Earlier text: OUR FAITH AND HOPE;The Order of Events in the Judgment.
The investigative judgment, the finishing of the work of human probation, the close of Christ’s priesthood, and his coronation upon his own throne, are events which transpire in the days of the voice of the seventh angel when he begins to sound. They precede the revelation of Christ in the clouds of heaven, and are preparatory to that grand event. The field of vision during this closing period of human probation is not simply the earth, where indeed the fierce battle between truth and error is being fought, but the temple of God in Heaven is opened to our view, and becomes the theme of prophetic discourse. Rev. 11: 19; 16: 5. We have learned that the priesthood of Christ must continue till he has secured the acquittal of his people at the tribunal of his Father, where their sins are blotted out, and themselves accounted worthy of eternal life. It is at this very time and place that the Saviour changes from his priestly, to his kingly, office. Hence, wherever our Lord closes his priestly office, there must be the place of the judgment session described in Dan. 7. The finishing of the mystery of God involves the opening of the second apartment of the temple in Heaven, wherein is the ark of God’s testament. This is the place where our Lord finishes his priesthood, and hence this apartment of the heavenly temple must be the place of that tribunal at which the righteous are acquitted, their sins blotted out, and themselves accounted worthy of the kingdom of God. The temple of God in Heaven, and especially its second apartment, is therefore worthy of our most attentive study. The Scriptures contain many explicit testimonies to the existence of the heavenly temple. Ps. 11: 4: “The Lord is in his holy temple, the Lord’s throne is in Heaven: his eyes behold, his eyelids try, the children of men.” 2 Sam. 22: 7, 8. “In my distress I called upon the Lord, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears. Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth.” See also Ps. 18: 6, 7. Isa. 6: 1-4: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.” Micah 1: 2, 3: “Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord God be witness against you; the Lord from his holy temple. For, behold the Lord cometh forth out of his place, and will come down and tread upon the high places of the earth.” Rev. 11: 19: “And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Rev. 14: 17, 18: “And another angel came out of the temple which is in Heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire.” Rev. 15: 5: “And after that I looked, and, behold, the temple of the tabernacle of the testimony in Heaven was opened.” Rev. 16: 17: “And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of Heaven from the throne, saying, It is done.” Many other texts might be quoted in which this building is mentioned either as God’s temple, tabernacle, sanctuary, or holy habitation. To some of these texts we shall refer in the further study of this subject. The heavenly temple consists of two holy places. This is proved by many conclusive arguments. The first of these is drawn from the statements respecting the tabernacle erected by Moses. When God called Moses into the mount to receive the tables of the law (Ex. 24: 12), he first bade him make a sanctuary that he might dwell among them, and that the priests might minister in his presence. Ex. 25: 8; 26; 27; 28. He also bade him make an ark to contain the tables of the law, to be placed in the second apartment of the sanctuary. This building consisted of two holy places (Ex. 26), and both itself and its sacred vessels were made like the pattern showed in the mount. Ex. 25: 8, 9: “And let them make me a sanctuary; that I may dwell among them. According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.” Heb. 8: 5: “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle: for, See (saith he) that thou make all things according to the pattern showed to thee in the mount.” See also Ex. 25: 40; 26: 30; Acts 7: 44. The tabernacle thus constructed was a pattern of the heavenly temple. Thus Paul bears testimony: Heb. 9: 23, 24: “It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true [the images of the true holy places, Macknight’s translation]; but into Heaven itself now to appear in the presence of God for us.” This establishes one plain, incontrovertible argument that the heavenly temple has two holy places. The temple erected by Solomon furnishes the second argument, and it is of the same character as that drawn from the tabernacle. The temple was a larger and grander building than the tabernacle, and differed from it in being an immovable structure; but it was constructed on the same plan in that it was an edifice consisting of two holy places, with sacred vessels of the same kind, and occupied with the very same ministration, as that which had previously served in the tabernacle. 1 Kings 6; 7; 8; 2 Chron. 3; 4; 5. This building with its two holy places was a pattern of the heavenly temple, as the words of David and of Solomon declare: 1 Chron. 28: 11, 12: “Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlors thereof, and of the place of the mercy-seat, and the pattern of all that he had by the Spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things.” Verse 19: “All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern.” Wisdom of Solomon 9: 8: “Thou hast commanded me [Solomon] to build a temple upon thy holy mount, and an altar in the city wherein thou dwellest, a resemblance of the holy tabernacle which thou hast prepared from the beginning.” This is a second decisive argument that the heavenly sanctuary has two holy places. The third is drawn from the fact that the plural term “holy places” is used in the designation of the greater and more perfect tabernacle. Thus when Paul says, as expressed in our common version (Heb. 8: 2), “A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man,” it is literally in the original, “a minister of the holy places.” And thus also when we read respecting the heavenly temple, “The Holy Ghost this signifying, that the way into the holies of all was not yet made manifest, while as the first tabernacle was yet standing,” it is literally in the Greek, “the way of the holy places.” Heb. 9: 8. So also where we read of the greater and more perfect tabernacle in verse 12, that Christ “entered in once into the holy place,” it is also literally holy places. Again in verse 24 we read in our common version the same thing, literally rendered, “the holy places made with hands, the figures of the true,” which last word is plural in the original, showing that there are holy places in the heavenly temple. And again in Heb. 10: 19, the term holies is not, in the original, holy of holies as in chap. 9: 3, but simply holy places. These passages form a most convincing argument that there must be two holy places in the heavenly temple. A fourth argument is found in the fact that each of the two holy places of the heavenly temple is definitely set forth in the description of that building not made with hands. The first apartment is identified by the things which it contains. When John was called in vision to ascend to the place of God’s throne, the heavenly temple, a door was opened in Heaven, and the throne of God was revealed to his view. This is manifestly the door of the heavenly temple, for the throne of God which it discloses to view is within that temple. Ps. 11: 4; Rev. 16: 17. That it was the first apartment of that temple into which he looked, is evident from what he saw therein. Rev. 4: 5. “And out of the throne proceeded lightnings, and thunderings, and voices; and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Here is a plain reference to the seven lamps which burned in the first apartment of the earthly sanctuary. Lev. 24: 2-4. And again, when the seven angels receive the seven trumpets, the scene of vision is still the first apartment of the heavenly sanctuary. Thus we read: Rev. 8: 2, 3: “And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” The golden altar stood in the first apartment of the sanctuary, i. e., in the same room with the candlestick on which were the seven lamps. Ex. 40: 24-26. The place of God’s throne at the time when the book with the seven seals was delivered to Christ, and also when the seven trumpets were given to the seven angels, is the first apartment of the heavenly sanctuary. But when the seven vials are delivered into the hands of the seven angels who have the duty of pouring them out, the second apartment of the heavenly temple is opened, and they come out from thence to execute the wrath of God upon men. This opening of the holies takes place under the seventh trumpet. Rev. 15: 5-7. “And after that I looked, and, behold, the temple of the tabernacle of the testimony in Heaven was opened; and the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled.” This opening of the heavenly temple which is followed by the pouring out of the unmingled wrath of God, is an event connected with the closing up of human probation. And it is certain that we have in this case, the opening of the holies of all, here called the tabernacle of the testimony. The expression, “tabernacle of the testimony,” is a familiar term taken from the Old Testament, and is precisely equivalent to “tabernacle of the ten commandments.” In proof of this, take the use of this term in the Bible. We begin with the first use of the Hebrew word, eduth, and trace it through the books of Moses. Thus it occurs for the first time in Ex. 16: 34. “Aaron laid it up before the testimony.” That is to say, he laid up the pot of manna before the ark of the ten commandments. See Heb. 9: 4. The next is Ex. 25: 16. “Thou shalt put into the ark the testimony which I shall give thee.” This was the ten commandments. See Ex. 31: 18; Deut. 10: 4, 5. Again, Ex. 25: 21, “In the ark thou shalt put the testimony,” i. e., the ten commandments. See 1 Kings 8: 9. And now the ark itself takes its name from what was put in it. Ex. 25: 22: “The two cherubims which are upon the ark of the testimony.” Ex. 26: 33, 34: “And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy. And thou shalt put the mercy-seat upon13the ark of the testimony in the most holy place.” Here we have the ark of the ten commandments assigned to the most holy place of the tabernacle, and the mercy-seat placed over the ark. Presently we shall find that this testimony gives name to the tabernacle itself. As we read onward we find in Ex. 27: 21; 30: 6, 26, 36; 31: 7, 18; 32: 15; 34: 29, the terms “testimony,” “tables of the testimony,” “ark of the testimony,” each time, by testimony, meaning definitely the ten commandments. The term, “tabernacle of testimony,” occurs for the first time in Ex. 38: 21. Thus we see that the testimony of the Almighty gives name to the tables on which it was written; to the ark in which the tables were placed; and to the tabernacle itself, whose second apartment received the ark. Next, we thrice read of the ark of the testimony, Ex. 39: 35; 40: 3, 5. And now we are brought to the acts of Moses in setting up the sanctuary. It is said, Ex. 40: 20: “He took and put the testimony into the ark,” i. e., he put the law of God therein. Then he placed the ark itself within the tabernacle, and covered the ark of the testimony by hanging up the second vail. Ex. 40: 21. In Lev. 16: 13, the mercy-seat is said to be upon the testimony. In Lev. 24: 3, the vail which hides the ark is called the vail of the testimony. Next, we read of the tabernacle of the testimony in Num. 1: 50, 53. Next, of the ark of the testimony, Num. 4: 5; 7: 89; Josh. 4: 16. Next, of the tent of the testimony, Num. 9: 15, and of the testimony itself, Num. 17: 10. Next, of the tabernacle of witness, or testimony (for the two words are synonymous), Num. 10: 11; 17: 7, 8; 18: 2. In all these texts it is certain that the ten commandments are called the testimony, and that they give name to the tables, to the ark, to the vail, and to the tabernacle, especially to the second apartment. This term has therefore a well-defined meaning in the Scriptures. By the testimony, the tables of the testimony, the ark of the testimony, the vail of the testimony, and the tabernacle of the testimony, are meant respectively the ten commandments (Ex. 31: 18); the tables of the ten commandments (Ex. 32: 15); the ark of the ten commandments (Ex. 40: 20); the vail of the ten commandments (Ex. 40: 21; Lev. 24: 3); and the tabernacle of the ten commandments, Num. 9: 15; 10: 11. The term, “tabernacle of witness,” or “testimony,” does therefore definitely signify the tabernacle of the ten commandments. Now it is remarkable that this term occurs twice in the New Testament. In Acts 7: 44, the tabernacle of witness, i. e., of the ten commandments, is mentioned, referring to the earthly sanctuary. And in Rev. 15: 5, the heavenly sanctuary is designated by this same term, the temple of the tabernacle of the testimony in Heaven; and we have proved conclusively that this is equivalent to the temple of the tabernacle of the ten commandments in Heaven. This text is therefore a plain reference to the most holy place of the heavenly temple, and to the law of God deposited therein, which gives name to the building. This apartment of the heavenly temple is opened just prior to the pouring out of the plagues. But we have a second statement of the opening of the most holy place of the temple in Heaven. Thus we read of the events under the seventh trumpet: Rev. 11: 19: “And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Here is disclosed to our view the second apartment of the heavenly temple, and here is shown the grand, central object, which gives name to the tabernacle itself. It is the ark of God, sometimes called the ark of the covenant, or testament (Num. 10: 33; Heb. 9: 4), and sometimes the ark of the testimony, Ex. 25: 22. It is because the heavenly temple contains the ark of God’s testimony that it is itself called the tabernacle of the testimony in Heaven. And the ark itself is not empty; it contains what Rev. 11: 19, calls God’s testament, and what Rev. 15: 5, calls “the testimony in Heaven.” And these two terms must signify the ten commandments, and cannot signify anything else. The existence of the temple in Heaven, and the fact that it has two holy places like the sanctuary of the first covenant, have been clearly proved. The judgment work in the second apartment remains to engage our attention. Another New Work.
By Editor
We have just published a pamphlet of 100 pp., from the pen of Eld. J. H. Waggoner, containing a clear, concise, and able argument in vindication of the doctrine of the resurrection of the wicked. Price, 15 cents; postage, 2 cents. It is proper to state that an earnest effort is being made by a considerable portion of the first-day Adventists to promulgate the doctrine that the wicked dead are never to be resurrected. No thoughtful reader of the Bible will pronounce this question one of small consequence. It involves the interpretation of a very large part of the Bible. The doctrine of the judgment, and of final retribution, of which the Scriptures say so much, is entirely changed in character according as we decide that the wicked shall or shall not be resurrected. We can hardly imagine what special good would grow out of the doctrine could its truthfulness be established. For the doctrine that the wicked shall be resurrected that they may each receive such measure of indignation and wrath, tribulation and anguish, as their crimes severally deserve, satisfies our sense of justice. And the doctrine that this torment, or anguish, shall result in death, relieves the subject of all sense of disproportion between the crime and the punishment that burdens the doctrine of endless torment. But this theory of the non-resurrection of the wicked leaves our sense of justice on the part of God toward impenitent men entirely unsatisfied, and is in no measure called for as our only escape from the unreasonable doctrine of endless torment. But, if this doctrine is false, it is certainly a very serious error. To teach wicked men that they shall never be called forth from their graves to receive the14 second death, will prove to such persons an awful mistake should the Son of God actually call them forth to final retribution. The fact, therefore, that the doctrine of the non-resurrection of the wicked is being extensively and zealously promulgated at the present time, makes it a matter of great importance that this subject should be fairly and thoroughly canvassed. We commend this work as an able vindication of the doctrine of the resurrection of the unjust. SEVERAL correspondents have asked an exposition of 1 Tim. 4: 1-5. We answer briefly, 1. It is shown by this text that there should be a departure from the faith in the latter times, an expression not identical in meaning with last days; for it indicates that this apostasy would not be deferred till the close of the dispensation, but would display itself at a time somewhat later than Paul's. 2. This departure from the faith we understand to be the same as the great Romish apostasy described in 2 Thess. 2, which developed itself not very much subsequent to the time of Paul. 3. The lies in hypocrisy and the doctrines of demons, have been most notorious in the Romish church, and have been sustained by miracles wrought by the same agency as those of modern Spiritualism. 4. Romanism has forbidden marriage to all its priests, and monks, and nuns. It has also forbidden, as a mortal sin, the use of flesh-meats at certain seasons of the year, and on one day of each week. 5. Modern Spiritualism has done worse than Romanism against the institution of marriage, and has taken a very strong stand in many cases touching the use of flesh meats. But do not those who adopt the health reform fulfil this scripture also? 1. They do not forbid to marry; for they hold the institution of marriage as constituting, with the Sabbatic institution, which is one day younger than it, all that is left to us of lost Eden. 2. They do not command to abstain from meats, using the term meats here as equivalent to flesh meats. They do not enjoin upon any person abstinence therefrom as a necessary condition of eternal life. 3. But they do hold that that which God primarily created for man's use, viz., the fruits and grains (see Gen. 1: 29, 30), are the better food. 4. They do not deny that God gave permission to Noah and his posterity to use animal food. But they do hold that this only proves that in a secondary sense God has created animal food for men's use. 5. For it was not thus in the beginning, when God created men and animals. Nor was it ever allowed for the whole period before the flood. 6. And certainly when it is said that every creature of God is good, i. e., for food, it can only signify that every creature which God has rendered such by its nature; for many creatures are filthy, repulsive, and poisonous. 7. But we do hold that God's original appointment of food is that which best promotes man's highest good. We also hold that, with the present alarming increase of diseases among domestic animals, with the certainty that these things are not to be diminished, but extended in our land, prudence, reason, and enlightened judgment, pronounce in favor of abstinence from such kinds of food. 8. We do not say that we may never at any time be so situated as to see fit from the necessities of the case to use the flesh of animals as food. Yet to use this when no necessity exists other than that created by an ungoverned appetite, seems to us to indicate an unfeeling heart in the slaughter of the brute creation. When our appetites are governed by Christian temperance, our food will be sanctified by the word of God and prayer. Isaiah represents the wicked as hiding under falsehood, and making lies their refuge. Isa. 28: 15. But he tells us that the great hail-stones shall sweep away this refuge of lies, and the waters shall overflow the hiding place. Verse 17; Eze. 13: 11–13; Rev. 16: 21. We cannot take shelter under the truth without obeying it; but if we do obey it, it will be our refuge and defense in the day of wrath. But we can hide under falsehood without making any sacrifice or bearing any cross. But when the storm of God's wrath descends, the refuge of lies shall not protect our heads from the terrible hail. What folly to deceive ourselves to our own utter ruin. What bitter disappointment shall be the portion of those who find themselves shattered only by a refuge of lies. We can have shelter in the truth by putting away our sins. The refuge of lies promises us a defense without thus doing, but it is a miserable and ruinous deception. Books, Pamphlets and Tracts.
By Editor
For a few weeks past the sales of our publications have been great, a large portion of which have been purchased by our people to give to their friends, and for general circulation. This is as it should be. Let all our people awake to the importance of this work. We are doing what we can to furnish the most valuable publications, at the lowest prices. We call attention to our edition of Brown’s Review of Gilfillan. We printed 10,000 copies. The first edition, in first-class style muslin, was sold at retail for 75 cents. A liberal discount was given by the quantity. This work in pamphlet form we are selling for gratuitous circulation, twenty-five copies for $1.00. This is a sample of what we are doing with all our important works to encourage their circulation. We invite a corresponding interest in this work of circulating our publications, from all the friends of truth. We keep the steam press groaning in the daytime, and shall soon have to run it in the night also. We are sorry to say that we have none of the Signs of the Times, and the Prophecy of Daniel, at the Office of publication. Orders are daily coming in for these important works, and we have none to fill them. Therefore, those agents and preachers who have these works on hand, and have no immediate use for them, are requested to return them to this Office. Small quantities, especially from other States, should be sent by mail. We will pay the money for these books, and the postage; or, will send other books in exchange. We shall very soon issue Reasons of our Faith and Hope, in pamphlet form, which will embrace all of importance contained in these two pamphlets, and wish to dispose of those copies now on hand before the new work shall be offered. Those who have History of the Sabbath, Spiritual Gifts, vol. I, Signs of the Times, or Prophecy of Daniel, on hand, for which they have no immediate use, will confer a favor by sending them to this Office, and receive pay for them. Report from Bro. Strong.
By Philip Strong
SINCE my last report, I have been laboring in St. Joseph Co., Ind. I commenced meetings at Walkerton, in the Baptist meeting-house, Oct. 31. Bro. Harvey had engaged and paid for the use of the house for a course of lectures some time previous. Everything looked favorable. The people turned out to listen with candor. The pastor, Eld. Hummer, manifested quite an interest in circulating our appointment, stirring the people up to come out and listen, and in praying for the advancement of the truths he had listened to. His appeals were very earnest; but a change came. I gave eighteen lectures, and some of his flock decided to obey; but he decided to shut up his eyes, his heart, and his house, against the truth. I then engaged the school-house in which to continue the meetings, but had to wait for it to be repaired; and before the time came when I could commence again, the opposition had started an extra school-meeting, and shut the school-house (which is contrary to the laws of the State; but he that feareth not the law of God cannot be expected to obey the laws of men), so, for the present, we are shut out of that place. Many became very much interested, and a few decided to obey; but we cannot reach them at present for want of a house. Sabbaths and first-days, I have been holding meetings with the church at North Liberty; have also held some during the week since the close of our other meetings. There is quite an interest here to listen to the truth, but not sufficient to demand a series of meetings at present. The church here is in better working order than it has been for years. A new elder has been chosen and set apart. Bro. Wm. Carpenter was their choice. I hope he may have wisdom to lead the flock. They have founded a Missionary Society to act in concert with the body, and have pledged ninety-three dollars. I shall continue to hold meetings with them on the Sabbath. I think if Bro. and Sr. White could come and dedicate their house and hold a few meetings with them, it would give a new impetus to the cause and do much good. I pray that the Lord may direct them this way. I have commenced a series of meetings in the Kankakee district, four miles north of Liberty. There is some interest manifested. Pray that I may have wisdom and humility to labor to the glory of God. PHILIP STRONG. Holding On to the Truth
By Wm. F. Crous
DEAR BRETHREN AND SISTERS: After long silence, in our Conference Department, I am happy to once more bear my testimony in favor of present truth. I still love the truths as taught by Seventh-day Adventists, and am striving to draw near to God by faith, through earnest prayer, that I may have of his Spirit, that my daily walk and conversation may tell in favor of the truth we love. Do we believe the Lord is coming? Then let our works and holy lives show our faith in the things we profess. May the Lord help us by his Spirit that we may do the will of our Father in Heaven, live holy lives, and be found worthy to receive the seal of the15 living God, and stand at last with his people. I would say for the encouragement of those that are acquainted with the brethren and sisters in this place, that we are, as a church, still holding on to the truth. May we have your prayers, that victory may be ours at last. Yours in love of the truth. WM. F. CROUS. Licking Co., Ohio, Dec. 6, 1869. European Mission.
By James White
We have sent $2000 to relieve the cause in Europe from embarrassment, and to forward the work there, in confident expectation that the friends of the cause would immediately respond to our call, and help bear this burden. Up to this time we have received only the following sums. We are in pressing need of the money to help on in other branches of the cause. J. P. Kellogg and wife,........................$100.00
Ira Abbey and wife,............................100.00
H. W. Kellogg and wife,........................100.00
James White and wife,..........................100.00
Hiram Hunter,..................................100.00
E. H. Root and Wife,...........................100.00
D. R. Palmer and Wife,.........................100.00
J. S. Olive,....................................60.00
V. B. Gaskill and Wife,........................50.00
Samuel I. Abbey,................................50.00
James Ertzenberger,............................50.00
J. N. Andrews,..................................50.00
S. W. Rhodes and Wife,..........................50.00
Harmon Lindsay and Wife,........................50.00
C. W. Lindsay and Wife,..........................50.00
Total,....................$1110.00
Leaving still due,..................$ 890.00 Labor in Minnesota among the Danes.
By John Hansen
I SUPPOSE the brethren would like to hear from me, and I think it right that I should tell you what I have been doing since our State Conference. At home I found many things necessary to be done before I could leave for my mission; and for that reason I did not leave home till the 22d of November, and on the 26th, by the help of God, I came to this place. Here I found a large settlement of Danish people, in some degree anxious to hear the word of God. I called for a meeting the next night. Many came out to hear. After the meeting was closed, several came to me and asked me to come and hold meetings in their house. I accepted the invitation, and have since held meetings and visited as much as time and strength would allow. At the beginning of our meetings, a deep interest was manifested in the truth presented before the people. But we know, dear brethren, that the devil will weaken and stop the interest if he can. And I am sorry to say that through the influence of the few Baptists who have settled here, the interest has greatly diminished. Many people like to hear smooth things rather than the plain cutting truth. Here are a few who think we have the truth. May the Lord bless them, and give courage and strength to separate themselves from the world, and to prepare for the coming kingdom. I shall remain here for some time. I cannot leave till I feel that I am free from the blood of souls. Dear brethren and sisters, pray for me that I may prove faithful, and endure unto the end. Report from Bro. Rodman.
By P. C. Rodman
I HAVE been here since Dec. 8, and have given five lectures to attentive hearers. I spoke last evening on modern spiritualism to about one hundred and forty persons; among them was the Orthodox minister, who is inclined to it. He claims to have had communication from some of the former citizens of the town, who have died. We endeavored to show it up in the light of the Bible, that it is an abomination in the sight of God, and leads to the denial of the Bible as the revelation of God's will to man, and also to the denial of the plan of salvation. I hope to have the blessing of God that good may be done. I ask the prayers of God's dear people that his power may attend the truth, and that it may cleave out a people here to obey him and wait for his Son from Heaven. I recently gave some thirty-five lectures in Salem, N. H., about seven miles south of here. I had as good attention as is generally given, but they are slow to move. Only one that I could learn decided to keep the Sabbath. I hope others will. They confess the truth is clear, but are slow to move out in obedience. How stupid the people are in regard to eternal things, but all awake in the matters of this world. Truly they are becoming drunk, but not with wine; they stagger, but not with strong drink. False teaching and satanic power has so stupefied the people, benumbing their intellects, that but few appreciate truth so as to embrace and obey. Yet our duty is to labor on just as cheerfully as if the many received our testimony. The harvest will decide, and that soon, who have loved God, and really kept his commandments. Men may deceive themselves and their fellow mortals, but God never. West Hampstead, N. H., Dec. 13, 1869. The Value of a Civil Answer
It takes no more time to give a civil than an uncouth answer, and the former not only affords pleasure to another, but must be gratifying to ourselves. A LITTLE girl, five years of age, on being asked what is faith, artlessly replied, “It is doing just what God wants us to do, and asking no questions about it.” This covers the whole field; perfect trust combined with implicit obedience. JANE STILLMAN,
By Jane Stillman
DEAR BRETHREN AND SISTERS: I have often thought I would write a few lines for our good paper, but have excused myself by thinking there were others far more capable of writing than I. I have been a believer in the Advent doctrine since 1843. I was among the disappointed ones of 1843–44; but I held fast our faith, and have until the present time. I embraced the Sabbath eighteen years ago last September, and I can say from the fullness of my heart, truly, the Sabbath is a delight, and the law of the Lord is perfect, just, and good. I am one of the lonely ones; but I have our paper with other of our publications to read, for which I feel very thankful. I can say that I never felt stronger in the Lord than at the present time. I firmly believe that we are living very near the close of all things earthly, and oh! how much grace we need to withstand the tempter's power. We read that his grace is sufficient for us. Let us not grow weary in well doing, for we shall reap if we faint not. We are too near the end to get discouraged. Our trials are soon to be over, and we shall soon see our blessed Jesus, that we have waited for so long. Do not let this world attract you, for this world and all that is therein is soon to be destroyed; and oh! may we all make our calling and election sure. May all that read these few lines be of that happy number that shall have made their robes white in the blood of the Lamb, is the prayer of your unworthy sister. MARY E. SWISHER
By Mary E. Swisher
DEAR BRETHREN AND SISTERS: I am not tired of this way. I am striving, though in weakness, to wend my way from this earth to a brighter, happier clime. I know there are trials to meet; griefs and burdens to be borne, and sins to overcome. But I still feel like trusting in the Lord for strength to bear me up in times of trouble. Every day brings with it joy and sorrow. While I have trials and temptations on my way, I do have joy and rejoicing when there is a victory, when I overcome some evil; when I can meet an enemy with the truth, and trust in the Lord for strength to overcome with meekness and fear. Oh! what consolation, what joy, what peace in believing. But when I trust too much in my own strength, and go forth to battle with the world, then I am overcome by Satan, and decoyed from the path of right and truth, and ensnared by him. I would trust in the Lord from henceforth. Oh, for a pure heart and clean hands, and a willing mind to labor in the vineyard. May we spend our time, strength, and means in the cause, to send the truth that has made us glad, to others. May the language of our hearts be, Lord, send laborers into the field. Cannot we, sisters, do something? Let us pray for those that have the burden of this last message of mercy. Pray for me. Trusting God Through Trials
By Eliza Putnam
DEAR BRETHREN AND SISTERS: How cheering the words of the psalmist, “Yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod and thy staff they comfort me.” How many professed people of God are there that show such a trust as did David? He trusted, in the dark hours of life. We trust when there is no darkness. Oh! what a faith is this, to believe only when we can walk by sight; when there are no trials, no hindrances, nothing in the way to annoy. Then we think we are quite good Christians. But when we are tried and proved, what manner of persons are we? How many professors of present truth who, when by deep trials pressed on every hand, can look up to Israel’s God, and say, “God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea.” “The Lord of hosts is with us; the God of Jacob is our refuge.” Prone to err, how soon we forget all his former blessings and promises. “The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.” We forget our duty; the Lord does not forget his promise; no, never. We forget to wait patiently, to watch and pray; to cry unto the Lord. He will incline his ear to our cry. “The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.” We are very apt to look at others’ wrongs, and excuse ourselves. Building up on others’ wrongs; what a poor foundation is that. It will not stand the floods and winds of these last days. Many are the afflictions of the righteous; but the Lord delivereth him out of them all.” And will he deliver us if we are murmuring and finding fault? I think not. Oh! what a work for the people of God in these last days. We are truly like the murmuring Israelites, prone to wander, prone to leave the God we profess to love. The trouble is, that our love is not deep enough. Our cries are not as fervent as they must be. Our lives are not as holy, as self-denying—marked with acts of disinterested benevolence. We need to cultivate more Christian graces, to be more like the meek and lowly Jesus. He is our pattern. How poorly we imitate him. A man of sorrows and acquainted with griefs. How many of us are willing to be acquainted with even a small privation for the good of the cause. Oh! for more of this spirit in my heart; more enduring love for the cause of Christ; more earnestness and zeal in this great work of preparing for translation; to be standing free from sin when Jesus does appear. I know I need it. I must have it, or Jesus’ own sweet voice will never say, “Well done, good and faithful servant.” Who is there that cannot well afford to deny self to hear those blessed words spoken? He will judge us by our works, not by the show we make. May the Lord help us to have this spirit of trust and zeal that David had. We need it. ELIZA PUTNAM.