"And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of God in their foreheads." Rev. vii, 1-3.
We hope not to be thought fanciful in our interpretations of Scripture while we offer a few brief thoughts concerning the seal brought to view in the above scripture. Our inquiry is, What is the seal? To ascertain this we first inquire, What angel is that which ascends out of the east, and what is the chronology of his work? To learn this chronology we make another inquiry; namely, what are the events which immediately follow the work of the angel? for if the angels to whom it is given to hurt the earth, &c., are enjoined not to accomplish their purpose, till the servants of God are sealed in their foreheads, it is clearly enough implied that when the time of sealing is past, the four angels will immediately proceed with their duty, and the earth, the sea and the trees, will be hurt. The next event brought to view in chap. vii, is the great multitude which no man could number, singing the song of deliverance; from which we may infer that the sealing is the last work to be accomplished for the living saints previous to their redemption.
In chap. xv, 1, we read of seven angels having the seven last plagues, in which is filled up the wrath of God. In chap. xvi, where the pouring out of these plagues is recorded, we learn that the first is poured out upon the earth; the earth is hurt: the second is poured out upon the sea; the sea is hurt: the third is poured out upon the rivers and fountains of waters, and the fourth is poured out upon the sun, and power is given him to scorch men with fire. The whole vegetable world must of course terribly feel the effects of this: the trees will be hurt.
We conclude therefore that the hurting of the earth, &c., mentioned in Rev. vii, is embraced in the seven last plagues, of chap. xvi, which, taking them to be literal, will of course be the last manifestation of God's judgments upon this world before its close.
The unmixed wrath of the last plagues, is also brought to view in chap. xiv, 10, in events which begin to be fulfilled immediately after the message of the Third Angel—the third of the series brought to view in that chapter. From these grounds we come to another conclusion; namely, that, since the events which follow the Third Angel's work of Rev. xiv, and those which follow the angel of chap. vii, are identical, the angels are also identical. This is further apparent from the fact that the work attributed to the angel in both places, is to prepare the saints for the events which follow; viz., the time of trouble and the seven last plagues; and if they are not identical, we have two distinct angels, each performing a distinct work for the servants of God, each of which, independent of the other, is sufficient to secure them an entrance into the kingdom of God; which is inconsistent.
We find then that the angel of Rev. vii, 2, is the same as the Third Angel of chap. xiv; and that the third angel is now fulfilling his mission admits of the clearest proof; though it is not our province to present that proof in this article.
Having now located this work in our own day, as something fulfilling before our own eyes, we come directly to the inquiry, What is the seal which characterizes the mission of the angel? A seal is defined to be, the instrument of sealing, which "is used by individuals, corporate bodies and states, for making impressions upon wax, upon instruments of writing, as an evidence of their authenticity." Second, the wax or other substance which may receive the impression. The original word in Rev. vii, 2, is defined thus: "A seal, i. e., a signet ring; a mark, stamp, badge; a token, a pledge. The same word is used in Rom. iv, 11, which we shall notice again. Among the significations of the verb are the following: "To secure to any one, to make sure;" [Rom. xv, 28;] "to set a seal or mark upon anything in token of its being genuine and approved; to attest, to confirm, to establish." John iii, 33; vi, 27, compared with v, 36; 2 Cor. i, 22; Eph. i, 13; iv, 30.
It is evident that the seal of any person in authority is what makes valid or authentic, whatever laws or decrees he may promulgate. The Scriptures present several instances of this: 1 Kings xxi, 8, where Jezebel "wrote letters in Ahab's name and sealed them with his seal." Esth. iii, 12. "In the name of king Ahasuerus was it written, and sealed with the king's ring." Also chap. viii, 8. Dan. vi, 17. And any document from any earthly monarch to be valid, must possess his name and title of royalty, by which his subjects will know who it is that demands obedience, and by what right he demands it.
This reasoning we may apply to the law of God. God has given a law to men: in order for it to be valid it must declare who he is, contain his title of royalty, the extent of his dominion, and his right to reign; and whatever portion of the law does this, by a just and appropriate figure may be called "his seal," "the seal of the law." If any one can point to anything which may be called the seal of God, independent of his law, we would be happy to see it presented.
This leads us to an examination of the ten commandments. Do we find the true God pointed out in those commandments? We do; but it is in the fourth only. The word, God, occurs in the first three, but there is nothing to show who he is. We come to the fourth, and find that we are reading the requirements of Him who made heaven and earth, and all things therein. We realize at once that the Maker of heaven and earth, is the Supreme Ruler over all his works; that the extent of his dominion is the extent of his creation; and that he has a right to demand obedience from all his creatures. We see the heavens and earth spread out before us; we know that they have been created; to the being who made all these, we can intelligently direct our worship. This commandment brings to view his title of royalty, the extent of his dominion, and his right to reign. Strike out the fourth commandment from the decalogue, and with the remainder of that law in my hand, I can bow down and worship a wooden idol of my own carving, and no man, however enlightened or christian, can condemn me by it for so-doing. But does it not read, "Thou shalt have no other gods before me?" "thou shalt not make unto thee any graven image?" "thou shalt not take the name of the Lord thy God in vain?" Very well, I can reply, This object which I am worshiping is my God, and these are his requirements.
Confirmatory of this position is the significant fact that whenever the sacred writers would point out the true God in distinction from false gods of every description, an appeal is made to the fourth commandment. See 2 Kings xix, 15; 2 Chron. ii, 12; Neh. ix, 6; Ps. cxv, 15; cxxi, 2; cxxiv, 8; cxxxiv, 3; cxlvi, 6; Isa. xxxvii, 16; xlii, 5; xliv, 24; xlv, 12; Job ix, 8; Isa. li, 13; Jer. x, 10-12, which we present in full. "But the Lord is the true God, he is the living God, and an everlasting King: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. See also Ps. xcvi, 5; Jer. xxxii, 17; li, 15; Acts iv, 24; xiv, 15; xvii, 23, &c., &c.
We will submit this part of the argument with the following questions: 1. When we speak of the seal of any one in authority, do we not always understand by it, that which gives authenticity to his enactments? 2. Can we speak of the seal of God in any other sense? 3. Is there anything which points out the true God, except the fourth commandment, and expressions derived therefrom? 4. Is it not then, in this sense, his signature and seal?
But the Scriptures bear direct testimony on this point. The Sabbath is emphatically called a sign between God and his people. Ex. xxxi, 13. "Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord, that doth sanctify you." Eze. xx, 12, 20. Here the very object of their keeping the fourth commandment, and observing the Sabbath, is declared to be, that they might know that he was the Lord. But does the word sign here have the same signification as seal? That it does is proved by the following quotations. Gen. xvii, 11. Circumcision "shall be a token of the covenant between me and you." (Abraham.) Rom. iv, 11. "And he (Abraham) received the sign of circumcision, the seal of the righteousness of the faith," &c. By these quotations we see that the words, token, sign and seal, are all applied to the same thing. The word rendered seal in Rom. iv, 11, as we have before noticed, is the same as in Rev. vii, 2.
(To be Continued.)
THE RISE AND PROGRESS OF ADVENTISM.
By Editor
"CALL to remembrance the former days" is the injunction of the Apostle; and from the position we now occupy in the fulfillment of prophecy, it is both proper and profitable to review the past, as well as to examine our position in reference to the present and the future. We commence in this number an article on the Rise and Progress of Adventism, by J. Litch, published in the Advent Shield, May, 1844. We trust it will be acceptable to all our readers.
First, to those who had no experience in the past Advent movement, under the First and Second Angel's Messages, but who have been brought to a knowledge of the truth under the Third, and have come therefore to consider the former acts of God, it will be interesting to learn the particulars of their rise and progress.
Second, all those who were engaged in the first two messages of the Advent movement will be interested in calling to remembrance the former days.
We give the article as it was then written. Further light has led us to different views in some particulars; for instance, the writer says, "And now on this the 24th day of April, 1844, when all the prophetic periods . . . have gone by, as far as we are able to calculate them," &c. But the best of evidence has since been produced that those periods did extend to and end in the Autumn of 1844.
Whoever believes that the past movement was in fulfillment of prophecy, and that then the first two messages of Rev. xiv, had their accomplishment, must of necessity admit that the time has come for the third, or that God has withdrawn his hand from the accomplishment of his purposes. The position which we now occupy is the only legitimate one, from the light of past experience, and of Scripture.
GOD IS.
By James White
SAID the apostle Paul, "He that cometh to God must believe that he is." Heb. xi, 6. And again that his Son is "the express image of his person." Chap. i, 3. The Son of God, who declared that his testimony was true, said to the Jews, "And the Father himself which hath sent me hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape." John v, 37. According to the commonly received views of the existence of God, the words of Paul above quoted are mysterious, and those of the Saviour meaningless.
In a number of the Oberlin Evangelist, some time since, I found the expression, "The tug of modern infidelity manifestly is to get rid of a personal, Bible God." And, judging from their sermons and writings, it has been the tug of modern orthodoxy also. The current view of the existence of God, as maintained in the churches, is a mixture of Pantheism and Atheism. I once heard a minister of the same school to which the Evangelist belongs, preach from the text, "Blessed are the pure in heart for they shall see God." According to him, while the impure in heart see nothing but evil in all the works of creation, the pure in heart see God, in the present, in everything; in the opening flower and springing grass; in the sunshine and the shade; in the still flowing river and roaring cataract; in the creation above and beneath, &c., and a member of the same church endeavoured to fasten conclusions the most ridiculous on the belief of the personal being of God. If the Evangelist can do anything to correct this species of infidelity amongst its friends and readers, I for one shall truly rejoice.
While very many of the members of the orthodox churches deny the personality of the Supreme Being, but few of them, comparatively, have adopted any definite view in its stead: and if their real belief (where they have any at all) was written out, it would take a skillful "doctor of divinity" to determine whether their creeds savored most strongly of Atheism, Pantheism, Deism, or Christianity. To me it seems absurd to teach that the Supreme Ruler of the universe is an impersonal God of three persons!
The vague and indefinite ideas extant of the existence of God, are not drawn from the Scriptures, even by inference, but are made necessary by the adoption of other views, especially of the natural immortality of the soul. This was never so plainly manifested to my mind as in an article on "Spirits and Immortality," in the N. Y. Tribune. The writer first attempts to prove the fact of future existence, or, the immortality of the soul, (for the idea of future life through "Jesus and the resurrection" seems never to enter the minds of Spiritualists,) from "the simple love of life," or "the agreeable character of the fact." He then takes it up in another view and draws a conclusion as follows: "The sheer metaphysical blasphemy involved in the thought [of annihilation] is so obvious to the least reflection, that no inquiring mind can fail to be arrested by it. For he who supposes himself annihilated, or reduced to nothing, is obliged, unless he confess himself the dupe of mere words, to say what nothing is. Things, to his conception, are determined by their sensible qualities, such as weight, color, sound, smell, or taste. Nothing, accordingly, is without these sensible qualities. In order, therefore, to my being reduced to nothing—to my being extinguished or annihilated—it is necessary that I lose my sensible qualities, all those things which make me now appreciable to your senses, namely, weight, color, sound, smell or taste. But in losing my sensible qualities—or in becoming inappreciable to your senses—I do not cease to be. My sensible qualities do not give me being, or absolute existence. They simply give me relative existence, or an existence appreciable to a finite intelligence. God, or the infinite, gives me being; nature, or my finite embodiment, simply makes that being manifest. If, therefore, you deprive me of my sensible or finite qualities, you simply leave me my infinitude, or God. You identify me with God. Nothing, consequently, is infinite, is God. To be nothing is to be God. Accordingly, he who looks forward to annihilation, implicitly deifies himself, practically declares himself on the high road to become God."
This is the climax of modern Spiritualism. "To be nothing is to be God." And these conclusions cannot be fastened upon those who believe in a future life by a resurrection only, as they are based on propositions which we promptly deny. The doctrine of the "infinitude of God," in man belongs to Satan and Spiritualists. We are often told that the influence of the spirits is to ennoble man and draw him towards God; but "he that cometh to God must believe that he is." But "nothing is infinite, is God." The definition of nothing is, "not any thing, non-entity," and the signification of non-entity is non-existence. Therefore, according to the metaphysical reasoning of this writer, God is non-entity, or non-existence. Is it any wonder that infidelity abounds where such metaphysical nonsense is looked upon with complacency, and the masses of church members reject the plain teachings of the word of God, and resort to vain philosophy, and "science falsely so called?"
"There is one God, and one Mediator between God and man, the man Christ Jesus," but Spiritualists having disposed of the existence of God, naturally enough deny the Mediator. Peter proclaimed salvation in the name of Jesus of Nazareth, who was crucified, raised from the dead, and exalted to the right hand of God, to grant repentance and remission of sins, neither is there salvation in any other. But in the salvation taught by Spiritualists, the Son of God who was born in Bethlehem is by no means necessary. In a work on "Spiritual Science," by "Rev. R. P. Wilson," I find the following view of a Redeemer, or rather Redeemers, for they are legion, according to his theory. "Although, as a believer in true spiritual philosophy, we cannot receive the orthodox views of salvation, yet we recognize the birth of a Saviour and Redeemer into the universal hearts of humanity, wherein truly the deity is incarnate, dwelling in the interior of man's spirit. We believe that each soul of man is born with his or her Saviour within them, for as man is an embodiment of the universe in epitome, he contains in his central nature an incarnation of Deity. The germ of immortal unfoldings resides within the spirit of it, which needs only appropriate conditions to call forth the expanding and elevating powers of the soul."
This is quite in keeping with the other extract; an incarnation of deity in the birth of every human soul! every one having a Redeemer in his or her "central nature." Spiritualists ought to be content with such "unfoldings," as it would seem that all further efforts would be like an endeavor to make nonsense more emphatic.
TRANSLATION OF ELIJAH TYPICAL,
By R. F. C.
ADVENT believers are generally agreed in referring to the translation of Enoch and Elijah, as being examples of the translation of those who are alive and remain to the coming of the Lord, of whom the Apostle speaks when he says, We shall not all sleep. This being the right understanding of the subject, we may learn something of the destiny of these, from what is left on record concerning those. And since some are of the opinion that those who expect to go to heaven, the habitation of the Father, when changed to immortality, are indulging a false hope, the inquiry naturally arises, Were Enoch and Elijah really "removed" as the word translated denotes? and if so, to what place?
Paul says that Enoch "was not found, because God had translated him." He was no longer on earth. Where did he go? "God took him," says Moses. Of Elijah it is recorded, And it came to pass when the Lord would take up Elijah into heaven by a whirlwind, that Elijah went, &c. We may justly conclude then, that God took these men to himself.
But the sons of the prophets at Jericho were skeptical. They proposed to Elisha to send fifty men to seek for Elijah. They said, Peradventure the Spirit of the Lord hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send. And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not. And when they came to him again, he said unto them, Did I not say unto you, Go not?
It is reasonable then to believe, that when the saints are caught up to meet the Lord in the air, at his coming, they will not be cast upon some mountain, or into some valley of this sin-cursed earth. That they will go to dwell with Enoch and Elijah till the period of the resurrection and destruction of the wicked arrives, when the earth will be renewed, and a dwelling thus prepared for immortal beings, where there is "no more curse."
Enoch and Elijah are not dead, but they have been absent from the earth for thousands of years. During this time, they have doubtless received a portion of the reward of their faith and obedience, for their walk with God was the cause of their being taken away. But when the purchased possession is redeemed from the curse, they will have an inheritance in it; for "The righteous shall inherit the land, and dwell therein forever."
R. F. C.
REWARD IN HEAVEN.
By R. F. C.
WHEN a popular error is discovered, it is generally the case, that some, in their zeal to oppose it, will go beyond the truth, and take an extreme position equally erroneous. An example of this may be seen in the immortality question. It has been clearly proved from the Bible, that man has no inherent immortality, and that the punishment of the wicked will be the second death. But some are not contented to let the matter rest here. In their zeal to oppose the horrible doctrine of endless torments in the flames of hell, and to vindicate the merciful character of God, they have taken the ground that, since death is the penalty of sin, when the wicked are once dead they will have no resurrection. Thus denying the plain Bible doctrine of the second life and the second death.
The tendency of the human mind thus to settle upon extremes, has discovered itself in relation to the subject of the reward of the righteous. The inheritance of the saints is the renovated earth. The kingdom and the dominion under the whole heaven is promised to them, for an everlasting possession; and the idea of going to heaven at death, is proved from the Scriptures to be utterly fallacious. This light having been seen, some have been ready to assert most positively, that the saints have no promise of going to heaven, even after the resurrection, nor of any part of their reward away from the earth.
But our blessed Saviour has promised his persecuted followers a reward in heaven. Rejoice, said he, and be exceeding glad; for great is your reward in heaven. Matt. v, 12. What does he mean by heaven? The place where the Father dwells. For, in verse 16, he adds, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. And when he was about to leave his disciples in the world, and go to the Father, he said to Peter, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. Jno. xiii, 36. And is Peter the only one that can claim this promise? By no means. He has a word of comfort for all his sorrowing disciples. Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are MANY mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; (Campbell—take you with me;) that where I am, there ye may be also.
There are many other scriptures which corroborate the testimony of these, but sufficient have been quoted to prove that the saints have the promise of going to heaven, where they will receive a great reward.
R. F. C.
How Shall we Grow in Grace.
By Stephen N. Haskell
That God has set his hand the second time to gather the remnant of his people, there is no doubt; and while there is one here and another there, a little handful here and a little handful there, and each lone pilgrim or company of pilgrims feels something like Elijah anciently, when he exclaimed, "The children of Israel have forsaken thy covenant, thrown down thine altars, slain thy prophets, and I even I only am left, and they seek my life to take it away;" [1 Kings, xix, 10;] we need some way of communication by the which we can ascertain the fact, that there are many thousands that have not bowed the knee to Baal, nor do they pay any regard to his statutes or his laws. Hence the Review is just the paper that we need; and not only for this, but for the doctrinal points also, which it contains.
Amid the perils of these last days, when every wind of doctrine, seemingly that the Devil can invent, is abroad to draw the minds of God's dear children from the present truth, we need some paper that will teach the simple, guide the erring, bring back the wandering and lead them on in the path of life by advocating plain Bible truth.
And while the paper may be good, and come laden with rich truths, that alone is not sufficient to give the loud cry to the Third Angel's Message. That alone is not sufficient to prepare a people to stand in the battle of the great day. But if we would see the cause of God move forward, each and every one must stand in their lot and place. There must be an individual growth in grace. Says the apostle, "Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ." 2 Pet. iii, 18. And in order for us to grow in grace we must have,
1. Secret Prayer. Says our Saviour, "But thou when thou prayest enter into thy closet, and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly. Mat. vi, 6.
There is a duty here that is to be performed by every disciple of Christ; viz., to pray in secret. Then here is a blessed promise to which Christ has pledged his word; namely, that "thy Father shall reward thee openly." Now if we neglect this duty can we grow in grace? I answer we cannot.
2. "In everything by prayer and supplication with thanksgiving let your request be made known unto God." Phil. iv, 6. "Pray without ceasing, and in every thing give thanks, for this is the will of God concerning you." Thess. v, 17, 18.
Here too is a duty enjoined upon every saint. "Pray without ceasing." We must keep our minds calmly staid on heavenly and divine things. But says one, my mind is so accustomed to wander on the grovelling things of earth! it clings here; and how can I keep it on heavenly things? I answer
(2.) "Commit thy works unto the Lord, and thy thoughts shall be established." Prov. xvi, 3.
If it be asked how shall I commit my works unto the Lord? I answer, "whether we eat or drink or whatsoever we do, do it all to the glory of God. I Cor. x, 31. Eye God's glory in every thing that you do. Keep your eye single to the glory of God, and your whole body will be full of light. Matt. vi, 22.
3. Another duty that devolves upon us is to "acknowledge God in all our ways," and if we do so we have the promise that "he will direct our paths." Prov. iii, 6.
Now brethren, while we see how that God's word requires us to live soberly, righteously and godly in this present world, how can we live so far beneath our privilege! Shall we grow in grace while we thus live? By no means: we shall backslide step by step.
When we see how God's word requires us to live, a doer of the word and not a hearer only, we find that we are like a man that beholdeth his natural face in a glass. James 1, 22-24.
Dear brethren if I could portray before your minds the scenes that are just before us, and could cause you to fully realize the age in which we live, and the responsibility that rests upon us to walk before this wicked and adulterous generation as becometh those who profess to have the last message of mercy, and soon expecting that he that is holy will remain so, and he that is filthy will so remain, it seems to me that you would arouse to a greater degree of activity.
Dear brethren, be not deceived, God is not mocked; for what a man soweth that shall he also reap: for he that soweth to the flesh (seeks to gratify the lusts of the flesh, worldly comfort,) shall of the flesh reap corruption, but he that soweth to the Spirit shall of the Spirit reap life everlasting. Gal. vi, 7, 8. May the Lord help us to sow to the Spirit and so live that when he who is our life shall appear we may appear with him in glory.
Come brethren let us take hold of the work anew. Let us take hold of it in earnest. Let us cast off all the unfruitful works of darkness, frequently visit our closets, and let all that we do tell that we are on the Lord's side. And above all things else let us have faith in God. Let us not dishonor God by not believing whatever he has said; for all his promises are yea and amen in Christ Jesus to the glory of God. That the church may rise continually, go on from step to step, from victory to victory until she stands out in all the sun-light of the gospel is the prayer of your brother in tribulation.
STEPHEN N. HASKELL.
Worcester Co., Mass.
Sabbath Tracts for the Germans.
By Jesse Dorcas
Bro. Smith:—It has been resting on my mind for some time, that I should get a Sabbath Tract or two, translated into the German language, for distribution among the German portion of this State, of whom there is a considerable number who cannot read English. I have already spoken to the Lutheran minister of our village, (Fremont,) who says he could do it; but he says there is one particular thing in the way; and that is, if he should, he would be instrumental in causing a great deal of confusion among the German people; and he thought there was enough of that already. I said to him, that there would be greater confusion soon, at any rate; he said, if there was, it would be punishable on the part of those who caused it. Such expressions as these, from such men, on religious subjects, especially the Sabbath, are to me ominous.
But to return to the subject. I wish you would lay this matter before the brethren and sisters in the Battle Creek church, and learn their mind. If they think favorably of it, I would make an effort to get a translation of some of our works, such as would be thought best.
Jesse Dorcas.
Fremont, Ohio.
COMMUNICATIONS.
By S. A. Bragg
"Then they that feared the Lord spake often one to another."
From Bro. Bragg.
WE are thankful that there is one paper devoted to the spread of the great and solemn truths of the Third Angel's Message. We were not a little comforted in reading the piece from Bro. R. F. Cottrell in No. 22, Vol VII, and think it should be re-published.
We have of late received additional light upon the nature and time of the fifth everlasting kingdom, and believe this investigation will result in good. It will make the truth clearer to the honest seeker, and discover the unbelief of those who are not with the people of God.
There are specimens upon record, of the same blindness that exists at the present time. Jesus told the Jews, if they died in their sins, "Whither I go ye cannot come." They asked, Will he kill himself?15John viii, 21, 22. They professed great faith in the promises made to Abraham, but in their blindness they failed to understand them, and thought it impossible for Christ to leave the earth, as did a professed teacher of the Third Angel's Message, who said that the saints would never leave the earth, and asked, "How could they?" I answer, Caught up, as was Jesus, to meet the Lord in the air, to receive the inheritance reserved in heaven. 1 Thess. iv, 17; 1 Pet. i, 4.
This reminds me of the unbelief manifested by fifty sons of the prophets after Elijah was translated. They went in search of him, fearing that the Spirit of the Lord had taken him up and cast him upon some mountain.
The voice of the good Shepherd will gather his flock, and not one kernel of wheat will be lost, and it will be accomplished in the time Jesus has allotted, during his priestly office in the heavenly Sanctuary, without the unnecessary appendage of the "Age to Come." Matt. xiii, 39. "The harvest is the end of the world."
When the announcement is made, He that is unjust, let him be unjust still, he which is filthy, let him be filthy still, and Jesus comes out and confers the everlasting blessing upon his people, all will have been accomplished for a guilty world that could be. "Then shall the righteous shine forth as the sun in the kingdom of their Father." Matt. xiii, 43.
I am glad there is truth for us to anchor upon which strengthens, encourages and imparts comfort to the remnant. My desire is to receive the whole truth and live it out, and triumph with it; for it will prevail and bear away a glorious victory.
Soon after we arrived at this place we were cheered and encouraged by a visit from Bro. Bates, who spoke to the people here. I believe his labor was not in vain. He also spent two Sabbaths with the brethren at Aztalan. They were revived and strengthened under his labors.
The little church there feel more the force of the Third Angel's Message, and the need of preparing for the events just before us. They have again commenced meetings on the Sabbath and every Wednesday evening, which are more interesting and profitable since our brother's labors.
Yours in hope of being received when Jesus returns from the wedding, and sit down with the redeemed at the marriage supper of the Lamb.
S. A. BRAGG.
Lake Mills, Wis.
Meetings in Watson, Mich.
By Merritt E. Cornell
Our lectures in this place commenced Fourth-day evening, March 26th, and continued over First-day. In consequence of the repeated warnings they had received during the past Winter, against us, we found much prejudice existing in the minds of the people. At the close of the first meeting one man objected to having any more such lectures in the house; but the majority were in favor. The interest increased each evening, until there was a general investigation.
Prejudice gave away, and there was perfect freedom in speaking the word; for the testimony was received. The very man that wanted the house closed, became interested, and at the close of the last discourse spoke in favor of the Sabbath. Several supplied themselves with books, and two subscribed for the Review. Two have decided to observe the Lord's Sabbath, and others are investigating. Many seemed anxious to hear more, but being in the timbered land, it was thought best to postpone the lectures until the roads were settled.
On hearing from the different places where I have been laboring during the past Winter, I learn that the investigation is still going on, and that several more have decided in favor of the truth. The calls for lectures are fast multiplying in every direction. O for the time when the Lord of the harvest, shall send forth many laborers—faithful watchmen—so that all that have ears to hear may know what is coming, and prepare. Amen!
M. E. CORNELL.
Allegan, April 4th.
A Call to Advance the Truth
By Editor
REMARKS.—We take the liberty to lay this matter, not before one church only, but before all the churches: that we may learn the minds of the brethren generally, and that those who would esteem it a privilege and pleasure to contribute towards such an object, should it be undertaken, can have the opportunity. No one can for a moment doubt that the object above set forth is very desirable, and the need of something of the kind has often been mentioned. The 11th verse of Rev. x, which all believers in the Third Angel's Message consider as applying to us, reads: "Thou must prophesy again before many peoples, and nations, and tongues, and kings." Is it not high time we were about this work? As far as we have presented this subject to individuals, it meets a ready approval; we trust it will also, if carried out, have the approval and co-operation of the whole Church. It can but be the desire of all lovers of truth, that truth may be advanced in every possible way; and our prayer is, that the Lord will guide his people in all their efforts, and bless all the means that may be used to that end.—Ed.
OBITUARY.
By Josiah Hart
FELL asleep, March 13th, 1856, my Mother, Friendly Orcutt, after a long and protracted sickness of about two years and a half, aged 57 years. Her pain was severe much of the time, as she was afflicted with two cancers. She fell asleep with a bright prospect of having a part in the first resurrection. We mourn not as those that have no hope. Those that sleep in Jesus, God has promised to bring with him. The Lord help us to be prepared for his appearing.
JOSIAH HART.
Obituary of Ancel Dunbar
By John L. Palfrey
Bro. Ancel Dunbar, of Grantham, N. H., fell asleep in Jesus, March 11th, 1856, in the 81st year of his age, of the dry mortification in the foot. He had kept the Bible Sabbath four years and six months; and when about to die, he said, "I shall sleep but a little while, before Jesus will come." His last sickness, which was very painful, was marked with entire resignation to the will of God. The faith and hope of the gospel sustained him in the last trying moments of life, and he peacefully fell asleep in Jesus, a pleasant smile still lingering upon his countenance. He gave a solemn warning to his two sons, that were with him, to remember their Creator in the days of their youth. He has left a beloved and kind wife to mourn his loss, but not without hope.
JOHN L. PALFREY.
Grantham, N. H.
Rejoicing in God's Faithfulness
By H. Boyer
From H. Boyer.
Bro. Smith:—I can say, though weakest of the weak, that I am strong in the Lord; that the Lord is very good to me in causing me to hear and believe the last saving truth; and I trust that it is deep in my heart, and that it will be a savor of life unto life. I love his children, and our hearts are made glad as we receive the Review, to hear from those of like precious, yes precious, faith. Let us hold fast the profession of our faith without wavering; for he is faithful that promised: above all taking the shield of faith, wherewith we shall be able to quench all the fiery darts of the wicked; to ask and receive that our joy may be full.
Our God is Israel's God; he is near at hand; his ear is ever open to the cries of his children. Like as a father pitieth his children, so the Lord pitieth them that fear him; for he knoweth our frame: he remembereth that we are dust. The angel of the Lord encampeth round about them that fear him, and delivereth them.
We have cause to lift up our heads and rejoice for what the Lord is doing for us as a people. David said, But let all those that put their trust in thee, rejoice; let them ever shout for joy; because thou defendest them; for our hearts shall rejoice in him, because we have trusted in his holy name. Blessed is the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance; in thy name shall they rejoice all the day, and in thy righteousness shall they be exalted. Ascribe ye strength unto God: his excellency is over Israel and his strength is in the clouds. O God thou art terrible out of thy holy place. The God of Israel is he that giveth strength and power unto his people. Blessed be God! O let us draw nigh to God and rejoice that redemption is drawing nigh; that Satan is to be bound; that we shall be tempted no more; that sin will end, and the former things will pass away. Rejoice, brother! rejoice sister! the Lord is coming! his coming hasteth greatly. So come, Lord Jesus.