Verse 15. And he that talked with me, had a golden reed to measure the city, and the gates thereof, and the walls thereof. 16. And the city lieth four square, and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs. The length, and the breadth, and the hight of it are equal. 17. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. 18. And the building of the wall of it was of jasper; and the city was pure gold, like unto clear glass.
We learn from this testimony that the city is laid out in a perfect square, measuring equally on all sides. The measure of the city, John tells us, was twelve thousand furlongs. Twelve thousand furlongs are fifteen hundred miles. We understand that this measure is the measure of the whole circumference of the city, and not merely of one side. This appears, from Kitto, to have been the ancient method of measuring cities. The whole circumference was taken, and that said to be the measure of the city. According to this rule, the New Jerusalem will be three hundred and seventy-five miles on each side. The length, breadth, and hight of it are equal. From this language the question has arisen whether the city was as high as it was long and broad. The word rendered equal, is isos (isos), and from definitions given in Liddell and Scott, which we have not space here to transcribe, we learn that it may have the sense of proportionate: the hight was proportionate to the length and breadth. And this idea is strengthened by the fact that the wall was only a hundred and forty-four cubits high. Taking the cubit at about twenty-two inches, the length which is most commonly assigned to the ancient cubit, it would give only about two hundred and eighty-eight feet as the hight of the wall. Now if the city is just as high as it is long and broad, that is, two hundred and seventy-five miles, this wall of less than two hundred and eighty-eight feet, would be in comparison, a most insignificant affair. We think therefore that we are to judge of the hight of the buildings of the city, in some measure, by the hight of the wall, which is distinctly given.
The building of the wall was of jasper. Jasper is a precious stone usually described as of "a beautiful bright green color, sometimes clouded with white or spotted with yellow." This we understand to be the material of the main body of the wall built upon the twelve foundations hereafter described.
Verse 19. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20, the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
If we look upon this description as exclusively metaphorical, as is done by the great mass of professed Bible teachers, and spiritualize away this city into aerial nothingness, how unmeaning, yea, even bordering upon folly, do these minute descriptions appear. But if we take it as it is evidently designed to be understood in its natural and obvious signification, and look upon the city as the Revelator evidently designed we should look upon it, as a literal and tangible abode, our glorious inheritance, the beauties of which we are to look upon with our own eyes, how is the glory of the scene enhanced!
It is in this light, though it is not for mortal man, of himself, to conceive of the grandeur of those things which God has prepared for those that love him, that we delight to contemplate the glimpses that he has given us in his word of our future abode. We love to dwell upon those descriptions which convey to our minds, as well as language can do it, an idea of the loveliness and beauty which shall characterize our eternal home. And as we become absorbed in the contemplation of an inheritance tangible and sure, our courage springs up anew, hope revives, faith plumes her wings, and with feelings of thanksgiving to God that he has placed it in our power to gain an entrance to the mansions of the redeemed, we resolve anew, that, in spite of the world and all its obstacles, we will be among the sharers in the proffered joy. Let us then look at the precious foundation stones of that great city through whose gates of pearl we hope soon to enter.
"The word adorned" [garnished], says Stuart, "may raise a doubt here, whether the writer means to say, that into the various courses of the foundation, ornamental precious stones were only here and there inserted. But taking the whole description together, I do not apprehend this to have been his meaning. Jasper, as we have seen above, is usually a stone of green, transparent color, with red veins. But there are many varieties. Sapphire is a beautiful azure or sky-blue color, almost as transparent and glittering as a diamond. Chalcedony seems to be a species of agate, or more probably the onyx. The onyx of the ancients was probably of a bluish white, and semi-pelucid. The emerald was of a vivid green, and next to the ruby in hardness. Sardonyx is a mixture of chalcedony and cornelian, which last is of a flesh-color. Sardius is probably the cornelian. Sometimes however the red is quite vivid. Chrysolite, as its name imports, is of a yellow or gold color, and is pelucid. From this was probably taken the conception of the pelucid gold, which constitutes the material of the city. Beryl is of a sea green color. The topaz of the present day seems to be reckoned as yellow; but that of the ancients appears to have been pale green. Plin. 38, 8, Bellermann. Urim et Thummim, p. 37. Chrysoprasus of a pale yellow and greenish color, like a scallion; sometimes it is classed at the present day under topaz. Hyacinth of a deep red or violet color. Amethyst, a gem of great hardness and brilliancy, of a violet color, and usually found in India.
"In looking over these various classes, we find the first four to be of a green or bluish cast, the fifth and sixth, of a red or scarlet; the seventh, yellow; the eighth, ninth, and tenth, of different shades of the lighter green; the eleventh and twelfth of a scarlet or splendid red. There is classification therefore in this arrangement; a mixture not dissimilar to the arrangement in the rainbow, with the exception that it is more complex."
Verse 21. And the twelve gates were twelve pearls; and every several gate was one pearl; and the street of the city was pure gold, as it were transparent glass.
Whether we understand that these gates were of solid pearl, or whether composed of pearls thickly set in a frame-work of some other precious material, does not materially affect the testimony. If it should be objected that it would be contrary to the nature of things to have a pearl large enough for a gate, we reply that God is able to produce it; the objection simply limits the power of God. But in either case the gates would outwardly have the appearance of pearl, and, in ordinary language, would be described as gates of pearl. In this verse, as also in verse 18, the city is spoken of as built of gold, pure, like unto clear glass, or, as it were, transparent glass. We do not conclude from this language, that the gold is of itself transparent. Take that, for instance, which composes the street. If it was really transparent, it would simply permit us to look through and behold whatever was beneath upon which the city rested; and it would not seem that this would have any specially pleasing effect. But let us suppose the golden pavement of the street so highly polished as to have perfect powers of reflection, like the truest mirror, and we can see at once that the effect would be grand and striking in the extreme. Think for a moment what the appearance of a street so paved would be. The gorgeous palaces on either side would be reflected beneath, and the boundless expanse of the heavens above, would also appear below; so that it would appear to the person walking those golden streets, that both himself and the city were suspended between the boundless expanse above, and the unfathomable depths below; while the mansions on either side of the street, having equal powers of reflection, would marvelously multiply both palaces and people, and conspire to render the whole scene, beyond conception novel, pleasing, beautiful, and grand.
Verse 22. And I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it.
With the temple is connected the idea of sacrifices and a mediatorial work; but when the city is located upon the earth, there will be no such work to be performed. Sacrifices and offerings, and all mediatorial work based thereon, will be forever passed; hence there will be no need of the outward symbol of such work. But the temple in Old Jerusalem, besides being a place for sacrificial worship, was the beauty and glory of the place; and, as if to anticipate the question that might arise, as to what would constitute the ornament and glory of the new city, if there was to be no temple therein, the prophet answers, "The Lord God Almighty and the Lamb are the temple of it." We understand that there is now a temple in the city. Chap. xvi, 17. What becomes of that temple when the city comes down, revelation does not inform us.
Verse 23. And the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. 24. And the nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honor into it. 25. And the gates of it shall not be shut at all by day; for there shall be no night there. 26. And they shall bring the glory and honor of the nations into it. 27. And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb's book of life.
It is in the city alone, probably, that there is no night. There will of course be days and nights in the new earth, but they will be days and nights of surpassing glory. The prophet, speaking of this time, says, "Moreover the light of the moon shall be as the light of the sun, and the light of the sun sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound." Isa. xxx, 26. But if the light of the moon in that state is as the light of the sun, how can there be said to be night there? Answer. The light of the sun shall be sevenfold; so that, although the night is as our day, the day will be sevenfold brighter, making a contrast between day and night there, equal to what there is at the present time.
Verse 24 speaks of nations and kings. The nations are the nations of the saved; and we are all kings in a certain sense, in the new-earth state. We possess a "kingdom," and are to "reign" forever and ever.
But it appears from some of our Saviour's parables, as in Matt. xxv, 21, 23, that some will occupy in a special sense the position of rulers, and may thus be spoken of as kings of the earth, in connection with the nations of the saved. These bring their glory and honor into the city, when, on the Sabbaths and new-moons, they there come up to worship. Isa. lxvi, 23.
Reader, do you want a part in the unspeakable and eternal glories of this heavenly city? See to it, then, that your name is written in the Lamb's book of life; for only such can enter there.
Meetings in Monterey, Mich.
By James White
WhILE we were holding a protracted meeting at Battle Creek, Bro. Hull was preaching to the people of Monterey, who turned out and filled the commodious place of worship built by the brethren last summer. Bro. Hull had the ears of the people, and by the help of God was mightily shaking the foundations of popular traditions. His well-timed discourses on the evidences of Christianity caused skepticism to reel, and look around for better props than it had hitherto leaned upon.
Our protracted meeting closed Sabbath, Jan. 3, with the baptism of fifteen, and the Lord's supper, in which about two hundred participated. Next sixth-day we drove our team to Monterey, fifty miles, over a dreadful rough, frozen road. The interest in that place was great, and Bro. Hull was failing for want of rest. Sabbath morning Mrs. W. was so lame from the violent shaking of the carriage, that she could hardly walk69across the room, but was able to attend the meeting and give her testimony. The meetings on Sabbath, the 10th, were profitable.
First-day the house was crowded, and extra seats provided. Here the brethren were greatly disappointed, as they did not expect to see their house filled only on such occasions as a General Conference. You that are building houses of worship, take care that you do not make them too small.
At the close of the meeting on first-day we immersed ten, which was witnessed by a large concourse of people. The impression was good.
Sabbath and first-day, Jan. 17 and 18, was the time appointed for Quarterly meeting with the church in Monterey, so we remained with the brethren during the week, and enjoyed Bro. Hull's preaching each evening.
Sabbath, the 17th, the brethren came in from other places, and the congregation was large. We spoke twice, and Mrs. W. gave her testimony with freedom. Several took part in our meetings for the first time.
On first-day the congregation was large and very attentive. At the close of the second meeting the congregation again assembled at the water to witness the immersion of thirteen. The brethren had removed the ice, and had carpeted the shore with straw. The weather was mild for the season, and the afternoon sun seemed to smile upon the scene. It was as delightful and solemn a baptism as we ever witnessed. Here were the youth, in the morning of life, cheerfully following in the footsteps of Christ, also men and women in the strength of their noon, taking up the cross and bearing it after him. But the most touching of all was to see three who had once walked with the brethren, but had some four years since been carried away by infidelity, now, on being reclaimed by the labors of Bro. Hull, show their faith in Christ and Christianity before the large assembly by being baptized. They patch their old baptism on to their new experience? Not they. These persons have started in earnest, and wish to make clean work.
God is blessing his faithful people in Monterey. We know of no church that has been truer than this one. They have ever sympathized with those who bear the burdens of the cause, and have cheerfully received instruction and reproof from the Lord, and now God is setting his seal of approbation. Since November we have baptized forty-two persons in Monterey, and the work is still going on. Compare this with the state of things in those places where Sabbath-keepers have been doubting and vacillating, and dishonoring the cause. It is time for all Sabbath-keepers to find the true position, and get right before God, that they may exert a good influence, and share his blessing.
Not a Universalist, Spiritualist, nor an Infidel.
By Moses Hull
BRO. WHITE : I see that reports are going the rounds that I have renounced Adventism, and am preaching, some say Universalism, others say Spiritualism and Infidelity. These false reports I wish to silence, and ask the privilege to correct them through the Review.
It is true that I held a discussion in the village of Paw Paw, Mich., with a trance speaker, or rather, with some demon professing to be the spirit of Mr. Downing, speaking through W. F. Jamieson. I now doubt the propriety of discussing with such spirits. It is also true that I went to engage in that discussion without the counsel of my preaching brethren; that I went alone, and too much in my own strength, into a community where we have no church, but where Spiritualism has a strong hold. This I now regard as very imprudent in me. God's holy Spirit was grieved, and I was left in a measure to fall under the power of the Devil, and the seducing charms of Spiritualism. There was not only an unseen intelligence speaking through Mr. Jamieson, but there was an influence over the audience, and I am now satisfied over myself, such as I had never before witnessed, the power of which was so strong that for several days I was not only bewildered, but was really not myself. I imagined that I was outgrowing my Advent clothes; that I was getting upon higher ground than that occupied by my brethren. In this state of mind I made some concessions to certain friendly Spiritualists, which I now very much regret.
I now have in my own unfortunate experience the proofs of the deceptive power of Spiritualism which I have warned others against from God's word for the past five years, and can better warn others to beware of it. The arguments given through Mr. Jamieson were no stronger than those used by normal speakers with whom I have debated, but the influence I was not prepared to resist. I hope to profit by the things I have suffered, and hereafter not be ignorant of the devices of Satan.
I am well nigh recovered from the snare of the Devil ingeniously set for me. Since the discussion referred to I have had great freedom in presenting the evidences of Christianity, and have been happy to see several infidels soundly converted.
Moses Hull.
Battle Creek, Mich., Jan. 21, 1863.
The Cause in Vermont.
By A. S. Hutchins
BRO. WHITE: I would say that our meeting here last Sabbath and first-day, was truly an interesting and we hope profitable season. Brethren and sisters were together from the surrounding towns and churches. One brother came about eighty miles to meet with us, and felt well paid for the pains he had taken to enjoy another meeting with the people of God.
Organization was completed in the church here and four more were added to our number.
The subject of holding meetings in regular order in the churches in Sutton, Wolcott, Johnson and Eden, Troy and Irasburgh and Charleston, was considered. By a unanimous vote, the conference recommend the five above-named churches to unite in holding meetings at each place, once in fifteen weeks, bringing a meeting to one of these churches once in three weeks. As there are five churches that wish to unite in this order, and as the same church sometimes hold their weekly meetings in one town and sometimes in another, it was deemed best to hold these meetings once in three weeks rather than once in four weeks.
Our meeting closed with a melting and refreshing season in attending the ordinances of the Lord's house.
A. S. HUTCHINS.
Irasburg, Jan. 12, 1863.
Peace and Safety.
By M. B. Smith
THE apostle Paul, in writing to the Thessalonian brethren in regard to the coming of the Lord, says, "For when they shall say, Peace and safety, then sudden destruction cometh upon them, and they shall not escape."
This cry of peace and safety is to be made by blind or false teachers, at a time when the true shepherds of the Lord are teaching that the Lord is soon coming, as it would be useless and unnecessary to teach that the Lord's coming was far off, if there was nobody teaching otherwise. So when the true watchmen are raising the cry of warning that the Lord's coming is near, that the great day of his wrath is soon to come, another class of teachers are crying, "Peace and safety," and are saying, "My Lord delayeth his coming."
The apostle Peter speaks of the same thing, and says that in the last days scoffers shall come, and say, Where is the promise of his coming?
Now it is our duty to observe the signs of the times, and while these scriptures are being fulfilled around us, we can realize that these things are among the many signs that the Lord's coming is near.
At a county fair in this State (Iowa), during the year just past, a professed minister of the gospel arose to make a speech, as is common on such occasions, and after speaking in a scoffing manner of those who teach that Christ's coming is near, said that there was no danger of the world's coming to an end, not for a thousand years, at least; that there would be plenty of time for a great many fairs before Christ's coming, &c. Now who can fail to see a fulfillment of Peter's prophecy here?70A late writer in the Evangelist (Disciple paper), after quoting Matt. xxiv, 37, 38, to prove that the world will be unconverted at the second coming of Christ, says:
"If asked when will be our Saviour's second advent, I plead ignorance. I do not know. The Jews believed that the first advent would take place as it did. They believed the fact, but were ignorant of the manner and time. So Christians believe in the second coming of Christ. They believe the fact, but are ignorant of the manner and time of his second advent, as were the Jews of his first advent. The Jews waited fifteen hundred years for his first advent. Christians may have to wait two thousand years for the second advent."
Here is another peace-and-safety cry. If the great enemy of all good cannot get all those who do not believe in the soon coming of the Lord to teach that his coming cannot take place for a thousand years, he will get them to teach that it may be two thousand years before his coming. Either one of these positions suits his purpose, as they are both opposed to the solemn truth as the Bible utters it, that his coming is near, even at the doors.
The writer in the above quotation utters some very solemn truths; for it is a fact that professed Christians of this day have as little knowledge of the time and manner of the second advent of Christ as did the Jews of the first.
The Jews had the Scriptures to teach them the time and manner of his first coming, and we have the Scriptures to teach us the time and manner of his second coming. They did not understand, or rather, disbelieved, the Scriptures, and so were unprepared for his first coming; and so it will be with the most of professing Christians of this day, in regard to his second coming.
This writer quotes Matt. xxiv, 37, 38, and applies it to the second coming of Christ, and says that he don't know anything about the second advent, and that Christians may have to wait two thousand years for Christ to come.
Now, Christ informs us in the same chapter, that immediately after a specified time spoken of, there should certain signs take place. And what then? Why then shall appear the sign of the Son of man. And what else? And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory. This scripture certainly tells us something about the time and manner of Christ's coming. After this he teaches us a lesson by a parable. Says Christ, Now learn a parable of the fig-tree. When his branch is yet tender and putteth forth leaves, ye know that summer is nigh. So likewise (after the same manner), ye, when ye shall see these things, know (that you don't know anything about his coming? or that it may be two thousand years in the future? No, but know) that he (margin) is near, even at the doors.
Now do we not know, when the trees begin to put forth leaves, that summer is nigh? We do. Why? Because these signs in the very nature of things, constitute unmistakable evidence that such is the fact. And Christ says that likewise, when we see these signs that he has told us of, then we may know that he is near, even at the door.
Have these signs been fulfilled? They have. Then those who believe God's word may now know that Christ is soon coming; while those who do not believe it, and do not observe the signs of the times, will not know anything about it, and will put that event at least a thousand years in the future, or say that it may be two thousand years.
Dear brethren, let us observe the many way-marks that God is giving us, to show us where we are in this world's history, and may he help us all to be sober, and watch unto prayer, inasmuch as the end of all things is at hand.
M. B. SMITH.
Marion, Iowa.
Meetings in Vermont.
By D. T. Bourdeau; A. C. Bourdeau
BRO. WHITE: For a few weeks past we have endeavored to help the Sabbath-keepers in Montgomery, Richford, and Fletcher. We have desired to see the churches where we have labored, in a prosperous condition, that we might not lose those things which we have wrought, but receive a full reward. 2 John 8.
At Montgomery we found a few still holding on to the Sabbath, and anxious to hear from the word of truth; but we felt it duty to make plain remarks on paying for the Review, systematic benevolence, tea, tobacco, &c. The brethren resolved to be more faithful in paying for the Review, and to do something to help advance the cause of truth. Those who used tobacco confessed, and decided to lay aside the filthy weed. We hope they will be enabled to carry out their resolutions, and will soon be in a condition to unite with the Enosburgh church.
At Richford we were favored with the presence and help of Bro. Hutchins. We reconsidered the subject of systematic benevolence, and completed the organization of a church. Bro. Edward Kellogg was ordained elder. May the Lord greatly bless him in trying to wait on the church in spiritual things. We would here recommend Bro. Kellogg to those Sabbath-keepers in North Sutton, whose interests are connected with the Richford church.
At Fletcher we met with those who embraced the Sabbath at the tent meeting held in that place last summer. We tried to teach them the way of truth more perfectly, and to make them realize the necessity of advancing with the people of God. We now feel free to leave the church awhile to labor in new fields. May the Lord lead us where we can do the greatest amount of good.
D. T. BOURDEAU.
A. C. BOURDEAU.
To the Ministers of the Michigan Conference.
In order that the Financial Committee be able to form some idea of the wants of the ministers of this Conference, and the amount necessary to be raised to meet their wants, it is expected that each minister, whether laboring within the limits of the Conference or outside of those limits, will make a quarterly report, from the first of October, 1862, to the Financial Committee of all receipts, stating who from, whether in money or otherwise, also of the amount of expenses.
It is right that the Committee should know whether ministers sent from this State to other States are receiving a liberal support or not. These quarterly reports will show this, and enable the Committee to decide whether they should encourage missionaries to continue their labors in such fields. Where Systematic Benevolence is not carried out, and such missionaries are neglected, there is but little prospect that the cause can be built up by our most efficient ministers.
James White,
J. N. Loughborough,
John Byington,
} Conference Committee.
To the Churches of Seventh-day Adventists in Vermont.
By D. T. Bourdeau
"Resolved, That the different churches belonging to this conference raise a conference fund from the different systematic benevolence funds, and by donations, to support the tent enterprise and those preachers who shall labor according to the mind of the church.
"Resolved, That Bro. A. C. Bourdeau be the treasurer of the conference fund.
"Resolved, That the preachers belonging to this conference keep a strict account of their labors, receipts and expenses during the conference year, and present the same to the next Vermont conference."
The above resolutions were adopted by the last Vermont conference, and we would here invite the different churches in Vermont to send in their means to the treasurer of the conference fund, or to hand them to any of the preachers belonging to the conference, that a fund may be raised. The treasurer's P. O. Address is West Enosburgh, Vermont.
Dear brethren, we have no reason to complain in regard to the past. You have come up nobly, and we have reason to believe that you will promptly do your duty for the coming year. Let us not be weary in well doing. The Lord has a work to do in the East, and he will perform it gloriously.
D. T. BOURDEAU, Secretary.
Meetings in Northern Iowa.
By M. E. Cornell
THERE is such a conflict of the elements that it is difficult to report as to the result of my efforts. At Waukon there was a powerful opposing influence, and it was not until I had been there nearly two weeks that the interest became general. The number that decided to keep the commandments was somewhere from eight to twelve. One man who came out of the Methodist church offered $600 toward a meeting-house for Sabbath-keepers.
I adjourned the meetings for about ten days, and went back to West Union, where I met Bro. Snook, whom I was greatly rejoiced to see. He came up with the expectation of meeting one Dr. Lucas (Disciple minister), in discussion. But the Dr. and his friends pretended they did not expect a debate at that time, and they were not prepared. The truth was, the Dr.'s heart failed for fear, when he found Bro. Snook on hand, and he concluded it best for him and his cause to try to keep from the test. We have positive proof that the friends of Eld. Lucas expected there would be a discussion, and that the Elder told certain parties while coming to the place, that he was going up to West Union to debate with Seventh-day Adventists. But this is not the first instance that has come under my notice where men who oppose the ten commandments have manifested a disregard for truth. It is the natural fruit of that system.
Eld. Lucas, like many others of our opponents, failing in argument, made an effort to create prejudice by holding up sister White's testimony, and raising the cry of "Mormonism." But he was not even able to refute a woman in her absence; for the testimony of sister White stands higher in the estimation of our friends in West Union than before. They are diligently read and much prized by many. Not a single person was turned away from the truth, but several were confirmed by the effort. They can do nothing against the truth, but for the truth. God can make the wrath of man to praise him. Amen.
We held meetings about two weeks at Waukon and with the church, and tried to confirm those who had just embraced the truth, and to stir up the Laodiceans. All had acknowledged the message, gifts &c., and a good work had commenced. The enemy saw that the cloud was about to pass away, and the church go free, and he assembled his legions and came in like a flood. For a time all were deceived. It was an angel of light, and we were off our guard. The result has been to arouse all to the wiles of the enemy. Let all be admonished that when we try to arise the enemy will do everything to hinder the work. We cannot go a step now without the whole armor. Every soul must awake. Evil angels are all around us. We must "awake to righteousness and sin not." The experience of the church at Waukon has been a warning to them and to us. We have not been half awake to the devices of the enemy, or to our own weak unfortified condition. Look out for the enemy when you make a start. O for the eyesalve to discern the true state we are in both preachers and people. We must first realize our condition. The Laodicean message must be received and acted upon. This alone can do the work for God's people. The testimonies for the church are being read as never before.
No warning is given in vain. It must be heeded. The True Witness is in earnest with us. It is now or never. The shaking time has come, and a people will be fitted up for the closing work. I confess with shame that I have been too half-hearted in the work. I have awaked as from a dream, and yet I am not half awake. Let him that thinketh he standeth, take heed lest he fall. There must now be more than talk, we must act. "I desire to arise," and "I hope to overcome," won't answer. We must arouse and come up and do it now! "Be zealous and repent," is the way out. It is awful to be self-deceived. Let all tremble now, for God has borne long with us. After so long, if you hear his voice harden not your hearts. May we all now fly for mercy. O be in haste lest it be too late.
M. E. CORNELL.
P. S. On returning again to West Union, I find the work still advancing. Five more have come out on the Sabbath and several others are almost persuaded. Truly the Lord hath wrought a great work and to him be all the praise.
M. E. C.
REMARKS. We are not disposed to question the above statements respecting Dr. Eld. Lucas; but we are seriously in doubt of personal thrusts, however much deserved, unless it be absolutely necessary as a warning to those in danger. We have seen much harm result from unguarded personal matters which we have put through the Review out of regard for the writers, and resolve to do so no more. Where it is necessary to expose the course of any man to save the cause, we would not refuse to publish statements of facts susceptible of the clearest proof. Let us be wise as serpents and harmless as doves.
We are sorry that Bro. C. run upon the rocks at Waukon after being warned of the dangers of that coast. And now, having got his ship off, we entreat him not to judge of the dangers of the cause everywhere by what he witnessed at Waukon, and raise the cry of danger. No man should raise the cry of danger, without pointing out where the danger lies. Such an alarm would intimidate conscientious, trembling souls, and make them an easier prey of Satan. Rather say to such, "Be strong."
True, we have a strong and cunning Devil to contend with; but the humble, good, and true, have a mightier than he to guard them. Angels that excel in strength are their attendants to keep them from Satan's power. It is not for the glory of God that his faithful saints should now and then be found in the hands of the Devil.
We deeply sympathize with those who have more recently embraced the truth in Waukon. They are not in the least accountable for the recent fanaticism there. But there are those there we knew in Maine, who run well nigh the lengths of Eastern fanaticism, who have not been in harmony with the work of the third message for the past twelve years, and been really sane in matters of religion for twelve days during that time. Their general course has been since the year 1844 to either take a most unyielding part in fanaticism, or, when brought out of that, to settle back into a stubborn mood of doubting the means which God has employed to correct and unite his people. It is no marvel to us that fanaticism should arise when such have influence. We solemnly protest against taking the misfortunes of such as a rule to measure the dangers of all others who have ever been faithful and true. We are thus personal because we believe the best good of the cause demands it.
We would say to the humble, God-fearing, loyal, and true, All Heaven is pledged to protect you. Hold fast the shield of faith. Be strong! Be strong!—Ed.