg, we have a College in successful operation, which we expect will prove an important auxiliary to our general work. Our work is peculiarly aggressive. Tents are used, every summer, in from twenty-five to thirty States, in which to place our views before the people; in some of the States a number of tents are run, but the exact number we cannot give. No denomination has been so successful in holding camp-meetings. They have been held regularly since the year 1868, from the Atlantic to the Pacific; from Maine and Washington Territory to Texas and Alabama. Some of these have been attended by as many as 20,000 people; and some have been held on grounds where other camp-meetings have been disturbed, and even broken up, and where we were warned by the people that a camp-meeting could not peaceably be held. But we have never yet heard, in all the history of our camp-meetings, of a peace officer being called upon, of an arrest being made, or of a meeting being disturbed. We do not claim ability above all others, either in this or other respects; but we do believe that we are proclaiming the truth of God according to his own "sure word of prophecy," and that his hand has been over us for good, and his angels have guarded us from the malice of the enemies of the truth. If he sees fit to let the strength of opposition rage, and we have to suffer open persecution, we shall not complain. It will not hinder the truth. But we are very thankful that thus far "the wrath of man" has been restrained, and we have been permitted, in quietness and peace, to sound the warning to the world. We have hastily outlined these facts that our readers may judge with what interest we read an advertisement in the California Christian Advocate of "A Check on Adventism." It purported to be a pamphlet of ninety-six pages, published by the Methodist Depository of San Francisco, the following being on the title page: "Which is the Sabbath? Saturday or Sunday? or A Check on Adventism, by Rev. T. H. Woodward, A. M., member of California Annual Conference. Introduction by C. C. Stratton." The Advocate recommended it as "good reading," and we procured a copy of it. If Adventism was to be checked we were anxious to see how it was going to be done. We have seen this formidable "Check." Interesting? Beyond telling. As we read we are forced to exclaim, "Here's richness!" We have seen many arguments on the Sunday question, astonishing us by their bold perversions of Scripture and amusing us by their sophistries and absurdities, but Mr. Woodward has excelled all his predecessors. And now if Adventism is not "checked;" if it is not silenced, rooted out, extirpated, annihilated, there is no use for Methodism to make another effort, for what shall he say who comes after Woodward? If he has not stretched sophistry to its utmost tension; if he has not exhausted the fountains of theological nonsense, we cannot imagine how it can be done, or who can do it. If any think that possibly we are placing too high an estimate on the peculiar merits of the work, we invite them to wait a little until we lay before them some of its variegated beauties. There is one part of this book to which we feel like giving serious attention. It is the introduction by Dr. Stratton. The doctor is "President of the University of the Pacific," a Methodist college in the neighborhood of San Jose. It is not his fault that the name is larger than the institution. We have looked upon him as a Christian gentleman and scholar, duly qualified to occupy the position in which his Conference has placed him. Reading his introduction, and then the frivolous work which he so highly recommends, one might suppose that his duties as an educator left him little time for close examination of such questions as are therein presented. But he is a "Doctor of Divinity," and is engaged considerably in preaching, and such questions are presumed to come directly in his line of thought. But, aside from all such considerations, we are much surprised that the doctor has put himself upon record as endorsing such vagaries and contradictions as the book contains, and also as using language so illiberal and unjust toward those of whose life and faith he knows so little. That he was not well acquainted with our views when he wrote the "Introduction" he will hardly now deny. Be that as it may, those who have been readers of our papers and other publications for some time will know how to estimate aright both his knowledge of us and his candor in presenting us to the readers of that book, when they read the following paragraph:— "The cogent and timely little work which follows is directed against an organization resting mainly on the claim that Saturday, instead of Sunday, should be observed as a day of rest. True, it has some other peculiar notions, but this is the real corner-stone of the society. And on this whimsy, sustained by broad assertions and frequent iteration, rather than on valid reasoning, a new sect is endeavoring to wrangle and elbow its way into existence. In maintaining this notion, it must bid defiance to the established usages of Church and State,—indeed to the stars in their courses and the sun in his daily circuit; but this matters little to the victims of a religious prejudice. And some will halt and puzzle over this nonsense, while the great procession of unsaved humanity moves on to the bar of God." If these words were just we should not complain of their bitterness. We love justice, but it seldom is where it will. We have learned to love it in trying to defend the law of God from popular reproach and popular violation. But as the words are manifestly unjust, as is easy to show, they certainly present their author in a questionable position as a Christian minister. And least of all should we expect to hear such words from an intelligent Methodist minister; one who knows that just such vituperation was the stock of those who opposed the founders of his own denomination, when they were trying to "wrangle and elbow its way into existence." His knowledge of history assures him that he is but following in the footsteps of the Jews in the time of the apostles, the Catholics in the time of Luther, and the "established church" in the time of Wesley, in his efforts to arouse the popular prejudice against those who venture out on the truth of God in "defiance of the established usages of Church and State," and to belittle the issues which they present. Not a sentence has the doctor penned in his "Introduction" which would not be found suited to the popular form of thought against Elijah, against Christ and his apostles, against Luther, and against Wesley. Such being the case we do not feel either irritated or dismayed by the bold denunciation he has hurled against us. Let us look at the terms which he has used. He pronounces the work of Mr. Woodward "cogent," which has the definition of powerful, and irresistible! Of that we shall give our readers a chance to judge when we present his contradictions of Scripture and of himself. For of all the writers we ever followed we never found one who so broadly contradicted himself, over and over, as Mr. Woodward has done. "Timely," yes, it is much needed by the Methodists, if it will indeed serve their purpose as a "check on Adventism." For Adventism is abroad, as persistent and aggressive as Methodism was when it was elbowing its way into existence; when it yet had the spirit of reform; before it had so changed its "Discipline" and its usages as to embrace within its folds every species of fashion and popular folly! "Whimsy," or nonsense, is it, to contend for the validity of the commandment of Jehovah, just as he spoke and wrote it, without change or diminution? If the doctor will consider but a moment, he must confess that all the whims and fancies which imaginative minds can invent are put forth to bolster up the Sunday; that no two denominations of Sunday-keepers, and scarcely any two teachers of any one denomination, can agree as to the reason for, or ground in Sunday observance! Each contradicts all the rest, but all agree on Sunday! Sunday babel. Yes, we are willing to stand outside the "established usages of Church and State," when our obligation to the commandment of God is in question. And this argument (!) against us we expect will fast gather strength in coming years. As to what he says about our bidding defiance "to the stars in their courses and the sun in his daily circuit," or to their "established usages," we shall have to waive an answer until we have an explanation of his words. We incline to the opinion that he did not himself attach any particular meaning to them, but they sound well, and may prove taking to the cursory reader! Any way they are harmless. In an ordinary man such language would appear "grandiloquent;" but something more is expected where a man has to maintain the dignity of his "D. D.," and "President of the University." Next week we will pay our respects to the work of Mr. Woodward, only referring to the "Introduction" when we find something peculiarly "cogent." PROPHECY CONCERNING ALEXANDER THE GREAT.
THESE eight verses predict the conquest of the principal cities in the vicinity of Jerusalem by Alexander, and the remarkable deliverance of that city when Alexander had determined to destroy it. The prophecy is directed against Hadrach, Damascus, Hamath, Tyre, Zidon, Ashkelon, Gaza, Ekron, and Ashdod. The land of Hadrach is supposed by Dr. Adam Clark to signify the valley of Damascus. But this name is not found in any ancient record, so that some learned men have thought that this was not the name of any city or country, but rather a word designating by its peculiar significance the whole Persian empire. Thus Calvin, Hengstenberg, and others, say that it is a compound word, signifying "strong-weak," which exactly expressed the condition of the empire of Persia, and enabled the prophet to predict its overthrow under Alexander without exposing the Jews to the enmity of the Persians, their masters. This prophecy was uttered about B. C. 487. If Hadrach represents the Persian empire, as Calvin asserts, then the fulfillment of the prophecy commenced when Alexander first invaded this "strong-weak" empire, B. C. 334. The Persians were immensely strong in men and in money, and in weapons of war, but feeble in everything pertaining to discipline, to courage, and to skill. At the great battle of Issus, B. C. 333, the Persian army was defeated with a terrible slaughter. Alexander learned that the king of Persia had vast treasures of gold and silver stored at Damascus. This caused him to send a part of his army against that city, and to plunder it of all its treasures. The people had sinned greatly against God. Now they learned that God will in the end punish all sinners, whether Jews or Gentiles. Zech. 9:1. Hamath was situated on the river Orontes, and, like Damascus, fell into the hands of Alexander. Zidon made little effort to resist Alexander. But Tyre underwent a long siege and a terrible destruction. The ancient city of Tyre stood on the shore of the Mediterranean Sea, and was a place of vast wealth. Its wealth and greatness is vividly described in Eze. 27. When Nebuchadnezzar besieged Tyre his army suffered the greatest hardship possible. But when the city was finally taken the army found nothing therein to recompense this toil. See Eze. 29:18-20. The people of Tyre, when they found their city was about to be taken, put all their wealth on board their ships and sailed for Carthage. This was B. C. 572. But a new city of Tyre was built upon an island which was three or four miles in circumference, and was about one-half mile from the shore on which old Tyre had stood. It was defended by walls of great height and of immense strength. Here it heaped up silver as the dust, and fine gold as the mire of the street. Zech. 9:3. This is the Tyre which was besieged by Alexander the Great B. C. 332. To reach the city it was necessary for Alexander to fill up the space between the shore and the island on which the city stood. To do this Alexander took all the stones and rubbish of old Tyre and much other material. This was in accordance with the prophecy of Ezekiel 26, which particularly describes the work of Nebuchadnezzar. After a siege of seven months the city was taken by Alexander, and utterly destroyed by fire (Zech. 9:4), and the inhabitants were put to the most cruel death, two thousand being crucified. The prophet next speaks of the cities of the Philistines, Ashkelon, Gaza, Ekron, and Ashdod. These all had Persian Governors, and were obliged to make some resistance to Alexander. When Tyre was taken and destroyed, they knew that their turn must come next. Verses 5, 6. They hoped that Tyre would succeed in resisting Alexander, but their hope was vain. These cities lay in the direct route of Alexander for Egypt, and were each taken and devastated. Gaza, under the Persian Governor, Betis, made a strong defense. Alexander was wounded in the siege, and, to revenge himself, he put cords through the heels of Betis, and fastening the other end of them to a chariot, he dragged him around the city till he was dead. The statement of verse 6 well describes Alexander the conqueror of Ashdod. Though he is commonly called the son of Philip, the king of Macedon, yet Olympia, his mother, who was estranged from her husband, said that Alexander was the son of Jupiter, who entered her chamber in the form of a dragon. Every one is at liberty to believe her story if he can. Verse 7 predicts the great change which took place with the Philistines after their terrible overthrow by Alexander. They renounced the abominations of idolatry and became incorporated with the Jewish nation, or the worshipers of the true God. They were to be esteemed by God as honorable among his worshipers, and were to be as fully united with Israel as were the ancient Jebusites, of whom we have a remarkable example in the case of Araunah. 2 Sam. 24:16-24. And now we come to the most remarkable prediction in this series of prophecies. Though Alexander was to pass and repass through Palestine, and though he was to destroy all the cities of the Philistines, yet the city of Jerusalem was to escape wholly unharmed. God says in verse 8 that he would encamp about his house and protect it from all danger. When Alexander besieged Tyre he sent to the Jewish nation for supplies of food. The Jews refused to furnish food to his army because they were the subjects of Darius, the king of Persia. But when Tyre had been taken, Alexander set out for Jerusalem with the purpose of destroying it. The Jews had no defense except in God. Josephus the historian tells us that they united in humbling themselves before God and in seeking his face. Then the high priest at the head of the people advanced to meet Alexander, who was coming at the head of his troops to destroy the city. When Alexander saw him dressed in the robes in which he ministered in the temple, he advanced toward him with the profoundest respect. Every one was astonished; but Alexander said that before he left Macedon he saw this very man in a dream, and was invited by him to invade Asia, and was promised by him entire success. "It is through his encouragement," said Alexander, "that I am here, and I am ready to worship and adore the God whose service he administers." That Blessed Hope.
By Ellet Joseph Waggoner
"BUT I would not that ye should be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope." There are several points that may be noted on this text: 1. Those who are dead are represented as asleep. The term is very common in the Bible. Read Job 7:21; Dan. 12:2; John 11:11-14, etc. The righteous are asleep in Jesus. 2. This being the case, it follows that the dead are unconscious, for a sleeping man knows nothing of what is going on around him. The general tenor of the inspired writings is in harmony with this idea. For examples see Job 14:14-21; Ps. 6:5; 88:10-12; 115:17; 146:3, 4; Eccl. 9:5, 6, 10. 3. It is folly to say that we cannot know anything of the future. Paul said that he would not have his brethren ignorant; if we believe his words, we must admit that something can be known of man's future. 4. It is not wrong for Christians to sorrow; the only sin is in giving away to uncontrollable grief, as did the heathen. They, having no hope, indulged in the most extravagant expressions of sorrow—tearing out the hair, rending their garments, uttering loud shrieks, cutting their flesh, etc. A Christian's grief may be even more acute than that of the heathen, for Christianity tends to elevate, and to quicken the sensibilities, but it will always be tempered by hope. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." From what place will God bring them? "From Heaven," many persons say. But the apostle says that those whom he brings have been asleep, and if the view of our friends be true, it must be that the saints in Heaven do nothing but sleep, and that is absurd. The psalmist says, "In thy presence is fullness of joy; at thy right hand there are pleasures forevermore." We think it will need no argument to convince any rational person that David's conception of "fullness of joy" and "pleasures forevermore" would not be met by a long period of unconscious sleep. Those who are asleep are in the grave, and from thence God will bring them, even as he did our Lord. Just as surely as Jesus died and rose again, so surely will God raise from the dead all the sleeping saints. "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent [precede] them which are asleep." Paul says, "we which are alive and remain unto the coming of the Lord." From this some have supposed that Paul expected that the Lord would come in a very few years, and that he would live until that event; but this was not his expectation. We must believe him when he says, "For this we say unto you by the word of the Lord." Paul received his instruction directly from Heaven. Now to say that Paul was mistaken in regard to the time of Christ's second advent, is equivalent to saying either that he was not inspired, or that the Holy Spirit was mistaken. Neither of these positions can be taken by those who believe the Bible. That Paul had a correct idea of the time of the second advent, is clear from 2 Thess. 2:1-8. In his vivid narrative, Paul speaks of things to come as though they were present. The word "prevent" is from the Latin words pre, before, and venio, to go, meaning "to go before," and was formerly used in this sense. It is so used in King James' version. See Ps. 88:13; 119:147, 148. But as one who went before another was able to "head him off," as it is commonly expressed, the word finally became restricted to its present signification, to hinder. The Revised Version has the passage in harmony with modern usage. The word "conversation" is another word whose signification has been thus changed. It now means simply familiar talk; but in the Bible it has an entirely different meaning, being applied to one's manner of life.488"For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." We cannot regard this text in any other way than as a description of an actual occurrence to take place in the future. If the expression, "the Lord himself," does not mean Jesus Christ in person, but is a figure of something else, what words could the apostle have used to express the reality? If this be figurative language, then there is no literal language in the Bible. It agrees, however, with the words which the angel spoke to the disciples at the ascension of Christ. Acts 1: 9-11. The last clause of the verses quoted settles an important point. "And so shall we ever be with the Lord." How shall we be with the Lord? By the descent of Christ to raise the dead and change the living. Can we not be with him before that time? No; for so he told his disciples when on earth. The ardent Peter said, "Lord, why cannot I follow thee now? I will lay down my life for thy sake;" John 13:27; but still Jesus did not reverse his former sentence: "As I said unto the Jews, Whither I go ye cannot come; so now I say to you." Then he comforted them with these words: "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." This is the "blessed hope;" with these words the apostle Paul commanded Christians to comfort one another. Men should be careful how they attempt to improve on the methods laid down by inspiration. Some time ago a religious journal of note made an admission on this text, that was fatal to the popular view (the one which it also holds), that all men have inherited immortality. It said: "It is hard for us to understand how those converts could have imagined that it was peculiarly unfortunate to die before Christ's second coming. It was because they imagined, and Paul too, perhaps, that Christ was to come soon, in the lifetime of some of them [we have already shown that he did not imagine any such thing], and that his coming was physical; and they did not understand the doctrine of the immortality of the soul." That is, the doctrine of the immortality of the soul is so opposed to the doctrine of Christ's second coming, that those who hold to the former necessarily ignore the latter. We believe that this is the case. But the doctrine of Christ's second coming is one of the most prominent in the whole Bible, and it must therefore follow that the Bible is opposed to the doctrine of the immortality of the soul. It was well said that "they did not understand the doctrine of the immortality of the soul;" but if Paul and his co-labourers did not understand nor teach it, whence is it that our modern teachers have learned so much about it? Have they a later revelation in which inspiration has corrected its former mistakes? Away with a doctrine which leads men thus to treat God's word. Such teachers would do well to ponder upon Paul's words to the Galatian brethren. Gal. 1: 8. "But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." No argument can be drawn from this to prove that Christians cannot know anything about the Lord's coming, for the next verse shows that he comes as a thief only to those who cry "Peace and safety,"—those who are not watching. The brethren, Paul states, are not in darkness that that day should overtake them as a thief. Christ gave his disciples very full instructions in regard to the times and the seasons (see Matt. 24), and as the whole gospel was revealed to Paul by the Lord himself, he had imparted the same information to the Thessalonian brethren. The prophecies of the Old Testament, especially the book of Daniel, give much light on the times and the seasons. On 2 Thess. 5: 10, Dr. Barnes makes the following comment:— " 'Whether we wake or sleep.' Whether we are found among the living or the dead when he comes. The object here is to show that the one class would have no advantage over the other. This was designed to calm their minds in their trials, and to correct an error which seems to have prevailed in the belief that those who were found alive when he should return, would have some priority over those who were dead. 'Should live together with him.' The word rendered 'together' is not to be regarded as connected with the phrase 'with him,' as meaning he and they would be together, but it refers to those who wake and those who sleep, those who are alive and those who are dead,—meaning that they would be together, or would be with the Lord at the same time; there would be no priority or precedence." That is exactly the truth on this important subject. Happy would it be for Christianity if the churches had never departed from it. The Missionary.
By S. N. Haskell
Trial and Execution of Jean Luis Paschale.
THE Waldenses who had sought an asylum in Calabria felt the need of a revival of the missionary spirit. Their brethren in the valleys also felt that they were losing that spirit which had ever actuated the race in giving the light of truth to others. Finally a young man who was by birth a Romanist and his first profession was that of arms, changed his profession for that of a soldier of the cross. He had completed his theological studies at Lausanne. He was connected with the Protestant movement at Geneva, but was a native of Italy in the plain of Piedmont. He partook of the spirit of the wants of his brethren in southern Italy. He was betrothed to a young Piedmontese Protestant, Camilla Gueriur. When he intimated to her his departure for Calabria she sorrowfully exclaimed, "Alas, so near to Rome and so far from me." They parted never more to meet on earth. With the energetic spirit of Geneva, and with a devotion to his race, he entered southern Italy. His preaching was with power. The missionary zeal that had so characterized this people was only lying dormant, ready to be aroused at any instant. The light which had been hid under a bushel was openly displayed. Their whole colony became stirred. The priests that had tolerated the heresy which conducted itself so modestly, and paid its tithes so punctually, could be blind no longer. The Marquis of Spinello, who had hitherto been the protector of these colonists, was compelled to move against them. "That dreadful thing, Lutheranism, had broken in and would destroy all things." It must now be rooted from that country. The bishop of the diocese took the matter into his own hands, and Paschale became the first object of his attack. He was taken and thrown into prison, where he was confined eight months. The pope took an active part in his case, and also in that of the people. He delegated Cardinal Alexandrini, Inquisitor-General, to extinguish the heresy in the kingdom of Naples. Alexandrini ordered Paschale to be conducted to Naples. Handcuffs were placed upon him so tightly that they entered his flesh. Chained to a gang of prisoners, he was subjected to the most terrible sufferings. Nine days were spent upon the road, during which time he slept at night upon the bare earth. When he arrived at Naples he was cast into a deep, damp dungeon, the stench of which almost suffocated him. May 16, 1560, he was taken in chains to Rome, where he was thrust into a cell not less loathsome than that which he had occupied at Naples. He had a brother, Bartolomeo, who was a staunch Catholic, living at Coni, the native place of Paschale. Learning of the sufferings of his brother, he obtained letters of recommendation and visited Paschale to procure, if possible, some mitigation of his fate. Bartolomeo, relating the interview, says, "It was quite hideous to see him with his bare head, and his hands and arms lacerated by the small cords with which he was bound, like one about to be led to the gibbet. On advancing to embrace him, I sank to the ground." Paschale exclaimed, "My brother, if you are a Christian, why do you distress yourself thus. Do you know that a leaf cannot fall to the ground without the will of God? Comfort yourself in Christ Jesus, for the present troubles are not worthy to be compared with the glory to come." Bartolomeo offered half his fortune if he would only recant and save his life. But nothing could move the noble spirit of the martyr. "Oh, my brother!" said he, "the danger in which you are involved gives me more distress than all I suffer." He writes to his flock in Calabria: "My state is this, I feel my joy increased every day, as I approach nearer the hour in which I shall be offered, a sweet-smelling sacrifice to the Lord Jesus Christ, my faithful Saviour; yea, so inexpressible is my joy that I seem to myself to be free from captivity; and am prepared to die for Christ, and not only once, but ten thousand times, if it were possible; nevertheless, I persevere in imploring the divine assistance by prayer, for I am convinced that man is a miserable creature when left to himself, and not upheld and directed by God." This reveals the true spirit of Paschale. In writing to his affianced bride he said that the affection which he bore for her grew with what he felt for God. During this time his flock in southern Italy were being exterminated by sword and fagot, and sent to the Spanish galleys, and some made their submission to Rome. But nothing daunted the spirit of Jean Luis Paschale. On the 8th of September, 1560, he was brought out of his prison to appear before the papal tribunal. This day is a holiday to Rome. Vast multitudes sought to get a look at him whose noble spirit could not be daunted by any torture or threatening which issued from the Vatican. From every street and piazza eager crowds rushed forth, uniting in one overwhelming and surging stream. The pontiff, Pius IV, had taken a seat in a chair that claims to rise in authority and dignity over the potentates of earth. He was surrounded by ranks of dignitaries. The pontiff was determined to be present at the tragedy of that day. Behind his chair, in scarlet robes, were cardinals and counselors, ranged in circles according to their place in the papal body. "Behind the ecclesiastics, are seated, row on row, the nobility and beauty of Rome. Plumes wave, stars gleam, and seem to mock the frocks and cowls gathered near them, whose wearers, however, would not exchange these mystic garments for all the bravery that blazes round them." A mass of citizens crowded in to witness the spectacle. A scaffold is erected a little way over the sea of human heads, with an iron stake and beside it a bundle of fagots. The historian thus describes the scene: "A slight movement begins to be perceptible in the crowd beside the gate. Some one is entering. The next moment a storm of hissing and execration salutes the ear. It is plain that the person who has just made his entrance is the object of universal dislike. The clank of irons on the stone floor of the court, as he comes forward, tells how heavily his limbs are loaded with fetters. He is still young; but his face is pale and haggard with suffering. He lifts his eyes, and with countenance undismayed surveys the vast assembly, and the dismal apparatus that stands in the midst of it, waiting its victim. There sits a calm courage on his brow; the serene light of deep, untroubled peace beams in his eye. He mounts the scaffold, and stands beside the stake. Every eye is now turned, not to the wearer of the tiara, but on the man who is clad in the sanbenito. 'Good people,' says the martyr—and the whole assembly keep silence—'I am come here to die for confessing the doctrine of my divine Master and Saviour, Jesus Christ.' Then turning to Pius IV, he arraigned him as the enemy of Christ, the persecutor of the people, and the Antichrist of Scripture, and concluded by summoning him and all his cardinals to answer for their cruelties and murders before the throne of the Lamb. 'At his words,' says the historian Crespin, 'the people were deeply moved, and the pope and the cardinals gnashed their teeth.'" This was more than could be endured by the pontiff and his coadjutors. The signal was hastily given. He was strangled, and the fagots kindled and his body speedily reduced to ashes. So died this Waldensian missionary and pastor of the flock in Calabria. His ashes were thrown into the Tiber, and thus borne to the Mediterranean. "And this was the grave of the preacher-martyr, whose noble bearing and undaunted courage before the pope himself gave added value to his splendid testimony for the Protestant cause."
This clearly illustrates the triumph of the gospel in those whose hearts had become imbued with its sacred truths. Strength Before Serving Others
BEFORE we can really lift up other hands, our own must have been lifted up by His good Spirit, and our own feeble knees must have been confirmed by much bowing at His foot-stool.