Earlier text: THE NEW THEORY ESTABLISHEDIn another column we give a communication on this subject from one of our correspondents. We know not how extensively our friend has read on the subject of "Life and Death," but judge from some of his expressions that he has not acquainted himself with the full extent of the arguments on this question. We are glad to receive from him so frank a statement of the difficulties that exist in his own mind, and, if we are in any way successful in answering and removing them, it may help other minds also on the same points. First, let us offer a word of explanation as to the term "annihilation," that we may not be misunderstood in our expressions hereafter. To this word there are given two definitions: 1st, "To reduce to nothing; to destroy the existence of." 2d, "To destroy the form or peculiar distinctive properties, so that the specific thing no longer exists." Now in the sense of the first of these definitions, we would not apply the term to the wicked or anything else; as we would consider such application neither scriptural nor philosophical; but that the second expresses the final destiny of the wicked, we regard as both reasonable and scriptural. For instance; subject wood to the action of fire, and it will be decomposed: it will be resolved into smoke and ashes; as wood it no longer exists; as far as that specific form is concerned it is annihilated; yet the matter is still in existence. Just so in regard to the wicked: when they shall be brought to pass the fatal ordeal of unquenchable fire, as conscious, intelligent beings, they will cease to exist. Into smoke shall they consume away. Ps. xxxvii, 20. They shall be ashes under the soles of the saints' feet. Mal. iv, 3. Whenever, therefore, we apply the term annihilation to the wicked, we mean to convey by it, not the idea of their destruction as matter, but their destruction as conscious beings. The remark that the wicked and unbelieving desire this to be true, however correct it may be in regard to some, cannot certainly apply to all. Within the limits of our own observation, we have found more who would sooner shrink from the idea of forever losing their consciousness and identity among the works of God, than of continuing in life, though that life be one of fiery torment. The reasonableness of any doctrine must be made to appear, in order for it to take effect upon the minds of men; for there is no Scripture doctrine which is not in accordance with sound reason. And when we talk to the wicked of their final destiny, we must show them that it is in accordance with that justice and judgment which are the habitation of God's throne. Ps. lxxxix, 14. Now the doctrine of an eternity of ever-increasing torment for the acts of a life on earth which averages only about a score and a half of years can never be made to appear reasonable. If this be indeed the dealings of God with his creatures, replies the sinner, and justly too, then he is unjust and tyrannical! Thus professors of christianity themselves, by not sufficiently purging their creed from the errors of the Man of Sin, have placed in the hands of infidels a most potent weapon against the Christian religion. We appeal to the present state of the world, and ask, What has been the result of this teaching? However much sinners would like to have the doctrine of their destruction true, they nevertheless haven't repented, though they have apparently believed in endless misery. Perhaps the world, as a whole, was never more wicked and corrupt than at the present time; yet this doctrine has been preached from the pulpit and the press, and the masses have professed to believe it. What then is the trouble, that the world has grown wicked under such preaching as this? The real truth, if it was known, and it is beginning to be known, is, that the people do not believe such a doctrine; and they never will believe it. Ministers of the gospel, in their fiery attempts to frighten men to heaven by the flames of hell, have driven them within the pales of skepticism, where now either reason or scripture, will scarcely have any effect upon their callous mind. As the result of all this, we see Infidelity pluming its wings all over our land; we see German Rationalism working like leaven among the masses; we see skepticism bursting forth among those communities which have been considered most sound and orthodox; and we see Spiritualism numbering its zealous but deceived votaries. Those who charge us with making death an eternal sleep, misapprehend us entirely. The "boast of the Infidel" receives no sanction from our views. That sleep of the wicked, which is the result of temporal death, extends only to the second resurrection, [Rev. xx, 5.] when they will be rewarded according to their works. Verse 13. Sin is the transgression of the law; and the wages of sin is death. It cannot be temporal death which is the wages of sin, or personal transgressions; for that was entailed on our race by the sin of Adam, and righteous and wicked have been alike subject to it. But there is to be a resurrection of the wicked, [Jno. v, 28, 29; Acts xxiv, 15.] when they shall suffer the second death, and in that death they will receive full retribution for all their sin, for they shall be rewarded according to their works. The reasonableness and justice of this, is at once apparent to all. Let those therefore who "revel in sin here and all its carnal indulgences," remember that for all these things they are to be brought into judgment, and they shall receive the full penalty for all their sins in the suffering of the second death. As regards the "forebodings" mentioned by our correspondent, we reply that probably no dying sinner, has had forebodings of anything worse than he will fully realize. But we certainly cannot take the exclamations of a mind which has been schooled in false ideas of the future, when brought up at the point of death, as a basis on which to build a theory! "The same shall receive the greater damnation." Luke xx, 47. Bro. D. asks how this declaration can be true if all are consumed and perish. With much more propriety we might put the same question to those who believe in endless misery. How can one receive greater damnation than another if all are to burn forever in a lake of fire? The degree of punishment could in this case only be accomplished by the intensity of the suffering, while according to a Bible view of this subject it could be effected both by the intensity of the suffering, and by its duration also. "These shall go away into everlasting punishment." Matt. xxv, 46. These shall go away, eis kolasin aionion into a punishment which is everlasting; but the righteous, reads the next sentence, into a life which is everlasting. Can any one doubt what the punishment here referred to is? It is the opposite of the life into which the righteous enter. But if this is not sufficient, the Scriptures are elsewhere very explicit on this point. "The soul that sinneth it shall die." "The wages of sin is death." It is everlasting because from the state to which they are then reduced they will never have a resurrection or a reviving. There is implanted in mankind a strong desire for life. Bring a person to the point of death, and he will plead for life. He cares not if he is stripped of every thing, if life is only still left. Yea, he would be willing to be maimed and mutilated, if he can only still live. Now if we may reason from analogy, what will be the agony of the wicked when they come up around the holy city of the saints, [Rev. xx, 9.] and behold the glories of their inheritance, and realize that they are to be forever deprived of that, and consigned to eternal oblivion. And then there will be weeping and wailing and gnashing of teeth, when they see Abraham, Isaac and Jacob in the kingdom of God and they themselves thrust out. Luke xiii, 28. With the view that the wages of sin and the doom of the sinner is death, there is harmony throughout the Scriptures on this subject; for all those texts which have been considered objections, can be clearly explained. But if there are certain scriptures which teach eternal misery, then the Bible contradicts itself; for there are multitudes of texts which can never be harmonized with such a view. We can only refer those who are investigating this subject to the numerous works now extant by which it is clearly proved to be in accordance with Scripture. THE CLEANSING OF THE SANCTUARY.
By John Nevins Andrews
Does this Work Commence at the end of the 2300 Days?
THE subject of the Sanctuary has been the cause of much discussion among the professed believers in the immediate second advent. It was once believed by most of them that the earth was the Sanctuary, and that the burning of the earth as predicted by Peter, was the cleansing of the Sanctuary which was to transpire at the end of the 2300 days. The disappointment which those who entertained this faith were subjected to, has led many of them to investigate the testimony of the Scriptures relative to this question, for themselves. This has resulted in convincing some at least that the earth is not the Sanctuary, because that God has never called it such; and consequently that the burning of the earth has nothing to do with the cleansing of the Sanctuary. And they have further seen that the tabernacle of the Lord is his Sanctuary, or habitation; that during the typical dispensation the pattern of the true tabernacle, by the will of God, existed in the midst of his chosen people. See Ex. xxv, and a multitude of parallel scriptures. And that at the close of the typical dispensation the true tabernacle of God in heaven and the more excellent ministry of our great High Priest in that tabernacle took the place of the pattern and shadow. Heb. viii; ix. The tabernacle of God is therefore the subject of prophecy as the Sanctuary of the Bible. That this Sanctuary is to be cleansed with blood is plainly stated in Heb. ix. And this is precisely the nature of the cleansing referred to in Dan. viii, 14. For the word rendered "cleansed" in that text, is in the margin rendered "justified," and signifies, not the removing of physical uncleanness, but the removing of sin and iniquity. This is an important fact, and one that of itself goes far toward proving that the cleansing of the Sanctuary in Dan. viii and Heb. ix are the same. But a singular question is now being discussed, and an effort being made to "overthrow the faith of some." The doctrine is now advocated that the 2300 days do not extend to the cleansing of the Sanctuary. If this is the truth of God, then the prophecy of Daniel cannot be a part of Divine truth for the one is in direct contradiction to the other. But this view cannot be truth for two reasons. 1. It is not supported by the Bible. 2. It is directly opposed by the words of inspiration. 1. This doctrine that the cleansing of the Sanctuary does not commence at the end of the 2300 days is not supported by the Bible. For the only means that we have of knowing when the work of cleansing the Sanctuary commences is by the termination of that great prophetic period. "Thy word," says a man of God, "is a lamp to my feet and a light to my path." The light from that lamp shines with clearness upon the termination of the 2300 days as the time for the cleansing of the Sanctuary. To deny the commencement of that work at the termination of that period is as unreasonable as it would be to deny the commencement of Christ's ministry at the termination of the sixty-nine weeks; the death of Christ at the termination of the sixty-nine and a half; or the turning of the apostles to the Gentiles at the expiration of the seventy weeks. Dan. ix. God had said that these events should transpire at the times specified. To insert the eighth part of a century between the termination of the sixty-nine weeks and the commencement of the ministry of Jesus of Nazareth, or to insert the same period between the expiration of the sixty-nine and a half weeks and the crucifixion of Christ would prove that Jesus was not the true Messiah, because he did not occupy his place at the predicted time; or if Jesus was the true Messiah then the prophecy of Daniel was not divinely inspired because the true Messiah did not appear until long after the period predicted by Daniel. No one can deny that one of these conclusions must result from the addition of twelve years to the prophetic periods of Dan. ix. Why an addition of twelve years to the prophetic period of Dan. viii would not be equally fatal to the truth of that prophecy, we cannot see. But it is said that there was other work performed on the day of atonement besides the cleansing of the Sanctuary; and as this might have been earlier in the day than the cleansing of the Sanctuary, it is claimed that there must be a long period between the expiration of the 2300 days and the cleansing the Sanctuary, in which the antitype of that work may be fulfilled. This is reasoning from unlike to unlike. For that which appears in the conclusion is not a necessary deduction from the premises. For, we ask, how does it follow that there must be many years inserted between the end of the 2300 days and the event which the prophet said should transpire at their termination, when there is no authority for inserting such period except an inference drawn from the fact that there were other services performed on the day of atonement besides the cleansing of the Sanctuary? There were other services performed on the day of the passover besides the slaying of the paschal lamb—the type of Christ's death. Now the prophet as we have already seen, foretold the death of Christ at the termination of the sixty-nine and a half weeks. But the principle of interpretation which we are examining would correct the prophet and say, "No, the sixty-nine and a half weeks extend to the antitypical day of passover, and after years165 of preparatory work, the Messiah was cut off." This is precisely the kind of reasoning which is applied to the day of atonement; but if it be applied to the day of the passover it proves as we have already shown either that Daniel was a false prophet or that Jesus was not the Messiah. But this doctrine should be further examined. It will necessarily lead those that hold it, into the greatest absurdities. We must according to this theory have the antitype of the offerings mentioned in Num. xxix, 7-11, between the ending of the 2300 days and the cleansing of the Sanctuary. What then did the slaying of those sacrifices typify? We answer, the death of the Son of God. See Heb. ix; x. This cannot be disputed. And we may add that whenever blood was shed in the typical system, for the sins of men, it pointed directly to the death of our Lord Jesus Christ. But as Christ was to die once for all, there could be but one of these sacrifices that should typify the death of Christ, as to its time, and that was the passover. This was always sacrificed on the fourteenth day of the first month—the day of Christ's death. But let us return to the offerings made on the day of atonement. If these are to have distinct antitypes, and that too, after the 2300 days have ended, it unavoidably follows that our Lord must again be put to death! The victims were slain in the court of the tabernacle. Hence our Lord must according to this doctrine return to earth and die in a manner similar to that in which he died at the first, and after that return to heaven and complete the work in the holiest of all! This absurdity is not all. Our Lord must die as many times as there were different times of offering sacrifices specified in the law. He must indeed offer himself often, instead of once for all. Let those who now occupy the position here discussed, seriously consider the conclusions which follow from their own premises. 2. We have shown the unscriptural character of this position. But we will quote in conclusion the words of inspiration which directly meet and demolish the fabric which ingenious men are trying to rear. "And he said unto me, Unto two thousand and three hundred days; then shall the Sanctuary be cleansed." Dan. viii, 14. Brethren, let us not be carried about with divers and strange doctrines. J. N. Andrews. THE MARRIAGE OF THE LAMB.
By James White
In our remarks on this subject last week we stated, that there are two things, or events, which the Scriptures of the Old and New Testaments illustrate by the marriage covenant: first, the union of God's people in all ages with their Lord; and, second, Christ's reception of the Throne of David in the New Jerusalem above. One class of scriptures set forth the union of believers with their Lord, by the use of marriage as a figure. This union has existed since the days of righteous Abel, and cannot be regarded by any one as the marriage of the Lamb. There is another class of scriptures which set forth Christ's reception of the Throne of the Fifth Kingdom, as King of kings, and Lord of lords, in which marriage is used to illustrate that union. But Christ being united to that Throne is one event, to occur at the end, and nowhere else. The confusion which has existed on this important subject has been in consequence of not regarding this distinction. The Throne of the Fifth universal Kingdom will be in the New Jerusalem, the metropolis of that Kingdom, hence when Christ is united to that Throne, he receives the City as the Capital of the Kingdom, therefore in the marriage of the Lamb, the Holy City is represented as the Bride. Christ receives the title and office of King, and receives the Throne, and the Capital of the Fifth Kingdom, which is called the marriage of the Lamb, before his second coming to destroy his enemies, and raise from the dead and change to immortality, the subjects of the Kingdom. To this agrees the word of the Lord, as we shall now show. Ps. ii, 7-9. "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." That this text refers to Christ, and the time of his reception of the Throne, there can be no doubt. Mark well: Christ asks for, and receives the territory of the Fifth Kingdom, before the nations are dashed in pieces by the plagues and the second advent. Dan. vii, 13, 14. "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." The personage called, "one like the Son of man," is understood to be the Lord Jesus Christ. The "Ancient of days," God the Father. And the "clouds of heaven," not the clouds we see floating upon the atmosphere, but a multitude of angels attended with the glory of God. When Christ ascended to the Father to be a priest, he was attended by angels. "A cloud received him out of their sight." When he approaches the Ancient of days to receive the Kingdom, it is "with the clouds of heaven," he is attended by angels; and when he returns from the wedding, and appears the second time, he comes with the "clouds of heaven," or with "all the holy angels with him." But when does "one like the Son of man" come to the Ancient of days to receive the kingdom? Is it at Christ's second advent to earth? No, unless it can be shown that God the Father is now located on the earth! Then, was not this text fulfilled at the ascension of Christ? No, because, 1. Christ ascended to heaven, not then to receive the kingdom, but first to be clad in priestly garments, for more than 1800 years, before he should change them for Royal robes. 2. The position which the text holds in the prophetic chain of Dan. vii, forbids its application to the ascension of Christ. In that chain are what we shall call six great links. 1. The lion, representing Babylon. 2. The bear, Medo-Persia. 3. The Leopard, Grecia. 4. The fourth beast, Rome. 5. The fourth beast, with three horns plucked up by the little horn, Papal Rome. 6. The Son of man approaching the Ancient of days to receive the kingdom. As the fifth link represents the period of Papal dominion, reaching from A. D. 538, to 1798, the scenes connected with the reception of the kingdom, represented by the sixth link of the prophetic chain, must occur—sometime between 1798 and the second coming of Christ. We know of no event in which we may apply Dan. vii, 13, 14, (which speaks of the Son's approaching the Father to receive the kingdom,) but to Christ's entering the Most Holy of the heavenly Sanctuary, at the termination of the 2300 days. That the marriage takes place before the second advent, is evident from Christ's admonition to the waiting ones. "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord when he will return FROM THE WEDDING," &c. Luke xii, 35, 36. Again, when Jesus appears the second time, with power and great glory, he has "on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." Rev. xix, 16. Therefore he is King before he comes. This is in harmony with Dan. vii, 14. "And there was given him dominion, and glory, and a kingdom," &c. With this glory which he receives of the Father, he comes to raise the dead, change the living saints, and to destroy those who are left of the plagues. This also agrees with Dan. ii, 44. "And in the days of these kings shall the God of heaven set up a kingdom," &c. Christ will receive the Throne and Capital, and the "heathen for his inheritance, and the uttermost parts of the earth for his possession," before the kings of the earth are dashed in pieces, hence it is said, "in the days of these kings," &c. If it be urged that it cannot be properly said that the kingdom is set up till all the component parts are brought together, the King, Capital, Subjects, Territory, &c., we would say, that as the territory of God's everlasting kingdom is the whole earth, under the whole heaven, the objector's view of the subject cannot be realized till the close of the 1000 years of Rev. xx, when the New Heavens and New Earth appear. We have seen no view of this subject which will harmonize all the scripture testimony respecting it, only this, which may be expressed in few words:—The work of setting up the fifth universal kingdom is commenced in the days of earthly kings. The marriage of the Lamb, the reception of the Throne and Capital, takes place before the second advent. The subjects of that kingdom are made immortal at Christ's coming, (at which time the nations are dashed in pieces,) and follow their Lord up to the New Jerusalem. But the work will not be fully completed till the fifth universal kingdom shall embrace as its territory the entire New Earth, at the close of the seventh millennium. The marriage of the Lamb, and events in the experience and history of the church connected with the marriage, are illustrated by the parable of the ten virgins. Matt. xxv. But with the view that the Church is the bride, and that the marriage takes place at, or after, the resurrection of the just, this parable cannot be applied with any degree of propriety to the marriage of the Lamb. This view of the bride, and the time of the marriage, makes the coming of the bridegroom in the parable represent Christ's second coming. And the going in of the five wise virgins to the marriage, represent, of course, the ascension of the resurrected just, to meet their Lord in the air. But if the going in of the wise virgins be the ascension of the just to the presence of their Lord, the coming "afterward," of the foolish virgins, saying, "Lord, Lord, open to us," must represent the ascension of the unjust to the place where the Lord and the just are, being married!! We shall find no less difficulty in applying the marriage of the king's son with the view that the church is the bride, and that the marriage takes place after the first resurrection, and change of the living saints to immortality. "And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth." Matt. xxii. If the marriage be after the saints are caught away to meet their Lord; we inquire, Who are illustrated by the man found at the marriage not having on the wedding garment? Will any be caught up by mistake? And on examination will they be found to be of the wicked? And will they be found bound hand and foot, and cast down to the earth again? Again, allowing the church is to be the bride, who are "the nations of the saved," that walk in her light? Rev. xxi, 24. If the church is the wife, who are they that are called to the marriage as guests? "Jerusalem which is above" is the "mother" of the children of promise. But if the church be the Lamb's wife, who are the children? With the view that the church is the Lamb's wife, there is perfect confusion, and the greatest inconsistencies, while with the view that the New Jerusalem is the bride and that the marriage precedes the second advent there is a most perfect and beautiful harmony. J. W. Spirit Manifestations not to be believed because of their Signs and Wonders.
"To the law and to the testimony" is the invariable rule the Bible gives us as a test of doctrine. "If they speak not according to this word it is because there is no light in them." Spirit mediums, these modern magicians, often appeal in triumph to their signs and wonders, and, in the words of Jesus, demand belief for the "very works' sake." But what saith the Scriptures? "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him." Deut. xiii, 1-5. Spiritualism would lead us to other sources for truth than the Word of God; and it would lead us to regard as truth what is in that Word plainly denied. Yet we are not to follow it notwithstanding its miracles, unless its teachings are in accordance with sacred truth. But what are its teachings? First, that the dead are conscious and communicate with the living: an idea which both reason and revelation, if they are allowed to have their proper bearing, instantly repel; and second, it professes to have for its main object, to convince skeptical minds of the immortality of the soul; in other words, that man has inherent immortality; which is the first and greatest falsehood with which Satan has ever cheated our credulous race—greatest, because it has had the greatest effect in our world, and because mankind generally are content, notwithstanding the experience of six thousand years, to swallow down the same bait with which our mother Eve was first caught in the garden of Eden. We say then, To the testimony of the Word of God. There learn that death is sleep—not a "perpetual" one as infidels have declared, and we have sometimes been accused of believing—but a sleep till the resurrection, when every man shall be rewarded according to his works; there learn that we have no immortality except through the atonement of our Redeemer. Then we are shielded against the delusive teachings of these spirits, though many legions more should be added to the innumerable number now hovering over the earth to convince the "skeptic." The Advent Faith and Its Trials
By Mary E. Flower
BRO. SMITH:—I have for some time felt disposed to direct a few lines to the dear, tried children, scattered abroad, to comfort them, and with them share a humble part in bearing testimony to the unpopular truths we love and cherish. I have never been ashamed of the gospel of Christ since I embraced it, thirty years ago; it is the power of God unto salvation to every one that believeth. Since 1843, I have been a believer in the second coming of Christ at hand, and that that coming will be as literal as the disciples saw him go away. I did not so firmly believe (as some others did) that the coming of our Lord would take place in '44. The idea that the earth was the Sanctuary was not clear to my mind, and that there was not space of time sufficient for some things to be fulfilled; admitting these, we all thought our blessed Lord would come. Well, we were disappointed. We were suffered to be mistaken, and it served to humble us before the world. Says one, You had better give it up. Said another, You had better go back into the church from whence you came out; you can do more good there. Well, we strove to put our trust in the Lord, believing, if we were faithful, he would show why we were thus led; for I thus believed with all my heart, and do now, that the proclamation by Bro. Miller was of the Lord, and the burden of the First Angel's Message. Rev. xiv. We had taken the Herald, and liked it until it seemed to depart from the Advent faith. After Daniel's 2300 days had expired in 1844, it seemed to be in a gradual decline, forgetting that the Lord had led them, denying their former teachings to be of the Lord, forming into a sect, &c. Then there was a mighty scattering: I was tried and humbled. We leaned upon the arm of Jehovah, and hung by faith upon his Word, praying that we might not be led out of the way to the right hand or to the left, believing that truth was mighty and would prevail. It seemed that we had not ground sufficient to stand upon. I prayed the Lord to open his Word to our understanding, that we might learn all his truth and our duty, and I would do it wherever it might lead. Soon the Sabbath question arose. At first it had but little force upon my mind. I had previously learned that the seventh-day was the Sabbath, but did not know that I was required to keep it, until I saw it in the Third Angel's Message. Then it was like a cordial to my fainting mind. O how blessed it looked! It shone bright upon our past experience, and was a revival of the Advent faith. Then we saw more clearly why we were called out from the sects; for the Sabbath could never be restored there, neither could we have kept it; for we were in bondage. I desire to walk consistent with the truth, and show my faith by my works, and call the Sabbath a delight, holy of the Lord, honorable. Dear brethren and sisters, be patient unto the coming of the Lord. Let us not exalt ourselves nor be discouraged, but giving all diligence, add to our faith virtue, knowledge, temperance, patience, godliness, brotherly-kindness, charity; for if these things be in us, and abound, they make us that we shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ. Your companion in tribulation, yet rejoicing in hope.
MARY E. FLOWER.
Ionia Co., Mich. Feb. 1856. Letter from Bro. Rhodes to Bro. White.
By S. W. Rhodes
DEAR BRO. WHITE:—I have received yours of the 4th ult. I was refreshed in spirit while reading a few lines from a way-worn pilgrim who has stood in the front rank of the army of the Lord many years. I pray that you may never fall in battle, nor die of the wounds you often receive, and will receive to the end: but that you may live "to turn the battle to the gate." I should have journeyed westward last Fall, had not circumstances been forbidding. I think I have good evidence that my tarrying in Central New York until the present has pleased the Lord whom I serve. The faithful Lord is reviving his saints and the standard of truth and religion is being raised higher among us. The testimony that the Lord is establishing in Jacob is drawing a straight line between the precious and the vile, the clean and the unclean. No half hearted murmuring professors (though they may claim to believe the present truth) will tarry long among a cross-bearing, sacrificing, devoted, and holy people who live by every word that proceedeth out of the mouth of God. I am satisfied that those who will not esteem it a blessing and privilege, to suffer the loss of all things earthly, and endure hardness as a good soldier, for Christ and the truth's sake, will not long enjoy the light of the Law and Testimony, or be able to keep in sight of the Glory of the Third Angel. I understand the angel of Rev. vii, 2, xviii, 1; xix, 17; xiv, 9, to be the same and to be a symbol of the Remnant of Christ's Church, Rev. xii, 17. I understand the glory of this angel to be the Commandments of God and the Faith of Jesus with all the Gifts of the Spirit spoken of by Paul 1 Cor. xii. I love the promise of the Father [Hosea, vi, 3,] that He will come unto us as the rain, "as the latter and former rain unto the earth." Those who fight against God's people and reject the gifts, will soon find it hard to kick against the pricks. From what I have seen of the goodness of the Lord of late toward his people in Central N. Y. and from what I have read in the Review concerning the prosperity of the saints abroad, I am greatly encouraged to go forward and faithfully labor with what strength the Lord has given me, in his vineyard. I love the way in which the good Shepherd hath led us "to try us and prove us to see whether we would keep his Commandments or not." My sympathies are as they have been, fully with the Review and those faithful laborers who teach the whole truth and are not ashamed of the operation of the Spirit of God upon his people, producing the Gifts. "Your brother and companion in tribulation and in the Kingdom and patience of Jesus Christ" waiting for the adoption to wit, the redemption of the body.
S. W. RHODES.
Sandy Creek, N. Y. Feb 8th, 1856. Striving for Deeper Grace
By Sister Gardner
SISTER GARDNER of Panton Vt. writes:—"I have been striving of late to get nearer to the Lord. I feel there must be a deeper work of grace in my heart, more deadness to the world, a crucifixion of self, more holy boldness in the truth, yes, an increase of all the Christian graces, or I shall never be a vessel fit for the Master's use, or be prepared to reign with him in his kingdom. I wish to be where I can trust in the Lord at all times, and to profess to trust in God without an earnest striving to do his will, looks like presumption to me. I confess I have been too unwatchful, have not girded up the loins of my mind at all times as I ought, and the enemy has had power over me. I believe it our privilege to live where we can ask and receive. I rejoice to learn what the Lord has done for you. My prayer is that the work may go on, until Bro. W's. health is restored. I praise the Lord that he has revived the Gifts of his Spirit. Praise his holy name that he still is merciful. You have learned no doubt that we expect to go to Ill. in the Spring if the Lord will. I wish to be guided by the Spirit of God167 in all the moves I make. I believe we have earnestly sought the will of the Lord, and to have our motives right. May the Lord keep us from every selfish motive and so let his Spirit rest upon us that we may be a blessing to the cause of God in the West. We most earnestly desire your prayers that this may be the case. I wish to ask you to pray for me that the Lord would heal the disease that is pressing so heavily upon me for I cannot be useful without health. I have a great desire to have the truth proclaimed in its purity in the far West, and I know there must be the living teacher and living churches there to have this accomplished. We wish to go carrying the spirit of the truth as well as the theory. O how unfit I feel to do any thing for God, I want entire consecration to God every moment." Holiness for the Day of Christ’s Coming
By Cornelia Rice
BRO. SMITH :—As communications from brethren and sisters are very cheering to me, being all the interviews I have with those of like precious faith, I wish to say to them through the Review, that I am looking for the fulfillment of that promise made by the angels to the disciples in Bethany : the appearing of our Lord and Saviour Jesus Christ. But who will abide the day of his coming, and who shall stand when he appeareth? I have realized of late that nothing but holiness would stand the test of that day; for our God is a consuming fire, and all but holiness will be consumed with the brightness of his coming. I feel willing to abide by the truth, and stand or fall with it; for I know if we fall, we shall rise again; for though truth is fallen in our streets and equity cannot enter, yet there is a resurrection power in it, and it will triumph over error. CORNELIA RICE.
Wyoming Co., N. Y. Lectures and Progress in the Present Truth
By John B. Frisbie
BRO. SMITH:—I have lectured nineteen times since I left Battle Creek, mostly in new places. A goodly number have listened with much apparent interest, and have bought books, and are interested enough to investigate our views. It is much easier to convince those who listen to us that we have the truth, than it is to get them to obey. Truly "many are called but few are chosen;" because many seek to know our views, "but few strive to do." Some give encouragement that they will keep the Sabbath, but I have learned by past experience to make but little reckoning upon what is often said; for some have said, "I will keep the Sabbath," and do not; and others say they think they will not, but do. I am encouraged that some who have heard with such good attention will obey the truth. I expect to commence lectures in Portland this evening. My health holds out good so far. My mind is quite clear for most of the time. I enjoy love, and peace of soul much better than usual. I feel to thank God and take courage. The church at Windsor remain firm in the present truth, which much cheered my heart. Much has been done to prejudice the community against us; but when it was heard that I was in the neighborhood, without appointment, a score or more came out expecting to hear; so I talked to them some two hours, while they paid first rate attention; and some new ones are waked up to investigate. I found a family who moved from Akron, Ohio, about two years ago, that were believers in 1843-4, who believe that God was in that move, and could never give it up. The Bro. said it was always unaccountable to him that the time passed. I told him that we could explain the cause of that disappointment and make it very plain. I therefore hung up the chart and began to explain. In a few minutes he said, "There appears to be light in that." And soon turned to his wife and said to her, "Here is light." He bought Bro. Andrews' Tract on the Sanctuary, the Three Angels, &c., and Tract on the Sabbath, Nos. 1-4, and said, "I will investigate this subject." I have been lecturing in Danby. One decided to keep the Sabbath. Others are persuaded it is right. A good many have been persuaded a long time, ever since Bro. Cranston lectured there, nearly two years ago. I am much in hope they may be stirred up to action in view of light, before it will be for ever too late.