Earlier text: EXPOSITION OF DANIEL 7th CHAPTER;The Immediate Coming of Christ.
By James White
In the last Review, we briefly examined a portion of the evidences on which the advent faith rested, and showed that the passing of a few years beyond the period of confident expectation for the coming of the Lord, does not affect these evidences for the immediate coming of Christ. We noticed the metallic image of Dan. ii, the prophetic chain of Dan. vii, the special signs in the sun, moon and stars, also, the state of the nominal churches, and the spiritual wonders of the present day, performed by spirits of devils. We will now notice briefly Daniel chapter viii. This chapter presents the ram, which represents the Medo-Persian kingdom, the same as the bear of chapter vii, and the breast and arms of the image of chapter ii; the goat, which represents Grecia, the same as the leopard of chapter vii, and the belly and sides of brass of the image of chapter ii; and the little horn that waxed exceeding great, which represents the Roman kingdom, the same as the ten horned beast of chapter vii, and the legs and feet of the image of chapter ii. The question is then asked, how long this vision, to give both the Sanctuary and host to be trodden under foot. The answer is, "Unto 2300 days, then shall the Sanctuary be cleansed." Dan. viii, 13, 14. Those of us who looked for the Lord with such confidence in 1844, understood the text as though it read, Unto 2300 days, then Christ wilt come and raise the dead and change the living saints, &c. Here is the secret of our disappointment. We did not then understand the Sanctuary, and its cleansing, as we now may. The time was right. This point Bro. Andrews has made perfectly plain in No. 16, of the Review. The cleansing the Sanctuary, we did not understand; hence, looked for the second coming of Christ at the end of the days, and were disappointed. We acknowledge that we were disappointed, and did not then understand the event to occur at the end of the days; but we do contend that this does not in the least affect the evidence of the immediate coming of Christ. We now see more clearly than ever, the event that marks the commencement of the 2300 days, B. C. 457, also, we see clearly what marks their termination in 1844. This subject has been clearly presented in the late numbers of the Review, by Bro. Andrews. We hope that all who are interested in the doctrine of Christ's soon coming will give it a thorough investigation. The period of time we now occupy is called by the Apostle Paul, the "little while." It is also called "the patience of the saints." It is emphatically the waiting, watching, trying time, in which the last work of mercy is to be accomplished, to prepare the saints for the day of wrath, and to stand when the Son of man shall appear. Referring to the waiting position, and trials of those looking for Christ, the Apostle says: "Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Heb. x, 35-39. The phrase, "For yet a little while, and he that shall come will come, and will not tarry," shows that the Apostle's words apply to the period just prior to the Second Advent, and that they were addressed especially to those who should be looking with confidence for his coming. Then the exhortation, "Cast not away therefore your confidence," is to those who have had great confidence in his immediate coming. And the words, "For ye have need of patience, that, after ye have done the will of God ye might receive the promise," certainly apply to the faithful, who looked for the Lord with such confidence, and were sorely disappointed, sorrowful and tempted, when the time of confident expectation passed. But did the Advent people do the will of God in looking for Christ, and proclaiming the messages of the first and second angels, prior to the Autumn of 1844, where they were sadly disappointed? Let the Apostle answer: "For ye have need of patience, that, after ye have done the will of God," &c. We repeat it, that this language applies to no other people, and to no other period of time, only to those who are looking for the Lord, just prior to his coming, or when he is to come in "a little while." Says Paul to his Thessalonian brethren: "Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped." 2 Thess. ii, 3, 4. Here is a warning against looking for the Lord prior to the period when he should be expected. And this warning reaches over the predicted 1260 years of cruel, blasphemous rule of the man of sin, or Papacy, down to about 1798. Then it is impossible to give the above words of Paul a general application, or to apply them to the church, prior to 1798. We therefore, feel bound to apply them to the Advent movement, and the trials which have followed. "Now the just shall live by faith." Faith in what? Answer, that we did the will of God in proclaiming the Advent, and that Christ is coming in "a little while." "But if any man draw back, my soul shall have no pleasure in him." Hundreds have drawn back, and have incurred the Lord's displeasure, and are now, far from God, in a "luke-warm" state. Such are counseled to buy "gold," "white raiment" and "eye-salve," and are, by the True Witness, the Lord Jesus Christ, exhorted to be "zealous" and "repent." This is their only hope. "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." There are but two sides to this question. We may doubt, draw back, and reject the light now shining forth from the sure word, which harmonizes the past Advent movement and close our ears to the Shepherd's voice, the sweet voice of mercy, heard in the third message of Rev. xiv, 9-12, and finally sink in perdition. Or, we may believe to the saving of the soul. Brethren, in the fullness of our soul, we say, believe. And we are, from a conviction of God's truth, compelled to take the position, that saving faith lies here; instead of casting away our confidence in the past Advent movement, to believe that God's will was done in that movement, and that in "a little while, and he that shall come will come." The third angel makes all plain, and shows that we are still on the track of prophecy. "Here is the patience of the saints; here are they that keep the commandments of God, [the Father,] and the faith of Jesus," [the Son.] "Blessed are they that do his [the Father's] commandments, that they may have right to the tree of life, and may enter in through the gates into the City." Amen. William Miller and the 2300 Days
By Joseph Bates
THOUGHTS ON THE PAST WORK OF WILLIAM MILLER, AND HIS ADHERENTS, RESPECTING THE TRUE STARTING POINT OF DAN. VIII, 14; IX, 24, 25. On a recent visit to Low Hampton, N. Y., I visited the grave of this venerable man. The white marble monument erected over his head, shows to the passing traveler, a book chiseled out on the front of the marble slab, representing a Bible. On the first page, in large black letters, are the following appropriate words: "And he said unto me, Unto two thousand and three hundred days, then shall the sanctuary be cleansed." Dan. viii, 14. Here, thought I, lies the venerable man that so successfully repeated these words of holy writ. With this mighty weapon of the Lord of hosts, accompanied by his Spirit, in a few years did he make up and move out a company of faithful believers who associated with him, and awakened and aroused "them that dwell upon the earth." Rev. xiv, 6, 7. Where, thought I, is the advent believer that does not know that the world was aroused by a calculation on time, from the 2300 days of Dan. viii, 14, the vision of days that had been sealed up from the church of God for about 2400 years. [For sealing up, see Dan. viii, 17, 26; xii, 4, 9.] The opening of this book [Rev. x,] in "the time of the end," and the presentation of this mighty truth, was what aroused the people to prepare for the cleansing of the sanctuary, and the coming of the Lord Jesus. No advent believer can doubt but this was the man that God moved out to give the world the true starting point of the 2300 days. All that have read his works, or heard him preach, know that he commenced the days from the 7th year of the reign of Artaxerxes, B. C. 457, in harmony with Dan. ix, 24, 25. That he was right in starting the vision with this date, the numerous publications in past advent history show, where many in the churches and colleges, raised their objections, and were all silenced by the united efforts of himself and his associates, before the ending of the days in the Fall of 1844.157 Then I thought of the strange scenes of distraction that followed his work; even by his associates and professed friends, since the passing of the time. From the Albany, N. Y. Conference of April, 1845, to the Spring of 1850, the work of moving this starting point went forward. March 2d, 1850, the Advent Herald sent forth an able article, showing most clearly that they had returned once more to the original starting point of Daniel's vision of the 2300 days. Following this, was a most valuable work of 232 pages, from the same press, by S. Bliss, entitled, Analysis of Sacred Chronology, covering the whole ground by unanswerable arguments. The Herald speaks as follows: "It is by the Canon of Ptolemy that the great prophetical period of seventy weeks is fixed. This Canon places the seventh year of Artaxerxes in the year B. C. 457; and the accuracy of the Canon is demonstrated by the concurrent agreement of more than twenty eclipses. The seventy weeks date from the going forth of a decree respecting the restoration of Jerusalem. We must therefore look to the seventh of Artaxerxes. This date we cannot change from B. C. 457, without first demonstrating the inaccuracy of Ptolemy's Canon. To do this, it would be necessary to show that the large number of eclipses, by which its inaccuracy has been repeatedly demonstrated, have not been correctly computed; and such a result would unsettle every chronological date." We will here give a few more extracts from the Herald. "We have no new light respecting the connection between the 70 weeks and 2300 days. The only argument against their connection is the passing of the time. Why that has passed is a mystery to us, which we wait to have revealed."—Advent Herald, Sept. 7th, 1850. "There has nothing transpired to weaken the force of those arguments, but the passing of the time we expected for their termination. We now have no other fact to advance against their connection; and therefore can only wait for the mystery of the passing of the time to be explained. But of the commencement and termination of the 70 weeks, we are satisfied that they cannot be renounced from the position which Protestants have always assigned them."—Advent Herald, Feb. 22d, 1851. A correspondent asks the following questions, and the Editor of the Herald gives the answers, which are enclosed in brackets. "In your Chronology the cross is placed A. D. 31. What are the principal objections which bear against its being placed in A. D. 30? [Ans. 1. The absence of any evidence placing it there. 2. The contradiction of the wonderful astronomical, chronological, and historical coincidences which show beyond the shadow of controversy, that the seventh of Artaxerxes was in the year, B. C. 457-8"] "If the seventy weeks of Dan. ix, do not commence in the twentieth of Artaxerxes, how can the 2300 days begin at the same time with them? [Ans. They cannot.] Must we not henceforth consider that they have different starting points? [Ans. Yes.]" Advent Herald, May 22d, 1852. The reader will please notice, that in answer to this last question, the Herald has denied the connection between the 70 weeks and the 2300 days. Probably no portion of prophecy has occupied the mind of the true believer, both in the past and present, as Dan. ix 24-27 has. The true exposition, and proclamation of which was designed by God to arouse the world, and move the church through their purifying process, preparatory to immortality and eternal life. Let us now hold their argument forth by the side of truth. 1. From 1841 to 1845, they were intimately associated with William Miller in proclaiming the 2300 days of Dan. viii, in connection with Dan. ix, showing their starting point to be in the seventh year of the reign of Artaxerxes B. C. 457. 2. From the Spring of 1845, they commenced the dissolution of the starting point, B. C. 457, and moved it onward to show that the 2300 days must end this side of the Fall of 1844. In the Spring of 1850, the Herald commenced advocating the starting point, B. C. 457, as it did in 1843. 3. From the Spring of 1850, to the Spring of 1852, it continued to publish, according to the foregoing statements, and thus to re-establish, according to their answer to a correspondent, the wonderful astronomical, chronological, and historical coincidences, which show beyond the shadow of controversy, that the seventh of Artaxerxes was in B. C. 457. 4. In the Spring of 1852, in answer to the question put them by a correspondent, "Must we not henceforth consider that they, referring to the 70 weeks and 2300 days, have different starting points?" The answer is "yes!" Let us now take a retrospective view of the above four points. 1. For evidence on this point, their testimony went out and was received through preaching, and publications, too numerous to mention, which by the Fall of 1844, silenced all opposition with respect to the starting point, and clearly showed the ending of the 2300 days on the tenth day of the seventh month, 1844. 2. Their work; associated with others, in attempting, by books, and tracts, &c., to dissolve the harmony of the prophetic periods, (therein mentioned,) which they, and the church of God had been laboring so long to sustain, caused distraction throughout the ranks of Advent believers. 3. They re-establish the harmonious view of 1844, and show "beyond the shadow of controversy," that B. C. 457 is the true starting point. So that Josiah Litch, that once so ably defended and harmonized these points, at length says: "Chronologically, the period is at an end, according to the best light to be obtained on the subject; and where the discrepancy is, I am unable to determine." Advent Herald, Dec. 28, 1852. 4. That after all the foregoing testimony, and much more of the same tenor set forth in the Review for Dec. 23, 1852, and still more which might be presented, they have again changed their view, and declare the 70 weeks, and 2300 days have different starting points. Let us see if Daniel so understood it. "Gabriel, make this man to understand the vision." Dan. viii, 16. What vision? Ans. The vision of the 2300 days. In the last verse he says, "none understood it." But in the first verse of Chap. x, he says, he had understanding of the vision, "and the thing was true." Here is positive evidence that Daniel received from the angel Gabriel, all the evidence that ever was given him respecting the starting point of his vision, from Chap. ix.—Verse 25, shows but one starting point, from one decree to restore and build Jerusalem. This decree was given to Ezra in the seventh year of Artaxerxes the king. Ezra vii, 7, 9. See the decree in verses 11-16. Nehemiah, nor any other person but Ezra, never received a decree to restore and build Jerusalem. Cyrus issued a proclamation, B. C. 536, to build the house of the Lord God of Israel in Jerusalem. Then Ezra, as above stated, followed in B. C. 457. Thirteen years afterward, Nehemiah received from Artaxerxes two letters, one to convey him to Judah; the other was to Asaph, the keeper of the forest; for a grant of timber to make beams for the gates of the Palace, which appertained to the house, and for the walls of the city. Neh. ii, 7, 8. Therefore it was not the work of Nehemiah to commence to restore and build Jerusalem, from the captivity of Zedekiah where all was laid waste, [Jer. lii, 12-14,] but to build the walls and gates then broken down, which Ezra had been restoring. Neh. i, 1-3. Now it is clearly settled, from the best authority, that Ezra's decree was given in B. C. 457. See Sacred Chronology by S. Bliss, and Advent Herald, March 2, 1850; and Feb. 15th, 1851. As, it is an undisputed fact by all Hebraists, that the word, determined, in Dan. ix, 24, signifies cut off, and as the 70 weeks seal the vision and prophecy, and as this decree went forth from Ezra in the Fall of B. C. 457, seventy weeks of years subtracted, or cut off, from the 2300 years would carry the point to the Fall of A. D. 34, leaving just 1810 years of the 2300 which would end in the Fall of A. D. 1844. And "then shall the sanctuary be cleansed." Once more. Verse 25 shows the same starting point, to run 69 weeks of years to the coming of the Messiah. Turn to the first chapter of Mark, you will read that after the Messiah was baptized, he came into Galilee preaching the gospel of the kingdom, declaring "the time is fulfilled." [The 69 weeks of years.] Luke in giving the same account of his baptism, says, "he began to be about thirty years of age." Luke iii, 21-23. Here we understand was the completion of the 69 weeks or 483 years. Beginning these with the 7th year of Artaxerxes, B. C. 457, we find they extend to the Fall of A. D. 27. To this last date add 1817 years, and it brings us to the Fall of 1844, the whole length of the 2300 days. Here we understand the perfect harmony of the scaling of the vision and prophecy of Dan. viii and ix, proving most clearly that the 2300 days could not possibly extend beyond the Fall of 1844, where the loud cry of the first angel [Rev. xiv, 6, 7] ended. According to the testimony of Luke, Jesus was about 30 years of age when he began his public ministry. See Num. iv, 3; 1 Chron. xxiii, 3. Then we understand that Jesus was about 30 years of age when the 69 weeks, or 483 years, ended. Then 1817 years more would complete the 2300 years in the Fall of 1844. Now if it is said that this vision could be extended to 1845, then 1818 years must be added to the 483. And if onward to another year, then 1819 must be added, and so on for every additional year. If prolonged to 1853, then 1826 years must be added to 483. In this case Dan. viii, 14 should read, Unto 2309 days, then shall the sanctuary be cleansed. Again, every year that is added to 1817, beyond where Luke says he was about 30 years of age, the scripture must be altered from thence, and make Luke say, he was about 31 years of age, or if extended one year further, then he must say he was about 32, and so on year after year, viz: 33, 34, 35, 36, 37, 38, and if about 39 years of age, then the 2300 days would extend to 1853. As God does not say yea and nay, to the same thing, the testimony of the Advent Herald, in making different starting points for the 70 weeks and the 2300 days, or in any way changing the 7th year of Artaxerxes from B. C. 457, fails, being weighed in the balance and found wanting. This inexplicable position of the Herald, is, to some minds, most perplexing, and astonishing. If they should once publicly admit that the 2300 days were at an end, or could come to an end any where, by commencing them B. C. 457, and it was now 2308 years, 3 months, and 12 days since that date, (which by them has so often been declared to be the only true one, then they see, of course, that they would be in duty bound to show the Bible view of the sanctuary, and also its cleansing that follows the ending of the days. Not like the view which they gave in the Herald for April 27th, 1850. These two points once explained, would of necessity involve them in the open and shut door view connected with the Philadelphia state of the church. Rev. iii, 7, 8; Isa. xxii, 22; Matt. xxv, 6-10. And still onward to the Bible view of the third angel's message, with the keeping of all the commandments of God, and the faith, or all of the testimony of Jesus Christ. Rev. xiv, 12; xii, 17. For proof that they have lost their reckoning, and know not their whereabouts, please read their further statements.—Shortly after the Herald of May 1852, stated that the 70 weeks and 2300 days had different starting points. J. Cumings of N. H., ventured out again on the forbidden work of "prolonging the days" and requested the Herald, or rather the Editor to publish his article, and make what remarks he pleased. Here follow their remarks. "We know not what future light may be given on the termination of the prophetic periods, but we greatly deprecate this drawing conclusions with such positiveness, on a question of so much moment, on evidence which compared to that for 1843, is but as a rush light to the sun." Advent Herald, Nov. 6, 1852. A few weeks after the above, D. I. Robinson comes out also against J. Cumings, and others to show them their errors for setting new times. He closes by saying: "MY MIND ON TIME. 1. That the time as first proposed, about 1843, was of the Lord. 2. That in so long a period as 2300 years, we are not out of the limits of that phraseology, nor are we likely to be till it comes. 3. That all other times have turned out mistakes in the past. 4. That those now put forth, lack the main cable of chronological time, the united strength of the 2300 days harmonized with the 70 weeks! and therefore must be from the nature of the case, less convincing. 5. That as all 'definite' ones failed with it, there is reason to doubt these." Advent Herald, Dec. 18, 1852. Let us see how this looks. 1. He says the time as first proposed "about 1843" was of the Lord. Then the understanding is that the 2300 days ended there, for whatever is of the Lord will stand. 2. The definition of phraseology is "mode of speech"—Webster. Then we understand D. I. Robinson, that "we are not out of the limits of that mode of speech, nor are we likely to be, till it comes." Thus we can continue to say 2300 days, till it comes. It was of the Lord in 1843, but our position is 2300 days yet to come, no matter how long. This harmonizes with the Herald: "We know not what future light may be given on the termination of the prophetic periods." The time that is now being given, "on evidence which compared to that for 1843, is but as a rush light to the sun." "A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so; and what will ye do in the end thereof?" Jer. v, 30, 31. The white marble tomb-stone that marks the spot where the man that God honored lies, shows to the passing traveler, though dead he "yet speaketh:" "And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." If the traveler asks, what is the meaning of those words, there is no response. He finished his work, and his Employer suffered him to be laid aside, until after the sanctuary should be cleansed. Dear reader, if you are troubled to understand this very important text, I would advise you by all means to procure a pamphlet of 68 pages, entitled, "The Sanctuary and 2300 days," published at the Review Office. In this work you will find the subject of the Sanctuary very fully, and clearly explained. Springfield, Mass., Feb. 3d, 1853. Extract from J. B. Cook.
By E. R. Seaman
The following extract is taken from an article written by J. B. Cook, which appeared in the Rochester Democrat of Feb. 5th, which was a reply in part to some strictures by the learned Dr. Boynton, on a note previously written by J. B. C. in the same paper, designed to show that the views commonly entertained by Geologists, strongly militate against the word of God. In the course of his remarks, J. B. C. had occasion to write the following sentiment which claims our particular attention: "Now we take the Mosaic record of Creation in Genesis, affirmed by God himself and engraven in stone by his own finger, in the law given from Sinai, and re-affirmed in the New Testament; because there is a cause altogether adequate to the effect. God made the worlds and subjected them to law."
The author of the foregoing, has but recently taught that the law of God was relaxed, in New Testament times; but if we may believe him now, he affirms the lasting perpetuity of that holy law, in language too plain to be misunderstood.—First. The knowledge of the creative work, as recorded in Genesis. Second. The law that was penned by Jehovah's own finger. This must mean the fourth precept, as that is the only one containing this knowledge. Third. He admits (all that Sabbath-keepers claim,) its re-affirmation in the New Testament, which must confirm it for ever. It seems that the concessions here made, and so plainly stated by J. B. C., would render action on his part almost involuntary, in observing this greatest memorial, that, if omitted, must undermine all knowledge of the true and living God. I hope the sequel may prove him sincere, and open the eyes of others. E. R. SEAMAN. Rochester. THE SABBATH.
By William Miller
An extract from Miller's Exposition of the Twenty-fourth of Matthew—Page 18. "He also told them to pray 'that their flight be not in the Winter:' for if in the Winter, destitute and naked as they must be in their flight, the consequences would be very disastrous—they would suffer with cold and hunger. 'Neither on the Sabbath-day.' Because it was to be kept as a day of rest, and no servile work was to be done on that day, nor would it be right for them to travel on that day. Christ has in this place sanctioned the Sabbath, and clearly shows us our duty, to let no trivial circumstance cause us to break the law of the Sabbath. Yet how many, who profess to believe in Christ, at this present day, make it a point to visit, travel, and feast on this day! What a false-hearted profession must that person make who can thus treat with contempt the moral law of God and despise the precepts of the Lord Jesus! We may here learn our obligation to remember the Sabbath day to keep it holy." [Some of the brethren and sisters, who have not the privilege of meeting with those of like precious faith, have written that the letters published in the REVIEW, are all the conference meetings they have. This is the case with quite a large portion of our readers. This is the reason why we have published so many letters. This paper contains a large number of short letters, which will be cheering to at least a portion of the readers of the REVIEW. Those who write letters for publication, should guard against a cold formal style. Write as you would speak in meeting, in simple style from the heart, your views and feelings. Then look over what you have written, and strike out useless words, and then copy with care on another sheet.] DEAR BRO. WHITE:—Since last we met and parted with you, I have had a desire to write to you. I often think of the wonderful display of God's power and goodness, in raising me up at the time of the Washington Conference. Truly, I was unworthy; but for the truth's sake he did it. I can never call those days to remembrance, without feeling a kindling in my soul of the sacred flame. The Lord truly stood by us after we returned home to protect and deliver either from taking cold, and from the power of the enemy. I was taken the second night about midnight, with a severe attack of the pleurisy, in the side that was lame. We cried unto the Lord. We thought of no other remedy, and dare not look to any other source for help. I never was so sensible of the power of the enemy before. It seemed his hold was as an iron grasp about me. But the Lord was near to deliver in this time of need, and we soon retired again to rest, praising the Lord for victory. We found the promise sure. James iv, 14, 15. Again we saw our faith must be tried. And more precious was it to us, than gold seven times purified. I am very sure that had it not been for the prayer of faith, I should have been confined there for weeks. I feel to praise the Lord that I know his promise is sure. When we fulfill our part, it is yea and amen to us. We have been sadly disappointed, and sorely afflicted of late. Death has entered our dwelling. Our little son, two years old, has fallen asleep under its power. We weep and mourn, yet not as those who have no hope. We know he sleeps in Jesus, and such, God will soon bring from the land of the enemy.—The circumstances are so distressing I can hardly relate them. When I reflect that one forethought of my own might have prevented it, I feel that I can never forgive myself. Friday, Dec. 17th, I took a large kettle with a pailful of hot water from the stove, sat it down in the adjoining room, stepped back to prepare the fire for another kettle, when I heard the noise of the kettle and sprang to the door, and beheld my son upon the floor, and the hot water pouring upon him; you can have a little idea of my feelings as I took him up, strangling for breath; the scene was dreadfully painful. * We applied what we had, that we at first thought of, and plead with the Lord for his life. After being dressed, he fell asleep. When he awoke he appeared better than was expected. It was about noon when the accident happened. It was immediately after a storm, the roads were bad, and the distance being such, it seemed almost impossible then to follow the direction of James v, 14. The next day being the Sabbath, and our meeting being only three miles distant, we thought we should have an opportunity to send for the brethren, and we did not expect that Bro. Wheeler was at home. But, alas! before the morrow came, another scene was before us. Death had claimed the child for its own and we were left in sorrow, no more to hear his prattling voice, or share his sweet kiss. It seemed at first that we could not be reconciled; but the blessed hope of Jesus' soon coming, and the promise of God to bring all that sleep in Jesus with him, cheers our bereaved hearts, and we are admonished to weep not for him. Through the providence of God, Bro. Wheeler was kept at home, and was here to attend the funeral.—He spoke from 1 Thess. iv, 13, 14. The Holy Spirit so accompanied the word, that for a season our mourning was turned to rejoicing. I do not wonder that the Apostle exhorted to "comfort one another with these words." Some of our dear brethren and sisters from Washington, Newport, and Unity, were present to sympathize with us, and assist in singing, this was a source of consolation also. Husband was taken down with a cold, which fastened upon his lungs, about a week after our little boy was buried. He was confined to the house a fortnight, when his cough became so alarming, we felt something must be done. He according to James v, 14, sent for the Elders. Bro. Wheeler was gone.—Brn. J. Stowell, N. Mead, T. B. Mead, and S. Smith, came and followed the directions of the word. The Lord was true to his promise. His cough was almost entirely gone, his appetite restored, inasmuch that it was ordered as formerly that something should be given him to eat. He has been out about his business every day since. As I look upon the past, and see how wonderfully the Lord has delivered us, through the prayer of faith, I regret that we had not followed the same direction in the case of little son. You would like to know how the cause is prospering with us, I rejoice to say that it is rising. Our meetings are interesting, and profitable. When we commenced holding meetings in this vicinity, our number was small, now there is quite a room full.—Then we had meetings only once a month, the rest of the time we went to Washington. Now we have them nearly every Sabbath at different places, in this vicinity. A young man in Newport has recently come out. There are others that seem interested. I think they will decide to be on the Lord's side. Bro. S. Smith, with a number of others, have held meetings the two First-days past at Claremont, and Charleston. The brethren have a mind to work, are all of one heart and mind. L. G. HUNTLEY.
Lempster, N. H., Jan. 18th, 1853. A Testimony for the Sabbath Truth
By Israel Deyoe
DEAR BRO. WHITE:—I feel anxious to add my testimony to the truth, and tell what the Lord has done for my soul. About a year ago last November, I was deeply convicted of my guilt as a sinner. I strove against the Holy Spirit until I was subdued by its power, and was willing to have Christ rule and reign over me. The place where I trust I was made happy in a Saviour's love, was in the city of Brooklyn. I there joined the Methodist class. In February I removed to the city of New York, where I was still under Methodist influence. I there commenced attending Baptist meetings, and became interested in the subject of Baptism, and was baptized as a member of the Shiloh Baptist Church. There I remained until last October, when I received a letter of dismissal to unite with the Second Baptist Church in Rochester. The brethren of this church, most of them, seemed to be in a lukewarm state. I soon heard of a place where the power of religion was felt. I commenced attending meetings of those who observe the seventh-day Sabbath, and, very unexpectedly I was convinced of having broken the fourth commandment. I now endeavored to get rid of this; but my conscience, and the evidence I could obtain from the Bible, led me to lift the cross, and confess the truth. Previous to this, I had heard very little of so speedy a close of time, or the third angel's message. But I do thank God for this glorious truth, and that I am now keeping the seventh day as the Sabbath of the Lord our God. Our Saviour suffered without the gates of the city, and I now go without the camp, bearing the reproach. There is something here that plainly shows a mark, or a seal, that God uses to set apart and sanctify a people for himself. Here is something that separates us from the love of the world, from its fashions and customs, and unites us in closer communion with our heavenly Father. "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." I am willing to suffer for one. Christ strengthening me I can do all things, though briars and thorns may tear me here, yet my eye is fixed upon the Morning Star. "For yet a little while and he that shall come will come, and will not tarry." O may God give me sufficient grace to endure, until I meet him in peace. We who embrace the third angel's message, and refuse the mark of the beast, in a little while shall see the King in his beauty, and shout our sufferings over. The pearly gates of the New Jerusalem will swing back upon their glittering hinges, and Jesus will bid us enter in. Is not such a hope as this enough to give us courage? A home in glory is enough to cause us to leave this world behind, and seek a holier, happier clime, where we shall gaze on the unveiled glory of King Jesus for-ever. Your brother striving for eternal life, ISRAEL DEYOE. Rochester, N. Y. The Power of the Third Angel’s Message
By H. Flower
DEAR BRO. WHITE:—The Conference in this place was one of much interest, and we trust will prove a lasting blessing to the scattered remnant in this region. The third angel's message was clearly presented by Bro. Wheeler, who came to us richly laden with the blessings of the gospel. The meeting commenced in the Spirit, and the power of God attended to the close. The brethren from South Hawley met with us, and a few from other places. While the word was preached, a solemnity seemed to rest upon the people; and notwithstanding that some scoffed, and the enemy marshalled his army against the truth, yet here and there could be seen the falling tear among the crowd. Some arose and requested prayers, others, since the close of the meeting, have become serious, and some we trust, have found peace in believing. O, I bless the name of the Lord that he has power on earth to forgive sins. The Lord is still to work among the children of the believing parents in this place, and to him be all the praise. There is a power in the third angel's message that honest souls cannot, and will not resist. I feel like giving all for Christ, laying all upon the altar.—An entire consecration is needed, in order that we may be enabled to stand in the great day of the Lord's anger. It is indispensable. Brethren, let us seek for it, until it is obtained. Yours, looking for him who is our Life.
H. FLOWER.
Ashfield, Mass., Jan. 30th, 1853. Laboring for the Remnant in Michigan
By Hiram S. Case
DEAR BRO. WHITE:—I write a few lines to you, although tired and worn down by constant labor and hard journeyings. I left Grand Rapids this morning with Bro. M. G. Kellogg for Bedford. The Lord has, we trust, some jewels in Grand Rapids. I tarried with them over one week, and gave them ten lectures. The first that was ever given in that city. The interest increased all the time; but we could not stay any longer, as my appointment called me to Bedford.—Much labor is wanted here at this time, by those who are experienced. I have more calls than I can possibly attend, yet by the help of the Lord I will gird myself anew to the glorious work, as long as life and strength is granted me. I see the truth is taking hold of the people, and there is an increase of interest to hear among many that belong to the nominal churches. They appear to have been fairly starved out for spiritual food. How cruel are those shepherds that have fed themselves, and not the flock. I feel to praise the Lord that he is at work for the remnant, and the honest ones are beginning to see. My heart is cheered to hear from the brethren through the Review. May the Lord bless them in their arduous labors. But do not forget the West. We do want help, but the will of God be done. Yours in love, H. S. CASE. Hastings, Mich., Jan. 18th, 1853. JOSIAH HART
By Josiah Hart
DEAR BRO. WHITE:—I rejoice that the third angel's message is gaining ground, and that the people are beginning to wake up to the subject. Our meetings are becoming more interesting, and the Lord is adding to our numbers, such as I hope, will be saved. The light is increasing, and the saints are growing stronger. The Lord is with his people that keep his commandments. We have every reason to believe that this is the Lord's truth; and surely it is time for those who believe in the message, to be waking up.—Satan is rallying all his forces, and seems to choose those who have had great light to work through. May we be found with our loins girt with truth, and we like men that wait for the Lord, when he shall return from the wedding. Northfield, Vt., Feb. 2d, 1853.