The angel's interpretation continued: "The rough goat is the king of Grecia: and the great horn that is between his eyes is the first king." Verse 21.

History.—This "first king" of united Grecia was Alexander the Great.

"With Alexander the New Greece begins."—Harrison, "Story of Greece," p. 499.

"And it happened, after that Alexander ... had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece." 1 Maccabees 1:1.

Under Alexander, the Grecian goat ran upon the Persian ram "in the fury of his power." At Arbela, wrote Arrian, the Macedonians charged "with great fury." None was able to deliver the Persian ram. "Wherever you fly," wrote Alexander to the retreating Darius, "thither I will surely pursue you." (See "Anabasis of Alexander the Great," by Arrian, book 2, chap. 14.) Medo-Persia fell before Grecia, as this sure word of prophecy had foretold two hundred years before Alexander's day.

Grecia's expansion and its later history were next unfolded before the prophet's vision:

Prophecy.—"Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven." Verse 8.

Of the ram (Persia) it was said it became "great;" of the goat (Grecia); that it became "very great."

History.—Justin, the Roman, wrote of Alexander:

"So much was the whole world awed by the terror of his name, that all nations came to pay their obedience to him."—"History of the World," book 12, chap. 13.

"Vain in his hopes, the youth had grasped at all, And his vast thought took in the vanquished ball."

—Lucan's "Pharsalia" (Nicholas Rowe's translation), book 3.

But the unerring prophecy had said that "when he was strong, the great horn was broken." Suddenly the youthful conqueror was cut down by death, just as he was preparing to celebrate at Babylon a "convention of the whole universe,"

"being thus taken off in the flower of his age, and in the height of his victories."—Justin, "History of the World," book 13, chap. 1.

The ancient pagan writers, in telling the story, make use of language very similar to that used by divine prophecy in foretelling it. Following Alexander's death the empire was divided "toward the four winds of heaven." Myers says:

"Four well-defined and important monarchies arose out of the ruins.... The great horn was broken; and instead of it came up four notable ones toward the four winds of heaven."—"History of Greece" (edition 1902), p. 457.

As the prophet watched these four kingdoms of divided Greece, he beheld another power coming into the field of his vision through one of the four kingdoms, and extending its authority more than any before it:

Prophecy.—"Out of one of them [one of the four kingdoms] came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land." Verse 9.

History.—Medo-Persia was "great," Grecia was "very great," but this power was to be "exceeding great." Rome followed Grecia. Polybius, the Roman, says:

"Almost the whole inhabited world was conquered, and brought under the dominion of the single city of Rome."—"Histories of Polybius" (Evelyn Shuckburgh's translation), book 1, chap. 1.

One of the odes of Horace tells how the name of Rome grew to might:

"Till her superb dominion spread East, where the sun comes forth in light, And west to where he lays his head."

—Ode 15, "To Augustus," book 4.

Lucan's lines measured its exceeding greatness from the other points of the compass:

"Though from the frozen pole our empire run, Far as the journeys of the southern sun."

—"Pharsalia," book 10.

"The empire of the Romans filled the world," says Gibbon. It was "exceeding great," according to the prophecy. In the vision the little horn that grew so great came into the prophet's view as proceeding out of one of the four horns that he had been watching. Rome rose to unquestioned supremacy out of its conquest of Macedonia, one of the four notable kingdoms into which Grecia was divided. It spread forth toward the south, and toward the east, and "toward the pleasant land," Palestine becoming a province of the empire in the century before Christ. And it was a Roman force that destroyed Jerusalem and devastated the pleasant land.

Thus the "sure word of prophecy," with exactness in detail, carries the history through the centuries to the last great universal monarchy, Rome.

But this prophecy does not deal so much with the earlier history of Rome as with the developments of later times. It was the same in the prophetic outline of Daniel 7. After briefly identifying Rome as the last universal monarchy, the vision of the seventh chapter dealt with the rise of papal Rome, described its exaltation of itself against God, and its warfare against the truth and the saints of God. And here again, in the eighth chapter, the same persecuting power is seen developing, exalting itself, and persecuting the saints of God. The prophecy says that "it cast down the truth to the ground; and it practiced, and prospered." Dan. 8:12. The papal history, as given in the study on Daniel 7, need not be repeated here.



As the prophet watched the work of this lawless power, his heart must have cried out to know how long it was to be allowed to prosper in its evil way; for next he heard the voice of a holy one asking the question for him,

"How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?" Dan. 8:13.

The answer was,

"Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Verse 14.

In symbolic prophecy a day stands for a year. Eze. 4:6. This is a long period, therefore, of 2300 years. It reaches to the latter days; for the angel said of it, "At the time of the end shall be the vision." Dan. 8:17.

The question was, "How long?" or literally, "Until when?" and the answer was, "Until two thousand and three hundred days." Then what was to come to deal with the great apostasy?—"Then shall the sanctuary be cleansed." The cleansing of the sanctuary, therefore, must have something to do with meeting the great apostasy, lifting up God's truth that has been trampled underfoot, and cutting short the reign of evil. The cleansing of the sanctuary, with all that is involved in it, must be God's answer to this lawless power.

Error may prosper for a time; but the just balances of the sanctuary will at last pronounce righteous judgment, and the prosperity of evil will be cut short. "I was envious ... when I saw the prosperity of the wicked," said the psalmist, "until I went into the sanctuary of God; then understood I their end." Ps. 73:3, 17.

What, then, is involved in the cleansing of the sanctuary, the time of which is marked by the long prophetic period? It is for us to understand; for it is a work pertaining to the latter days.



THE CLEANSING OF THE SANCTUARY IN TYPE AND ANTITYPE

The Bible teaching concerning the sanctuary of the Levitical service shows clearly that the cleansing of the sanctuary is God's answer to error and apostasy.

The priestly service of the earthly sanctuary, or temple, in the days of Israel, was typical of the work of Christ, our High Priest, in the heavenly temple. The earthly priests served after "the example and shadow of heavenly things." Heb. 8:5. And of Christ's ministry in the heavenly temple we are told:

"Now of the things which we have spoken this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8:1, 2.

In the earthly service, the cleansing of the sanctuary was the closing work of the high priest, marking the end of the yearly round of mediatory ministry. The cleansing of the sanctuary in the time of the end must, therefore, according to the sure teaching of the type, be the closing ministry of our great High Priest in the heavenly temple, before He lays aside His priestly work to come in glory.

The Service of the Earthly Tabernacle

There were two distinct phases in the priestly ministry of the tabernacle in Israel. The sanctuary was built with two apartments, the holy place and the most holy.

In the holy place were the candlestick with its seven lights, the table with its ever-renewed "bread of the presence," and the altar of incense, on which sweet incense, symbol of Christ's continual intercession, was burned morning and night.

Within the inner veil was the most holy place, where was the ark containing the tables of the law, written with the finger of God. The cover of the ark was the golden mercy-seat, above which, at either end, stood two cherubim of gold, their wings meeting on high, their faces looking ever toward the mercy-seat. It was a type of the throne of God—the angels about the throne, the law the foundation of His government, the mercy-seat typifying the interposition of mercy and pardon for the sinner; and above it the visible glory of the Lord, the Shekinah.

"There I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony." Ex. 25:22.

Of the service in the first apartment it is stated:

"When these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God." Heb. 9:6.

"Day by day the sacrificial victims were slain at the altar before the outer veil, and the blood was 'brought into the sanctuary' by the priest." This was an acknowledgment of transgression of God's law, meriting death, and a confession of faith in the Lamb of God who was to suffer death in the sinner's stead, and whose atoning blood would plead for him before the righteous law.

Thus day by day, either by the sprinkling of the blood "before the Lord" or by eating a portion of the flesh of the burnt offering in the holy place, the ministry of the priests transferred the sin in type to the sanctuary, and the sinner was pardoned.

For a full year, lacking one day, the ministry was in the first apartment, or holy place only. But on that last day of the yearly round of service—"the tenth day of the seventh month"—the high priest entered the second apartment, or most holy place.

"Into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people." Heb. 9:7.

In this service the high priest sprinkled the blood upon the mercy-seat and in the holy place, "because of the uncleanness of the children of Israel." The sanctuary was to be reconciled or cleansed from all the sins registered there in type through the blood of the offerings brought day by day during the year.

As the high priest came out, bearing the sins, he transferred them all to the head of the scapegoat, which was sent away into the wilderness; and thus "all their iniquities" were borne away from the camp into the wilderness, and the sanctuary was cleansed. See Leviticus 16.

This was a solemn time of judgment in Israel. Every man's life came in review that day. Was every sin confessed? Whosoever was not found right with God, when that service was performed, was cut off from having a part with God's people.

"It is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people." Lev. 23:28, 29.

It was indeed an annual day of judgment in Israel. And all this was an "example and shadow of heavenly things." Heb. 8:5.

Christ's Closing Work in Heaven

Therefore the last phase of Christ's ministry as our high priest in the sanctuary of God above, must be a work of judgment, a review of the heavenly record, corresponding to the final ministry in the second apartment of the earthly tabernacle, when that sanctuary was cleansed.



Daniel the prophet was shown in vision this change in the ministry of our High Priest, namely, from the first to the second apartment of the heavenly temple. He describes the wondrous scene, as God's living throne, with its wheels flaming with glory, moved into the most holy place of the heavenly sanctuary, for the closing work of Christ's ministry:

"I beheld till the thrones were cast down ["placed," R.V.], and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and His wheels as burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened." Dan. 7:9, 10.

This scene, as the next verse shows, opens while still on earth the apostasy is exalting itself. But during this same time a solemn judgment work is going forward in heaven above, the finishing of which will give God's answer to the apostasy, and bring the second coming of Christ in glory to end the reign of sin. It is the cleansing of the sanctuary,—the time when in reality and not in type every case registered in the sanctuary comes in final review before God. When that work closes, according to the type, whosoever is not found right with God will be cut off from having any part with His redeemed people.

Then the priestly ministry of Christ will close, and the destiny of every soul will be fixed for all eternity. To that time must apply the words spoken by Jesus:

"He that is unjust, let him be unjust still: ... and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly." Rev. 22:11, 12.

But now the Saviour, from His place of ministry on high, speaks to all the encouraging exhortation and assurance:

"He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before My Father, and before His angels." Rev. 3:5.

To let men on earth know when this judgment work, the cleansing of the sanctuary, began in heaven, the prophetic period of 2300 years was given. It is of most solemn importance that we know when that period begins and ends.



A GREAT PROPHETIC PERIOD

THE 2300 YEARS OF DANIEL 8:14

The commission to the angel Gabriel was, "Make this man to understand the vision" (Dan. 8:16); therefore in the angel's explanation of the vision of Daniel 8, we must assuredly find the interpretation of the prophetic period of 2300 years, the close of which marks the opening of the judgment work in heaven, or the cleansing of the sanctuary.

The eighth chapter closes, however, with no reference to the beginning of this period of time, a most important measuring line of prophecy. The angel had explained the symbols representing Medo-Persia, Grecia, and Rome, and had dwelt upon the antichristian work of the apostasy that was to develop; but he left the time of the prophetic period unexplained, save to say that it was "true," and that it would be "for many days"—far in the future. Here the angel stopped, for Daniel fainted. In spirit the prophet had been gazing upon the warfare of the great apostasy against God's truth through the ages, and evidently it took all strength from him. Daniel closes the account of this vision with the words, "I was astonished at the vision, but none understood it." Verse 27.

[Illustration: THE 2300 DAYS

The heavy line represents the full 2300 year-day period, the longest prophetic period in the Bible. Beginning in B.C. 457 when the decree was given to restore and build Jerusalem (Ezra 7:11-26; Dan. 9:25), seven weeks (49 years) are measured off to indicate the time occupied in this work of restoration. These, however, are a part of the sixty-nine weeks (483 years) that were to reach to Messiah, the Anointed One. Christ was anointed in 27 A.D., at His baptism. Matt. 3:13-17; Acts 10:38. In the midst of the seventieth week (31 A.D.), Christ was crucified or "cut off," which marked the time when the sacrifices and oblations of the earthly sanctuary were to cease. Dan. 9:25, 27. The remaining three and one-half years of this week reach to 34 A.D., or to the stoning of Stephen, and the great persecution of the church at Jerusalem which followed. Acts 7:59; 8:1. This marked the close of the seventy weeks, or 490 years, allotted to the Jewish people.

But the seventy weeks are a part of the 2300 days; and as they (the seventy weeks) reach to 34 A.D., the remaining 1810 years of the 2300-day period must reach to 1844, when the work of judgment, or cleansing of the heavenly sanctuary, was to begin. Rev. 14:6, 7. Then special light began to shine upon the whole sanctuary subject, and Christ's mediatorial or priestly work in it.

Four great events, therefore, are located by this great prophetic period,—the first advent, the crucifixion, the rejection of the Jewish people as a nation, and the beginning of the work of final judgment.]

But the angel had been commanded, "Make this man to understand the vision;" and soon after, as recorded in the next chapter,—possibly within a year,[G]—Gabriel appeared to the prophet with the words:

"O Daniel, I am now come forth to give thee skill and understanding.... Therefore understand the matter, and consider the vision." Dan. 9:22, 23.

Thereupon the angel began to deal with the matter of time in the prophecy, the very feature of the vision of the eighth chapter that he had not yet made Daniel understand. Therefore the vision of the 2300 years must be the topic.

The Starting-Point

First of all, the angel said that a short period was to be cut off from the long period, and allotted to the Jewish people; this short period was to reach to the coming of the promised Messiah and the filling up of the measure of Jerusalem's transgressions. The angel's own words are:

"Seventy weeks [490 days, prophetic time, or 490 literal years] are determined [cut off, as the word means] upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy." Verse 24.

This 490-year period "cut off" was to cover the history of the people of Jerusalem until that city had filled out the measure of its transgression. The only prophetic period from which this 490 years can properly be said to be "cut off" is, assuredly, the longer period of 2300 years, which stretches far onward to "the time of the end." The 490 years and the 2300 years, then, must begin at the same time.

It was the time period that the angel Gabriel was yet to explain; and he begins the explanation by showing that the first 490 years of it would reach to the days of the Messiah. Then he gives the event that marks the beginning of the 490 years, which event must necessarily mark the beginning of the 2300 years as well.

This is what he was commissioned to make Daniel "understand" when first the vision of the 2300 years was given. Now he tells him to "understand" it:

"Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for Himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." Dan. 9:25, 26.

The date of the going forth of the commandment to restore and rebuild Jerusalem is the date, therefore, from which the great prophetic measuring line runs; the first 490 years of it to reach to the time and work of the Messiah, at the first advent, the full 2300 years running on to mark the time when the judgment hour in heaven opens. Once the starting-point is fixed, all the events of the long period must follow exactly as scheduled in the time-table of divine prophecy.

Date of the Commencement to Restore Jerusalem

There were several commands issued concerning the restoration of Jerusalem after the Babylonish captivity. Cyrus, and Darius, and Artaxerxes Longimanus each issued such a decree. Which one answers to the language of the prophecy as "the commandment to restore and to build Jerusalem"?



The decree of Artaxerxes was most comprehensive (Ezra 7), authorizing the full restoration of the civil and religious administration of Jerusalem and Judea. And Inspiration specifically sums up all the decrees as completed only in that of Artaxerxes, which thus constituted "the commandment:"

"They builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia." Ezra 6:14.



According to this scripture, the full "going forth of the commandment to restore and to build," dates from this decree of Artaxerxes. And this decree went forth "in the seventh year of Artaxerxes the king." Ezra 7:7.

What year was this seventh year of Artaxerxes—a date so important to fix to a certainty?

The great chronological standard for the kings of the ancient empires is the canon, or historical rule, of Ptolemy. Ptolemy was a Greek historian, geographer, and astronomer, who lived in the temple of Serapis, near Alexandria, Egypt. From ancient records he prepared a chronological table of the kings of Babylon, Persia, Greece, and Rome (carrying the Roman list to his own time, which was the second century after Christ). Along with his list of kings and the years of their succession, Ptolemy compiled a record of ancient observations of eclipses. In such and such a year of a king, for instance, on a given day of the month, an eclipse of the sun or moon would be recorded. Astronomers have worked out these observations, and verified them. The learned Dr. William Hales said:

"To the authenticity of these copies of Ptolemy's canon, the strongest testimony is given by their exact agreement throughout, with above twenty dates and computations of eclipses in Ptolemy's Almagest."—"Chronology," Vol. I, p. 166.

Thus, says James B. Lindsay, an English chronologist, "a foundation is laid for chronology sure as the stars." So the sun and the stars, the divinely appointed timekeepers, bear their witness to the accuracy of the historical record.

We thank God for this, as we desire to know if we may depend upon Ptolemy's canon to help us fix to a certainty the seventh year of Artaxerxes.

According to Ptolemy, Artaxerxes succeeded to the throne in the two hundred and eighty-fourth year of the canon. In modern reckoning, this two hundred and eighty-fourth year runs from Dec. 17, 465 B.C., to Dec. 17, 464 B.C. The canon does not tell at what part of the year a king succeeded to the throne; it only deals with whole years. The question is, to be exact, Did Artaxerxes come to the throne in December, 465 B.C., or at some time in the year 464 B.C.? At what season of the year did the king take the throne? Some historians, dealing with the matter roughly, date the succession from the year 465. But in dealing with divine prophecy, we require certainty upon which to base the reckoning of the seventh year of Artaxerxes, from which date the prophetic period runs.

And in God's providence we do have certainty. Of all the kings of Assyria, Babylon, and Medo-Persia, in Ptolemy's long list, there is but one concerning whose succession the Scriptures give us the very time of the year—and that one is Artaxerxes. The one case in which we need to know to a certainty the season of the year, in order to fix an important date in prophecy, is the one case in which Inspiration gives exactly the particulars. Who cannot see the hand of God in this?

The combined record of Neh. 1:1; 2:1 and Ezra 7:7-9,[H] shows that Artaxerxes came to the throne between the fifth month of the Jewish year and the ninth month,—roughly, between August and December,—or in the autumn. The Bible gives one part of the record, and Ptolemy's canon gives another part; and by the combined record we know that Artaxerxes came to the throne late in the year 464 B.C., and thus the seventh year of his reign would be 457 B.C. This is the date fixed by other sources of reliable chronology also, Sir Isaac Newton having worked out several lines of evidence from ancient authorities, in each case reaching the year 464 B.C. as the first of Artaxerxes, which makes the seventh to be 457 B.C.

In the seventh year of Artaxerxes the commandment went forth to restore and to build Jerusalem, and this event fixes the beginning of the 2300 years, as also of the 490 years cut off from it upon the Jewish people.

That year, 457 B.C., therefore, is a date of profound importance. It stands like the golden milestone in the ancient Forum at Rome, from which ran out all the measurements of distance to the ends of the empire. From this date, 457 B.C., run out the golden threads of time prophecy that touch events in the earthly life and the heavenly ministry of Jesus that are of deepest eternal interest to all mankind today.

The Ransom Paid

Lord, I believe Thy precious blood, Which, at the mercy-seat of God, Forever doth for sinners plead, Can cleanse my guilty soul indeed.

Lord, I believe were sinners more Than sands upon the ocean shore, Thou hast for all a ransom paid, For all a full provision made.

—Nikolaus Zinzendorf.



FOOTNOTES:

[G] The dates placed in the margin of the King James Version indicate a period of fifteen years between the eighth and ninth chapters of Daniel. This was because in former days it was thought that Belshazzar was the Bible name of Nabonidus, the last king of Babylon, who reigned seventeen years. In that case, from "the third year" of his reign, when the prophecy of Daniel 8 was given, to the "first year of Darius," who succeeded him, when the angel appeared again to Daniel, would be fifteen years. But the unearthing of the buried records of Babylonia during the last half century, reveals the fact that Belshazzar was the son of Nabonidus, associated with him on the throne as king for a few years before the fall of Babylon. The third year of his reign may very likely have been the last year; and Darius immediately followed Belshazzar. The explanation of the ninth chapter might have been within a few weeks or months following the vision of chapter 8, and probably was.

[H] These texts show that the king came to the throne in the autumn, so that the actual years of his reign would run from autumn to autumn. Neh. 1:1 begins the record: "In the month Chisleu, in the twentieth year." Neh. 2:1 continues: "It came to pass in the month Nisan, in the twentieth year of Artaxerxes." Thus it is plain that in the monthly calendar of the king's actual reign the month Chisleu came first in order, and then Nisan. Chisleu was the ninth month of the Jewish sacred year, roughly, December. Nisan is the first month, April. And these months, December, April,—in that order,—came in the first year of the king, of course, the same as in his twentieth year. And in the same year also came the fifth month, August; for Ezra 7:7-9 shows that the first and fifth months—in that order—also fell in the same year of his reign. Then we know of a certainty that his reign began somewhere between August and December, that is, in the autumn. The first year of Artaxerxes was from the latter part of 464 B.C. to the latter part of 463, and the seventh year, as readily counted off, would be from near the end of 458 to near the end of 457. Under the commission to Ezra, the people began to go up to Jerusalem in the spring of that year, 457 B.C. (in the first month, or April), and they "came to Jerusalem in the fifth month" (August). Ezra 7:8, 9. Ezra and his associates soon thereafter "delivered the kings commissions unto the king's lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God." Ezra 8:36. With this delivery of the commissions to the king's officers, the commandment to restore and to build had, most certainly, fully gone forth. And from this date, 457 B.C., extends the great prophetic period.



THE PROPHECY FULFILLED

EVENTS OF THE "SEVENTY WEEKS" AND END OF THE 2300 YEARS

The angel explained to Daniel the events of the seventy weeks allotted to Jerusalem and its people "to finish the transgression." Seven weeks and threescore and two weeks (69 weeks) of the seventy were to reach to the Messiah. The angel's words were:

"Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression.... Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks [69 weeks, or 483 days]." Dan. 9:24, 25.

The sixty-nine weeks, symbolic time, are 483 years, which were to reach from the commandment to restore and build Jerusalem to Messiah the Prince.

The Time of the Messiah's Coming

The commandment of Artaxerxes to restore and build Jerusalem, as we have seen, went forth in 457 B.C. Reckoning from that date, 483 full years bring us to A.D. 27, when, according to the prophecy, the Messiah should appear.

Messiah means "anointed." The anointing of Jesus, and His manifestation as the Anointed One, was at His baptism:

"Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo a voice from heaven, saying, This is My beloved Son, in whom I am well pleased." Matt. 3:16, 17.

Thus Jesus was anointed as the Messiah (see Acts 10:38), and John proclaimed: "Behold the Lamb of God, which taketh away the sin of the world." John 1:29.

When did this baptism and anointing take place? The Gospel of Luke supplies the historical facts for fixing the year:

"In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea," etc. Luke 3:1-3.

Tiberius followed Augustus, who died in A.D. 14. But before the latter's death, Tiberius was associated with him on the throne. Some modern historians date this appointment of Tiberius as Caesar from A.D. 13; but the "History of Rome," by Dion Cassius, a Roman senator, born in the second century, shows, under events of A.D. 12, that Augustus recognized Tiberius as holding the imperial dignity at that time. (Book 56, chap. 26.) Again, Dr. Philip Schaff says:

"There are coins from Antioch in Syria of the date A.U. 765 [A.D. 12], with the head of Tiberius and the inscription, Kaisar, Sebastos (Augustus)."—"History of the Christian Church," Vol. I, p. 120, footnote.

These coins from Syria bear certain witness that the first year of Tiberius should be counted from A.D. 12. Therefore "the fifteenth year of the reign of Tiberius Caesar" would be A.D. 27, just 483 years from the going forth of the commandment to restore Jerusalem. The prophecy of the sixty-nine weeks was fulfilled—the Messiah had come.

Confirming the Covenant

But "one week" of the seventy remained—seven years. Of the Messiah's work during this time the angel said:

"He shall confirm the covenant with many for one week: and in the midst of the week He shall cause the sacrifice and the oblation to cease." Dan. 9:27.

Christ's death upon the cross made "the sacrifice and the oblation to cease," so far as their appointed force was concerned. After three years and a half of ministry, "in the midst" of this seven-year period, the prophetic week, the Messiah was lifted up on Calvary. For centuries the sure word of prophecy had pointed to this supreme hour in the working out of the plan of salvation. When the time was fulfilled, the promise of God was fulfilled also, and the divine Sacrifice was offered.

"Paschal Lamb, by God appointed, All our sins on Thee were laid; By Almighty Love anointed, Thou redemption's price hast paid. All Thy people are forgiven Through the virtue of Thy blood; Opened is the gate of heaven, Peace is made 'twixt man and God."

With the offering of the great Sacrifice, all the typical offerings ceased to have significance. The veil of the temple was rent when the Lamb of God expired upon the cross,—sign to all that He had caused "the sacrifice and the oblation to cease."



The Messiah was to "confirm the covenant with many for one week," filling out the seventy weeks allotted in God's merciful patience especially to the people of the Jews. Three and a half years of Christ's personal ministry on earth had been devoted to the chosen people. Now, after His ascension, He was still, in the persons of His disciples, to press the gospel of the new covenant especially upon the Jewish people—"to the Jew first," and "beginning at Jerusalem."



This last seven-year period, beginning in A.D. 27, ended in A.D. 34. By that time the opposition of the Jews was becoming exceedingly bitter. As a people they were rejecting again the divine invitation extended by the risen Christ through His witnesses. About A.D. 34 Stephen was martyred. The same council that, against all evidence, had rejected the Messiah, again rejected the appeal of the Holy Ghost shining visibly on Stephen's countenance.

The believers in Jerusalem were driven out by persecution; and "they that were scattered abroad went everywhere preaching the word." Acts 8:4. The Gentiles gave heed in Samaria, and the Ethiopian received the gospel on the road to Gaza. The gospel message had fairly passed the boundaries of Jerusalem and was on its way to the "uttermost parts of the earth."

Though the seventy weeks cut off upon the Jewish people and upon the holy city had ended, to the world's end the gospel of Christ's salvation is for that people as well as for all other nations.

The Ending of the 2300 Years

It must not be forgotten that the angel was explaining to Daniel the vision and prophecy of the long prophetic period that was to reach to the cleansing of the sanctuary at the time of the end.

These events of the first seventy weeks of that period were "to seal up the vision and prophecy." Dan. 9:24. The shedding of the blood of the divine Sacrifice "to make reconciliation for iniquity, and to bring in everlasting righteousness," set Heaven's seal to the vision. As surely as the great Offering had been made, so surely the cleansing of the sanctuary would be accomplished by the ministry of our High Priest in heaven.

And the exact fulfilment of the time schedule for this first portion of the prophetic period, set seal to the declaration that when the full 2300 years should run out, the closing ministry of Christ would surely begin in the heavenly sanctuary.

From 457 B.C., when the commandment of Artaxerxes to restore Jerusalem went forth, the measuring line of the 2300 years reaches to the year A.D. 1844. In that year the time of the prophecy came. Then the cleansing of the sanctuary was to begin.

The prophet John, in the Revelation, beheld the opening of this last phase of the ministry of Christ in the most holy place of the temple of God. "The temple of God was opened in heaven," he says, "and there was seen in His temple the ark of His testament." Rev. 11:19. The prophet heard voices saying, "The nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged." Verse 18.

Again we must quote Daniel's description of the opening of this ministry in the most holy place of the heavenly temple. He saw thrones of judgment set up. He saw the moving throne of the Almighty, with its wheels of naming glory, take its position for the final work of our High Priest in the holy of holies above:

"I beheld till the thrones were cast down [placed], and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and His wheels as burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened." Dan. 7:9, 10.

This was the scene enacted in the heavenly temple when the year 1844 brought the judgment hour. Then began in heaven the work of the investigative judgment, or the cleansing of the heavenly sanctuary, during which the case of every individual will come in review before God.

When that work of investigation is finished, the ministry of Christ for sin will end, human probation will close, and our Lord will quickly come as King of kings and Lord of lords, to gather His redeemed, while all sinners will be destroyed by "the brightness of His coming." 2 Thess. 2:8.

In the vision of Daniel 8, as the great apostasy was seen warring against God's truth, the question was asked, "How long shall be the vision,... to give both the sanctuary and the host to be trodden underfoot?" The answer was, in effect, In 1844 the cleansing of the sanctuary will begin in heaven,—the hour of God's judgment, that will give God's answer to sin and apostasy.

We are living in the great antitypical day of atonement, for which all heaven has been waiting. The end is at hand. And while that work is proceeding in heaven above, the Lord proclaims a special message on earth, lifting up again truths long trodden underfoot, and calling men to prepare for the coming of the Lord.

How Shall We Stand? "For the hour of His judgment is come."

"The judgment is set, the books have been opened; How shall we stand in that great day When every thought, and word, and action, God, the righteous Judge, shall weigh?

"The work is begun with those who are sleeping, Soon will the living here be tried, Out of the books of God's remembrance, His decision to abide.

"O, how shall we stand that moment of searching, When all our sins those books reveal? When from that court, each case decided, Shall be granted no appeal?"



A WORLD-WIDE MOVEMENT

FORETOLD IN THE PROPHECY OF REVELATION 14

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.

The Way Prepared for the Rise of the Movement

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 of Christ 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.

The Closing Work

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."



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 faith of 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 special gospel 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.



THE JUDGMENT-HOUR MESSAGE

THE GOSPEL FOR OUR DAY

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



"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.

"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 out without 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:

1. A Gospel Message

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.

2. A Solemn Warning

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 that work 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.

3. A Call to Loyalty to God

"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?

The Work of the Papal Power

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."

The Image to the Papacy

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 Mark, or Sign, of Papal Authority

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 Segur, 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 seventh day, 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.

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."

The Sign of Jehovah's Authority

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 soul for decision? On which side shall we stand? Under whose banner shall we be found when the judgment hour closes?



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.

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.



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).



THE ORIGIN OF EVIL

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.

The Cause of the Downfall

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.



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 Power Hurled headlong flaming from the ethereal sky."

The Earth as the Battle Ground

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.



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.

The Judgment upon Satan

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.



SPIRITUALISM: ANCIENT AND MODERN

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.

"There is no death; What seems so is transition."

The late Prof. Alfred Russel Wallace, the English scientist, said of Spiritualism:—

"It demonstrates, as completely as the fact can be demonstrated, that the so-called dead are still alive."—"On Miracles and Modern Spiritualism" (London, 1875), p. 212.

First Declaration of the Doctrine

In the very first book of the Bible is a similar claim: "Ye shall not surely die." Gen. 3:4.

But this declaration, while recorded in the Scriptures, is not the word of God. The Lord had declared to man that disobedience would bring death. But Satan, as the tempter in Eden, caused the woman to doubt the word of God: "The serpent said unto the woman, Ye shall not surely die." And the woman believed the tempter rather than God, and so sinned against the Creator.

Having tempted man to disobedience, so bringing death into the world, what more natural, in the course of deception, than to endeavor to persuade the human family that, after all, there is no death; that what appears so is only an introduction to fuller life and activity? "Ye shall not surely die."



As mankind departed from right and lost the knowledge of God, dead heroes were deified as gods, and much of the pagan worship consisted in sacrifices to the spirits of the dead, supposed to be living still and concerned with affairs in the land of the living. When Israel fell away from God and joined the Moabites in the worship of Baal-peor, the record says of the nature of the service:

"They joined themselves also unto Baal-peor, and ate the sacrifices of the dead." "Yea, they sacrificed their sons and their daughters unto devils." Ps. 106:28, 37.

Instead of dealing with the spirits of the dead, the idolatrous worshipers were really putting themselves in direct touch with the agencies of Satan, the fallen angels.

Divine Warnings

This explains the severity of the divine warnings against the ancient practice of necromancy, or mediumship. The Lord said:

"Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God." Lev. 19:31.



"When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord." Deut. 18:9-12.

The ancient seance, where the living sought unto the dead for knowledge, was denounced by the prophet Isaiah:

"When they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living should they seek unto the dead?" Isa. 8:19, A.R.V.

"To the law and to the testimony!" the prophet cries. To seek unto the dead for knowledge is to turn from the law and the testimony, and to take the counsel of the direct agencies of Satan, the great deceiver.

Modern Spiritualism

What Spiritualism is may best be understood by the prophetic warnings concerning the revival of this great deception in the last days. The apostle spoke of these days as a time when seducing spirits would lead many away from the faith:

"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." 1 Tim. 4:1.

This deceptive working is an indication of the nearness of Christ's second coming:

"Whose coming is according to the working of Satan with all power and signs and lying wonders." 2 Thess. 2:9, A.R.V.

True to the sure word, now that the last days have come, there has arisen the movement of modern Spiritualism, with its signs and wonders, purporting to be wrought by the spirits of the dead. Professor Wallace says:

"Modern Spiritualism dates from March, 1848; it being then that, for the first time, intelligent communications were held with the unknown cause of the mysterious knockings and other sounds similar to those which had disturbed the Mompesson and Wesley families in the seventeenth and eighteenth centuries."—"On Miracles and Modern Spiritualism" (London, 1875), p. 146.

It was in Hydeville, N.Y., in the family of Mr. Fox, that the modern cult originated, it being found that by mysterious but clear sounds of knocking, unseen intelligences were able to communicate answers to questions asked. The rapidity of the spread of the great deception was remarkable. One of the Fox sisters, Mrs. A. Leah Underhill, wrote:

"Since that day, starting from a small country village of western New York, Spiritualism has made its way—against tremendous obstacles and resistance, but under an impulse and a guidance from higher spheres—round the civilized globe. Starting from three sisters, two of them children, and the eldest a little beyond that age,... its ranks of believers, privately or publicly avowed, have grown within thirty-six years to millions."—"The Missing Link in Modern Spiritualism," Introduction.

Many at the time thought, as have many since, that the "rappings" with which the manifestations began were caused by some trickery on the part of the Fox sisters, but men of unimpeachable standing and intelligence certified to the contrary. Horace Greeley, famous editor of the New York Tribune, wrote in his paper that the sisters had visited him in his home and courted the fullest investigation as to "the alleged manifestations from the spirit world." As the result of his observations, he wrote:

"Whatever may be the origin or the cause of the 'rappings,' the ladies in whose presence they occur do not make them. We tested this thoroughly and to our entire satisfaction."—Id., pp. 160, 161.

It was no mere sleight of hand that launched this cult upon the world as the last days came. Beyond all the physical manifestations, the religious idea in Spiritualism has leavened the religious thought of millions. No one can deny that the basic idea is the one that the serpent promulgated in Eden, "Ye shall not surely die."

Mrs. Emma Hardinge Britten, another of the Fox sisters, says of the discovery of 1848:

"On the night of the thirty-first of March, 1848, we found beyond a shadow of a doubt or peradventure, that death had no power over the spirit.... In a word, we found our so-called dead were all living."—"Nineteenth Century Miracles" (Manchester, England), p. 554.



Now the Scriptures teach plainly what these agencies in Spiritualism are not, and what they are.

What They Are Not

They are not the spirits of the dead communicating messages to the living.

In one of the earliest written portions of Holy Scripture, the Lord declared plainly that the dead have no knowledge of the living:

"He passeth: Thou changest his countenance, and sendest him away. His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them." Job 14:20, 21.

The dead have no part in any communications with the living on earth:

"Neither have they any more a portion forever in anything that is done under the sun." Eccl. 9:6

What They Are

Already we have told what they are in quoting the warnings of prophecy concerning the special deceptions of Satan in the last days.

"The working of Satan with all power and signs and lying wonders." 2 Thess. 2:9.

"Seducing spirits." 1 Tim. 4:1.

And as they were shown to the prophet John in a vision of the very end, he declared:

"They are the spirits of devils, working miracles." Rev. 16:14.

These are the agencies through which come the supernatural manifestations of Spiritualism. It is a terrible deception that leads men and women to seek to satanic agencies, supposing that they are communicating with the spirits of their dead friends. Satan and his angels can readily simulate the personality of the dead, and so deceive those who disobey God in seeking to the dead for knowledge.

The Climax of Deception

That the marvels of Spiritualism would increase as the end nears, was plainly taught by our Saviour in describing the workings of Satan just before the second advent. He left us the warning:

"Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." Matt. 24:23, 24.

Evidently, then, by the miracle-working power that he possesses, Satan will work mighty deceptions through both human and supernatural agencies. And the crowning deception will be his own manifestation as the Promised One, simulating Christ's second coming. But the power and glory that will fill all earth and the heavens at Christ's coming, cannot be copied by Satan, with all his miracle-working skill. That is why it is so important that we understand the Bible teaching as to the nature and manner of Christ's second advent. The doctrine of the silent, secret, mystical coming is all abroad in the world, the teaching exactly calculated to prepare the way for Satan's purposes of deception. Therefore Christ forewarns us:

"Behold, I have told you before. Wherefore if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." Matt. 24:25-27.

The teachings of ancient theosophy and spiritualism—the mysticism of the East—have been permeating Christendom in recent years. Mme. Jean Delaire, writing in a London review, said some years ago:

"India has apparently still a mission to fulfil, for her thought is slowly beginning to mold the thought of Europe and of America; our keenest minds are today studying her philosophy; our New Theology is founded upon the old, old Vedanta."—National Review, September, 1908, p. 131.

This flood of ancient spiritualism from the East has come about according to Isaiah's prophecy of things that were to "come to pass in the latter days:"

"Thou hast forsaken Thy people the house of Jacob, because they are filled with customs from the East, and are soothsayers like the Philistines." Isa. 2:6, A.R.V.

In 1909 one of the leading representatives of theosophical thought, Mrs. Annie Besant, of India, toured America with the message of a coming messiah. She announced:

"My message is very simple: 'Prepare for the coming Christ.' We stand at the cradle of a new subrace, and each race or subrace has its own messiah. Hermes is followed by Zoroaster; Zoroaster by Orpheus; Orpheus by Buddha; Buddha by Christ. We now await with confidence a manifestation of the Supreme Teacher of the world, who was last manifested in Palestine. Everywhere in the West, not less than in the East, the heart of man is throbbing with the glad expectation of the new avatar."

The leaven of the spiritualistic philosophy has been working its way through Christendom during this generation. We see clearly that the evil one is preparing the way for his final work of deception.



LIFE ONLY IN CHRIST

MAN'S NATURE AND STATE IN DEATH

A wide-open door for Spiritualism is afforded by the teaching that man has life in himself—immortality by nature; and that death is not really death, but another form of life.

The Scriptures close this door of false hope, teaching us that man is mortal, that death is really death, and that immortality is the gift of God through Christ by the resurrection from the dead.

Clearly and definitely the Bible teaches that God only has immortality, styling Him "the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality." 1 Tim. 6:15, 16.

This scripture disposes of every idea that man is immortal by nature, and opens the way for a consideration of the Scripture teaching concerning man's nature, his state in death, and the promise of life and immortality in Christ.

Man by Nature Mortal

The word "mortal," as used in that ancient question by Eliphaz, describes man's nature:

"Shall mortal man be more just than God?" Job 4:17.

In the creation, life was conditional upon the creature's relation to Christ the Creator, in whom all things consist:

"All things were made by Him; and without Him was not anything made that was made. In Him was life." John 1:3,4.

He was, and is, as the psalmist says, "the fountain of life." Cut off from vital connection with Him, there could be no continuance of life. The Lord warned Adam that his life was conditional upon obedience. "In the day that thou eatest thereof," He said of the forbidden tree, "thou shalt surely die." Gen. 2:17. It was a declaration that man was not immortal, but was dependent upon God for life.

When by unbelief and sin man rejected God, the sentence—death eternal—must have been executed had not the plan of salvation intervened. But as the stroke of divine justice was falling upon the sinner, the Son of God interposed Himself and received the blow. "He was bruised for our iniquities." In the divine plan, the great sacrifice for man was as sure then as when, later, it was actually made on Calvary. Christ was "the Lamb slain from the foundation of the world."

And there Adam, the sinner, now with a fallen human nature, which would be perpetuated in his descendants in all subsequent time, was granted an extension of life, every moment of which, whether for him or for his posterity, was the purchase of Christ by His own death, in order that in this time of probation man might find forgiveness of sin and assurance of life to come. Adam was not created immortal, but was placed on probation, and had he continued faithful, the gift of immortality must have been given him at some later time, after he had passed the test. As the original plan is carried out through Christ, "the second Adam," the gift of immortality is bestowed finally upon all who pass the test of the judgment and are found in Christ, in whom alone is life.

Having fallen, Adam, now possessed of a sinful nature, must die. "The wages of sin is death." Rom. 6:23. It was impossible that sin or sinners should be immortalized in God's universe. So, inasmuch as the tree of life in Eden had been made the channel of continuance of life to man, the Lord said:

"Now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever: therefore the Lord God sent him forth from the garden of Eden." Gen. 3:22, 23.

This negatives the idea that there could ever be an immortal sinner, who should mar God's creation forever. Sin works out nothing but death. "Sin, when it is finished, bringeth forth death." James 1:15. Fallen himself, Adam could bequeath to his posterity only a fallen, mortal nature. So began the sad history summed up in the text:

"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Rom. 5:12.

Mortality Universal

Mortality is written upon all creation. Ages ago the wise man wrote, "There is one event unto all: ... they go to the dead." Eccl. 9:3. Human hearts everywhere and in all time have cried out against the remorselessness of the great enemy. "Do people die with you?" was the question met by Livingstone in the untraveled wilds of Africa. "Have you no charm against death?" The Greek as well as the barbarian confessed to the helplessness of man before the great enemy. Centuries before Christ, Sophocles the Athenian wrote:

"Wonders are many! and none is there greater than man, who Steers his ship over the sea, driven on by the south wind, Cleaving the threatening swell of the waters around him.

"He captures the gay-hearted birds; he entangles adroitly Creatures that live on the land and the brood of the ocean, Spreading his well-woven nets. Man full of devices!

"Speech and swift thought free as wind, the building of cities; Shelters to ward off the arrows of rain, and to temper Sharp-biting frost—all these hath he taught himself. Surely Stratagem hath he for all that comes! Never the future Finds him resourceless! Deftly he combats grievous diseases, Oft from their grip doth he free himself. Death alone vainly— Vainly he seeks to escape; 'gainst death he is helpless."

—Chorus from Antigone.

What unspeakable pathos in the cry of humanity's helplessness before death, the great enemy! But when Adam went out of Eden, it was with the assurance of life from the dead through the promised Seed, if faithful. It is the message of the one gospel for all time—everlasting life in Christ.



"God so loved the world, that He gave His only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16.

As there is none other name under heaven by which men can be saved, so there is no other way of everlasting life or immortality, save in Christ Jesus our Lord.

When Immortality is Bestowed

Christ said, "I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live." John 11:25.

He has turned death, that would have been eternal, into a little time of sleep, from which he will awaken the believer. In the resurrection of the last day immortality is bestowed, "in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. 15:52-54.

"There is a blessed hope, More precious and more bright Than all the joyless mockery The world esteems delight.

"There is a lovely star That lights the darkest gloom, And sheds a peaceful radiance o'er The prospects of the tomb."

Not until the resurrection, "at the last trump," is immortality conferred upon the redeemed. Note that it is not something immortal putting on immortality; but this "mortal" puts on immortality. Mark this: there is no life after death, save by the resurrection. "If there be no resurrection of the dead,... then they also which are fallen asleep in Christ are perished." 1 Cor. 15:13-18.