foreheads. This mark on their foreheads is distinctly seen by those who have the mark of Christ in their hearts. It is seen in their fruits, in contrast with their professions. The followers of the Beast, worship their idol at Rome. Those of the Image, the idol in their own heart.

The Image of the Beast does not profess to be infallible, and yet acts as if it was infallible. Its adherents are continually condemning and anathematizing one another, just as does the Beast, for not believing alike; while at the same time, as if by mutual consent, "They omit the weightier matters of the law, judgment, mercy, and faith.”Matt. 23: 23.

worse.

The Image, like the Beast, is waxing worse and The "Mystery of Iniquity" was, at first, like a little twig, almost imperceptible; but, in the course of six centuries, it grew into a wide-spreading Bohon Upas. Now, unless the advocates of truth and righteousness unite their efforts, under the divine blessing, to lop the branches of the Image, the earth will soon be overspread with the universal darkness of its shade, and the poison of its effluvia; unite their efforts, not with carnal weapons, but by the lovely, overwhelming power of example. Let them thus uproot this deadly tree and plant, in its stead, the "Tree of Life," which brings forth "The fruit of the Spirit, love, joy, peace, long-suffering, gentleness, goodness, faith,

11
kamnovance Gal 5: 22. 23.

Before leaving this part of my subject, make a few remarks in relation to the word

The image of a thing does not signify an resemblance of its prototype in everything, striking resemblance in some of its outlines. "God created man in his own image-male female created he them."-Gen. 1: 27. The i here differs from its prototype, in being corpo and of two sexes. It differs also in being cre and finite. "Whose is this image and supers Cæsar's."-Matt. 22: 21. This was image on a coin. That is, it was an outline him. Many parts, constituting Caesar, were there. So, in regard to the "Beast and his Imag The Image is an outline of some of the charact istics of the Beast, but not all.

tion?

CHAPTER II.

1. Christ's Little Flock. 2. Sentinels between the Heart and th Mouth. 3. Mankind can not be a Unit on Doctrinal point 4. God's Throne-Heaven. 5. Christ's coming at the commence ment of the Millennium. 6. The Desolations of Zion. 7. Th True Church driven into the Wilderness. 8. The Power of Ex ample. 9. The Sectarian Church a Battle Field of Blood.

1. HAVING now taken a cursory view of the Beast and his Image, we would observe that what has been said does not apply to all the members individually who constitute those two powers. There

are numbers among them who have the true mark of Christ in their hearts. It is true, they constitute, as our blessed Lord has declared, but a "Little Flock;"—Luke, 12: 32, whom he represents as "Lambs among wolves."-Luke, 10: 3. They are there, now, like sheep led to the slaughter, but the Lord hears their cry; and the day to them is not far distant, when it will be said of them as they stand around God's throne, "These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes." -Rev. 7: 14–17.

2. The stranger, having passed some time in our world, was becoming acquainted with our language. He was more surprised now than ever; because in the world whence he came, the heart and the tongue, is like sound and its echo; but here, he saw that the mouth is a long way from the heart; and, what comes from the heart, has to pass through many avenues before reaching the mouth. In these avenues many sentinels are standing. One is the Money Sentinel, a very large man; another, the

Continal of Honor

called anotho Dunlicitu

and one who has two faces, whose name is risy; all these, and many other sentinels s the way between the heart and the mouth; by the time the words reach the mouth, th entirely a different thing from what is in the

Our visitor was perfectly amazed when how trivial were the causes of disunion amor fessing Christians; trivial in the sight of Go of enlightened spirits; but most important to whose erroneous education blends together non-essential with the essential. They have educated under the shadow of the Beast; the terior eye is thereby affected, and their judg entirely perverted.

The reasons assigned for thus dividing and dividing, are very plausible; each one wishin obey what he thinks is enjoined upon him Christian duty. Here is the snare. -Chris duty it is a snare, because the adversary of good, thus lulls the conscience by inducing pec to believe, that the observance of outward ce monies, and the adherence to certain doctrines an evidence of their Christian character.

Why is it, that people are so unwilling to un in what is not injurious to their moral characte and yet so willingly fellowship with one anoth in what is evil?

3. The science of phrenology, and the very cor stitution of the human mind, prove demonstratively that the mass of mankind can never be a unit or

all doctrinal points. And this, simply, because the organs of the mind of no two individuals are exactly alike, any more than two leaves on the same tree are exactly alike. Hence, it is unreasonable to suppose that God would require of his finite, fallible creature, a unanimity in regard to what his mind can not, from its very constitution, be a unit on.

Now, the case is entirely different in respect to what appertains to morals; that, in regard to which men are not so strenuous in being united upon. Our moral nature, in itself, has nothing to do with the head. Its seat is in the heart, and, provided that has on it the mark of Christ, all is right. The head is divided into many organs, each differing from the other; but the heart, the seat of the affections and morals, is but one organ. It is either pure or impure. Its affections are heavenly or earthly. Now, in regard to the heart, the seat of love and the affections, God requires unity. "My son give me thy heart.”—Prov. 23: 26. He does not want a contracted heart, where self predominates; but he wants a large heart, the love of which embraces every heart that has the mark of Christ upon it. In other words, it is a heart that embraces every thing that is lovely, and rejects whatever is hateful. It is the heart which says, when it prays, Our Father who art in heaven! and not my Father!

The Christion virtuos to the nure in heart are