p. 4 | Review and Herald, Vol. 35, No. 1. (12/28/1869)

The Order of Events in the Judgment.

NUMBER EIGHT.

We have learned that there is a space of time at the beginning of the voice of the seventh angel, which is employed in closing up the work of human probation. During this period the living righteous conclude their probation, and are accounted worthy to stand before the Son of Man. Luke 21: 36. This is the time of the dead that they should be judged, i. e., the time when the righteous dead are accounted worthy of a part in the first resurrection. Luke 20: 35, 36; Rev. 11: 18. It is when the Ancient of Days sits in judgment that Christ is crowned king; and this same event takes place under the sounding of the seventh angel. Dan. 7: 9–14; Rev. 11: 15–17. This shows that the judgment scene of Dan. 7, is in the days of the seventh angel, and that the judgment of the dead here brought to view is at the Father’s tribunal. Two things next claim our attention. 1. The mighty proclamation which heralds the investigative judgment at the beginning of the voice of the seventh angel. 2. The opening of the most holy place of the heavenly temple for the session of that judgment.

The second and third woes come in consequence of the voices of the sixth and seventh angels. Rev. 8: 13. There is a short space of time between the second and third woes, and hence such space must exist between the close of the sixth angel’s voice and the commencement of the seventh. Rev. 11: 14. The termination of the hour, day, month, and year of the sixth angel, marks the conclusion of the second woe, Aug. 11, 1840, Rev. 9: 15. See the work on the “Seven Trumpets,” published at the ADVENT REVIEW Office.

At the close of the sixth angel’s voice a mighty angel descends from Heaven to herald the sounding of the seventh trumpet. He has a little book open in his hand; and he places his right foot upon the sea, and his left foot on the earth, and cries with a loud voice, as when a lion roareth. Then seven thunders utter their voices, but John is forbidden to write what they utter. The angel having made proclamation to the inhabitants of the earth, lifts his hand to Heaven and swears that time shall be no longer; but that in the days of the beginning of the seventh angel’s voice the mystery of God should be finished as he hath declared to his servants the prophets. Rev. 10: 1–7.

His act of placing one foot upon the sea, and one upon the land, implies that his proclamation pertains to all the dwellers upon the globe. He cries with a mighty voice like the roar of a lion; but it is a voice that gives instruction and warning to mankind. For he has a little book open in his hand; a fact which indicates that its contents form the subject of his proclamation. When he has finished his announcement, he confirms it with a solemn oath. The words of this oath give a definite idea of the nature of his proclamation.

That it relates to the definite time of some grand event.
That this event is the sounding of the seventh angel.
That this proclamation is based upon the prophets.

The book of Daniel contains the prophetic periods which mark the very events of the seventh angel’s voice. Among the earliest of these events are the opening of the second apartment of the heavenly temple (Rev. 11: 19); the judgment of the righteous dead (Rev. 11: 18); the finishing of the mystery of God (Rev. 10: 7); and the coronation of Christ for the destruction of his enemies. Rev. 11: 15–19; Ps. 2: 6–9. The prophecy of Daniel reveals this very session of the investigative judgment, at which Christ is crowned king upon his own throne (Dan. 7: 9–14); and the final work in the Sanctuary of God for the closing up of human probation (Dan. 8: 14); and marks the very time for the beginning of this grand work.

The book of Daniel must therefore be that book out of which the angel makes his proclamation of definite time; for this book alone contains the prophetic periods, unless, indeed, we add the book of Revelation, which is but a second edition of the prophecy of Daniel. Now it is a remarkable fact that the book of Daniel was by divine direction closed up and sealed till the time of the end, when the wise were to understand. Dan. 12: 4–10. The same power which placed the seal upon it must be employed to take it off. It was by the agency of the angel of God that this book was closed up; and it is by the same means that the seal is removed. And hence when the angel descends to herald the work under the seventh trumpet, that prophecy which reveals the very events of that trumpet, and mark the time of their commencement, is open in his hand. Having made his announcement therefrom, he swears that time shall be no longer, i. e., that the events predicted shall transpire where he then stands at the end of the periods contained in the little book.

The time to the finishing of the mystery of God must be the burden of the proclamation of this mighty angel; for the oath which he utters to confirm his proclamation plainly indicates its nature. He swears that time should be no longer; but that the mystery of God should be finished in the days at the beginning of the seventh angel’s voice. But if there were a space of time between the oath and the voice of the seventh angel, the words of the oath could not be true. The time to which he swears must be the time contained in the little book, which reaches to the events of the seventh angel’s voice.

That this oath uttered by the angel with the open book relates to prophetic time, is farther evident from the record of the oath which was uttered at the time when that book was sealed up; for the man clothed in linen, standing at a time when the prophetic periods all lay in the future, solemnly attests with an oath the time contained in the sealed book. Dan. 12: 6, 7. But the angel of Rev. 10, having the book open in his hand, first proclaims their termination and then swears to the truth of his announcement. His oath marks the end of the time in question. It certainly does not mark the end of time considered as duration measured by days, or years; for the closing words of the oath speak of days yet future under the seventh angel. Nor does it mark the end of human probation; for the words of the oath place this also yet future under the sounding of the seventh angel. Verse 7.

Moreover after the eating of the book by John, who in this personates the church at the time of the fulfillment of this prophecy, he was bidden to prophecy again before many peoples and nations; a clear proof that there is a message of mercy and of warning to men after the oath of the angel that time shall be no longer. Verses 7–11. We must therefore conclude that this oath has reference to the time which the angel had announced from the book open in his hand. This oath is the complement of that in Dan. 12. In that, the man clothed in linen swears to prophetic time yet to be; in this, the angel, having made solemn proclamation from the open book, lifts his hand to Heaven and swears to the accomplishment of the time.

There is indeed a criticism on the original which gives it a very different meaning. Instead of “there should be time no longer” some render it “the time shall not yet be.” See Barnes’ Notes on Revelation, p. 290. Those who give this translation involve the action of the angel in great absurdity. They understand that the descent of this mighty angel symbolizes the reformation of the sixteenth century. And as the most prominent reformers taught that the end was not far distant (See Barnes’ Notes on Revelation, pp. 292, 293), these expositors assert that the angel swears to the error of their teaching. But this cannot be, for it makes this symbolic angel utter a solemn oath in contradiction of his own testimony.

What has been said is quite sufficient to show that the work of the mighty angel of Rev. 10 is of the same nature with that of the angel of Rev. 14: 6, 7. His message is uttered while the living are yet in probation. It is termed the everlasting gospel because it is that which contains the good news of the coming kingdom of God. Like the mighty proclamation of the angel of Rev. 10 which pertains to all the dwellers upon the globe, this also is addressed to every nation, and kindred, and tongue, and people. As the angel of

Rev. 10 proclaims definite time connected with the seventh angel’s voice, so this angel says with a loud voice, “Fear God, and give glory to him; for the hour of his judgment is come.” There must be definite time to mark the proclamation of this angel; and as men are addressed while yet in probation, that time must be the prophetic periods of the Bible. And herein have we a parallel to the case of the angel of Rev. 10 with the open book in his hand, swearing to the fulfillment of time. That relates to the sounding of the seventh angel and the finishing of the mystery of God; this relates to the session of the investigative judgment, which, as we have seen, is the same work. As a further work of prophesying remains after the angel of Rev. 10 swears that time shall be no longer, so in Rev. 14 after the angel has announced that the hour of God’s judgment is come, the like work remains to be performed.

The period designated as the hour of God’s judgment, or the days when the mystery of God is to be finished, is not therefore ushered in by the advent of Christ, for its work is preparatory to that event. But it is announced to the inhabitants of the earth by solemn proclamation, based on definite time and confirmed by an immutable oath. The time must therefore be given rightly. Whenever, in fulfillment of Rev. 14: 6, 7, the announcement is made, “The hour of his judgment is come,” the time must be truthfully given. And certainly when the angel of Rev. 10 swears to the fulfillment of time, that time must there expire. Yet in each case there is a further work of prophesying or proclaiming truth to the children of men.

These scriptures can never have their fulfillment by a succession of time messages, each disproving the truth of its predecessor, and each being in turn disproved by the one which succeeds it. When God gives these announcements they will be rightly given, though they are to be followed by the proclamation of other truths before the coming of our Lord Jesus Christ.

Those time-movements which follow the genuine, and which repeat themselves again and again in the persistent effort to fix the time of Christ’s advent, may possibly have some connection with the thunders which John was forbidden to write, but they never can be in fulfillment of the solemn announcement, “The hour of his judgment is come,” or of the solemn oath that time should be no longer. For these later time-movements are but a succession of efforts made to fix the definite time of Christ’s advent, though that is not revealed in the Bible, and though each movement is based upon the failure of all which have preceded it. But the genuine is given for the purpose of announcing the investigative judgment, and its truthfulness being attested by the oath of the angel, it will never be retracted to make way for successive announcements of the time of Christ’s revelation. The opening of the heavenly temple and the final work therein will be next considered.

The New Volume.

By Editor

WITH this number, the REVIEW AND HERALD enters upon its thirty-fifth volume. We may well pause for a moment and reflect. Our record is being made up for the judgment. Those connected with the REVIEW may well regret its failure to fully meet the standard of moral worth which the sacred cause of Christ requires us to meet. And those who have perused its pages, though they have seen its faults, have perhaps nearly all failed to fully practice the good which they have found in its columns.

But our regrets for past faults will only be of benefit to us by different action in time to come. With the new volume, let us attempt in earnest to redeem the past by the faithful fulfillment of the duties now before us. The REVIEW should give no uncertain sound. “The commandments of God and the faith of Jesus” are still the theme of its teaching. We mean that it shall more perfectly fulfill its exalted mission. We ask the earnest co-operation of all its friends and patrons. We request those who have hitherto written for the REVIEW to continue their favors. And others who have never done this are also invited. We cannot publish all that may be written. Articles excellent in themselves may not be adapted to our columns. The REVIEW is small. We will do the best in our power to make the wisest choice in that which is offered. Do not be offended by the fact that your articles are not always inserted. Write again. It will profit you to do it. Give us your experience in the school of Christ. Seek the plainest language and the least possible display of self. Do not forget that you must give account, and that you will be judged concerning that which you write, as well as with reference to every other act of life.

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Circulate the Review.

By James White

WE call upon our patrons to help in the work of giving the REVIEW a wider circulation. At present, its circulation is nearly 5,000. It should be increased to 10,000. No labor nor care is spared to make the REVIEW instructive and edifying. Our friends need have no fears to introduce the REVIEW anywhere. We therefore recommend,

1. That all our churches, and scattered brethren, immediately search out the poor among them, and send us their names and addresses, and $1.00, which is half price, and the REVIEW shall be sent to them one year. The Association will give one half, if the brethren will give the other half.

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JAMES WHITE.

The Closing Messages.—No. 20.

By R. F. Cottrell

The third and last message consists of a warning against the worship of the beast and his image, and the reception of his mark, accompanied by a threatening of wrath, without mixture, against those that do these things. It then states the effect resulting from this warning, namely, a people appear at this point of time, at this stage in the fulfillment of the prophecy, that keep the commandments of God and the faith of Jesus. The harvest of the earth now being ripe, the Son of Man appears, the earth is reaped, and the vine of the earth is cast into the winepress of the wrath of God—a figurative representation of that unmixed wrath threatened in the message of the third angel.

Now this people that are manifested upon the proclamation of the last message, of whom it is said, “Here are they that keep the commandments of God,” &c., are either the worshipers of the beast, threatened in the message, or the saints of God who heed the message, and, by obedience to it, are ripened for the harvest, and prepared for translation to the heavenly granary.

It is not difficult to discern that they are the saints in their patience, who, having done the will of God, are waiting to receive the promise; Heb. 10:36, 37; for in the immediate connection it is said, “Here is the patience of the saints.” They are in a state of trial; for it is tribulation that worketh patience. They have been “purified, made white,” and are being “tried.” Dan. 12:10. Again, they are believers in Jesus Christ; for they not only keep the commandments of God, but they also keep “the faith of Jesus.” They are Christian commandment-keepers. They are not, therefore, the worshipers of the beast, but the opposite party—those who obey the message. The keeping of these commandments is right; and this is a point wherein they differ in practice from the worshipers of the beast. It is, then, a matter of deep interest to inquire, What are the commandments of God—the commandments which those who obey the last message, keep, and that those who do not obey it, but follow the dictates of the beast, break?

There are the “ten commandments,” particularly distinguished and highly honored by the facts that God gave them, and only them, directly, and in his own voice, to the people; and that he wrote and engraved them in stones, with his own finger; they being the only precepts ever given to mankind in the handwriting of Jehovah. Of these commandments it has been truly affirmed that not only in the Old Testament, but in all revelation they are most emphatically regarded as the synopsis of all religion and morality. And they are held by every orthodox Christian denomination as the moral law of God.

Now, whatever besides the ten commandments may be regarded as the commandments of God, as, for instance, the ordinances of the church, the ten, certainly, are his commandments, and, as we have seen, have a pre-eminent claim to the title. And since the people mentioned in the text, keep, not only the commandments of God, but the faith of Jesus, which must include the ordinances of the Christian church, it is reasonable to conclude that the term, commandments of God, refers exclusively to the moral law. They keep the requirements of both the commandments and the faith—both the moral law and the gospel.

But we will settle the question by an appeal to the scriptures of the New Testament. Every Christian must abide its usage in the application of terms. What are the commandments of God according to the New Testament?

In Rom. 7:7–12, the terms, law and commandment are used interchangeably, as follows: “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law, sin was dead. For I was alive without the law once; but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin taking occasion by the commandment deceived me, and by it slew me. Wherefore the law is holy; and the commandment holy, and just, and good.”

Here the apostle states that it was the law and the commandment that convicted him of sin. The particular commandment which he quotes is one of the ten commandments: “Thou shalt not covet.” He refers to the law comprising that precept, which is no other than the ten commandments.

“And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but one, that is, God; but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself.” Matt. 19:16–19.

What are the commandments, the keeping of which makes a condition of eternal life? They are the code from which he quotes five precepts. These five all relate to the duty of man to man, and are founded on the great principle expressed in the precept: “Thou shalt love thy neighbor as thyself.”

“Children, obey your parents in the Lord: for this is right. Honor thy father and thy mother (which is the first commandment with promise), that it may be well with thee, and thou mayest live long on the earth.” Eph. 6:1–3.

What are recognized as the commandments in the apostolic teaching? Those which include the precept, “Honor thy father and thy mother.” According to Paul, this precept still retains its ancient place in the decalogue, being “the first commandment with promise.”

“Then came to Jesus, scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honor thy father and thy mother; and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me, and honor not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.” Matt. 15:1–9.

Now he that will let the Scriptures explain themselves, must see that the phrase, “the commandments of God,” in the New Testament, refers to the ten precepts of the moral law; and it includes them all. When Jesus said, “Keep the commandments,” the phrase includes them all. The apostle James (chap. 2:8–12,) teaches Christians that they will “do well” to keep this entire code, and that if they violate it, they “commit sin.” Says he, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” What law does he mean? He explains: “For he that said, Do not commit adultery, said also, Do not kill.” When any other than the commandments of the moral law are referred to, the context shows it, as: “The law of commandments contained in ordinances;” Eph. 2:15; referring to the ordinances of the Jewish church which have been blotted out.

When, therefore, we read that the saints, under the last message of the gospel, keep the commandments of God, we may conclude with certainty that they keep nothing less than the ten precepts of the moral law—a law recognized, taught, and revered, as the supreme standard of right in both Testaments.

R. F. COTTRELL.

The Late Discussion.

By J. H. Waggoner

It was my privilege to attend the discussion on the Sabbath question between Elds. Grant and Cornell. Of this discussion, I have refrained from speaking, as we have just issued a report in pamphlet form, and I think the best way is to let the parties speak for themselves, presuming it will reach many who are competent to judge, and need not be told beforehand what to think of it. Eld. Hiram Munger has, however, thought it best to make certain comments in the Crisis, on this discussion, which it is proper for me to notice.

Friend Munger is known to be a man of rare good humor; were it not so, we should be at a loss to account for some of his expressions. His argument begins with a reference to physiology, as illustrating “the spinal cord of the body of the Scripture.” He says, “Life is only discovered in the spinal column from the feet to the head, which was Christ.” His physiology is as good as his theology; we shall find no fault, only we would like to inquire, if his “spinal column” reaches to the feet, which limb does it follow after it leaves the vertebræ? Please project your system, friend M. If it does not take in the schools it will doubtless be a decided success in the museums.

Now for his theology. He says:

“Now as Bro. Cornell repeatedly run the law back to

Adam we saw both the law and the gospel typified in his two sons: Abel, by the blood of his sacrifice, which pleased God, as it pointed to the spilling of the blood of Christ, the new law given; and Cain carried out the old law for the first time, by killing his brother.”

There, if that is not equal to running the spinal cord to the feet, than we challenge you to find a parallel. The “old law,” mark, was the ten commandments; that law said; Thou shalt not kill; and Cain first carried out that law by killing his brother! Surely. We suppose, according to Eld. Munger’s views, the men who most nearly carry out the law of Massachusetts may be found in the Penitentiary at Charlestown; while New Hampshire has no man now living who carries out her laws completely, having recently hanged the last one of that class at Concord!

And following the same strain, he says again:

“Now following these two sons, we can follow the two dispositions down to Christ. Who killed Christ? The old law-keepers.”

There it is again: the true way to keep the law is to break it, as sure as Eld. Munger’s doctrine is true. Is it necessary to quote the words of Jesus to disprove such ranting? It seems almost irreverent to place them beside such expressions as those just quoted. One verse will suffice. John 7:19. “Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?” And so it appears that the “Cain family” are the law-breakers. Now, Eld. Munger, do you really think that Cain and the Jews who crucified Christ, kept that law which says, Thou shalt not kill? If you do, then, I would request that, when you issue your system of physiology, you would give us a work on theology also.

But what theology is this? What wonder that infidelity prevails, and men scoff at the Bible and Christianity, when “ministers” are found to preach, and “religious papers” publish to the world that God gave a law to man that could only be carried out by the foulest murder? Well may we exclaim with the Psalmist, “It is time for thee, Lord, to work, for they have made void thy law!”

He then goes on gravely to inform us that “the law never justifies for sins.” No; the law is holy, and just, and good;” of course it condemns sins. But why is this complaint so often uttered against the law? Are we to understand that those Adventists, who so often find fault with the law in this respect, would like the law better if it did not condemn sin? Would they approve the law if it approved of sin? So it would appear, from the tenor of their talk. For our part, we do not think it is any defect in a law that it opposes and condemns wrong. We know it is not the province of law to forgive sins. About the means of forgiveness, there is no dispute between us. But what about the need of forgiveness? Paul says, “By the law is the knowledge of sin.” Why do our opponents so dislike the law? Do they dislike to have their consciences troubled? Paul also says something about being “judged by the law.” That is surely reasonable. We shall be judged by the same instrument that proves us sinners. Jesus alone can justify; but Jesus says, “Go, sin no more,” and John says, “Sin is the transgression of the law.” And so the “Cain family” are in danger of the judgment as law-breakers.

The charge that Bro. Cornell denied any part of our teaching on the subject of the Sabbath, is simply untrue. The story is going far and wide. All right, friends; read the discussion, and see what was said on both sides.

But the closing part of his article is a clincher; hear him:

“It appears to me that most of the adherents or promulgators of the seventh-day Sabbath are of very small calibre, or they could not be so duped as to believe that silly, out-of-date, visionary, unscriptural stuff palmed off in community for prophecy. But nothing will affect a bigot, nor a mesmerized dupe.”

We do not copy this to reply—it does not admit of a reply—but to show what large “calibre” the men have who oppose the Sabbath. Their range of knowledge must be vast, and their reasoning powers great, the article before us being a specimen.

J. H. WAGGONER.

Perilous Times.

By Wm. Penniman

In examining the present time, it is not difficult, even for the careless observer, to notice that many nations are now being shaken, not only by internal, but also by external difficulties.

The increase of earthquakes, terrible storms and hurricanes, and accidents by sea, and by land, has been so great within a few years past as to indicate that some great event is near at hand. But this is not the only sense in which the world is shaken. Is it not true that the nations have been and now are angry? And are not “men’s hearts failing them for fear of those things that are coming on the earth”? It is true that the winds of political strife have been held by the angel who has charge of the closing message. This angel said, “Hurt not the earth, nor the sea, nor the trees, till we have sealed the servants of our God in their foreheads.” We may infer from these words that when the sealing work is accomplished, the winds will again be let loose. The sealing time may soon be over, and the winds will again blow with awful fury upon the guilty inhabitants of earth. This event may be much nearer than even Adventists are aware, and prophecies which we may think will be years in being fulfilled, may be fulfilled in a short time. Do not the present signs of the times indicate that even more perilous times than we have yet seen are coming upon the nations, and that no one can consistently cry, “Peace and safety”?

The following is the conclusion of an article entitled “England’s Difficulties,” taken from Harper’s Weekly, of Nov. 27, 1869:

“In looking at the present aspect of things, it would seem that Providence is furnishing the world with additional proof that but little true happiness and repose may be found, at least, when just conditions are neglected. Spain and Cuba are convulsed with revolution. France is disturbed with fear of such an event in case of Napoleon’s death. Some of the South American republics are in arms. China, full, insists on overflow upon others, and England for the first time abandons her colonial policy, fearing that its continuance may embroil her with other powers.”

The United States affords evidence in many portions of it, that our republican system is afflicted with such deep corruption as to produce the apprehensions which draw from the English premier his guarded but ominous admissions. The times call for wisdom, virtue, and prudence there and here, or wide-spread confusion may follow. England must summon all of her resolution to overcome the serious difficulties which threaten her industry and her government.

Wm. Penniman.

Labors in Indiana.

By E. B. Lane

SINCE my last report I have closed my labors where I then was, except a standing appointment for Sabbath. Some thirty have embraced the truth here and seem to be getting into the work. I am now engaged lecturing in the village of New London. I came here by urgent request of the citizens of this place, who have freely opened their house of worship, and say, “Occupy as long as you wish.” Notwithstanding bad weather, my congregations have been large, with interest on the increase. At the village of Russiaville a large Methodist meeting-house has been opened to hold a course of lectures there, and two or three urgent requests to come there as soon as I can leave here. Thus the way seems to be opening on every side to hear the truth. My prayer is that much good may be done in the name of the Lord Jesus. My brother Sands has joined me in my labors in the cause.

Dear brethren, pray for us that we may walk in the counsel of God, that the truth may prosper here under our labors.

E. B. LANE.

New London, Ind., Dec. 9, 1869.

Sigourney, Iowa.

By Dudley Marvin Canright

THURSDAY, Dec. 16, I returned to Sigourney, after an absence of nearly two months. Had to come thirty miles from Oskaloosa on horseback. Stopped at the good home of Bro. McCoy. Found him and his family growing in grace, and in confidence and knowledge of the truth. So it was with all the friends here. I could see a marked improvement in all. This is encouraging. Some have begun to keep the Sabbath since I was here. All our old friends are still interested in the truth, and come out to our meetings. I preached in the Court House to good congregations. Six were added to the church, and the S. S. was raised some. I think the cause never stood better here. A few weeks labor here now would be very profitable. I was sorry that I was not in a better condition to help them. I returned to Monroe. D. M. CANRIGHT.

How Consistent.

By ALBERT D. RUST

How ALARMINGLY true is the latter part of the following which appeared not long since in the Missouri Republican:

“History records an age of iron, an age of brass, and an age of gold, and it would seem that America in the present day is destined to complete the catalogue, and crown it with infamy by adding an age of corruption. The most careless observer of men and things, in this country, cannot fail to discern a very decided change for the worse in the last ten years.”

The writer then goes on to show by reference to acts and deeds that crime is on the increase to that extent that it is embraced in the orthodox creeds, which few have moral courage enough to question or dispute.

In taking the article together, we are forced to give the writer a measure of credit for his candor in publishing these omens of the last days; yet how ridiculous Daniel’s image looks standing on its head, and wearing a crown of infamy. In viewing the above, how striking the conclusion that although the symbols and figures are inverted, transposed, or otherwise mutilated, yet the signs of the times are so plain that all are forced to see it. The writer further shows that the “almighty dollar” occupies a large part of the affections of orthodox churches. Ought there not to be a greater mark of distinction between the professed people of God and their persecutors in this respect?

ALBERT D. RUST.

Solemn Questions to Professing Christians.

ARE you reconciled to God? Can you approach him as a Friend? Do you love him as a Father? Do you obey him as a Master? Do you love his word, his people, and his day? In vain do you profess to love him, if you do nothing for him.

Are you, like Jesus, going about doing good? Do you visit the sick, pity the poor, and seek the salvation of all around you?

Do you daily live under the impression, “I am responsible; I am responsible for my time, talents, and opportunities to do good”?

Are you growing in grace? Is the heart hard, or soft? Is Christ precious? Are you willing to receive all he has, and to do all he bids? To make a complete Saviour of him, imitating his example, as well as trusting in his blood?

Are you prepared for death? You may soon be summoned; how much better to be summoned from the field of labor than from the bed of sloth. “Work while it is called to-day; the night cometh when no man can work.”

Are you looking for the glorious appearing of the Lord Jesus, who will come to be glorified in his saints, and to reward every man according to his works?

Cost of Intoxicating Liquors

COST OF INTOXICATING LIQUORS.—When the late war was at its high, the expenses per day reached the sum of about two millions of dollars. Another destroyer is at work in the land, which consumes the enormous sum of four millions per day, or nearly fifteen hundred millions per year—half our national debt. From the late published statistics of Mr. Wells, special commissioner of the revenue, are made up the footings of the retail sales of intoxicating liquors in the several States for the year 1867, which reach the enormous aggregate of $1,483,491,865. Reader, have you any share in this business?

True Sensibility and Self-Denial

TRUE sensibility leads us to overcome our own feelings for the good of others.

A New Believer’s Testimony

By Joel Crandall

From Bro. Crandall.

DEAR BRETHREN AND SISTERS: I have felt for some time that it is my privilege, and perhaps duty, to say a few words through the REVIEW. Those of you who attended the Camp-meeting at Lancaster, Mass., in September last, will perhaps remember the brother from Athol, who, at that meeting, decided for the truth, and publicly made a stand, identifying himself with those denominated Seventh-day Adventists. And some might ask, if they could, How goes the battle? Well, sometimes through grace, I am the victor, sometimes through self, the vanquished. But thank God, I love the truth, and long to be sanctified through it. God gives me liberty in speaking the truth, and the more I handle it, the brighter it grows. I meet with some opposition from my “no-law” friends, and oh! such a twisting and perverting of the truth to get around the cross. Such reasons and excuses for Sunday keeping, and that from intelligent men and women. Well might Jesus say, “Full well ye reject the commandment of God, that ye may keep your own tradition.” Soon after my return from the Camp-meeting, my companion decided to go with me to mount Zion; also two other ladies, friends of ours, decided to exchange error for truth; but both have left town, and we are left alone to keep the Sabbath. And yet we are not alone, for Jesus is with us, and has promised to be with us to the end. We are longing and laboring with God, we trust, to bring others to see, believe, and obey the truth. Some are investigating. Oh! that some one would come over and help us. We long to see a living Christian of like precious faith. How highly you are favored who have meeting privileges and can hear the word preached, God help you to prize and profit by it.

I have recently been looking through the prophet’s eyes, to the little company on Mount Zion, and I see that they are a faultless company; no guile in their mouth. I want to stand among them after the translation, and the question comes, Are you ready? are you getting ready? Brethren and sisters, let me repeat the question to you, Are you getting ready? May God help us to make haste, while mercy lingers, that we may be prepared to hail with joy the dawning of that blessed day that wakes the dead to life. I find that my heart is not right in the sight of God. I am not ready. I have resolved and re-resolved to do right, only to break my resolves, and I see it is useless to try to reform the outward man, when the heart is not right. We need not expect sweet water to run from a bitter fountain, or, to find good fruit on a corrupt tree. Jesus says: “Make the tree good and its fruit good,” cleanse the fountain, and the stream will be pure, and it leads me to cry, “Create in me a clean heart, O God, and renew a right spirit within me.” I long to be, and beg of God to make me, an overcomer; and when my heart is right, I shall have no need of resolves, for if the heart be right, the life will be all right. O God, create in me a clean heart. Who will join me in this cry, in view of the perils of these last days, the dangers to which we are exposed, the chilling influence of the world? I cry, O Jesus, thou great Pilot across life’s rough sea, come on board my ship and guide me safely over to the other shore.

Yours in love, JOEL CRANDALL.

Worcester Co., Mass.

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