Earlier text: ADDRESS TO A FRIENDThe Seventy Weeks and 2300 Days
SYNOPSIS OF THE PRESENT TRUTH. No. 8.
THE SEVENTY WEEKS AND 2300 DAYS.
HAVING passed through the symbols of the second, seventh, and a portion of the eighth chapters of Daniel, we turn again to this last chapter to notice some other points there introduced. As recorded in verse 13, Daniel heard one saint ask another the question, how long the vision should be concerning the daily [sacrifice] and the transgression of desolation to give both the Sanctuary and the host to be trodden underfoot. The angel then addressed himself to Daniel and said, Unto two thousand and three hundred days; then shall the Sanctuary be cleansed. How far this declaration was designed to be an answer to the question which he had heard, we will not endeavor to determine; but this much is revealed—enough for Daniel to know, enough for us—that unto twenty-three hundred days, then shall the Sanctuary be cleansed. This period is not alluded to again in that chapter: all the other parts of the vision are there fully explained; and it must have been therefore, this point concerning the time, that troubled the mind of the Prophet, and in reference to this, solely, that he exclaims at the end of the chapter, “I was astonished at the vision, but none understood it.” It was in the third year of Belshazzar, B. C. 553, that Daniel had this vision of chap. viii. Fifty-three years previous to this time, Jerusalem had been taken by Nebuchadnezzar, and the seventy years' captivity commenced; and thirty-five years before this, the Chaldeans had utterly demolished the city, broken down its walls and burnt the house of God with fire. 2 Chron. xxxvi, 19. Daniel had learned from the prophecy of Jeremiah, [chap. xxv.] that the seventy years of captivity were drawing near their close, in the first year of Darius, B. C. 538, as we read in the first verses of Dan. ix; and it is evident that he so far misunderstood the period of the 2300 days as to suppose that they ended with the end of the seventy years of Israel's servitude; therefore turning his face toward the prostrate city and the ruined temple of his fathers, he prays God to cause his face to shine upon his sanctuary which is desolate. Verse 17. “And whiles I was speaking and praying,” says he, [chap. ix, 20-23.] “even the man Gabriel whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me and talked with me, and said, O, Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplication, the commandment came forth, and I am come to show thee; for thou art greatly beloved; therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city,” &c. That this is a continuation of the explanation of the vision of chap. viii, would seem sufficiently evident from the very face of the matter, without the aid of any special argument to prove it so. But as there is a vital point that hinges upon this fact, and as that point has been denied by some who in so doing were evidently sinning against their own better judgment, and the light which God had given them, we will offer a few reasons, which place it beyond the limits of contradiction, that the vision upon which Gabriel explains in Dan. ix, is the same that is recorded in chap. viii. 1. Gabriel had received a charge, [chap. viii, 16.] to make Daniel understand the vision; but at the end of that chapter, Daniel says he was astonished at the vision, but none understood it. Gabriel therefore did not complete his mission in chap. viii: the charge still rested upon him, “Make this man to understand the vision.” 2. The being who came to Daniel at the time of his supplication, was the very same who had appeared to him in the vision at the beginning; namely, Gabriel. And that he had now come to undeceive him concerning his application of the time, is evident in that he says, I am now come forth to give thee skill and understanding. Why did he not give him a full understanding of the vision at first? Because, we answer, he revealed to him all that he was then able to bear; for he fainted and was sick certain days. 3. Direct reference is made to the vision at the beginning; and if that is not the vision of chap. viii, it is impossible to find it. And again, if Gabriel does not explain in chap. ix, what he omitted in chap. viii, it is impossible for any man to show wherein Gabriel fulfilled his commission to make this man understand the vision; and we have nothing then to shield him in our minds from the charge of being a fallen angel. But a position which will lead to either of these results, is utterly unallowable. 4. When Gabriel commenced his further explanation he does not explain the symbol of the ram; for that he had already explained: he does not explain the goat; for he had likewise explained that: neither does he commence about the little horn; for he had made that plain also in chap. viii. What then does he explain? The very point there omitted; namely, time. If there are any to whose minds these facts are insufficient to show the connection of Dan. ix, with the vision of chap. viii, we may as well bid them farewell right here; for they are not in a condition to be affected by any evidence; and they may as well not attempt to follow us any further in this argument. But how do the words of Gabriel, “Seventy weeks are determined upon thy people,” &c., explain the period of the 2300 days? The answer is, The word rendered, determined, signifies literally, cut off. Says Josiah Litch, in Midnight Cry, Vol. IV, No. 25, “Seventy weeks are determined, literally ‘cut off.’ The Hebraists all admit that the word determined, in our English version, does signify ‘cut off.’ Not one has disputed it.” Prof. Whiting, also, in Midnight Cry, Vol. IV, No. 17, says: “Thus Chaldaic and Rabbinical authority, and that of the earliest versions, the Septuagint and Vulgate, give the single signification of ‘cutting off’ to this verb. Should it be inquired why a tropical sense has been attributed to it, such as ‘determining,’ or ‘decreeing’ it may be answered that the reference of the verse (in which it occurs) to Dan. viii, 14, was unobserved. It was therefore supposed that there was no propriety in saying, ‘seventy weeks are cut off,’ when there was no other period of which they could have formed a portion. But as the period of 2300 days is first given, and verses 21 and 23 compared with Dan. viii, 16, show that the ninth chapter furnishes an explanation of the vision in which Gabriel appeared to Daniel, and of the ‘matter’—(the commencement of the 2300 days)—the literal (or rather, to speak properly, the only) signification demanded by the subject matter is that of ‘cut off’.” The Englishman’s Hebrew Concordance says, “Determined, literally, divided.” From what period are the seventy weeks divided, or cut off? From the 2300 days; for there is no other period given from which they can be taken; and this is placed beyond a doubt by the connection of the two chapters, which has already been proved. The seventy weeks, then, are the first 490 days of the 2300; and this is the key to the whole mystery. This is vitally necessary to an understanding of that period. On no other ground can it be explained. Yet some who were once sound in the truth on this subject, have rashly denied this; but for how good reason, we shall by and by see. The commencement of the seventy weeks therefore marks the commencement of the 2300 days; for the former being cut off from the latter, they of course commence together. From what point shall we date them is our next inquiry. Unity and Gifts of the Church
By James White
UNITY AND GIFTS OF THE CHURCH. No. 3.
We have shown that the gifts and callings of God, mentioned in Paul’s epistles, will run parallel to the end. In our last on this subject we spoke of the Unity of the church. We now wish to call attention to a few texts which speak of the gift of prophecy in the last days. Rev. xii, 17. “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” It is admitted that the remnant here mentioned, are the Christians of the last generation who are embraced in the Sabbath reform, and who keep all of the commandments of God, and that the dragon makes war on them for keeping the Sabbath commandment as well as the other nine. Well, is this all the cause of the war from the dragon? No, they also have the testimony of Jesus Christ. But what is this? If the Scriptures did not give an answer to this question, then we would give the best answer at our command; but as the angel of God gave to John a definite answer, we will give that. Rev. xix, 10. “The testimony of Jesus is the spirit of prophecy.” The spirit of prophecy, then, will be with the Sabbath-keeping remnant, and will be one thing to cause the dragon to make war on them. The dragon will let us keep nine of the commandments of God in peace. The neighbor’s cow is willing that nine lengths of the garden fence should stand firm, if she can break down one for her accommodation. But let us remember that the keeping of the commandments of God, all of them, will bring war. And perhaps there is nothing that will excite the dragon’s wrath more, than for the spirit of prophecy to be in the church. The experience of a few years has given a faithful hint on this point, and some idea of what will be the dragon’s mode of warfare when the text shall have a complete fulfillment. The two armies, after the battle is fought and the victory is won by the saints, are thus described. (1) “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. (2) For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” To keep the Sabbath is regarded heresy; but the belief that the spirit of prophecy is in the church, and that “sons” and “daughters” may prophesy, as Joel said they should in the last days, is in the eyes of many perfectly contemptible. Said a professed Advent minister sneeringly, “When you can do no more in settling your church difficulties, then they are settled by a vision.” Thank God, sir, that when we have done all we can, in our extremity he reaches down his arm and delivers; that he reproves the wrong and vindicates the right, and restores harmony. Hundreds who read these lines have witnessed to their great joy, the melting of stubborn hearts, and the gushing tears, before manifestations of this kind, and the restoration of complete union to alienated hearts. Yes, thank God for the manifestation of some of the gifts. Rather let us pray that the church may enjoy them all, than to be ashamed of what God has done for us. Those who would sneer at such manifestations, would probably prefer to witness church difficulties managed in the popular way, that is, the parties stand their ground, excuse themselves, and magnify the faults of others, get excited, and finally split up, and in some cases leave the injured to suffer, and the hypocrite to triumph. We prefer a place in that body [1 Cor. xii.] where the eye, as well as the hand the foot and the mouth, has its place, and where the iniquities of the hypocrite can be searched out. It is a frightful fact, that many calling themselves Adventists, trample under their feet the gifts which God has placed in the church, and crucify the Holy Spirit. They accuse us of leaving the Word to follow61 visions. But they should know that we believe and teach only those things which we find in the Word. We find therein taught, among other things, the Commandments of God and the Testimony of Jesus Christ. The dragon spirit is out against these, and as manifested by some who reject the work of the Spirit, and teach that the law of God is abolished, it reminds us forcibly of the plain testimony of the Lord by the prophet Isaiah. Chap. xxx, 8-11. “Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever; that this is a rebellious people, lying children, children that will not hear the law of the Lord; which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophecy deceits, get ye out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” J. W. (To be Continued) When God commands us to understand we have no excuse for ignorance. If we lack wisdom he has promised to give it. A SKETCH OF THE RISE AND PROGRESS OF THE PRESENT TRUTH.
By James White
HAVING been connected with the cause of what we call present truth from its very commencement, we may be allowed to speak freely of the past and present prosperity of the cause. As early as 1844, a few Advent brethren in the vicinity of Washington, N. H., embraced the Sabbath of the Fourth Commandment. These did not see the Sabbath reform in connection with the Third Message of Rev. xiv, and not holding the Lord's Sabbath as a test of Christian fellowship, did not feel the importance of giving the light to others, as many now do, and some of them went back to the Roman Sabbath. Some of these, however, have since returned to the truth. In 1845, Bro. Joseph Bates investigated the Sabbath question, and immediately commenced observing and teaching the weekly Sabbath of the Bible. Several Advent brethren in Massachusetts and Maine embraced the Sabbath about that time. Bro. Bates wrote and circulated gratuitously a small work on the Sabbath, which confirmed us on the subject. It reached several in Conn., and with Bro. Bates' personal labors, brought over to the keeping of the true Sabbath several in Western New York, Vermont and New Hampshire. These were generally the poor of this world, and the few who had means did not realize that on them rested the responsibility of sending the truth to others. In the Autumn of 1847, Bro. Bates sat down to write a work of more than 100 pages on the Sabbath, with only a York shilling at his command, and we were chopping cord-wood for daily bread where we could earn but fifty cents a day. We two were alone in publicly teaching the Sabbath. Under such circumstances we could do but little in the cause. We state these things to show our brethren the humble manner in which this cause commenced, and the sacrifices then made to spread the truth. Those who are acquainted with the facts in the case know that Bro. Bates' labors were greatly blest in Vermont. We well remember when our faithful brother felt deeply impressed with a sense of duty to labor in that State, and being destitute of means, resolved to start on foot from Fairhaven, Mass. A Sister had come from Maine to Mass., to work at one dollar a week, and in this way raise means to spread the truth. She had earned but two dollars when she went to her employer and asked for five, which she obtained, and gave to Bro. Bates to help him to Vermont, and God blest the mission greatly. Our brethren who take but little interest in spreading the truth should not blush at this simple narration. He who notices the sparrows, saw these things, and set his seal of approbation. And was not this act written in the books from which all are to be judged according to their deeds? And did not the angels, who rejoice much over one repenting sinner, rejoice over this simple means of sending the light of present truth among the green mountains of Vermont? Will not that sister receive her reward? Dear brethren, we write not these things to shame you. We wish to state facts, that you may be led to seek for the humble path of obedience in which those walked who were first in this cause, and that you may enjoy the blessing of that entire consecration which then rested upon them. In the Spring of 1848, in company with Bro. Bates, we attended a Conference in Conn. There were probably twenty-five Sabbath-keepers present. Here we first saw Bro. Holt. We were all much encouraged at this meeting. Bro. Holt soon began to bear testimony for the truth. Bro. Bates began to labor more extensively as the way opened before him. At this time we had an invitation from Bro. Edson to visit Western New York, and hold a Conference with them. We were destitute of means; but with feeble health we entered the hayfield to earn the necessary means. And when fainting beneath the noon-day sun, we would bow before God in our swath, and cry to him for strength, rise refreshed and praise his holy name aloud, then mow on again. In five weeks we earned enough to bear our expenses with Mrs. W. to the Conference. Bro. Bates joined us at this meeting. The notice had been given to all in the Empire State who were in sympathy with our views, and there was a general rally, yet not over forty present. And what a confusion of sentiments among this few! A spirit of discussion and contention for points not important prevailed, so that we who had come so far could hardly have chance to give our message, and the meeting would have proved a failure, and the good brethren would have separated in confusion and trial had not the Lord worked in a special manner. The Spirit of the Lord rested upon Mrs. W., and she was taken off in vision. The entire congregation believed that it was the work of God, and were deeply affected. She related to them what she had seen, which was given to correct some errors among them, and in melting strains exhorted them to leave their errors, and those points on which they had differed, and unite on the important truths of the Third Message. And on that blessed evening, the brethren sacrificed their babel of sentiments, and united on the truth. And what was the result? Harmony began to prevail, and many came flocking to the standard of truth. Soon the Lord laid the case of our beloved Bro. Rhodes on Bro. Edson and others. He had labored faithfully and spent a good property in the first and second Messages, but being wounded by the backsliding and covetousness of professed Advent brethren, he left the flock in a state of despair, and sustained himself by hunting and fishing in an uninhabited part of the State of New York. Bro. Edson in company with others, visited him several times, with the design to induce him to come among the brethren, and in all traveled with his team near one thousand miles, and finally, with the special help of God, gained the object. When Bro. Rhodes first came among the brethren, despair was stamped upon every feature. But soon hope and faith revived, and he became a successful laborer in the cause. A few numbers of the little sheet called the Present Truth had been published, which, with Bro. Bates' publications, were a great help in the cause. Then preachers traveled on foot, or in second class cars, or on steam-boat decks for want of means. The testimony they bore was pointed. God worked with them mightily, and the cheering news of conversions to the truth were coming in on every hand. Several brethren sold their farms, and handed out their means to advance the cause. Young men and women could then give of their wages to help preachers on from place to place, and to provide for their families at home, and to publish books and papers to circulate. All seemed to give cheerfully, and God blest the cheerful giver. Ministers and people then felt for souls, and labored for them as though the coming of the day of God was a frightful reality. But in those days of the greatest prosperity of the cause there were trials, and these trials generally arose in consequence of a disposition to draw off from the great truths connected with the Third Message, to points of no vital importance. It has been impossible to make some see that present truth is present truth, and not future truth, and that the Word as a lamp shines brightly where we stand, and not so plainly on the path in the distance. Hence the order of events a thousand years hence, or just before or after the coming of the Lord, has been the all-absorbing theme with some, and present truth, and present duty have been sooner or later lost sight of. The present truth! THE PRESENT TRUTH!! has been, and by the grace of God ever shall be, our cry. Let others draw off with the deceitful plea of "Free Investigation," or "The whole truth;" but if God has given us a special message and work, it is perdition to leave it. The dangers and sad results of introducing theories of the future in the place of the present Message are fully illustrated by the course of Elders Stephenson and Hall. Three years since they had the fellowship and sympathy of the church. Wisconsin was then a promising field of labor. Brn. Waggoner and Phelps had traveled hundreds, and probably thousands of miles on foot, and had faithfully sown the seed of truth. It was springing up all around. At this point of time S. and H. professed the Sabbath without renouncing their views of the future age, but agreed to unite with us on the present truth. By this they obtained influence in the REVIEW, which gave them influence among the brethren, and they immediately began to lead them step by step into the future age, and away from the Third Message, until a large portion of those who once kept the Sabbath in Wisconsin have turned from it, and those that remain, are in a scattered, discouraged condition. These are the results of leaving the present truth. It is said of one who looked back into Sodom, "Remember Lot's wife." So it may well be sounded in the ears of the escaping remnant, Remember Stephenson and Hall. Communication from Bro. Cottrell.
By R. F. Cottrell
BRO. SMITH: I am much interested in the report of the discussion at Gilboa, O., in No. 3. Perhaps my interest is greater because I am somewhat familiar with the customs and questions that are among the Disciples; and not only so, but I have been personally acquainted with Eld. Moss for many years, and have attended much upon his ministry. I am not at all surprised that his manner should seem to betray "that he was arguing against his own better judgment;" for he has had opportunities to know the truth upon the question in debate. Some twenty years ago, when I was learning some Bible truth and some error from him and other Disciples, I endeavored to teach them the truth on the Sabbath question. But though they professed to be "disciples," I found there were some lessons of truth which they would not learn. Moreover, Eld. Moss discussed the Sabbath question with Eld. N. V. Hull, at Clarence, N. Y. There he might have learned the fallacy of his no-Sabbath position, had there not been a little will not in the way. I was told that he acknowledged, after the discussion, that he must change his position. But the last time I saw him, which was some four years since, on my calling his attention to some Bible proofs of the perpetuity of the ten commandments, he seemed rather irritated and said, "I whipped out your champion, Hull, and can do it again." Thus I have been forced to the conclusion, that some professed disciples are "unteachable," if not unstable, wrestling the Scriptures, I fear, to their own destruction. On the subjects of faith, repentance and baptism, the Disciples stand upon plain Bible authority; and in defending their position on these points, they make use of arguments which, if applied to the law of God, would prove its perpetuity throughout the gospel age. They preach doing as well as saying, and show the fallacy of keeping the spirit of a requirement while neglecting to obey the letter. They are in error in regard to the Holy Spirit; but do not, as some have said, teach that there is no Spirit. They differ62from others in the mode of the Spirit's operations, claiming that it operates through the written word. But I have lately seen that some of their leading men take the opposite side of the question. A writer in the Christian Banner, a Disciple paper, over the signature, T. M., has the following: "What are all holy emotions, promptings to good deeds, and our unaccountably happy seasons, but the presence of the Holy Spirit? The pulsations in all the extremities beat time with the throbbings of the heart. As the heart throws out the blood to the smallest members of the body, so Christ sends out his Spirit into the hearts of his feeblest children, the smallest members of his body; and in the ratio of our enjoyment of the Spirit, so will we feel the holy emotions that belong to the great Source of our spiritual life. "If this be abstract spiritual influence, let it be so. It is not miraculous if it be abstract, for the mere presence of the Spirit in the heart is a full explanation of all spiritual impulses in the hearts of the saints. Could the Holy Spirit dwell in the heart and yet produce no comfort? Does not the very presence of blood in our bodies produce warmth? Surely there can be no great mystery in this matter, for as it is God's Divine Nature that prompts him to do good and to feel an infinite happiness in it, so angels and good men are happy simply because they partake of the Divine Nature. The more largely we partake of the Spirit of Christ, the more we will have of his Nature, the more of comfort, and love, and of every fruit of the Spirit. But the farther we depart from the Sun of Righteousness, the less of his light and heat we will possess. Why has Mercury more light and heat than any other planet? It's nearer the sun. How appropriate the exhortation then: 'Let us draw nigh unto God.' 'Draw nigh to God and he will draw nigh to you.' Blessed reciprocity. It is a good thing to draw nigh to God to ask him for the smallest favor; for if you come into his presence at all, with reverence, the light of his countenance will shine upon you, and you will receive much more than you asked for. Solomon asked only for wisdom, and lo! how he was blessed. If you go toward the sun for more light you will get more heat too. It is thus that God blesses 'above all that we ask or think of.' Let us then often, 'praying in the Spirit,' draw nigh and make all our requests known to him. "The necessity of this comfort of the Spirit is well illustrated in the experience of every humble preacher of the gospel. Why at times is his courage all gone—not prepared to preach to-day—thinks he can do no good—wishes some other preacher would happen along—prays, but cannot feel for poor slaves of sin, and says in his heart, If the world would be just as well off, and the Lord would excuse him, he would like to steal from public life and retire to give himself up to meditation and to the instruction of his family? But see! How he casts himself upon the Lord! How he prays! How he lays hold on the throne! And lo! his heart expands, his mouth is opened, grasps firmly the sword of the Spirit, sinners bow, while his soul is made to triumph in the unwasting strength of the gospel. This truly is to be 'strengthened with all might BY THE SPIRIT in the inner man.' He can now speak of the Saviour to all whom he may meet, can go from house to house, preach on the highways, for a 'door of utterance is opened and he speaks boldly as he ought to speak.' He now feels strong in the Lord and in the power of his might. What before were burdens, such as the sinner's opposition and indifference, the coldness of the church, the invisible nature of the interests he represents, are now conveniently supported, for he can bear 'all things through Christ who strengthens him' by his Spirit. If the true man of God will, by the word of God and prayer, keep himself charged with this celestial warmth and feel when he rises to preach that death is on his left hand in the pulpit with him, and his great God upon the right, and that the congregation is in great danger of dying in their sins—this will arm him with more than human might, his eye would look a lion down, and his courage would spike every cannon in the artillery of hell. Organization is not our greatest want. What we must need is the 'all might' of the Holy Spirit in the hearts of all—preachers and churches. How many of us can go from house to house with tears, preaching the glorious gospel? Paul could go weeping and gives us no doubt, the reason of it in Rom. v, 5. 'The love of God is shed abroad in our hearts by the Holy Spirit.' How often Jesus wept! He wept that we might weep,
And shall our cheeks be dry? Let us therefore, brethren, seek to enjoy the Spirit in our hearts and it will be what the Saviour promised, 'A well of water springing up into everlasting life.'" May the writer be led by the word and the Spirit into the present truth. R. F. C. Little Things.
By Joseph Clarke
At the commencement of the late Crimean war, the two combined armies of France and England landed at nearly the same time, upon the Crimean shore. The French army at once landed, filed in regular order upon the shore, pitched their tents in beautiful style, and had taken food before the British troops had fairly landed; and throughout the whole war, the French troops were better off in every respect than the British, and did a great deal more service, upon less money per man. What made this vast difference? Was the Frenchman bravest? No. Was he more ambitious? No. What was the reason that the French troops were not surprised, nor starved, nor frozen? The reason was this: the French were in practice, and attended to, and understood the minutiae of war; in other words, cared for little things. The pitching of a tent was as well understood as the laying off a camp. Everything was understood. Even the commanding officers, as well as the meanest soldier, had been trained to the minutiae of the camp and battlefield. As much order in driving a stake, or tying a tent-rope, as in forming the line of battle. Not so with the British troops. Raw recruits from the factory, or Irish from the peat bog, or troops from India, enervated by a tropical climate, officers who had been trained in the ball-room and theatre: they were poorly qualified to resist the cold winds of a Crimean Winter and the hardy troops of Russia, or to sustain military credit side by side with well trained French troops. I am no apologist for war: war is legalized wholesale murder; but I wish to show the importance of placing proper weight upon the minutiae of the Christian life. "See that thou make all things according to the pattern," was the direction given to Moses. "But we live under the gospel dispensation," is the excuse given for neglect and carelessness. An instance to the point. A woman who had been convicted of incest, being remonstrated with, replied that "we were not now under the law of Moses, but under Christ." And now when a reform in dress, or diet, is urged, or in anything where reform is necessary, we hear the same excuse, "O, we are under Christ." This is the excuse for indecency in dress, for extravagance, and hardly a form or shade of evil, but it is excused in this way. A man who was spoken to on the sin of using tobacco, replied that we might eat any deadly thing and it should not hurt us. When men use such methods of evading the truth, I often think of the woman above mentioned. In every radical reform of diet, or dress, or custom, the church should lead the van, not bring up the rear. 'Then they that feared the Lord spake often one to another.' BRO. SMITH: The subject of the present truth, connected with the Third Angel's Message, has interested me for a number of years past. I have to acknowledge that the counsel of the faithful and true Witness found me in a lukewarm state, and I also acknowledge that I have not been as zealous in reforming since I first heard the counsel as I should have been; yet the Lord has seen fit to bear with me, unprofitable as I am. O the long-suffering and tender mercy of our great High Priest. For a time past the counsel to the Laodiceans has, I believe, been taking deeper root in my heart, and I am led to mourn over my indifference, and my distance from the Lord; yet I feel like holding fast to the promise, "Blessed are they that mourn, for they shall be comforted." I rejoice in the glorious truths that are being brought out through the Review, and by the servants of God who are traveling from place to place to carry the last message of mercy, I often ask myself the question, Am I willing to endure the cold, and hunger, privations and trials of all kinds which they endure, for the sake of the reward which they will obtain? If I am not willing to endure all things for Christ's sake, I am sure that I shall never obtain eternal life. I want to be wholly consecrated to the Lord, wholly submissive to his will. It is a great thing to be a Christian, to be like Christ, so meek, so submissive, so compassionate, so full of love. How he wept at the grave of Lazarus, and over Jerusalem. O the love of the Saviour to a ruined world! the compassion of Jesus to the lost and dying! What tongue can express it? O that I might realize these things in their true light, that I might improve upon them just as I should in order to secure the approbation of God, and finally gain an inheritance in his everlasting kingdom. The Review comes laden with rich truths concerning the kingdom of God, and our present and future duty to God and one another. I feel very thankful that I have ever been permitted to read the Review. I fully believe that the doctrines it advocates are well calculated to lead the mind away from earth, its pleasures and charms, to follow the meek and lowly Saviour whithersoever he goes. It is my earnest desire that I may so follow the Lamb that I may be permitted to stand with him on Mount Zion. Your brother looking for redemption.
ALONZO ABBEY.
North Brookfield, N. Y., Dec. 19th, 1857. SAMUEL BILLINGS
By Samuel Billings
BRO. SMITH: I feel to praise the Lord for his goodness and tender care for a sinful being like me. I have been trying to keep the Sabbath for more than two years, but it has been only a form. I did not realize my condition till returning from the Hartland conference, Oct. 30th. All the time that I was there I felt more like persecuting the dear saints of God than I did like trying to seek my own soul's good; but while returning home I began to see my poor, blind and naked condition. I feel to praise the Lord for showing me that unless I took a decided stand now, it would soon be everlastingly too late. I believe that the Lord is about to make a short work upon the earth, and those that do not heed this message will go down to perdition. I am grateful to God that he has given me the privilege of choosing for myself good or evil, and O, I praise him that I have chosen that which will not be taken away from me if I am faithful to him. Dear brethren and sisters, I do mean to strive with all my heart, mind and strength to serve the Lord; for unless I am faithful and try from day to day to get the victory over self, and everything that is unlike my blessed Saviour, I shall soon hear the solemn sound, “Depart from me ye cursed.” I want clean hands and a pure heart, and so to live that my name may be written in the Lamb’s book of life. I want so to live that I can feel that the Lord is well pleased with me. I thank the Lord for what he is doing for me. I mean to strive to lay up a treasure in heaven. I know the way is strait, but by the grace of God assisting me I shall go through to the kingdom. I want to go with God’s people, and I am willing to suffer with them. Yours striving to overcome. Paris, Me., Dec. 15th, 1857. H. J. KITTLE
By H. J. Kittle
BRO. SMITH: A year ago last August my attention was attracted anew to the subject of the near approach of the second advent of Christ, by the treatment that Bro. J. Dorcas received at a camp-meeting because he hung the chart explaining the time mentioned in the prophecies concerning the second coming of Christ, upon a tree within the bounds of the camp-ground. Bro. Dorcas then obtained permission to speak in the Baptist meeting house, and several times called our63 attention to the subject of the Sabbath of the Bible, and other parts of our common faith. I was ashamed and confounded to think I had paid so little attention to what the Bible teaches, and had been living in accordance with other men's opinions, (which were not drawn from the Bible,) and had not examined the Scriptures for myself. The result was, I found I was living in rebellion against God, was weekly violating one of his positive commands, and cherishing, unknowingly, a prejudice against those who believe in the near approach of the second advent of our Saviour. My first work was to divest myself of prejudice, to look at things as they are, and not as men say they are, to take the Bible as it reads, and not as men say it means. Taking this stand, I found my former connection with the Baptist church must be broken up. I, with some others that commenced keeping the Sabbath about the same time, at a church-meeting, told the church our determination, and eight weeks from that time six of us were excluded for no other reason than that we were determined to live out the commandments of God. My companion, who was one of those excluded, and my son, are heartily united with me in the faith, and we have great reason to bless God that our attention was arrested and called to the subject before it was too late; before the storm that is to come on the earth had overtaken us, when none shall be able to stand but those who are sheltered beneath the promises of God. We have but little opportunity of meetings, but the Review comes regularly, a welcome and instructive messenger. Bettsville, Ohio, Dec., 1857. M. Hull writes from Wooster, Iowa, Dec. 14th, 1857: "The truth is taking deep hold of people here in the West; and notwithstanding their reading has been altogether on the other side of the question, (Prophetic Expositor,) prejudice in many instances gives way to the truth, and they cease to worship the beast, and turn to keeping all the commandments of God. The fact that we are now in the time when the Third Angel utters his warning voice, is so plainly revealed that I see no chance for any one who has canvassed the subject to deny it." The Little Church in Salem
By Sister L. M. Locke
Sister L. M. Locke writes from Salem, Ind., Dec. 18th, 1857: “There are still a few here that are striving to overcome through the blood of the Lamb and the word of their testimony, that they may finally inherit eternal life with the sanctified in the kingdom of God. But we are indeed a lonely few. We have been looking for and expecting some of the preaching brethren to visit us again, for a long time, but have been disappointed thus far; yet we are still hoping and praying the Lord to send some of his servants to meet with us once more. O how rejoiced we should be if Bro. and Sr. White could come and spend a few days with us this Winter. There are only nine of us here that are Sabbath-keepers who meet together for64prayer-meetings, besides the children. We beg an interest in your prayers for the little church in Salem, and if we are not permitted to meet again on earth, may we finally meet in the kingdom of God to part no more forever.”