p. 22 | LETTERS by Otis Nichols

Publishing Committee · Saratoga Springs, N. Y. · Sep 2, 1851

LETTERS.

By Otis Nichols

[From Bro. Nichols.]

DEAR BRO. WHITE: The following are a few thoughts concerning the time, the third angel's message, the image to the beast, the former and the latter rain, the feast of the first fruits of the harvest, compared with the feast of ingathering, and their antitypes.

1. The work under the third angel of Rev. xiv, and the tenth day atonement and ministration of Christ in the Most Holy are contemporary, and will finish the gospel dispensation; and the thought has occurred, is there a revealed time for the duration of the antitype of the tenth day atonement? If the time is revealed, it must necessarily be prefigured in the type. We formerly supposed that the one day duration in the type, prefigured one year in the antitype. But the length of time that has elapsed since the antitype commenced in 1844, has proved this theory incorrect. And as the type is the only sure basis to draw inference from, any conclusion that we may derive from the number seven, or any other number, is nothing but inference. 2. The burden of the third angel's message is a warning, a loud voice, saying, "If any man worship the beast, and his image, and receive his mark," * "the same shall drink of the wine of the wrath of God," &c. Here is the patience of the saints, here are they that keep the commandments of God and the faith of Jesus." Rev. xiv, 9, 10, 12.

The burden of the "loud voice," so far as the worship of the "image" is concerned, is yet future. The "image" is an institution which receives its life and power from the two-horned beast, the Protestant Republic of the United States. It is an image, or a likeness to the beast which received a wound by the sword.

The beast that received "a deadly wound," is called "the first beast." Rev. xiii, 12. It is described briefly in verses 5—10. It was the union of the ecclesiastical and civil bodies, under a supreme ecclesiastical head, the Pope; or, in other words, it was the Papal church instituted with the supremacy, the highest authority, or "dominion." "They shall take away his dominion." Dan. vii, 26. This was "the deadly wound by a sword," which John saw. Rev. xiii, 14. The "dominion" of the Papal church was taken away in A. D. 1798—9, by the French Republic.

An image, or likeness to the Papal church, instituted with the supremacy, must be another ecclesiastical body clothed with the highest authority. As the image is to be instituted by the two-horned beast, therefore we must look for its development in this country. And it can be no other than the Protestant churches clothed with the highest authority, "to speak," as the Papal church has done, and carry their decrees into execution, by laws, and severe penalties. Rev. xiii, 15. As this "image" institution must necessarily be an act of the legislature, and is yet in the future, it is unreasonable to conclude that the work under the third angel should terminate before this church power shall go into effect.

But the exciting elements that will facilitate this institution, do already exist. They are in part the seventh-day Sabbath, or fourth commandment, and the first day of the week, a day which the Protestant church of the United States do sacredly regard, and have given the name "Sabbath." These two institutions are at variance. The holy and strict observance of the fourth commandment, according to the letter, "six days shalt thou labor," and the resting on the seventh day, will inevitably clash, and trespass upon the sacredness of the first-day sabbath, and the natural consequences will follow, and as the seventh day worshippers increase, so these exciting elements will hasten, and prepare the way for the church to be instituted with authority.

But at the present time there is but little excitement on the Sabbath question, compared to what may be expected hereafter, "when the times of refreshing shall come from the presence of the Lord." Acts iii, 19. The great stirring cause that will incite the wrath of the old dragon, is the Holy Ghost in the restoration of the Sabbath. We have reason from the inspired testimony to expect the Holy Ghost (prefigured by the latter rain, Zech. x, 1,) to be again poured out upon the church in mighty power, perhaps as suddenly at "the time of the

latter rain," as it was at the pentecost, in the commencement of the "former rain." This will restore the church "into the unity of the faith," that "the watchmen may see eye to eye." Isa. lii, 8. Then the Sabbath will be proclaimed with great power and effect, and this breach in the law of God will be repaired. This consequently will excite the "dragon to make war with the remnant which keep the commandments of God." Rev. xii, 17. And hence we may naturally expect that the Holy Ghost, and the seventh-day Sabbath will be enough to excite the formal church into a united action for their investment with legal power, and the higher authority, as it concerns spiritual things, to control all matters in religion, and to punish the nonconformists, and to carry their decrees into execution through laws and severe penalties. Rev. xiii, 15.

This will be an image, or a likeness to the Papal church, as it was in the days of her dominion. Here the "loud voice" of the warning of the third angel applies. "If any man worship the beast and his image, and receive his mark;" &c. "Herein is the patience of the saints, those keeping the commandments of God, and the faith of Jesus." [Whiting's translation of Rev. xiv, 12, as published in the "Morning Watch," 1845.]

3. "The early and the latter rain," were used as figures of illustration. James v, 7. "The former rain," naturally came down at the time of sowing the seed, to cause it to vegetate and grow. The latter rain was needed in the latter growth, and it came in season to perfect the growth of the wheat, or other grain, to cause it to fill out, and ripen for the harvest. Thus the early and the latter rain are figures of the Holy Ghost. The "former rain" commenced at the time of the pentecost, in the sowing of the gospel seed. Acts ii. It was needed to cause the "seed" to take effect in the heart, to grow and bring forth fruit. Matt. xiii, 18—23. So the "latter rain" will be needed to perfect and finish the work before the "harvest." For the signification of the former and latter rain, see Joel ii, 23, [margin,] "a teacher of righteousness." That is, "the Holy Ghost, the spirit of truth," the convict "of sin, of righteousness, and of judgment." John xiv, 26; xvi, 8, 13. It is also "the anointing that teacheth all things, and is truth, and is no lie." 1 John ii, 27.

4. Ask ye of the Lord rain in the time of the latter rain, for [because] the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams, they comfort in vain. Zech. x, 1, 2. What may we understand by the time of the latter rain? As all the Jewish feasts that were types had their appointed days, and their antitypes have commenced on their appointed days of the month, so we may conclude that the time of commencing both the former and the latter rain, are prefigured in the feasts of the "first-fruits of the harvest, and of the ingathering." The former rain, "a teacher of righteousness," was the Holy Ghost that descended "when the day of pentecost was fully come." Acts ii, 1—4. This was the commencement of the antitype of "the first-fruits of the wheat harvest." Ex. xxiii, 16; xxxiv, 22. This feast was observed as a season of rejoicing. Deut. xvi, 11. It was a type of the descent of the Holy Ghost, and of the first fruits of the Holy Spirit." "The fruit of the Spirit is love, joy, peace." Gal. v, 22. The disciples did eat their meat with gladness, praising God. Acts ii, 46. They were filled with joy, and the Holy Ghost. Chap. xiii, 32. They received "the first fruits of the Spirit." Rom. viii, 23. Paul said, "I am exceeding joyful in all our tribulations." "Be glad then, ye children of Zion, and rejoice in the Lord your God, for he hath given you the former rain moderately, a teacher of righteousness." Joel ii, 23. Thus, in the type, and in the antitype, it was rejoicing and gladness.

The feast of tabernacles, or "ingathering in the end of the year," was in its nature, character, and observance, like that of the first fruits of the harvest, only the rejoicing was much greater, which continued seven days. Deut. xvi, 13—15. "Thou shalt surely rejoice." "Ye shalt rejoice before the Lord thy God seven days." Lev. xxiii, 40. As the character and observance of these two types were alike, so there must be a likeness in their antitypes. And hence, the next great event which we may reasonably soon look for, is the "latter rain," "the times of refreshing from the presence of the Lord." Acts iii, 19. And like the "former rain," at the pentecost, it will be the descent of the Holy Ghost, with great power, completing the fulfillment of Joel’s prophecy, with dreams and visions, with signs and wonders in the heavens, and in the earth. Joel ii, 28—31.

The feast of tabernacles was the last of the typical feasts that are recorded in Lev. xxiii. It soon followed the tenth day atonement; and it evidently typifies a work of the Holy Ghost in the latter time of the gospel dispensation, just before the harvest. There is a great work yet to be accomplished under the third angel; but it will be "a short work." Rom. ix, 28. Otis Nichols. Dorchester, (Mass.,) August 24th, 1851.