QUESTIONS FOR CONSIDERATION.
By Editor
[The following articles from Brn. Woodhull and Merriam, we have lately received. It is not possible for us, while subject as we are at present to continual interruptions from other duties, to give the questions here introduced a connected and thorough investigation. But we lay them before the readers of the REVIEW, that those who have time and opportunities, may carefully study them in the light of God's word, and communicate the result of their investigations. The questions are important, and we admire the spirit in which they are presented. We hope they may not be slightly passed over. Let all views, we say, be freely submitted to the crucible of investigation. The gold will surely remain, and come forth seven times purified.—ED.] Christ on the White Cloud and White Horse.
BRO. SMITH: I send you the following article by request of some of the saints in this section. I have but little time to write, and but little time to review what I have written. Therefore if there should be some inaccuracies and blunders, it may not be wondered at. The subject is, Are they not two distinct and separate events? This question will be settled conclusively by comparing the two different chains of events, in which the two positions occur; viz., Christ on the white cloud and white horse. It will be necessary to take up the two different chains of events, and carry them down to their respective terminations; in order to show the points of dissimilarity between his work on the white cloud and white horse. I will now take up the subject of CHRIST ON THE WHITE CLOUD.
This chain of events begins with the 6th verse of chap. xiv, and carries us down through the three messages, after the giving of which, Christ takes his seat on the white cloud. Read chap. xiv, 14: "And I looked and beheld a white cloud, and on the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle." The 15th verse will explain the object of Christ's taking his seat on the white cloud. It reads as follows: "And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle and reap; for the time is come for thee to reap; for the harvest of the earth is ripe." From the foregoing testimony we see that the object of Christ's taking his seat on the white cloud is to reap "the harvest of the earth." The question may be, as asked, What is the harvest of the earth spoken of in this connection? I answer, It must be the righteous, from the fact that the angel of the 17th verse, reaps "the vine of the earth." (Wicked Babylon, that like a wild grape vine has spread itself into all the principal parts of the earth.) And what does the angel do with the vine he has reaped? Does he gather it into God's garner? "He casts it into the great wine-press of the wrath of God." Hence the conclusion is clear that those reaped by Christ must have been the righteous, from the fact that those reaped subsequently by the angel are subjects for the wine-press. Again, to prove that the righteous are the harvest of the earth, read Matt. xiii, 30: "Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat (or valuable part of the harvest) into my barn." I will give one more testimony on this point. Luke iii, 17. "Whose fan is in his hand and he will thoroughly purge his floor, and gather the wheat (or "harvest of the earth,") into his garner." I will now notice the 15th verse. "And another angel came out of the temple crying with a loud voice to him that sat on the cloud. Is this a literal or symbolic angel? I answer, it must be a symbolic angel; for the following reasons: 1st. It occurs in a chain of events that are all made known by symbols. 2d. If it be a literal angel the circumstances would not justify the expression, "came out of the temple crying with a loud voice," for it is either a command, or a prayer, for Christ to thrust in his sickle. Why should a literal angel either command, or entreat Christ to reap the harvest of the earth. But let us take another view of this angel, and see the fitness of the symbol to the time in which it is said to occur, provided it be applied to the remnant, while enduring the decree of the two-horned beast. The loud voice of this angel occurs at a time when Christ is on the white cloud; for the cry is made to him while there seated. It will be admitted by all that Christ takes his seat on the white cloud somewhere between the finishing of the work in the Sanctuary and the seventh plague; for before the plagues can begin, the work in the Sanctuary must be finished, after which time, the harvest must stand in a drying condition. For, said the angel, "the harvest of the earth is dried" (margin;) that is, they stand drying (for when wheat is ripe it begins to dry if left standing) until Jesus comes as a thief. See Rev. xvi, 12-15. But some may say that the angel that cries with a loud cry for Christ to reap comes out of the temple. To this I would reply, 1st. This angel is a symbol of Christ's church on earth. 2d. The church by faith followed Christ into the inner apartment, called the "temple." 3d. When Christ shall have finished his work in the temple, his next place in order will be on the white cloud. Now mark the appropriateness of the symbol: "And another angel came out of the temple crying (or in other words, the church cry, as they follow Christ out) for him (Christ) to thrust in his sickle and reap." It will readily be seen that the church at this point of time are in as fit a condition as the providence of God could place them to pray the loud prayer spoken of in the symbol. They have previously been counted the filth and offscouring of all things; been represented as deluded, fanatical, crazy. Some have stood from the giving of the first message, and drunk the bitter cup of disappointment in not seeing their Lord in 1844; and have still been compelled to plod their way to mount Zion through ranks of wicked men and false brethren. Others have been rejected by brethren with whom they have taken sweet counsel, and have been counted by them as those "that trouble Israel." Not only so, but all must together endure the last and final trial, and thereby be fitted to give the last loud voice (that will be given before Jesus comes) in good earnest. Praise our God, that the voice is not unheeded! No! for when the saints cry to Jesus as in the symbol, they will be heard. Read verse 16. "And he that sat on the cloud thrust in his sickle on the earth, and the earth was reaped." The question now is, What does Christ do with the wheat, or harvest just reaped? This brings me to the chain of events that contains his second position, or, CHRIST ON THE WHITE HORSE.
I will now take up the chain of events that leads to his being seated on the white horse. Read Rev. xix, 5. With this 5th verse I understand the chain begins; but we will pass on to the 7th verse which reads, "Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready." If we can find at what time the marriage takes place, we can then fix a sure point for the beginning of the chain of events under consideration; and from their beginning they may easily be traced to their termination. That the marriage takes place before Christ comes for the saints, is proved by the testimony in Luke xii, 36. "And ye yourselves like unto men that wait for their lord, when he will return from the wedding." When will the church be in a waiting position? I answer, It will be between the last work in the Sanctuary, and the pouring out of the seventh plague; when he will come as a "thief." It is an evident fact that Christ could not obtain the kingdom, and capital, (the marriage being symbolic of his receiving the kingdom to be retained forever,) until his mediatorial work is done; for if he did, he would cease to be a priest, and become a king before the mediatorial work for the righteous is done. For, mark, a king is crowned when he receives his kingdom. Christ must therefore receive the kingdom, or in the language of the symbol, "the marriage of the Lamb" must take place at a period of time when he has nothing to do, either in the Sanctuary, or on earth: save that it should be the marriage. Remember, when Christ comes for the saints, he comes direct from the wedding, and finds his servants ready. See Luke xii, 36. From the foregoing I conclude that Christ finishes his mediatorial work in the second apartment, and before he leaves that apartment, after the work of mercy closes, the marriage of the Lamb takes place. This will be the period before referred to, that the church will, as it were, stand drying; that is, from the time mercy closes, to the great earthquake under the seventh plague. But again: lest some should think that Christ receives the kingdom before the work of mercy closes in the Sanctuary, I will offer a little testimony from the type, which utterly forbids the idea. Read Ex. xxviii, 4. "And these are the garments which they shall make; a breastplate and an ephod, and a robe, and a broidered coat, a mitre and a girdle," &c. The breastplate was called "the breastplate of judgment." See verse 15. It contained the names of all the tribes of Israel. Verse 21. It was worn on the heart of the high priest on the great day of atonement. Verse 29. The mitre was another article of dress for the head, having a gold plate in front with these words engraved thereon, "Holiness to the Lord." By reading 2 Kings xi, 12, it may be seen that the king is crowned when he receives his kingdom. I may here ask, Is there order in heaven? If so, then I may say that our great High Priest will not, at the same time, wear the mitre and the crown. Neither will he wear before the ark and mercy-seat, his kingly and priestly robes at the same time. Imagine to yourself a high priest in the earthly sanctuary, with the robes of both a king and priest, on the great day of atonement. From these considerations I ask, Is it not clear that Christ receives the kingdom, not in the first part of the day of atonement, but, after mercy closes. Hence the conclusion is clear, that the reason why Christ does not come for the saints immediately after mercy closes is, he must first attend to the marriage, immediately after which, he takes his seat on the white cloud, having on his head, not a mitre, but a golden crown. From the time that Christ takes his seat on the cloud, the order of events is clear: 1. The angel, which is a symbol of the church under deep distress, cries with a loud voice for the Son of man to reap, or take them away from the place where they are at this time standing. Rev. xiv, 15. 2. The Son of man reaps, or takes them away to his garner; but not before the sleeping saints awake [see 1 Thess. iv, 15.] for all go together. We learn from Luke xii, 36, 37, that the first event in order after Christ's second coming is, to make the waiting ones to sit down to meat. This is the marriage supper referred to in Rev. xix, 9. "And he saith unto me, Write, Blessed are they that are called unto the marriage supper of the Lamb." Who have been called? I answer, All, both the righteous dead and righteous living; because the living could not21prevent them that were asleep; but all must be changed together; therefore all are called to the marriage supper. It may be plainly seen by the foregoing that Christ comes on the white cloud direct from the wedding before the marriage supper takes place. I now inquire, What takes place after supper? 1. It will be remembered that Christ has invited, and brought up to the New Jerusalem, all that are righteous, all that are in favor with, and to be subjects of his everlasting kingdom. They are now celebrating the marriage supper of Christ, preparatory to his going down to earth again on a white horse, followed by all the heavenly train, angels, prophets, apostles, martyrs, yea, the 144000 too, praise our God! all follow Jesus down to earth on white horses. Read the testimony. Chap. xix, 11. "And I saw heaven opened, and behold a white horse." In chap. xiv, it was a white cloud. Verse 12. "His eyes were a flame of fire, and on his head were many crowns." On the cloud, it was, "a golden crown." Verse 14. "And the armies which were in heaven followed him upon white horses." These armies must be the saints that have celebrated the marriage supper. Verse 15. "And out of his mouth goeth a sharp sword, (on the cloud it was a sickle, symbolic of gathering,) that with it he should smite the nations; (the sword is a symbol of wrath;) and he shall rule them with a rod of iron; and he treadeth the wine-press of the fierceness and wrath of Almighty God. This last verse contains positive proof that the resurrected saints will be with Jesus on white horses. Read Rev. ii, 26, 27. And he that overcometh and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. It will be seen that when Christ goes forth on the white horse, he goes forth followed by all the armies in heaven for the purpose of executing the very identical work specified in the promise made to the Thyatiran church. The faithful ones of the Thyatiran church all being dead, they must of necessity have a resurrection previous to their following Christ on white horses: for then is the time that they receive power over the nations. I will now briefly sum up the whole testimony contained in this article, lest some may have overlooked the force of the argument while reading. I think the foregoing testimony proves the following order of events: 1. The marriage takes place between the last work in the Sanctuary, and Christ's coming on the cloud; which marriage will take place during the time it may take to pour out six of the plagues. 2. He will come direct from the wedding to his waiting servants, which will be previous to the marriage supper. 3. He will take the righteous, resurrected and living, up to the City, to there celebrate the marriage supper; which will be celebrated during the time that the kings of the earth and the whole world are gathering to the battle of the great day of God Almighty." Rev. xvi, 14, 15. For remember, Christ comes as a thief and takes away the saints while the wicked are gathering under the spirits of devils. And, 4. After supper (not before) he goes forth on the white horse, followed by all the armies of heaven on white horses, for the evident purpose of treading in wrath the vine of the earth referred to in chap. xiv, 19. I now propose the following questions for those of our brethren that may be in doubt respecting what will be done, from the time the saints are delivered until the earth is made new. First, will not the reign of the saints with Christ begin at the marriage supper? See Rev. xix. Second, will not their first work be, to utterly desolate the earth? Compare Rev. xix, 14, 15, with verse 21. Third, will not the desolation of the earth take place previous to the beginning of the 1000 years? See Rev. xx, 2. Mark, Satan is bound 1000 years after the living are destroyed by Christ and the saints on white horses. Fourth, and last, will Christ wear the crown, the sword, the kingly robe, the mitre, the girdle, and the breastplate of judgment all during the 1000 years? Dear brethren, I submit these views for your prayerful consideration. If I have erred, it is not willful. To err is but human. I now call for your friendly criticism, that if I have erred I may be set right. West Somerset, Niagara Co., N. Y.