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Review and Herald, Vol. 35, No. 23.

OUR FAITH AND HOPE;
Earlier text: OUR FAITH AND HOPE;

Signs of the Times.—No. 3.

THE approach of the end was also to be indicated by remarkable advancements and discoveries in the literary and scientific world. In other words, prophecy declared that such a movement should be made, and be in the height of its progress when the end should come. The prediction is a plain one: “Many shall run to and fro, and knowledge shall be increased.” There are two ways of explaining this: one is, that it means that there would be a general awakening of mind in the field of inquiry upon all subjects of scientific research; that there would be an increase of light, and great advancement in all branches of knowledge; the other is, that many would give attention to the study of the word of God, running to and fro in its record, comparing scripture with scripture, and that knowledge on the subject of prophecy should thus be greatly increased. Now if we find facts answering to either of these explanations, if it is true that there is an increase of knowledge in our day, either on scientific or Scripture subjects, then we have good ground for the application of the prophecy, and if knowledge has greatly increased in both these directions, then we must certainly be having a fulfillment of the prediction; for it must mean one or the other, or both, of these two things.
If the intelligent reader should be asked to name any department in which the present age does not stand vastly in advance of any of its predecessors in respect to knowledge, he would probably not be able to do so. If he should be asked, further, when this increase of knowledge began to be a marked characteristic of the age, he would be obliged to answer, Within the past half century. This was to mark the time of the end, a short period at the close of the world's history, which must take us to the end, and which, commencing in 1798, as can be shown by arguments which need not be introduced here, must soon expire. For long ages previous to this time, the genius of the race, comparatively speaking, had slumbered. Knowledge was limited, both in degree and extent. Discoveries were few. Progress was slow. We come down to the time marked in prophecy as the time of the end; and lo! the mind of man awakes, and, with a mighty bound, springs forward to the highest attainments and the most mighty achievements. The spirit of inquiry pushes in every direction; discoveries multiply on every hand; and wonders before undreamed of are now the achievements of every day. The pride and boast of the present age, is this wonderful advancement in the realm of science. And while we think the prophecy more particularly refers to an increase of knowledge in the word of God, as the word knowledge is defined by Liddell and Scott to mean, in an ecclesiastical sense, a higher kind of knowledge, deeper wisdom, and this was the subject especially before the prophet; yet may it not be comprehensive enough to embrace all? And the running to and fro—may not this look, remotely, at least, to the wonderful means of transportation of these days, by which the knowledge that is brought forth is borne by steam, and flashed by the lightning, the world around?
The London Spectator, about eighteen months since, published an article entitled, “Concentrated Progress of the World,” in which the progress of the present age is clearly set forth by contrast with former times. It says:
“Few phenomena are more remarkable, yet few have been less remarked, than the degree in which material civilization—the progress of mankind in all those contrivances which oil the wheels and promote the comfort of daily life—has been concentrated in the last half century. It is not too much to say that in these respects more has been done, richer and more prolific discoveries have been made, grander achievements have been realized, in the course of the fifty years of our own lifetime, than in all the previous lifetime of the race, since States, nations, and politics such as history makes us acquainted with, have had their being.
“It is in the three momentous matters of light, locomotion and communication, that the progress effected in this generation contrasts most surprisingly with the aggregate of the progress effected in all generations put together since the earliest dawn of authentic history. The lamps and torches which illuminated Belshazzar's feast were probably just as brilliant, and framed out of nearly the same materials as those which shone upon the splendid fêtes of Versailles when Maria Antoinette presided over them, or those of the Tuileries during the Imperial magnificence of the first Napoleon.
“Pine wood, oil, and perhaps wax, lighted the banquet halls of the wealthiest nobles, alike in the eighteenth century before Christ, and in the eighteenth century after Christ. There was little difference except in finish of workmanship and elegance of design—little, if any advance, we mean, in the illuminating power, or in the source whence that power was drawn—between the lamps used in the days of the pyramids, the days of the Coliseum, and the days of Kensington Palace. Fifty years ago, that is, we burnt the same articles, and got about the same amount of light from them, as we did five thousand years ago. Now we use gas, of which each burner is equal to fifteen or twenty candles; and when we wish for more can have recourse to the electric light or analogous inventions, which are fifty-fold more brilliant and far reaching than even the best gas.
“The streets of cities, which from the days of Pharaoh to those of Voltaire, were dim and gloomy, even where not wholly unlighted, now blaze everywhere (except in London) with something of the brilliancy of moonlight. In a word, all the advance that has been made in these respects, has been made since many of us were children. We remember light as it was in the days of Solomon; we see it as Drummond and Faraday have made it.
“The same thing may be said of locomotion. Nimrod and Noah traveled just in the same way, and just at the same rate, as Thomas Assheton Smith and Mr. Coke of Norfolk. The chariots of the Olympic Games went just as fast as the chariots that conveyed our nobles to the Derby, ‘in our hot youth, when George the Third was King.’ When Abraham wanted to send a message to Lot, he despatched a man on horseback, who galloped twelve miles an hour. When our fathers wanted to send a message to their nephews, they could do no better and go no quicker. When we were young if we wished to travel from London to Edinburgh, we thought ourselves lucky if we could average eight miles an hour, just as Robert Bruce might have done. Now, in our old age, we feel ourselves aggrieved if we do not average forty miles. Everything that has been done in this line since the world began—everything perhaps that the capacities of matter and the condition of the human frame will ever allow to be done—has been done since we were boys.
“The same at sea. Probably when the wind was favorable, Ulysses, who was a bold and skilful navigator, sailed as fast as a Dutch merchantman of the year 1800, nearly as fast at times as an American yacht or clipper of our fathers' day. Now we steam twelve and fifteen miles an hour with wonderful regularity, whether wind and tide be favorable or not; nor is it likely that we shall ever be able to go much faster.
“But the progress in the means of communication is the most remarkable of all. In this respect Mr. Pitt was no better off than Pericles or Agamemnon. If Ruth had wished to write to Naomi, or David to send a word of love to Jonathan when he was a hundred miles away, they could not possibly have done it under twelve hours. Nor could we to our friends 30 years ago. In 1868 the humblest citizen of Great Britain can send such a message, not a hundred miles, but a thousand, in twelve minutes.”

War in Europe.

WILKES' Spirit of the Times predicts that a European war is imminent which will certainly involve the whole of Europe, and perhaps change the destiny of Asia. The writer thinks it strange that no warning of the coming storm has been given to the world through the European press, and that no American journalist has perceived the signs in this direction. He says: “The war that we speak of is the obvious breach which is now imminent between the Pacha of Egypt and the Sultan, the former acting under the patronage of Russia, and the latter standing not only for his authority in Egypt, but for his foothold in Stamboul.” The Pacha has spent vast sums of money in the United States for munitions of war, drawn probably from the Russian treasury. The writer continues:
“But the most significant of all the signs which the Pacha has given of the friend who instigates and counsels him is to be found in the fact not only that he has sought his arms in the United States, but has sought his generals among the federal officers who figured in the late rebellion.”
After naming six American officers now en route to Egypt to enter the service of the Pacha, he adds: “Here we have signs sufficient of the large measure of the war which is now on the point of cracking with its own fullness, but of which no journal has yet spoken. To what enormous limits such a war as this may finally extend, we have unbounded warrant for conjecture. France must take sides, and so must England, the moment Russia moves.”
Since the fall of the Ottoman empire, at the close of the sixth trumpet, in 1840, that power has existed by the sufferance of the so-called Christian nations of Europe. Hence, they all have an intense interest in its destiny. There is consequently no point in Europe where a disturbance would call so many actors into the arena, as here. And we expect to see disturbance and trouble brooding over that ill-fated power, till under the sixth plague it is entirely wiped out to prepare the way for the battle of the great day, according to Rev. 16: 12.

The Final Disposition of Sin.

By F. A. Tryne

F. A. TRYNE: In answer to your queries we reply,
1. Christ did not bear the sins of the world in his body on the tree, in the sense of removing them from the world. Sin still rests on the sinner, unless he avails himself of the provisions that have been made for its removal. In this sense, then, Christ bore them, that is to provide a way for their removal.
2. When sin is removed from us by our availing ourselves of this provision made by Christ, the forgiveness is relative, not absolute; that is, the sin is forgiven so far as we are concerned, and we are just as free as though we had never committed it; but the sin still exists, and falls somewhere else. It is removed first to the sanctuary, and when the ministration there is closed, to the head of the antitypical scapegoat, the devil.
The devil is the originator of sin. He first introduced this vile progeny into God's fair universe. He is therefore responsible for all the results. The whole account, so to speak, is placed to his charge. But he has succeeded in inducing a great many to share with him in this work, and take a measure of the responsibility upon themselves. Fallen angels, and the apostate human race, are associates with him in his rebellion against the government of God, to share with him, unless pardon intervenes, in the punishment due to such a crime. But for the human race, as they did not originate sin, but have been seduced into it by other influences, means have been provided whereby they can obtain pardon, and free themselves from all complicity in this work of the devil. Those who do this, rid themselves of the guilt, and escape the consequences, of their sins. Had they remained in sin, they would have been punished for their sins as accomplices of the devil. Having become free from such a position, the guilt and responsibility of their sins falls back on the one to whom the whole account is chargeable—the whole account, except so far as he has induced others to share with him in it. But in case of the pardoned sinner, there is a portion of the great mass of iniquity, the responsibility of which no one is found to take; hence it goes to the only place left for it, namely, to the account of the author and originator of sin.
We have said that the devil is the originator of sin. More than this, he is the direct instigator of sin, tempting and urging men forward to all the deeds of darkness which they commit. He is therefore indirectly responsible, not only as the originator, but more particularly as the instigator, for all the evil that is done under the sun. But so long as the sinner sees fit to retain the responsibility of his wicked deeds upon himself, so long the devil is free, so far as the sins of that individual are concerned; when, however, the sinner, through the intervention of Christ, becomes free from this, it falls back upon the only other party in the transaction. Nothing could seem to us more just and appropriate, than that this should be so. Christ did not die to relieve the devil from any of the guilt or suffering due to his terrible work, but only to bring mankind, so far as they would accept of his offering, out from under the fearful load. Sins can perish or be obliterated only in the utter extinction of those to whom the guilt finally attaches, first in the persons of sinners as the branches, and finally in Satan as the root, of this evil tree. For a full discussion of the principles involved in this question, see “Atonement,” by J. H. Waggoner, published at this Office.

One Judicious Step Backward

One judicious step backward is better than any number of false steps forward.

The Hindoos Believe in the Annihilation of the Soul.

By Dudley Marvin Canright

Some time ago I offered some testimony showing that this was so. In The Methodist, April 16, 1870, I find additional evidence of this fact. The late Bishop Thomson has a sermon in that paper, in which he says:
“As to the existing systems of India, China, and Japan, Hindooism, Confucianism, and Buddhism, are all, as every intelligent man knows, decaying and ready to perish, without satisfying the wants of mankind. They hinder human development, and must be swept from the earth by human progress. Nor need we lament; nay, we should rejoice in the prospect, for they offer no salvation to man in this life, but by the extinction of all interest in this life, its duties, responsibilities, and possibilities, and no salvation beyond the grave but annihilation, the blowing out of the soul as the blowing out of a candle,”
This shows that the Bishop understood them to teach the annihilation of the soul after death. Then they cannot believe in the immortality of the soul. In the same paper I find still further unquestionable proof of the Hindoos’ belief on this point. A new sect has lately originated in India called the “Church of the One God.” Says The Methodist: “Representatives of the ‘Church,’ learned in the Sanscrit, were sent to the sacred city of Benares to study more fully the Vedas—the supreme scriptures of Brahmanism—in order to ascertain if the new movement could not be reconciled to the primitive and purest faith of the country; but they reported that these ancient documents taught Pantheism, Metempsychosis, and Annihilation of the Soul.”
No better evidence than this could be asked upon this point. These nations and sects constitute a majority of the human race, and always have. They have always believed in the annihilation of the soul. Then what becomes of the oft-repeated assertion that all nations in all ages have believed the immortality of the soul? It shows that there is no truth in it.
D. M. CANRIGHT.
Sigourney, Iowa.

The Lord can Bless.

By John Matteson

THE Lord promised great blessings to ancient Israel if they would hearken to his voice. Deut. 28: 2. And still in our days the Lord has not “left himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” Acts 14: 17. Still the Lord calls upon his people to bring “all the tithes into the storehouse, . . . and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Mal. 3.
The Lord can still easily bless or curse the ground, so that it will yield abundantly or sparingly. “The Lord can open unto thee his good treasure, . . . to bless all the work of thine hand.” He can also cause that “thou shalt carry much seed out into the field, and shalt gather but little in.” He can send drought and mildew, locusts to consume, worms to destroy, storms to overturn, and hail to break down, until famine and pestilence devour the people. And because of the wickedness of man, there is now more cursing than blessing. Isa. 24: 5, 6. Oh! that you were wise and understood this. That you would consider your latter end. Oh! that you would love the Lord with all your heart, and diligently keep his commandments. Then would your morsel be sweet, and your small portion a great blessing, until the Lord should lead you into the promised land, and feed you where the “living fountains” flow; “and God shall wipe away all tears from their eyes.” Rev. 7.
“Better is a handful with quietness, than both the hands full with travail and vexation of spirit. Eccel. 4: 6. “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” Ps. 37: 25.
Do you want to invest some means in a sure bank, to good advantage? The bank of Heaven is sure; it never fails. Jesus pays very high percentage—“an hundred fold.” Who believes it? Besides this, he insures life. There is no cheat about it. He can, and will, give eternal life in the kingdom of glory. Who will insure in the life insurance of Heaven? Here is his own word for it, which will not fail though heaven and earth pass away. “There is no man that has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, but he shall receive a hundred-fold now in this time, . . . and in the world to come, eternal life.” Mark 10: 29, 30.
JOHN MATTESON.

Report from Sigourney, Iowa.

By Dudley Marvin Canright

AFTER an absence of several months, I returned to this place April 21, and have spent three weeks here with encouraging results. I found the little church all firm in the truth, and in good working order. The first eight days I gave lectures in the Court House. The outside interest seems to be about as good as it ever was. I had a good attendance all the time. Our friends in this city are numerous, and are among the first class of society.
The churches of the city which opposed us so violently last year, have been losing ground ever since. The people, and very many of their own members, are not satisfied with their teachings. I was informed that some of them, while I was lecturing on Sunday, had to dismiss their meeting for lack of attendance, even of their own members. I never felt the blessing of God in my labors as I have this spring; such sweet communion with God, such peace of mind, such views of the truth, and such strong faith in the work of God, my heart has been filled with praise to the Lord. How easy it is to work for God when we are in such a place. It is rock bottom, and by the grace of God I am anchored here.
We had a large number of meetings for the special benefit of the church. Every one attended almost constantly, and the result was good. Five responsible persons decided to keep the Sabbath. This encourages us. We confidently hope for a number more soon. We cannot let them go. Our prayers follow them. Three of the youth made a start to serve the Lord. God bless these lambs of the flock. Five were baptized, and three were added to the church.
The Sabbath School and Bible Class, under the care of Bro. McCoy, is doing finely. We raised funds for a library. We were deeply interested in two men who left their work and walked 15 miles to hear my lectures. They had become interested by reading, and came to learn more of the work. This has opened a good field of labor for us when we can get time.
Bro. McCoy is taking hold of the work in the right manner. He has the ability and the means to be useful in this work. May the Lord bless his efforts to send out the light. I found a good home with this dear family. The Lord is bringing them all into his work. The last night of our meetings, we chose and ordained Bro. McCoy elder, and Bro. Moser deacon. Then we celebrated the ordinances. To me it was a solemn, sweet meeting. I now go to Richland.
Besides lecturing, visiting, &c., I spend half of each day in close study. I find that I can accomplish a good deal by steadily pursuing this course. It is a great pleasure to me, and I think God blesses me in it. Pray for me.
D. M. CANRIGHT.
May 12.

Gorgeous Misery.

How powerless is man to draw happiness from anything in this world, unless the sustaining hand of God is with him to give him the use of all his powers. And how often persons in their efforts to grasp too much pleasure render themselves incapable of enjoying any. Many a poor man envies the rich on account of the happiness which he imagines his wealth must bring, while perhaps the enjoyment of the poorer person may be ten-fold that of the rich, or would be, if he would cease envying and murmuring, and cultivate instead a peaceful and contented mind. All have heard of the Rothschilds whose names are a synonym for riches and wealth. Many have no doubt envied them and wished themselves in their condition. And if wealth brings happiness, their names would also be synonyms for the climax of earthly bliss. But read how one of the house of Rothschilds ended his days:
A paris letter to the Chicago Post says:
The death of Baron Nathaniel Rothschild was not an unexpected event. This millionaire was not the richest man of all his tribe. For fifteen years he had been paralyzed, and for some months past had lived in a comatose state. A parallel to his condition may be found in the life of another financier, Beaujon. When a stranger arrived, he admired the beautiful park: “What charming promenades for the proprietor?” The servant replied, “Monsieur cannot walk.” “What a picture gallery—how proud the owner must be!” “Monsieur is blind.” A concert is taking place. “How that music must delight the invalid?” “Monsieur is deaf.” At the table, groaning under delicacies and priceless wines, the stranger heard with dismay: “Monsieur touches nothing but bread and milk.” The late Baron was like “Monsieur,” of late.

Afflictions.

By A. S. Hutchins

AFFLICTIONS are a source of great profit to us, when sanctified to our good. Says one, “A lost affliction, is a great loss.” And indeed, it is a loss to pass through afflictions, and not be benefited thereby.
They should wean us from this world, chasten and subdue our spirits, turn our affections to Heaven and to God, and help us more and more to reflect the image of our adorable Saviour. Then may we, with David, say, “It is good for me that I have been afflicted; that I might learn thy statutes.”
But afflictions often fail to do us the good they were designed to, and which they should. When we forget that a kind Father holds the rod, directs, or in mercy permits, the chastisement for our profit, then are we inclined to restlessness and impatience, or to murmur at our lot, instead of meekly and patiently submitting to it, and with the strongest confidence and trust in the Lord for sustaining grace, praying with one anciently, “O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.”
In this way, the conflict for the faith in God which we must have, and the victory we must obtain, is rendered long, tedious, and painful, which might have been short. 2 Chron. 16: 7-9.
It were inconceivably better to be in the furnace of affliction, and have the angel of the Lord with us, than to be amid the pleasures of this fleeting life, and live at a distance from God. Better for the man of God to enter the den of lions if need be, than lead a prayerless life; or be cast into the fiery furnace, than worship any but the true and living God.
“Is darkness and distress my share? Then let me trust thy guardian care; Enough for me, if love divine At length through every cloud shall shine.”
Afflicted and lone pilgrim, bound to Mount Zion, trust in the Most High. The hour of deliverance is near. A. S. HUTCHINS.

Temperance.

By C. H. Bliss

THAT this is an age of intemperance, certainly no one will deny; and its evil effects are not seen among the ungodly alone; but many of all ages and classes are suffering as the result of the violation of this law of nature.
To be temperate is not simply to abstain from intoxicating drinks. We may never pollute our lips with these vile poisons, and yet be very intemperate. It is well defined by a late author as follows: "To use those things which are beneficial to us, moderately, and to entirely abstain from those things which are evil."
To this agree the words of Milton:
"If thou well observe The rule of Not too much; by temperance taught, In what thou eat'st and drink'st, seeking from thence Due nourishment, not gluttonous delight, Till many years over thy head return; So may'st thou live, till like ripe fruit thou drop Into thy mother's lap; or be with ease Gathered."
How many there are who despise persons who have been made drunk by taking liquor to excess, and censure them severely for their conduct, when they are themselves reeling under the influence of tobacco or opium; or perhaps they were intemperate in eating or drinking, insomuch that their sensibilities are blunted, and they know but little more than the man who is drunk.
No man can be truly temperate while using any thing immoderately, nor until he entirely abstains from those things which injure either body or mind. Nor does it seem possible for a man to be a Christian, in the true sense of the word, without being temperate.
The Scriptures require us to be temperate. It is one of the subjects on which the apostle Paul preached. See Acts 24: 25. It is one of the fruits of the Spirit. Gal. 5: 23. It is one of the Christian graces to be added to our faith. 2 Pet. 1: 6. From this we learn that we cannot be perfect or holy without being temperate; and without holiness, no man can see the Lord. See Heb. 12: 14.
And again, "The remnant of Israel shall not do iniquity." Zeph. 3: 13. This scripture refers directly to a class of people living just prior to the coming of the Lord. The remnant of Israel must be holy; and we can not be holy without being temperate. Here it seems to me we may see our duty in regard to the health reform, and the relation it sustains to present truth. The health reform teaches us to use those things which are beneficial to us, moderately, and to entirely abstain from those things which injure us; and this is temperance, and in doing this we elevate ourselves: our minds become clearer, and we become stronger, both physically, intellectually, and morally; and we are thereby better prepared for the worship of God, and for translation. But the world reject the health reform, and laugh at those who are trying to be benefited by it. And in this we may discern a sign of the times; for the Saviour has said, As it was in the days of Noah, so shall it be also in the days of the Son of Man: They did eat, they drank, they married wives, &c. Likewise as it was in the days of Lot: They did eat, they drank; even thus shall it be in the day when the Son of Man is revealed. Luke. 17.
We are not to understand from this that it is wrong to eat and drink. These are necessary; but eating and drinking immoderately is what constitutes the sin. This will be seen when we compare verse 28, of this chapter, with Eze. 16: 49. The Saviour, foreseeing these things, warns us concerning them: "And take heed to yourselves lest at any time your hearts be overcharged with surfeiting [overeating], and drunkenness and cares of this life, and so that day come upon you unawares." May the Lord help us to take heed and be sober, just, holy, and temperate.
C. H. BLISS.
Peoria Co., Ill.

A Life Hid with Christ.

By E. M. Prentiss

We find now and then one groaning under the yoke of obedience. To turn and keep God's requirements is to them a very hard task, and inspires nothing but murmuring or complaint in their hearts. They are in bondage. The life which they live is one of galling servitude! They "delight in the law of God after the inward man," but there is found "another law" in their members, warring against this law of their mind. They have not put away sin by sacrifice. "To will, is present with them;" but the principle of rebellion is equally present, and they finally yield to the control of its influence and are brought into captivity, not by God's requirements, but by the law of sin which is in their members. They struggle to be free. It is not convenient to be found differing from the world around them, and it is not strange to find such ones soon casting off all restraint and boasting of their liberty. Their experience has not been like the man of God who "delighted in the law of God and declined not from it;" "who sought his precepts, and walked at liberty;" and the reason is obvious.
If the life they lived had been "by the faith of the Son of God," they would have rejoiced as he rejoiced. Likewise the Spirit would have helped their infirmities, and they would have been enabled to walk in "newness of life" and to have continued steadfast. No compulsion, and hence no wavering, in this higher life. No burdens, no duties which are hard to bear. "We are no longer in the flesh, but in the Spirit," and if the Spirit dwells in us we are brought into union with God, who enables us to live lives of righteousness. That which is not subject to the law of God is destroyed, and the spontaneous utterance of the soul is, Abba, Father. Obedience will spring from the heart, and his requirements will be sought after.
The keeping of the Sabbath will be a delight, and the duty of prayer a sweet privilege. If there is not this readiness to come under the laws and regulations of the family of God, we may rest assured that we have not received the spirit of adoption.
Besides this willingness to conform to the just demands of God, we have the highest possible evidence that this work is wrought in us by the "Spirit itself bearing witness with our spirit that we are the children of God." We are not left to doubt our acceptance, and we have a sure pledge of his love for us. Something of it will appear in our deportment also: Our light will shine, and others will see it and say, "Surely he hath been with Jesus." Let us learn of him. Thus shall we be the means of bringing others into this "glorious liberty."
How full of instruction the conversation of such a Christian. Who that has enjoyed the society of a true child of God, has not felt the heavenly influence of their nearness to God? Says Baxter, "He is the profitable Christian to all around him;" and why? Because his thoughts are elevated to a pure and nobler clime, and warmed by the full, bright rays which emanate from the Father of lights.
If we occupy this position, we are safe under all circumstances; for we are assured by his word that he "will supply our need according to his riches in glory by Christ Jesus." Phil. 4. 19. A benevolent gift, truly. What can be desired that is not promised? According to his ability he gives. Is there any lack? It is well supplied. A blessed privilege to sustain such a relation to the Giver of all good. No more hard burdens, and no complaint; no exactions nor any restraint. Our minds reflect the divine will. Oh, happy state! Who that have acquainted themselves with it would wish to grovel again in the darkness beneath? This attainment is necessary before we are prepared to participate in eternal joys, and it does seem that the apprehended nearness of the Son of God would induce us to seek for it. Let us set about this work in earnest, frequently plunging beneath the waves of mercy until our sins be washed from us, and our inactive souls begin to revive; then may we hope to enter this vigorous life, and enjoy it through eternity.
E. M. PRENTISS.
North Parma, N. Y.

“The Mystery of Iniquity.”

LET the reader refresh his memory by reading the following blasphemous arrogant assumptions of this “Mother of Harlots,” and then rejoice at the prospect of the speedy downfall of that power. The extract is taken from a work by M. Gaume, and was approved by nine bishops and archbishops, and by pope Gregory XVI. The pontiff, in order to reward the author, sent him the Order of St. Sylvester:
“What human tongue can describe the dignity of the priesthood and the greatness of the priest. The first man was great, who, established as the king of the universe, commanded all the inhabitants of his vast dominion, who obeyed him with docility. Moses was great, who by a word divided the waters of the sea, and caused an entire people to pass dry shod between its suspended masses. Joshua was great, who said to the sun, ‘Stand still,’ and the sun obeying stood still at the voice of a mortal. The kings of the earth are mighty, who command armies and shake the world by the sound of their name. But behold! there is a man still greater; there is a man who daily, when it pleases him, opens the gates of Heaven, and addresses himself to the Son of the Eternal, to the Monarch of worlds, and says, ‘Come down from your throne, come.’ Obedient to the voice of this man the Word of God, by whom all things were created, leaves instantly the abode of glory, incarnates himself in the hands of this man more mighty than kings, than angels, than the august Mary; and this man says to him, ‘You are my Son; this day I have begotten you; you are my victim,’ and he allows this man to immolate him, to place him wherever he wishes, and give him to whomsoever he chooses. This man is the priest!”
“The priest is not only almighty in Heaven and over the body of the God-man, but he is also almighty upon earth and over the mystical body of Jesus Christ. Behold, a man has fallen into the hands of the devil; what power will be able to deliver him? Call to the assistance of this unhappy man the angels and archangels, holy Michael himself, chief of the heavenly host, conqueror of Satan and his revolted legions. Never will he be able to sever the chains of the sinner who has placed his confidence in the wicked one; * the priest can do it.”
“Much more. Suppose that the Redeemer visibly descends in person to his church, and stations himself in a confessional to administer the sacrament of penance, while a priest occupies another. The Son of God says, I absolve you, and the priest says, I absolve you, and the penitent finds himself absolved just as much by the one as by the other. Thus the priest, mighty like God, can instantly snatch the sinner from hell, render him worthy of Paradise, and of a slave of the devil make a son of Abraham, AND GOD HIMSELF IS OBLIGED TO SUBMIT TO THE JUDGMENT OF THE PRIEST, to refuse or grant his pardon according as the priest may grant or refuse absolution. THE SENTENCE OF THE PRIEST PRECEDES, GOD SUBMITS TO IT. Can any one conceive of a greater power?”—Catechisme de Persévérance, vol. 4, pp. 310–312.

Act on the Light Received.

By Adolphus Smith

I was somewhat interested in an article published in No. 15, current vol. of REVIEW, and headed, “God’s Word vs. Dreams,” as it recalled incidents in my own experience as a seeker for Bible truth.
I became quite well satisfied that, according to the Scriptures, the seventh day is the Sabbath. I however wavered in mind, and sought by fasting and prayer for some special light from Heaven, of which already a sufficiency had been given in the word of God. None of course was given except an impression to refer the question, for comparison, to the concluding scene in the parable of Dives and Lazarus, and especially to the concluding verse: “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” See Luke 16: 27-31.
Subsequently I opened my mind to a Baptist minister, who, after making use of the common threadbare arguments for first-day sanctity, remarked, “There is a member of my church who has been troubled on this question as you appear to be; but he has fasted and prayed over the subject, and can get no additional light.” Said I, Bro. P., he never will get any more light, until he acts upon what he has already received. I then referred him to the parable above mentioned, expressing the belief that the testimony of the pure word, when made so plain, should be believed and acted upon and no supernatural, light be expected.
ADOLPHUS SMITH.

A Call to Preparation

By E. Macomber

From Bro. Macomber.

DEAR BRETHREN AND SISTERS: It is not because I am not interested in this good cause that you do not often hear from me. I think all should cheerfully exhort one another, and so much the more as we see the day approaching. What interesting moments are these to the believers in the third angel's message!
What we a short time ago talked of concerning the mark of the beast as we understood prophecy, and were thought to be extravagant in our views by the world, are now approaching demonstration before our eyes. Every circumstance confirms me in the faith.
I wish to acknowledge the great mercy and loving-kindness of God our heavenly Father to me, and to us as a people.
The condescension of God is great to grant us living testimony through the spirit of prophecy to correct us and fit us for the enjoyment of the eternal weight of glory.
I feel that there is no time to lose. I want these thoughts to continually occupy my mind, and a spirit of consecration to rest upon me.
We have just held one of the most interesting meetings that New England has had in many a day. I think a new start has been made. Good results will attend the effort. A drawing nearer to God seemed to be the characteristic of the meeting. A report of the meeting will probably be given.
The questions come home to me, Am I rooted and grounded in the truth? Have I got on the whole armor? Am I prepared for the day of the Lord?
O Lord, help me and thy people to make every preparation and wait the directions of the Captain of the Lord's host through his instrumentalities without distrust or murmurings.
Yours in hope, E. MACOMBER.
Lancaster, Mass., May 13, 1870.
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