Earlier text: Evidences of ChristianityThoughts on the Revelation.
Verses 1, 2. And there was given me a reed like unto a rod; and the angel stood, saying, Rise and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple, leave out, and measure it not; for it is given unto the Gentiles; and the holy city shall they tread under foot forty and two months. We here have a continuation of the instruction which the angel commenced giving to John in the preceding chapter; hence these verses properly belong to that chapter, and should not be separated by the present division. In the last verse of chap. x, the angel gave to John, as a representative of the church, a new commission. In other words, as shown last week, we have in that verse a prophecy of the third angel's message. Now follows testimony showing what the nature of that message is to be. It is connected with the temple of God in heaven, and is designed to fit up a class of people as worshipers therein. The temple here cannot mean the church; for the church is brought to view in connection with this temple as "them that worship therein." The temple is therefore the literal temple in heaven, and the worshipers the true church on earth. But these worshipers are not of course to be measured in the sense of ascertaining the hight and circumference of each one in feet and inches; they are to be measured as worshipers; hence the measurement has to do with character; and character can be measured only by some standard of right, namely, a law or rule of action. We are thus brought to the conclusion that the ten commandments, the standard which God has given by which to measure "the whole duty of man," are embraced in the measuring rod put by the angel into the hands of John; and this is the very thing which, in fulfillment of this, has been put, under the third message, into the hands of the church. This is the standard by which the worshipers of God are now to be tested. Having seen what it is to measure those who worship at the temple, another inquiry arises, namely, What is meant by measuring the temple? To measure any object here, requires that we give especial attention to that object. So doubtless the call to rise and measure the temple of God, is a prophetic command to the church to give the subject of the temple or sanctuary a special examination. But how is it to be measured with the measuring rod given to the church? With the ten commandments alone we could not do it. We do do it with the message. Hence we conclude that the measuring rod is the special message now given to the church, which embraces all the truths peculiar to this time, including the ten commandments. By this message our attention has been called to the temple above, and through it the light and truth on this subject has come out. Thus we measure the temple and the altar, or the ministration connected with that temple, the work and position of our great High Priest; and we measure the worshipers with that portion of the rod which relates to character, namely, the ten commandments. "But the court which is without the temple, leave out." As much as to say, The attention of the church is now directed to the inner temple, and the service there. Matters pertaining to the court are of less consequence now. It is given to the Gentiles. Having thus introduced the Gentiles, the attention of the prophet is directed to the great feature of Gentile apostasy, namely, the treading down of the holy city forty and two months, during the period of papal supremacy. He is then directed to the condition of the word of God, the truth and the church during that time. Thus by an easy and natural transition, we are carried back into the past, and our attention called to a new series of events. Verse 3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and three score days, clothed in sackcloth. These days are the same as the forty-two months of the preceding verse, and refer to the period of papal triumph. During this time the witnesses are in a state of sackcloth, or obscurity, and God gives them power to endure and maintain their testimony through that dark and dismal period. But who or what are these witnesses? Verse 4. These are the two olive trees, and the two candlesticks standing before the God of the earth." Evident allusion is here made to Zech. iv, 3-6, where it is explained that the two olive trees are taken to represent the word of God; and David testifies, "The entrance of thy words giveth light," and, "Thy word is a lamp unto my feet and a light unto my path." Written testimony is stronger than oral. Jesus declares of the Old-Testament scriptures, "They are they which testify of me." In this dispensation he says that his works bear witness of him. By what means do they bear witness of him? Ever since those disciples of his who were personally associated with him while on earth, passed off the stage of life, his works have borne witness of him only through the medium of the New Testament, where alone we find them recorded. This gospel of the kingdom, it was once declared, shall be preached in all the world for a witness to all nations, &c. These declarations and considerations are sufficient to sustain the conclusion that the Old and New Testaments, one given in one dispensation, and the other in the other, are Christ's two witnesses. Verse 5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, he must in this manner be killed. To hurt the word of God is to oppose, corrupt, or pervert its testimony, and turn people away from it. Against those who do this work, fire proceedeth out of their mouth to devour them; that is, judgment of fire is denounced in that word against such. It declares that they will have their portion at last in the lake that burneth with fire and brimstone. Mal. iv, 1; Rev. xx, 15; xxii, 18, 19, &c. Verse 6. These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters to turn them to blood, and to smite the earth with all plagues as often as they will. In what sense have these witnesses power to shut heaven, turn waters to blood, and bring plagues on the earth? Elijah shut heaven that it rained not for three years and a half; but he did it by the word of the Lord. Moses by the word of the Lord turned the waters of Egypt to blood. And just as these judgments, recorded in their testimony, have been fulfilled, so will every threatening and judgment denounced by them against any people, surely be accomplished. "As often as they will:" as often as judgments are recorded on their pages to transpire, so often they will come to pass. An instance of this the world is yet to experience in the infliction of the seven last plagues. Verses 7, 8. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. When they shall have finished their testimony, in their sackcloth state—at about the expiration of the 1260 years—the beast makes war upon them. The following historical facts fulfill this scripture: Between the years 1793 and 1798 the word of God was suppressed by national authority in infidel France. The Bible was made a dead letter by that power which was guilty of all the sins of Sodom and Egypt, and also of spiritually crucifying the Lord of glory. Verses 9, 10. And they of the people and kindreds and tongues and nations, shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put into graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. The nations adjacent to France behold the deistical work that was carried on in that country during the revolution, but would not join with it in the crusade against the Bible; hence it was not suffered to be put into the grave; that is, was not wholly extirpated from the earth. The merriment and congratulatory gifts among the French people at that time when they thought they had abolished Christianity, is expressed in verse 10. Verses 11, 12. And after three days and a half, the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Fulfillment. In just three years from the time the decree was passed suppressing the Bible, a resolution was offered in the national assembly for its restoration. That resolution lay upon the table just six months, when it was taken up and passed without a dissenting voice. France had become tired of the horrid state of anarchy and blood, in which no God, no Bible, and no Christianity were recognized, and with her own hands, after three years and a half (three and a half prophetic days), raised up the dead bodies of the witnesses, and set them upon their feet. About this time was commenced the formation of Bible societies; and the Bible, in fulfillment of verse 12, has since then enjoyed a state of exaltation never before attained. Verse 13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand; and the remnant were affrighted, and gave glory to the God of heaven. Earthquake: revolution. A tenth part of the city fell: France, a tenth division of the great papal city. And there were slain of men seven thousand; margin, names of men; titles of aristocracy and nobility. "Down with the aristocrats!" was the cry of the Republican mob, as they leveled to the ground all titles of distinction. About seven thousand of these titles were abolished in that movement. Verse 14. The second woe is past; and behold, the third woe cometh quickly. The series of seven trumpets is here again resumed. The second woe ended with the sixth trumpet, Aug. 11, 1840; and the third woe occurs under the sounding of the seventh trumpet, which commenced in 1848; and "quickly" is the adverb that is used to warn us of its coming. Verses 15-17. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign forever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces and worshiped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. From the 15th verse to the end of the chapter we seem to be carried over the ground from the sounding of the seventh angel to the end, three distinct times. Once in the verses last quoted. Here we are taken down from the commencement of the trumpet to the full establishment of the kingdom of God. In the next verse the prophet goes back and takes up other features of the scene as follows: Verse 18. And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. "The nations were angry:" Commencing with the wonderful revolution in Europe in 1848; and from that outburst of passion among the nations, their anger has been ably increasing ever since. Almost every paper of to-day shows the fearful degree to which it is now excited. "And thy wrath is come:" the wrath of God for the present generation, is filled up in the seven last plagues, chap. xv, 1, which consequently must here be referred to, and which are soon to be poured out upon the earth. "And the time of the dead that they should be judged." The great mass of the dead, the wicked dead, are still in their graves after the visitation of the plagues, and the close of this dispensation. A work of judgment—of allotting to each one the punishment due—is carried on in reference to them by the saints in conjunction with Christ, during the one thousand173 years following the first resurrection. 1 Cor. vi, 2; Rev. xx, 4. It seems most natural to conclude that these are the ones, and this the time to which this scripture applies. "And that thou shouldest give reward unto thy servants the prophets:" Full reward will be given the saints when they enter upon the possession of the new earth, but not before. "And shouldest destroy them which destroy the earth:" Referring to the time when all the wicked will be forever devoured by those purifying fires which come down from God out of heaven upon them, and which melt and renovate the earth. 2 Pet. iii, 7; Rev. xx, 9. By this we learn that the seventh trumpet reaches over to the end of the one thousand years. Momentous, startling, but yet joyous thought: that the trumpet is now sounding which is to see the final destruction of the wicked, and behold the saints clothed in a glorious immortality, safely instated on the earth made new. Once more the prophet carries us back to the commencement of the trumpet, in the following language: Verse 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. Having introduced the seventh trumpet, the first great event that strikes the mind of the seer, is the transfer of the kingdom from earthly to heavenly rule. God takes to him his great power, and forever crushes the rebellion of this revolted earth, a work seemingly delayed, establishes Christ upon his appropriate throne, and remains himself supreme over all. This picture being completed, we are pointed back to the state of the nations, the judgments to fall upon them, and the final destiny of both saints and sinners. This field of vision being scanned, we are taken back once more, and our attention called to the close of the ministration of Christ, the last scene in the work of mercy for a guilty world. The temple is opened: the second apartment of the sanctuary is entered. We know it is the holy of holies that is here opened; for the ark is seen, and in that apartment alone the ark was deposited. This took place at the end of the 2300 days, when the sanctuary was to be cleansed, the time when the prophetic periods expired, and the seventh angel commenced to sound. Since then the people of God have seen by faith the open door in heaven, and the ark of God's testament there. They are endeavoring to keep every precept of the holy law written upon the tables therein deposited. They have received the reed, and are measuring the temple, the altar, and them that worship therein. They are uttering their last prophecy, before nations, peoples, and tongues. And the drama will soon close with lightnings, thunderings, voices, an earthquake, and great hail. Obligation to Human Governments.
By Stephen Pierce
“Put them in mind to be subject to principalities and powers, to obey magistrates.” Titns iii, 1. One essential thing for us to know is, whether the principalities, powers, and magistrates, mentioned in the text are earthly or not. And if so, it is of consequence for us to know from whence they originate. But a point no less important is, to know precisely what it is to be subject to these principalities and powers, and also what it is to obey magistrates. 1. In order to give in the briefest manner the reader a chance to ascertain in regard to the former of these, I will refer them to every passage in the Bible in which these terms occur. Jer. xiii, 18; Rom. viii, 38, 39; Eph. i, 20–22; iii, 10; vi, 12; Col. i, 16; ii, 10, 15. The word, principality, in Jer. xiii, 18, relates to an earthly power only. In Rom. viii, 38, as the word principalities follows disjunctively the word angels, it doubtless refers to earthly powers also. In Eph. i, 21, and iii, 10, the same word refers also to earthly powers. But in Eph. vi, 12, the same words refer evidently to fallen angels. The first two passages referred to in Colossians, from the language itself evidently mean the principalities and powers both of heaven and earth, as both of these places are mentioned in their most intimate connection. Now that we should be subject to the principalities and powers of heaven, all but atheists and infidels believe. That we should be subject to the fallen angels, must be shocking to all possessed of any moral sensibilities. That we should be subject to earthly governments, there may have been a difference of opinion even in the church. But when the truth on this point is fully developed, then the saints will come into a state of harmony in the matter. As six out of the eight scriptures above have reference to earthly powers, and as all of the nine instances in which magistrate is mentioned in the Bible have reference exclusively to civil officers of human governments, the unavoidable conclusion is that the principalities, powers, and magistrates, found in the heading in this article are all earthly. It may be worthy of our notice that Macknight in his translation, in every instance but one, has the word governments, instead of principality. 2. It may be proper here to introduce some scriptures to show from whence human governments originate. We obtain some evidence that they are from God in Dan. ii, 37, 38. “Thou, O king, art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength, and glory.” Had Nebuchadnezzar been a king of Israel, over whose national interests God exercised a peculiar care, we might with a better propriety conclude that human rule and authorities generally were not of God; but Daniel's declaration to this king utterly forbids the idea, since he was a heathen, for whose interests God doubtless cared as little as for that of others. Again, Jer. xxvii, 8, gives further testimony on this point. “And it shall come to pass that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.” Why this declaration if God has nothing to do in instituting civil governments? or in other words, if the political powers of this world are not ordained of God? We understand also from 2 Chron. xxxvi, 22, 23, and Ezra i, 1, 2, that the second universal monarchy also received its power immediately from God. Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth. If God ordained those two universal monarchies we have no reason to doubt that he ordained civil rule generally. But as the climax of evidence on this point, we introduce Prov. viii, 15, 16. “By me kings reign and princes decree justice. By me princes rule, and nobles, even all the judges of the earth.” I admit that the word me represents wisdom; but by reading the chapter we find that it is the wisdom of God. Having instituted human governments, he imparted those faculties of mind to some which would qualify them to bear rule. All the testimony brought from the Bible into the second division of this subject, goes to show that Rom. xiii, 1–7, applies to human governments. 3. What is it to be subject to principalities and powers, or to human laws and governments? The word, subject, as an adjective, by one of Mr. Webster's definitions is, “Placed or situate under.” Now in the unalterable arrangement of things, we are, and must be, situated under some human government, unless by insurrection we rise against civil or political authority, and by mutual consent reduce ourselves to a wretched state of anarchy, or political confusion, which would be wholly inconsonant with the Bible and with common sense. Mr. Webster again defines subject, by the word obedient, and refers us to Titus iii, as his authority for doing so. But we understand that this definition originates from his private understanding of this scripture, hence not to be relied upon as infallible. Therefore the inquiry arises, Shall we invariably obey these authorities and laws? Always, with the greatest alacrity, when they do not in the clearest manner contravene the law of God. He who instituted these authorities has a claim upon us, above the claims of the thing instituted, when it does not answer its original design. When it does, their claims are equal, being backed up by the one who instituted. Otherwise, when they conflict we should obey the institutor and suffer the consequences. Here subjects may justly bring in a plea of right in choice, as to obedience or penalty. And inspiration itself, by some examples given there, gives us this prerogative. But to elucidate the subject still further we would say on the other hand, even when government exacts of its subjects what would for individuals be wholly unjust, claiming their lives and their fortunes to sustain it, even then we should obey, because it is one of the higher powers, and ordained of God, and it should be sustained. Here the meaning of the word subject is more fully brought out: to faithfully do on our part what is our duty, to sustain the government to which we belong. “For he is a minister of God for good to thee,” i. e., we have enjoyed the benefit of its protection, and we ought in turn to defend our protector. Thus we see, on the whole, to be subject to earthly powers or laws, is cheerfully to obey them when they do not evidently conflict with the laws of God; but when they do, patiently as Christians submit to the penalties. And here Peter's testimony applies. “Submit yourselves to every ordinance of man for the Lord's sake.” Submit when we cannot conscientiously obey. It is evident that this expression of Peter's limits or qualifies that of Paul's in Rom. xiii, 1. Here the question might be raised, Would this be doing the best we could for the government? If the righteous are the salt of the earth, insomuch that if ten righteous men could have been found in the cities of the plain, God's vengeance would have been turned away, and they preserved from destruction, we think the best that subjects can do is to adhere undeviatingly to righteous principle, and so remain an element of preservation. This course would not be reflecting dishonor on government as an institution, but upon its sins—a course the most effectual we could take to effect its reform. This would be carrying out practically the saying, “My country, right or wrong; when right, defend her; when wrong, correct her.” For subjects to stand ready to make any necessary sacrifice of their lives or fortunes to sustain their country in a course of right, and suffer patiently anything that may wrongfully be inflicted for righteousness' sake, appears to be the perfection of allegiance not only to earthly powers, but to the powers of heaven also. 4. What is it to obey magistrates? The term is sometimes applied to the chief ruler of a nation, but is more especially applied to subordinate officers; as intendants, mayors, judges, and justices of the peace. The work of these subordinate magistrates is not to instruct subjects what their respective duties in their usual course shall be, but to make judicial decisions between man and man, and execute the laws upon offenders. Therefore our obedience due to this class of magistrates consists in this: that when they make a decision we should not hesitate to comply with it; or when it is executed we should not try to repel or evade its execution. But when the chief magistrate speaks he usually has some requisition upon his subjects, or something to do in marking out a course of duty for them to pursue. And when he calls for men by draft or lot to defend the country against the most wicked rebellion or invasion, and the lot falls upon us, shall we refuse to obey? Let our only rule of faith and practice answer. It says, obey magistrates. This may be one of these painful duties which some Christians have, from time to time, had to perform. Many good reasons might be assigned for human governments being instituted. 1. To save the weaker part of the human family from the most distressing effects of every species of injustice which must necessarily be the consequence of anarchy, manifested by the crimes of theft, robbery, murder, and oppression, from which there would be no protection without these means. And 2. that the saints might also have such protection as to prevent their utter extirpation, which would doubtless be the case were not their infuriated opponents by these means held in check. Can we reasonably argue that we are under little or no obligation to the institution or powers which protect us from such evils? As these powers are ordained of God for the protection or benefit of all their subjects, should it be thought unjust if they in turn, when endangered by invasion or revolt, should call upon these subjects to make use of the only means adapted to defend their protectors? True, war or carnage, in itself, is not a good work; but174 since rebellion occurred, it has been necessarily resorted to, both in heaven and in earth. “And there was war in heaven: Michael and his angels fought against the dragon: and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven.” Rev. xii, 7. Think of this, beloved brethren. Michael, the Prince of Peace, at the head of an army of the holy angels to protect the government of God against rebels! And was this on their part a violation of the sixth commandment of the decalogue? Said the great Captain in that warfare, I have kept my Father's commandments. John xv, 10. Said the Psalmist, in speaking of the subordinates of that army, The angels that excel in strength, that do his commandments, hearkening unto the voice of his word. Ps. ciii, 20. Think not by this that a spirit of war should be cherished; it should all be subdued from our hearts. And if called upon we should engage in it, as the most painful or revolting duty. Otherwise we shall meet the doom of the transgressor. “Since thou hast not hated blood, even blood shall pursue thee.” Eze. xxv, 6. David was a great warrior, but in the consciousness of his integrity, after having said, I have hated the congregation of evil doers, and will not sit with the wicked, he in confidence exclaims, Gather not my soul with sinners, nor my life with bloody men. Ps. xxvi, 9. Here it may be proper to inquire, What was David's predilection in this matter? We will let David in Spirit answer. “I am for peace; but when I speak, they are for war.” Ps. cxx, 7. Again, let us inquire if David was frequently in the habit of violating God's commandments. 1 Kings xv, 5, in part will answer this. “Because David did that which was right in the eyes of the Lord,” and turned not aside from anything that he commanded him, all the days of his life, save only in the matter of Uriah the Hittite. We have also further testimony in Ps. cxix, 166–168. “Lord, I have hoped for thy salvation, and done thy commandments. My soul hath kept thy testimonies, and I love them exceedingly. I have kept thy precepts and thy testimonies; for all my ways are before thee.” It appears that the evidence in this case is conclusive. And shall we conclude that other ancient worthies were murderers because they engaged in human warfare? Abraham was once thus engaged. But still it was said of him that he obeyed God's voice, kept his charge, his commandments, his statutes, and his laws. Gen. xxvi, 5. Joshua was a very great warrior; but it was said of him that he wholly followed the Lord. Num. xxxii, 12. Caleb desired for his inheritance the mountain on which the city of Hebron stood, inhabited by gigantic Anakims, because his strength for war at eighty-five years was the same as when forty. And inspiration says of him in three different places, that he wholly followed the Lord. Read Josh. xiv; Num. xxxii, 12; Deut. i, 36. Gideon was once engaged in what might seem to be an unequal, yet successful, warfare; but it was under God's especial direction, and one of the holy angels came down to lead him forth to the enterprise. Barak once went forth to battle, but he was directed by the Spirit of the Lord. Samson was accustomed to engage with Israel's foes with weapons sometimes seemingly unadapted; and even at his death it is said that he slew more than in all his lifetime. But his history is recorded for our learning, notwithstanding. Samuel was a good prophet from a little child; but he hewed Agag to pieces before the Lord in Gilgal. It seems that Samuel must have wofully fallen, to become so hardened as to commit murder right before the Lord there in Gilgal! But some will say these cases all occurred in the time of the Old Testament. We prefer the instruction of the New. We will now come to the New; and in Heb. xi, we find a recapitulation of what these same worthies accomplished by faith. Verse 33. Who through faith subdued kingdoms. And what else? Verse 34. Waxed valiant in fight; turned to flight the armies of the aliens. This must have been the genuine kind of faith, because it wrought righteousness, obtained promises, stopped the mouths of lions, raised the dead, &c. And here we have come to a very important point in this subject, that of acting by faith in all things pertaining to this life, even in that of destructive warfare. And can we in view of the shortness of time, and the certainty of the soon coming destruction of all earthly governments, as soldiers in this war exercise faith in the matter? What is there to be accomplished by it, which could reasonably be assigned as a substantial basis of such a faith? Should we subdue kingdoms by such a course, how long a time would there be for us to enjoy or possess them? What can we get from the nature of things, or from the Bible, to establish such as a warrantable faith? Say some, Then what shall we do? There was one thing more that faith did, which it may be very important for us here to fully understand. It “escaped the edge of the sword.” Now, brethren, can we do this by faith? We acknowledge our amenableness to our government, and its claims upon us. Some of us have studied when we might have slept, labored politically and prayed for its best welfare, until we have grown gray with years, while our young men stood ready to make any sacrifice necessary to perpetuate its happy state. But alas! while our patriotism still labors, in this particular our faith hesitates. We see the difficulty of our position, and begin to believe we have come down to one of the greatest impediments in the narrow way. But are there no precedents in the Bible to help us out of the difficulty? I believe there are two cases given that may be considered as precedents: “As it was in the days of Noah and Lot, so shall also the coming of the Son of man be.” Besides the characteristics mentioned by our Lord, there are others given by inspiration. One was that the earth was filled with violence—a sad type of the present state of things. And did the righteous take up arms in those fearful times? It was enough for them to prepare for a way of escape from the impending storm. We doubtless shall find it so in the distressing difficulties of our own case. But is there no truth adapted to lead us out of this dilemma, and help us by faith to escape the edge of the sword? There is one upon which we may step to get out of this perplexity, found in 1 Tim. ii, 1, 2. “Now I exhort first of all, that deprecations, supplications, intercessions, and thanksgivings, be made for all men; for kings, and for all who are in authority, that we may lead a quiet and peaceable life in all godliness and honesty.” Macknight's translation. Dearly beloved, have we given heed to this exhortation to obey it first of all? It may be that the force of this scripture has not been brought to mind for our especial consideration; for such prayers, to the extent of my knowledge, have been somewhat unfrequent. There is a consistency in the claims of this scripture. Deprecations for the averting of evils, and the suppression of wrongs; “supplications for the obtaining of good, intercessions for others, and thanksgivings for mercies already received.” How easy for God, in answer to prayer, to turn the hearts of rulers in such a channel as will serve to conciliate and cultivate peace. How easy to give such a speedy succession of victories as in a short time to repress rebellion. How willing to hold the four winds till the servants of God are sealed. How far from being difficult when put in for draft, to be so placed there as not to be drawn. “That we may lead a quiet and peaceable life, in all godliness and honesty.” Think you not that God is willing to answer this prayer? Yes, more than willing. How gloriously this scripture looms forth to help our faith, and extricate us from the perils of the present time. To me it appears more valuable than tons of gold. It is a stepping-stone upon which we may by faith pass from our state of agitation and alarm, to that of quietude and peace. Brethren, do not say, What shall we do in case of a draft? but, What shall we do in view of one? Wait not till the snare is upon us; but flee away to God by faith in prayer beforehand, that we may escape it; and “the desire of the righteous shall be granted.” Prayer Answered.
By Editor
[It will be remembered that in Review No. 17, present volume, was published a special request from sister M. E. Dartt, of Baraboo, Wis., for the prayers of the church in behalf of her mother, A. E. Dartt, who was then lying at the point of death. The following is a response from sister Dartt who is so far recovered as to be able to write. Every evidence that God is ready to lend a listening ear to the cries of his children is a fresh source of comfort and encouragement to the little flock.] DEAR BRETHREN AND SISTERS: I feel it duty to embrace the earliest opportunity of acknowledging God's goodness and mercy in sparing my unprofitable life. But O where shall I begin his praise! Only a few weeks ago I was brought so near the grave that my friends had no hope of my recovery without the special interference of divine power: and blessed be God's holy name, he did hear and answer prayer in my behalf. I am now so far recovered as to be able to write and record the loving kindness of the Lord. He says in his word, "Whoso offereth praise glorifieth me." Surely I delight to offer praise and thanksgiving to my heavenly Father for his goodness and mercy to a sinful worm like me. This is not the first time I have been raised from175 sickness in answer to prayer. O that we all had more confidence in his holy word! How fully he has verified his truth to me. "He has made all my bed in my sickness, and strengthened me on a bed of languishing." And the peace of God which passeth all understanding, has kept my heart and mind through Christ Jesus. O how empty, vain, and worthless are all the riches, and glories of this world, compared with one of God's rich, precious promises to a believer! I feel to exclaim with the poet,
"O what a blessed hope is ours,
While here on earth we stay." And I would say to the young believer, Endeavor to store your minds well with the promises of His word, while in health; for if you should become too feeble to read or hear them read, you will need their consolations, and will find that they afford you a continual feast, which you would be deprived of if you are unacquainted with his word. O let us strive to live as near to God as is possible for us to live, and glorify him with every power and faculty that he has given us. I feel that time is short, that the third angel's message may soon close, and how many of us have near friends that are not saved. Sometimes I think we ought to spend much time in prayer and fasting in their behalf. May the Lord direct us all in every path of duty. I still desire an interest in your prayers that I may be fully restored to health and strength, and be rendered a great blessing to my family, my friends, and my neighbors, and be instrumental in bringing them into the truth. And now I feel to say,
"My remnant of days,
I'll spend to His praise
Who died the whole world to redeem.
Be they many or few,
My days are His due,
And they all are devoted to Him."
AMY E. DARTT.
Baraboo, Wis., Oct., 1862. Be on Your Watch.
By B. F. Snook
For the information of all interested I would say it is expected that there will be a Conference in Marion, Iowa, in November held by the Anti-organization Adventists. We are informed that they are writing extensively for delegates, and lest some of our brethren should suspect that this is a genuine Conference, we wish to inform them that it is not in fellowship with us. They are deeply in sympathy with E. W. Shortridge, and the object of their Conference as we are informed, is to raise him up. E. W. S. stands proven guilty of conduct which unfits him for membership in the church. If he ever desired to get right before God, he would neither hear nor accept any of their mediation. If they would desire his real good, they would not throw over him a mantle of false sympathy, which is only calculated to lead him further away from right. What was done at our Conference was well done, and we have our papers to show it. E. W. S. complains that he had not a fair trial, that he could not speak for himself. Every one who was at the trial, knows that such statements are not true, and are only made to get sympathy. Besides, he now throws out insinuations, and doubts of the visions. But it is known far and near wherever he is known, that his testimony has been, that he knew they were of God. Why? Not because the brethren say so, but because Sister White told him of things which he knew were known to God only. That testimony was true or false. If false he is not worthy to be trusted. If true he now acts falsely by throwing out reflections upon them and is not to be trusted now. Brethren should neither listen to, nor favor, any kind of word from him, nor them, contrary to what we know to be right, as set forth in our Conference report. Whoever has confidence enough in E. W. S. to believe him in what he says of the Conference, and those there, have more confidence in him than in all present at the Conference. We are commanded to shun every appearance of evil; and here is not only the appearance of evil, but the evil itself. Believing it my duty to speak out, I have done so in the name of the Lord.
B. F. SNOOK. NOTE.—A union of E. W. S. with those in Iowa who have rebelled against the positions taken by the body, will work the shortest possible ruin of the influence of both him and them. The true friends of the cause in that State will be on their watch from the statements of Bro. Snook. We pity those who may be drawn away by false sympathy, but we cannot help them. There is no cure for rebellion. It must run its short race, and land its unfortunate victims outside of the present truth. Then the honest, the humble and the true, will see the true position clearly. These matters are shaping well for better days in Iowa.—ED. Christ, the Center of Union
Christ is the center of union between God and us; by relation to him we are raised to the highest dignity, and introduced into a tower of safety.