A WORLD-WIDE MOVEMENT

THE GOSPEL COMMISSION "Go ye into all the world, and preach the gospel to every creature." Mark 16:15.THE GOSPEL COMMISSION"Go ye into all the world, and preach the gospel to every creature." Mark 16:15.

While the work of the judgment hour, or period,—the cleansing of the sanctuary,—is proceeding in the heavenly temple above, the Lord sends to the world a special message of preparation for the coming of the Lord.

It would not be the divine way to let this solemn judgment in heaven come unheralded to men. Daniel's prophecy had fixed the time of its beginning; and the question asked in the prophet's hearing, "How long shall be the vision ... to give both the sanctuary and the host to be trodden underfoot?" suggested that when the time came, the truths of God that had been trodden underfoot through the ages would be lifted up and proclaimed anew to all the world.

With the coming of the judgment hour, in the year 1844, there arose just such a work, a definite gospel movement, that has ever since been carrying the message for the hour to the ends of the earth.

But there was a preliminary work to be done, to prepare the way for the definite advent movement and message.

In the days of Israel of old, as the time for the cleansing of the sanctuary drew near, the people were forewarned of the approach of the solemn hour. The day of atonement—"the tenth day of the seventh month"—was a typical hour of judgment. All the people were to prepare their hearts for that great day.

To this end, the Lord appointed the first day of the seventh month a day of sounding of the trumpets. Lev. 23:24. The silver trumpets, pealing forth on that day, proclaimed to all that the day of atonement was near at hand, when every case would be brought in review before the mercy-seat by the ministry of the high priest in the most holy place of the earthly sanctuary.

True to the type, as the year 1844 drew near, when the great antitypical day of atonement was to open and the closing work of Christ to begin in the most holy place of the heavenly temple, the trumpet call of the approaching judgment hour was set pealing through all Christendom.

Events of the closing years of the eighteenth century and the early decades of the nineteenth, had stirred up Bible students to give greater attention to the study of the prophetic scriptures. It was seen that signs of the latter days were appearing, and that every line of historic prophecy pointed to the near approach of Christ's second coming.

Here and there students of the Word saw that the 2300-year period of Dan. 8:14, as explained in the ninth chapter, would end soon; and some arrived at the correct date, and looked to the year 1844 as the time when the judgment hour would come.

Witnesses were raised up in Europe—in Holland, Germany, Russia, and the Scandinavian countries. Joseph Wolff, the missionary to the Levant, preached in Greece, Palestine,Turkey, Afghanistan, and other regions the coming of the judgment hour. William Miller and many associates preached the message throughout America.

Writing in the days just before 1844, Mourant Brock, a clergyman of the Church of England, said:

"It is not merely in Great Britain that the expectation of the near return of the Redeemer is entertained, and the voice of warning raised, but also in America, India, and on the continent of Europe. In America, about three hundred ministers of the word are thus preaching 'this gospel of the kingdom;' whilst in this country, about seven hundred of the Church of England are raising the same cry."—"Advent Tracts,"Vol. II, p. 135 (1844).

Not all who joined in the awakening cry at this time explained the prophecies alike, or emphasized the definite year 1844 as the beginning of the hour of God's judgment; though in America, Europe, and Asia the clear message of the ending of the prophetic time in 1844 was proclaimed with power by many voices. And as the time came, the world was ringing with the call to prepare to meet the judgment hour, even as the hosts of Israel were called by trumpet peals to prepare for the typical day of atonement.

The nature of the event to come at the end of the 2300 years was not understood by these early heralds of the advent hope. The general expectation was that the judgment hour meant the end of the world and the coming of the Lord. Though the word of prophecy indicated clearly that there was a special work to be done on earth while the judgment hour was proceeding in heaven, this was not clear to Bible students at the time. So when the prophetic period ended and the Lord did not come, believers in the prophetic truths were disappointed and unbelievers scoffed. But the call to prepare for the judgment hour was the message due to the world at that time, and the awakening cry was raised on every continent.

In the days of the Saviour's first advent, the disciples and the populace had proclaimed the triumphal entry ofChrist into Jerusalem. They were at once disappointed; instead of enthroning Him as king, they witnessed His crucifixion. But in proclaiming the coming of Zion's King to Jerusalem, they were fulfilling the prophecy that had been uttered, and were giving the message for that day, notwithstanding their mistaken view as to the events that would follow.

Just so the trumpet call of the coming judgment hour was the message for the days of 1844; and the message was given, attended by the power of God. When the hour was at hand, the providence of God raised up faithful witnesses to proclaim it.

All this was preparatory to the rise of the definite advent movement of the prophecy, when the hour of God's judgment should begin.

In vision, on the Isle of Patmos, the prophet John was given a view of the closing work of the gospel on earth, while the closing ministry of Christ was proceeding in heaven above. The prophet wrote:

"I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters." Rev. 14:6, 7.

The message further warned against following the ways of the great apostasy; and in the vision the prophet was shown people in all lands taking their stand at the call of the message. The angel described them in these words:

"Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Verse 12.

Much as pictures appear to us when thrown in succession upon a screen, these scenes must have passed before the vision of the prophet. He saw the coming of the hour, the rise of the movement, and its extension into all lands; he heard the message sounding, and saw the kind of people doing the work—a people keeping "the commandments of God, and the faith of Jesus."

PAUL WRITING TO TIMOTHY FROM ROME "There is laid up for me a crown of righteousness, which the Lord ... shall give me at that day: and ... unto all them also that love His appearing." 2 Tim. 4:8.PAUL WRITING TO TIMOTHY FROM ROME"There is laid up for me a crown of righteousness, which the Lord ... shall give me at that day: and ... unto all them also that love His appearing." 2 Tim. 4:8.

Centuries had passed, after this word was written in the Book, when the flight of time at last brought the hour of the prophecy—the year 1844. That very year witnessed the rise of the definite advent movement which is still proclaiming the very message of the prophecy to the world.

It was in the year 1844, in New England, that a little group of believers in the blessed hope of Christ's soon coming, saw clearly, from their study of the Bible, that the New Testament platform of "the commandments of God, and the faithof Jesus," emphasized in this prophecy of the judgment hour, meant the keeping of the fourth commandment as well as the other nine. Thereupon they began to keep and to teach the Sabbath of the Lord, the seventh day of the week, made holy and blessed and commanded by God.

One member of this group of commandment-keeping Adventists was Frederick Wheeler, from whose dictation the following statement was prepared, fixing exactly the facts as to the time:

"As a Methodist minister he was convinced of the advent truth by reading William Miller's works in 1842, and joined in preaching the first message [that of the judgment hour]. In March, 1844, he began to keep the true Sabbath, in Washington, N.H."—Review and Herald (Washington, D.C.), Oct. 4, 1906.

They were but a little band, those believers in New Hampshire, but the time of the prophecy had come, and with the coming of the hour there was the nucleus of the movement forming, believers in the near coming of the Lord, preaching the message of the prophecy, "The hour of His judgment is come," and keeping "the commandments of God, and the faith of Jesus."

From that small beginning has grown the movement that Seventh-day Adventists stand for, spreading through all the world today.

It was in the year following 1844 that Joseph Bates, of Massachusetts, a retired sea captain, and a preacher of the advent hope, began to keep the Sabbath. Captain Bates wrote and published, and soon others, following his example, embraced the Bible Sabbath.

As the Scripture teaching concerning the sanctuary was studied, light came flooding in. It was seen that the great prophetic period of Daniel 8, which ended in 1844, marked the opening of Christ's ministry in the most holy place of the heavenly sanctuary, the work of the judgment hour in heaven; and there, plainly revealed in Revelation 14, was a specialgospel message to be carried to all the world while the judgment hour still continued.

The little company that began to keep the commandments of God as Adventist believers in 1844, did not understand that they were beginning the definite movement foretold by the prophecy. They only determined to turn from traditions that had made void God's law, and to obey the law of the Most High, whose servants they were.

But in the light of the Scripture prophecy and of events, we can see clearly the hand of God leading that little baud into the right pathway when the year of 1844 came; and the work there begun has grown into the world-wide movement of today.

Nearly two thousand years before, it had been written in the "sure word of prophecy" that when the hour of God's judgment came, a people keeping God's commandments would arise and spread forth into all the world with the last gospel message. The long prophetic period of Daniel 8 had fixed the year 1844 as the time when the judgment hour would begin and when the people of the prophecy must appear.

When the year came, that people appeared, keeping "the commandments of God, and the faith of Jesus." When the hour struck, the work began. This advent movement was born of God in fulfilment of prophecy. And the mission of the movement is to lift up again the standard of truths obscured by tradition and trodden underfoot, and to call all men to the New Testament platform of the "commandments of God, and the faith of Jesus," where every believing soul may find safe refuge in these closing moments of the judgment hour in the courts above.

A CHRISTIAN MOTHER EXHORTING HER DAUGHTER TO MARTYRDOM "Choose you this day whom ye will serve;... as for me and my house, we will serve the Lord." Joshua 24:15.A CHRISTIAN MOTHER EXHORTING HER DAUGHTER TO MARTYRDOM"Choose you this day whom ye will serve;... as for me and my house, we will serve the Lord." Joshua 24:15.

THE TWO BEASTS OF REVELATION 13 "Fear God, and give glory to Him; for the hour of His judgment is come." Rev. 14:7.THE TWO BEASTS OF REVELATION 13"Fear God, and give glory to Him; for the hour of His judgment is come." Rev. 14:7.

The gospel message for this time of the judgment hour is set forth in the vision of Revelation 14:

"And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

"And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured outwithout mixture into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

"Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:6-12.

When this message has been heralded to all nations, according to prophecy the end will come, for the next scene brought before the prophet's vision was the coming of Christ to reap the harvest of the earth:

"I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle." Verse 14.

The outline of the message given here reveals certain main features:

It is not a new or another gospel. There is but one gospel. This message is "the everlasting gospel" in terms that meet the situation in the time of the judgment hour. The advent movement carries the blessed message of full salvation from sin by faith in Jesus Christ.

The message is God's final answer to the age-long perversions of His truth. Even the warnings uttered vibrate with the saving grace and winning power of God's love in Christ Jesus our Lord.

In the vision of Daniel 8, the prophet was shown the working of apostasy in the latter times, as it "cast down the truth to the ground" and "practiced and prospered." But in answer to the question, "How long?" the great prophetic period of the 2300 years was given, at the end of which (in 1844) the judgment work in heaven was to begin. When thatwork is finished, Christ's glorious appearing will end the reign of sin and error.

And while the closing judgment work is proceeding in heaven, this message of the judgment hour lifts up on earth the standard of truths trodden underfoot, and the Lord utters His last warning against sin and apostasy. It is a terrible word that He speaks. Bengelius described it as—

"that threatening pronounced which is the greatest in all the Scriptures, and which shall resound powerfully from the mouth of the third angel."—"Introduction to Apocalypse," Preface xxix (London, 1757).

The Lord is in earnest with men in this hour when the judgment, now passing on the dead, must also soon seal the eternal destiny of all the living. Hence the message challenges every soul to a decision.

Looking forward to the time when this message should be due, John Wesley wrote:—

"Happy are they who make the right use of these divine messages."—"Notes on New Testament," on Revelation 14.

These warnings are part of the "everlasting gospel." Whosoever, therefore, preaches the full gospel of Christ in these last days must sound this solemn call.

"Fear God," is the call, "Worship Him." In the preceding vision of the thirteenth chapter, the Lord had shown the prophet the work of an ecclesiastical power, symbolized by a leopardlike beast, that was to speak great things, and that was to persecute believers through long centuries, warring against God's truth and His sanctuary. "All the world wondered after the beast." The prophet said,

"All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb." Rev. 13:8.

While worldly influence and the voice of popular religion exalt this ecclesiastical power and give glory to it, the gospel message calls all men to worship God.

"Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him.... If any man worship the beast and his image, and receive his mark,[I]... the same shall drink of the wine of the wrath of God."

The issue, it is clear, involves the question of authority. Shall God be recognized as supreme? or shall this ecclesiastical power, whose rise and work were foretold in the prophecy, be recognized as the great authority?

Any comparison between this leopard beast of Revelation 13 and the "little horn" of the fourth beast of Daniel 7, shows plainly that the same power is represented in each. The same voice is heard "speaking great things," the same persecuting spirit is shown, the same warfare against God's truth. It is the Roman Papacy, in its exaltation of human authority above the divine, that "lawless one" of Paul's prophecy, setting itself forth as God in the temple of God, treading underfoot the word and the law of the Most High, as foretold by Daniel:

"He shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws." Dan. 7:25.

Against the recognition of the assumed authority of this power, the gospel message of Revelation 14 sounds its solemn warning: "If any man worship the beast and his image, and receive his mark."

What is this image? Plainly an image to the Papacy must be some religious authority or federation not organically of the Papacy itself, but adopting papal principles and seeking to enforce these principles by civil power, just as the Papacy has ever done, where possible. This development in likeness of the Papacy was shown the prophet in the latter part of the vision of Revelation 13. He saw the image formed, and in vision witnessed its determined efforts to enforce upon men the mark, or sign, of the Papacy:

"He exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.... And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast." Rev. 13:12-17.

The Roman Papacy sets forth the Sunday institution as the mark of the authority of the church to substitute ecclesiastical tradition and custom for the Word of God. Thus, Monsignor Ségur, in "Plain Talks about the Protestantism of Today," says:

"The observance of Sunday by Protestants is an homage they pay, in spite of themselves, to the authority of the church."—Page 213.

It was to this change in the Sabbath by tradition, contrary to the plain command of God to keep holy the seventhday, that the famous Council of Trent appealed when it gave Rome's answer to the Reformation cry of "The Bible and the Bible only." The council had long debated the ground of its answer. The historian says:

"Finally, at the last opening on the eighteenth of January, 1562, their last scruple was set aside; the archbishop of Rheggio made a speech in which he openly declared that tradition stood above Scripture. The authority of the church could therefore not be bound to the authority of the Scriptures, because the church had changed Sabbath into Sunday, not by the command of Christ, but by its own authority. With this, to be sure, the last illusion was destroyed, and it was declared that tradition does not signify antiquity, but continual inspiration."—Dr. J.H. Holtzman, "Canon and Tradition," p. 263.

Ever since this memorable council, the Sunday institution has been held forth as the mark of the power of the church to command religious observances. Thus, again, Keenan's "Doctrinal Catechism" says:

"Question.—Have you any other way of proving that the church has power to institute festivals of precept?""Answer.—Had she not such power, she could not have done that in which all modern religionists agree with her,—she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no Scriptural authority."—Page 174.

"Question.—Have you any other way of proving that the church has power to institute festivals of precept?"

"Answer.—Had she not such power, she could not have done that in which all modern religionists agree with her,—she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no Scriptural authority."—Page 174.

The prophecy of Daniel declared that this power would "think" to change the times and laws of the Most High; and the change of the Sabbath commandment is set forth as the mark of the church's authority above the written law of the Most High.

Most remarkable of all, Protestant organizations are defending the unscriptural observance of the humanly established first-day sabbath in contradiction to the law of God, which declares that "the seventh day is the Sabbath of the Lord thy God." And these organizations, in denial of the Protestant principle of religious liberty, are seeking power to enforce Sunday observance by civil law. But this is to make a very image to the Roman Papacy—a church using the power of the state to enforce religious observance.

It was all foretold in the prophetic word. The prophet was shown (Rev. 13:11-17) this likeness or image to the Papacy—ecclesiastical organizations not of the Papacy itself, but following papal principles in this matter—seeking to compel men to receive the mark of the papal apostasy.

Against the workings of both the Papacy and this image to the Papacy, the last message of the "everlasting gospel" lifts its warning cry:

"If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God."

It is the time of the judgment hour, when God was to lift up the standard of truths long trodden underfoot. In the heavenly sanctuary Christ's closing judgment work is going forward, preparatory to His coming in consuming glory to end the reign of sin. On earth the Lord is sending the last gospel message to men, warning against sin and error, and calling all men to worship God, and to keep "the commandments of God, and the faith of Jesus."

God also has His sign, or mark, of authority. He bases His claims to supreme authority upon the fact of His creative power. As Creator, His is the authority and the power.

"The Lord is the true God.... He hath made the earth by His power." Jer. 10:10-12.

And the divinely established memorial of this creative power is the holy Sabbath. The Sabbath is the mark, or sign, of the true God:

"Hallow My Sabbaths; and they shall be a sign between Me and you, that ye may know that I am the Lord your God." Eze. 20:20.

On one side is the mark, or sign, of apostasy from God; on the other the mark, or sign, of loyalty to God. Which mark will men receive, as the issue is pressed upon every soulfor decision? On which side shall we stand? Under whose banner shall we be found when the judgment hour closes?

PILATE'S FATAL DECISION IN THE HOUR OF TRIAL "Pilate saith unto them, What shall I do then with Jesus which is called Christ?" Matt. 27:22.PILATE'S FATAL DECISION IN THE HOUR OF TRIAL"Pilate saith unto them, What shall I do then with Jesus which is called Christ?" Matt. 27:22.

The test that came to Pilate comes anew to men as Christ's message presses for acceptance. "What shall I do then with Jesus?" asked the Roman governor—and yielded to popular clamor. His fatal decision in the time of testing warns us to decide for Christ and for the word of his salvation now, in this hour of God's judgment.

The message of Rev. 14:6-14 is going to all the world now. Every year thousands of new voices join in telling it. Printing presses are printing it in many languages. Schools and colleges in every continent are educating thousands of Seventh-day Adventist youth, keeping before them, as the highest aim of life, the hastening of the advent message to the world. Sanitariums in many lands, while training medical missionary evangelists, are at the same time ministering to the sick,and teaching the principles of Bible health and temperance. The movement necessarily emphasizes every principle of "the everlasting gospel," while pressing upon all the solemn issue that loyalty to Christ now means to turn from unscriptural tradition and custom to the commandments of God and the faith of Jesus. However ancient the custom of observing Sunday, it is but an innovation, setting aside the Word of God and the example of Jesus Christ. As St. Cyprian said: "Usage without truth is only an antiquated error." The clear light of Holy Scripture now calls the believer away from the path of error to the way of light.

"The older error is, it is the worse,Continuation may provoke a curse;If the Dark Age obscured our fathers' sight,Must their sons shut their eyes against the light?"—Bishop Ken.

"The older error is, it is the worse,Continuation may provoke a curse;If the Dark Age obscured our fathers' sight,Must their sons shut their eyes against the light?"

—Bishop Ken.

In times past Christian believers have been unwittingly following the lead of the Papacy in this matter. The Lord holds no man accountable for light that he did not have. Reformation is a progressive work. Of the past we may say with Paul:

"The times of this ignorance God winked at; but now commandeth all men everywhere to repent: because He hath appointed a day, in the which He will judge the world in righteousness." Acts 17:30, 31.

Now, with this "hour of God's judgment" already come, the entire covering of papal tradition is to be torn aside, and when Jesus comes in glory, in every land will be found believers having the faith and keeping the commandments of God.

All this was shown to John on the Isle of Patmos,—the coming of the judgment hour, the rise of the advent movement, and the heralding of the last message to the nations.

What John saw in vision nearly two thousand years ago, we see fulfilling before our eyes today. But it is not enough to see it; we must have a part in it, be a part of it.

LUCIFER PLOTTING AGAINST THE GOVERNMENT OF GOD "I will exalt my throne above the stars of God;... I will be like the Most High." Isa. 14:13, 14LUCIFER PLOTTING AGAINST THE GOVERNMENT OF GOD"I will exalt my throne above the stars of God;... I will be like the Most High." Isa. 14:13, 14

FOOTNOTES:[I]The use of a mark, or sign, to designate the divinity worshiped, is common in non-Christian religions. One may see the Hindu returning from the temple with the mark of Vishnu or other deity freshly painted upon the forehead. Of the ancient usage, from which this Bible symbol of the "mark" is taken, Dr. John Potter says, in his "Antiquities of Greece:""Slaves were not only branded with stigmata for a punishment of their offenses, but (which was the common end of these marks) to distinguish them, in case they should desert their masters; for which purpose it was common to brand their soldiers; only with this difference, that whereas slaves were commonly stigmatized in their forehead, and with the name or some peculiar character belonging to their masters, soldiers were branded in the hand, and with the name or character of their general. After the same manner, it was likewise customary to stigmatize the worshipers and votaries of some of the gods: whence Lucian, speaking of the votaries of the Syrian goddess, affirms, 'They were all branded with certain marks, some in the palms of their hands, and others in their necks: whence it became customary for all the Assyrians thus to stigmatize themselves.' And Theodoret is of opinion that the Jews were forbidden to brand themselves with stigmata [Lev. 19:28], because the idolaters by that ceremony used to consecrate themselves to their false deities."The marks used on these occasions were various. Sometimes they contained the name of the god, sometimes his particular ensign; such were the thunderbolt of Jupiter, the trident of Neptune, the ivy of Bacchus: whence Ptolemy Philopater was by some nicknamed Gallus, because his body was marked with the figures of ivy leaves. Or, lastly, they marked themselves with some mystical number, whereby the god's name was described. Thus the sun, which was signified by the number DCVIII, is said to have been represented by these two numeral letters XH (Conf. Martianus Capello). These three ways of stigmatizing are all expressed by St. John in the book of Revelation: 'And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.'"—Vol. I, pp. 65, 66 (London, 1728).

[I]The use of a mark, or sign, to designate the divinity worshiped, is common in non-Christian religions. One may see the Hindu returning from the temple with the mark of Vishnu or other deity freshly painted upon the forehead. Of the ancient usage, from which this Bible symbol of the "mark" is taken, Dr. John Potter says, in his "Antiquities of Greece:""Slaves were not only branded with stigmata for a punishment of their offenses, but (which was the common end of these marks) to distinguish them, in case they should desert their masters; for which purpose it was common to brand their soldiers; only with this difference, that whereas slaves were commonly stigmatized in their forehead, and with the name or some peculiar character belonging to their masters, soldiers were branded in the hand, and with the name or character of their general. After the same manner, it was likewise customary to stigmatize the worshipers and votaries of some of the gods: whence Lucian, speaking of the votaries of the Syrian goddess, affirms, 'They were all branded with certain marks, some in the palms of their hands, and others in their necks: whence it became customary for all the Assyrians thus to stigmatize themselves.' And Theodoret is of opinion that the Jews were forbidden to brand themselves with stigmata [Lev. 19:28], because the idolaters by that ceremony used to consecrate themselves to their false deities."The marks used on these occasions were various. Sometimes they contained the name of the god, sometimes his particular ensign; such were the thunderbolt of Jupiter, the trident of Neptune, the ivy of Bacchus: whence Ptolemy Philopater was by some nicknamed Gallus, because his body was marked with the figures of ivy leaves. Or, lastly, they marked themselves with some mystical number, whereby the god's name was described. Thus the sun, which was signified by the number DCVIII, is said to have been represented by these two numeral letters XH (Conf. Martianus Capello). These three ways of stigmatizing are all expressed by St. John in the book of Revelation: 'And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.'"—Vol. I, pp. 65, 66 (London, 1728).

"Slaves were not only branded with stigmata for a punishment of their offenses, but (which was the common end of these marks) to distinguish them, in case they should desert their masters; for which purpose it was common to brand their soldiers; only with this difference, that whereas slaves were commonly stigmatized in their forehead, and with the name or some peculiar character belonging to their masters, soldiers were branded in the hand, and with the name or character of their general. After the same manner, it was likewise customary to stigmatize the worshipers and votaries of some of the gods: whence Lucian, speaking of the votaries of the Syrian goddess, affirms, 'They were all branded with certain marks, some in the palms of their hands, and others in their necks: whence it became customary for all the Assyrians thus to stigmatize themselves.' And Theodoret is of opinion that the Jews were forbidden to brand themselves with stigmata [Lev. 19:28], because the idolaters by that ceremony used to consecrate themselves to their false deities.

"The marks used on these occasions were various. Sometimes they contained the name of the god, sometimes his particular ensign; such were the thunderbolt of Jupiter, the trident of Neptune, the ivy of Bacchus: whence Ptolemy Philopater was by some nicknamed Gallus, because his body was marked with the figures of ivy leaves. Or, lastly, they marked themselves with some mystical number, whereby the god's name was described. Thus the sun, which was signified by the number DCVIII, is said to have been represented by these two numeral letters XH (Conf. Martianus Capello). These three ways of stigmatizing are all expressed by St. John in the book of Revelation: 'And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.'"—Vol. I, pp. 65, 66 (London, 1728).

SATAN ENTERS THE GARDEN OF EDEN "The wages of sin is death." Rom. 6:23.SATAN ENTERS THE GARDEN OF EDEN"The wages of sin is death." Rom. 6:23.

The Beginning of the Great Controversy Between Christ and Satan

The great controversy between good and evil, that has been waged on earth ever since man's fall, had its origin in heaven. Certain angels rebelled against God and His government.

"There was war in heaven: Michael and His angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." Rev. 12:7-9.

Thus came the forces of evil into this world, which have been working through all the ages to draw men from allegiance to God, and to infuse into human hearts the same spirit of disobedience which wrought the ruin of Satan and his angels.

Christ stated the principle: "If therefore the light that is in thee be darkness, how great is that darkness!" Matt. 6:23.

The principle finds its utmost application in the great reversal, by which Lucifer, the light bearer in heaven, became Satan, the adversary, the prince of darkness.

CHRIST AND NICODEMUS "Except a man be born again, he cannot see the kingdom of God." John 3:3.CHRIST AND NICODEMUS"Except a man be born again, he cannot see the kingdom of God." John 3:3.

In the pride and self-exaltation of Tyre, of old, the Lord saw manifested the spirit of the god of this world; so, in declaring His message of rebuke to the prince of Tyre, the Lord describes the cause and history of Satan's fall:

"Thou hast been in Eden the garden of God.... Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created,till iniquity was found in thee.... Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Eze. 28:13-17.

Likewise, in the swelling pride of Babylon the Lord recognized the spirit of the leader of the rebellious angels. In one of the messages to Babylon is this reference to the vaulting ambition of Lucifer in heaven:

"How art thou fallen from heaven, O Lucifer ["day-star," margin], son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High." Isa. 14:12-14.

Lucifer, his powers now perverted to evil, deceived many of the angels, persuading them to join him in rebellion against the government of God; with the result that Satan and all his host were cast out. Christ said, "I beheld Satan as lightning fall from heaven." Luke 10:18.

"Him the Almighty PowerHurled headlong flaming from the ethereal sky."

Then the great controversy which began in heaven was transferred to this earth, and now centers around man. For "that old serpent," the leader of the fallen angels, deceived man, and persuaded him to distrust God and to choose his own way in preference to God's way. Thus came sin and death into the world. And Satan, who had overcome man at the forbidden tree, became by his own usurpation and by man's perfidy, "the prince of this world."

But Christ gave himself to save man, to deliver him from the bondage of sin, and to restore him to the glorious liberty of the sons of God. The same mighty power that overcame Satan and his angels in heaven is able to overcome his power in human hearts and lives. The controversy is still between Christ and Satan, and man's salvation or destruction is the aim of the contending forces.

THE REDEMPTION PRICE "That through death He might destroy him that had the power of death, that is, the devil." Heb. 2:14.THE REDEMPTION PRICE"That through death He might destroy him that had the power of death, that is, the devil." Heb. 2:14.

There is no neutral ground. Every soul must choose as to which side he will yield allegiance. In this choice lies his eternal destiny.

"Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Rom. 6:16.

Therefore the Lord pleads with men, "Choose life." Every soul that chooses life has the promise of it, for Christ "is able ... to save them to the uttermost that come unto God by Him." Heb. 7:25.

From the time of Satan's rebellion it was assured, by the very omnipotence of God, that there would come a last judgment when evil would be destroyed from the universe. This execution of judgment upon the fallen angels is thus referred to by Jude:

"The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." Verse 6.

The evil spirits themselves know that this day is coming. When Christ was about to cast certain of them out of one who was possessed, they cried out, "Art Thou come hither to torment us before the time?" Matt. 8:29.

Though the judgment of that last day was originally set for Satan and his angels, unrepentant men will have a part in it, because they have joined Satan in his lawless rebellion. To the wicked it will be said:

"Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels." Matt. 25:41.

Satan sees that the day is hastening; and the shorter the time in which to work, the greater his fury in seeking to draw souls to perdition.

The warning comes to us in these last days:

"Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time." Rev. 12:12.

Christ's second coming ends the reign of Satan in this world. The wicked are slain by the consuming glory of Christ's coming (2 Thess. 2:8); and the righteous are taken to heaven, beyond the reach of Satan's arts (1 Thess. 4:16, 17). The archenemy and his angels are thus left upon an earth devoid of human beings. Here he is chained for a thousand years, in this pit of desolation (Rev. 20:2, 5), his only companions the angels who fell with him, his only occupation the contemplation of the ruin he has wrought and the destruction that still awaits him.

By the second resurrection—that of the wicked dead, after the thousand years—Satan is again set free to ply his arts upon his subjects. As the holy city comes down out of heaven from God, with all the saints, Satan gathers his angels and all the forces of the lost of all the ages, to make an assault upon the city. The result was shown to the prophet in vision:

"They went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceiveth them was cast into the lake of fire." Rev. 20:9, 10.

That is the fate awaiting the author of sin. In the account of Satan's pride and self-exaltation, uttered by the prophet in the message to Tyre, there occurs also this prophecy of the utter destruction that awaits him, when he shall bring his forces against the city of God in that last conflict:

"I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more." Eze. 28:18, 19.

This is the final victory of Christ over evil, in the great controversy that began in heaven. Satan exalted himself—and lost. Christ humbled Himself, even unto the death—and won the eternal triumph.

"Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil." Heb. 2:14.

JESUS BY THE SEA "O Galilee, sweet Galilee, What mem'ries rise at thought of thee!"JESUS BY THE SEA"O Galilee, sweet Galilee, What mem'ries rise at thought of thee!"

SAUL AND THE WITCH OF ENDOR "When they shall say unto you, Seek unto them that have familiar spirits,... should not a people seek unto their God?" Isa. 8:19.SAUL AND THE WITCH OF ENDOR"When they shall say unto you, Seek unto them that have familiar spirits,... should not a people seek unto their God?" Isa. 8:19.

SATAN'S FIRST LIE "Ye shall not surely die." Gen. 3:4.SATAN'S FIRST LIE"Ye shall not surely die." Gen. 3:4.

The essential claim of Spiritualism is its assertion of power to hold communication with the spirits of the dead; or rather, it claims to have demonstrated that really there is no death.

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