eth in the name of the Lord; Hosannah in the highest." The prophet of God had said, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." Zech. ix, 9. And his words must be fulfilled. That which inspired the shouts of the disciples was the expectation that their Master would then ascend to the throne of David and reign among them. But in this they were disappointed. In a few days their hopes died, as he expired upon the cross. Did they fulfill prophecy? No one will deny that they did? Were their expectations which moved them to fulfill the prophecy realized? They were utterly disappointed.

And while those were disappointed in every particular, Adventists, in 1844, were right in three of the four leading points of the Advent faith. These points were, first, the manner and object of Christ's second advent; second, the application of the prophetic symbols of the book of Daniel; third, prophetic time; and fourth, the event to take place at the end of the prophetic periods. In respect to the first three points, the Adventists of 1844 were right. As to the fourth, they were mistaken. The angel did not tell Daniel that Christ would come at the end of the 2300 days. His words to the prophet are: "Unto two thousand and three hundred days, then shall the sanctuary be cleansed." The subject of the cleansing of the sanctuary of Dan. viii, 14, is now understood, and seen to be quite another thing than the second coming of Jesus Christ in the clouds of heaven, to redeem his people and destroy his enemies by the fires of the last day.

Disappointment by no means proves that God has no

hand in the guidance of his people. It should lead them to correct their errors, but it should not lead them to cast away their confidence in God. It was because the children of Israel were disappointed in the wilderness that they so often denied divine guidance. They are set forth as an admonition to us, that we should not fall after the same example of unbelief.

But it must be apparent to every student of the Scriptures, that the angel who proclaims the hour of God's Judgment, does not give the latest message of mercy. Rev. xiv, presents two other and later proclamations, before the close of human probation. This fact alone is sufficient to prove that the coming of the Lord does not take place at the close of the first angel's proclamation.

THE SECOND MESSAGE.

"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."

This angel is spoken of as the second, because the one following it is, in the language of inspiration itself, called the third. In commenting upon language so highly symbolic, the first point is to determine the meaning of the symbol introduced.

1. What, then, is the Babylon of this message? It is here simply called "that great city." But it is elsewhere spoken of in the book of Revelation in a manner which cannot fail to lead to a correct solution of this question. In Rev. xvii, 18, this same city is called a "And the woman which thou sawest is that great city, which reigneth over the kings of the earth."

woman.

Now a woman is always in the Scriptures, when used as a symbol, taken to represent religious organizations, the true church being represented by a virtuous woman, as in chapter xii, and the false by a corrupt woman, as in the text before us, and many other places. Babylon is something distinct from the civil powers of the earth; for with her the kings of the earth form unlawful connections. It is the place where the people of God as a body are, for they are at a certain time called away from her communion. These considerations show that we are not to look to any literal city for the Babylon of the Apocalypse, nor to any civil powers, but to ecclesiastical or church organizations. Is, then, any particular church, to the exclusion of all others, designated by the term Babylon? It would not be consistent to suppose this; for 1. The term Babylon, from Babel, where God confounded the language of men, signifies mixture, confusion. In the sense in which we have shown it to be used in the book of Revelation, it must denote conflicting and discordant religious creeds and systems. But this would not be applicable to any one religious denomination, as each of these denominations is more or less a unit. 2. The people of God who are called out of Babylon, are not as a body connected with any single denomination. Hence we must understand by the term all the false and corrupted systems of Christianity. That the Romish and Greek churches are included in these, few will be disposed to deny; while the Protestant churches, alas! more or less identified with war, for a long time the bulwark of American slavery, fatally conformed to the world, and guilty of the long catalogue of sins charged by Paul upon professed Christians in the last days, 2 Tim. iii, 1-5, must be reckoned as a member of the family. In this branch of the family we find

that mixture and confusion in the multiplicity of sects and creeds which most fitly answers to the import of the term.

2. What is the fall of Babylon? Evidently a moral fall. In Rev. xviii, 1-5, where a second and subsequent announcement of this event seems to be given, we read, "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." That is, as the result of her fall she had sunk to this deplorable condition. Having fallen, her iniquities rapidly increased, her sins reached unto Heaven, and God's people are called out. Verses 4, 5. Hence this fall is a moral one. The absurdity of applying this to Rome or any other literal city, where but few, if any, of the people of God are, and out of which they could not be called after its fall or destruction, must be very apparent. The harmony of applying it to a religious body which can apostatize and become corrupt, and from which the people of God can be subsequently called out, is equally clear, and the necessity for such an application no less evident. No other is at all admissible.

The cause of the fall of Babylon is said to be because she "made all nations drink of the wine of the wrath of her fornication." Her fornication was her unlawful connection with the kings of the earth. The wine of this is that with which the church has intoxicated the nations of the earth. There is but one thing to which this can refer, and that is, false doctrine. This harlot, in consequence of her unlawful union with the powers of earth, has corrupted the pure truths of the Bible, and with the wine of her false doctrine has intoxicated the nations. As a few of the gross errors

which she has caused the masses to receive as Bible truth, we mention the following: 1. That the soul is immortal. 2. That sprinkling and pouring are baptism. 3. That Sunday is the Sabbath. 4. That there are to be a thousand years of peace and prosperity before the coming of the Lord. 5. That the saints' inheritance is not the earth made new, but an inmaterial, intangible region beyond the bounds of time and space. 6. That the second advent is to be understood spiritually, and that it took place at the destruction of Jerusalem, or that it takes place at conversion or at death. 7. That it is right and scriptural to hold human beings in bondage; and 8. That it is of no consequence, if we may judge from their practice, to come out and be separate from the world. Most of these pernicious errors Protestant sects have drawn from the Romish mother, and others they have themselves originated, showing conclusively that they are but the daughters of the great apostasy.

We have seen that Babylon is composed of several divisions; and we know that the name of the whole is frequently applied to any one of its parts. Hence the name Babylon may be applied to any one of these divisions. Consequently when it is announced that Babylon is fallen, it is not necessary to understand that as a whole it experienced a moral change for the worse. It would be true if such change took place in any one of its great branches. The cry, Babylon is fallen, being given subsequent to the first message, is evidence that the fall took place at that time.

The truths connected with the proclamation of the first angel were calculated to correct many of the fundamental errors of Babylon, and open the way for the