THERE is a great variety of speculative ideas advanced on the subject of the two witnesses of Rev. xi. Still we consider the truth of the matter is plain, and will venture to make some remarks upon it. There has also been much querying as to the time when they are slain.
Some have claimed that these two witnesses are some two of the old prophets who are to appear on earth again and be slain and have a resurrection to life. I once saw two fanatical persons who professed to be the two witnesses, and claimed that they should yet be slain, but the nearest they ever came to it was when they were both imprisoned for the well-sustained charge of stealing, which I think made them two good "witnesses of human frailty."
The first question that properly comes before us in examining this matter is, Who are the two witnesses? It cannot be any two men, for the two witnesses exist, according to Rev. xi, 2, 3, during the whole time of the Papal beast. "But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles; and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and three-score days, clothed in sackcloth." The forty and two months, and thousand two hundred and three-score days, are the same period as the time, times and a half, the forty-two months, and the 1260 days of Rev. xii, xiii, which all refer to the time of the civil rule of the Papal church. As no two individuals lived during the whole period of that civil rule, it is clearly evident that the two witnesses cannot refer to two individuals. If it referred to two persons, what propriety could there be in selecting two men when there were thousands who have borne witness to God's truth, and even sealed their testimony with their blood?
What then shall we understand by the expression, "my two witnesses," not two of my witnesses, as though there were more, but "my two," speaking of them as though they were all the witnesses there were of that class? On the subject of witnesses I quote the following from Miller's Lectures:
"A witness is a person, or legal instrument, testifying to the truth, the whole truth, and nothing but the truth, on matters of fact which are supposed to be known no way but through testimony, either oral or written. Oral testimony is given by a person who is sworn to tell the whole truth, as above, and relate what he actually knows, by the medium of his own senses, and no more nor less. The apostles were such witnesses; for they testified to the things which Christ did in public. And when Judas fell by transgression, Peter informed his brethren that one must be chosen 'of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning at the baptism of John, unto the same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.' We learn from this testimony what a witness must be. He must go in and out; he must know by actual observation, or he could not testify anything concerning Christ."
We see from the above that to be Christ's witnesses in the sense here claimed requires more than any man or set of men now have. Mr. Miller says further on this point:
"Written testimony is considered in all courts, under all laws, to be stronger than any oral testimony whatever. For instance, take the last will and testament of any man; if it was written or indited by himself, signed by his own hand, sealed with his own seal, in presence of witnesses chosen by himself, and ratified by his death, no oral testimony can stand against it: unless the instrument itself shows some contradiction or discrepancy, it cannot be destroyed. So it is with these two testaments, revealed, indited, confirmed, witnessed, and ratified, by the death of the testator, the Lord Jesus Christ. . . . By these witnesses we shall be justified or condemned."
The above agrees with the scripture. Christ says, "Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of me." John v, 39. This language addressed to the disciples must of course refer to the Old Testament, for the New was not then written. The Old Testament testifies of Christ, and is therefore one of his two witnesses. But what is the other? Christ says, "But I have greater witness than that of John, for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. And the Father himself, which hath sent me, hath borne witness of me." John v, 36, 37. Here then we have the two witnesses. First, the Father hath borne witness of Christ; but, as you see by verse 39, he has done this in the Scriptures of the Old Testament. Second, the works of Christ are a witness. But these works are the burden of the testimony of the New Testament; therefore Christ says, "This gospel of the kingdom shall be preached in all the world for a witness unto all nations." Matt. xxiv, 14. The New Testament then is the other witness.
We read [Rev. xi, 4] of these two witnesses, "These are the two olive trees, and the two candlesticks standing before the God of the earth." Reference is had here, doubtless, to the testimony of Zech. iv, 3. "And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof." These olive trees we see are used in a symbolic manner, and in verse 14 (margin) they are called "sons of oil." This refers to the two large cherubim which were placed in the temple by Solomon, which cherubim were graven from olive (oil) trees. Of these it is said, "And within the oracle he made two cherubim of olive trees (margin, trees of oil) each ten cubits high. And he set the cherubim within the inner house; and they stretched forth the wings of the cherubim, so that the wing of the one touched the one wall, and the wing of the other touched the other wall; and their wings touched one another in the midst of the house." 1 Kings vi, 23, 27. Of these cherubim Mr. Miller says:
"These cherubim are a lively type of the Old and New Testaments. The signification of cherub is 'fullness of knowledge;' so is the word of God 'perfect, thoroughly furnishing us to every good work.' They have the whole truth, all we can know about Jesus Christ in this state. They stand on either hand of Christ, one before he came in the flesh, pointing to a Messiah to come, by all its types and shadows; and like the cherub whose wings touched the outer wall of the room, and reached to the center over the mercy-seat, so did the Old Testament reach from the creation of the world down to John's preaching in the wilderness, and like the cherub looking down on the mercy-seat, it testified of the Messiah. The other cherub's wings reached from the center over the mercy-seat, and touched the other wall of the room, while his face was turned back upon the mercy-seat. So does the New Testament begin at the preaching of John, and54carries us down to the end of the world. And all the ordinances of the New Testament house look back to the sufferings, death, and resurrection of Jesus Christ, and are to continue until his second coming and the end of the world."
"Again, the angel tells Zechariah what the two olive trees are. Zech. iv, 4-6, 'So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel.' Here we are plainly told that the two olive trees are the word of the Lord, and the angel tells John [Rev. xi, 4] that 'the two witnesses are the two olive trees and the two candlesticks.' As candlesticks are the means of light, so is the word of God. Candlesticks are used in Scripture in the same sense as lamps. And David says, 'Thy word is a lamp to my feet and a light to my path.'" Miller's Lectures. Lecture xiii.
These two witnesses are said to prophesy "a thousand two hundred and three-score days, clothed in sackcloth." From this expression we understand that the light of the Bible was to be obscured for 1260 years, which was the case during the Papal persecution. At the time of the commencement of the 1260 years the Bible, in the Roman kingdom, was in the Greek and Latin tongues, and these ceased to be spoken in that kingdom about this point of time. Then the Bible was prohibited from the common people, and left only in the hands of the priests, and what they had occasion to quote from it was in a language that the common people could not understand; so but little of the true light of God's word shone in the minds of those where this darkness prevailed. There were some, however, who retained the Scriptures and read them, but had to hide themselves away from the rage of the Papal church. The Waldenses, Abyssinians, Syriac Christians, and some other sects who would not submit to their teachings had the light of God's word among them, but it was obscured from the rest of the world by the persecuting power of the church. Thus the Bible ("two witnesses") prophesied like light obscured with a sackcloth.
It is said still further of these witnesses, "If any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them he must in this manner be killed." Verse 6. The word of God is hurt by unbelief in its testimonies, and also by taking a course to create unbelief in its testimony in others. It was hurt by the course the Papists took with it in keeping it away from the common people. But the fate of such an injury and withstand the word of God is marked out in that word. It threatens them with fire. See Rev. xxi, 8, &c.
"These have power to shut heaven that it rain not in the days of their prophecy." Verse 6. This was the case in the days of Elijah, "the man of God," who prayed that it might not rain on the earth, and it rained not by the space of three years and six months.
"And have power over waters to turn them to blood," as was the case in the time of the plagues on Egypt. See Ex. vii, 19-25. The same is to come again under the seven last plagues. See Rev. xvi, 3, 4.
"And to smite the earth with all plagues, as often as they will" [verse 6], as we see in the cases of Egypt and the seven last plagues. Ex. vii-ix; Rev. xvi.
"And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them." Verse 7. The question now arises, When is it that these two witnesses are slain? It is stated above that it is "when they shall have finished their testimony." This refers to finishing their testimony in the sackcloth state. Their testimony in that state ends when the Bible is again translated into a language that the common people can read, and must be before the end of the Papal rule, for at the end of that period the sackcloth is removed from them. The war must then be made on them in the time that the Bible is coming into notice from its obscure position.
Again, the slaying of the witnesses is before the sounding of the seventh trumpet; for after describing this whole scene, he says, "The second woe is past, and behold the third woe cometh quickly." Then the scenes here described must belong to the sixth trumpet, for if they were a part of the scenes of the seventh trumpet, the third woe would be commenced before the seventh trumpet sounds. But as these scenes connected with the slaying of the witnesses belong to the second woe, they must transpire before the sounding of the seventh trumpet. The seventh trumpet sounds at the time the temple of God in heaven is opened to cleanse it from the sins of God's people, which is at the end of the 2300 days—1844. This being the case, the slaying of the witnesses would be prior to that date. We understand the slaying of these witnesses was accomplished during the reign of terror in France, when infidelity (a child of the pit) stalked abroad, and a reign of terror ensued, as we shall presently see.
"And their dead bodies shall lie in the street of the great city, which is spiritually called Sodom and Egypt, where also our Lord was crucified." It is in a spiritual sense that France is called Sodom and Egypt; in the sense that it is guilty of the same crimes. To the nature of the sin of Sodom you may get a clue by reading Gen. xix, 8. See also Deut. xxiii, 17, compared with the margin. They were great violators of the seventh commandment. The following will give some idea of the condition of things in Paris at the time of the fulfillment of this prediction:
"The most sacred relations of life were at the same time placed on a new footing, suited to the extravagant ideas of the times. Marriage was declared a civil contract, binding only during the pleasure of the contracting parties. Divorce immediately became general; and the corruption of manners reached a height unknown during the worst days of the monarchy. So indiscriminate did concubinage become, that, by a decree of the convention, bastards were declared entitled to an equal share of the succession (property) with legitimate children. The divorces in Paris in the first three months of 1792 were 562, while the marriages were only 1785—a proportion probably unexampled among mankind! The consequences soon became apparent. Before the era of the Consulate (that is, before the end of the reign of terror) one-half of the whole births in Paris were illegitimate." Thiers' French Revolution, Vol. ii, p. 380. Note.
Thiers, in his History, calls Rosseau the apostle of the French Revolution, and says it was the fashion of that day to publicly praise him as such. We may judge something of the Sodomitish character of the followers of this man, when we learn, as Thiers states, that "he lived in avowed adultery with a woman old enough to be his mother." Again he says, "The most important functions of government were carried on in the boudoirs of mistresses; the petticoat decided the questions of war or peace; and he would have been deemed a most incompetent Minister indeed, who would have dared to controvert the opinions of a Pompadour or a Du Barri." He quotes Pope as giving an excellent idea of how these crimes were tolerated and sanctioned by the majority of the people:
See all our nobles begging to be slaves!
See all our fools aspiring to be knaves!
All, all look up with reverential woe
At crimes that 'scape or triumph o'er the law,
While truth, worth, wisdom, daily they decry,
Nothing is sacred now but villainy!
Thiers' French Rev. Int. pp. 7, 8.
To see still further the Sodomitish character of this people it would be only necessary to read the account of the massacres of August 10, 1792, and those of Sept. 2, 1793, and see how the day was carried by the cries for blood raised by vast mobs of corrupt women whose wills the people dare not cross.
But the place where these witnesses were slain was also "spiritually called Egypt." This may be on account of the spiritual bondage that was brought on all those who loved the word of God by this spread of infidelity, which resulted in a war on the Bible and their faith. The French at one time put to death in the city of Paris and vicinity about 50,000 pious Huguenots. "They invited them into the city on St. Bartholomew's eve (August 24), 1572, under pretense of their doing honor to the king of Naples' marriage to the French king's daughter." Hist. of Puritans, p. 308. The blood of these people flowed ankle deep in Paris, and colored the waters of the Rhone for miles below the city. As we come up to the times of the slaying of these witnesses, vast numbers fled from France like the Israelites from Egypt. "More than 50,000 families, nay, it has been said eight hundred thousand individuals fled the kingdom. . . . They were the people who plead for the Scriptures, or possessed them; and prizing them from principle, above life itself, left all behind." Anderson's Annals of the English Bible, p. 492.
Again, they may be spiritually called Egypt from the fact that like Egypt they were sunk into idolatry. If Egypt had her gods of wood and stone, Paris was deifying the passions of man. In professing to adore reason they virtually worshiped self, the grossest of idols. And finally they claimed that whatever a man thought to be right was right. J. B. De Clootz, one of the principal orators during the French Revolution, in the year 1792, published a work entitled "The Universal Republic." In this work he laid down as a principle that "the people was the sovereign of the world—that it was God! That God alone believes in the existence of a supreme being." This indeed seems some like Pharaoh when he inquired of Moses and Aaron, "Who is God, that I should let Israel go?" As the literature of De Clootz was popular in France, we get thereby the public sentiment on this subject. So this may be one of the ways in which France was spiritually like Egypt.
When the spirit of war against the Bible began to fully manifest itself in the year 1793, the views of the people were such that even theatrical performers were loudly cheered for their blasphemous raillery against God and the Bible. "The comedian, Monert, in the church of St. Roche (Paris) carried impiety to its height. 'God, if you exist,' said he, 'avenge your injured name! I bid you defiance. You remain silent. You dare not launch your thunders. Who after this will believe in your existence?'" Thiers' French Rev. Vol. ii, p. 371.
Of the place where these witnesses were slain John says, "Where also our Lord was crucified." This is spiritually crucified, as well as being spiritually Sodom and Egypt. The acts of warfare against Christ's people are against Christ. "Inasmuch as ye have done it unto one of the least of those my brethren, ye have done it unto me." To despise Christ and his atonement is to crucify him. Paul speaks of those who have come to great light and fallen away, that "they crucify to themselves the Son of God afresh, and put him to an open shame." Heb. vi, 6. This I understand was done by the fanatical people of Paris in their great "festivals of reason," as described by Thiers. Speaking of Collot-d' Herbois and his companion visiting the finest parts of Lyons to make war on the Vendeans, who, because of their great reverence for the Bible and religion, had sorely fought against the revolutionists, he says, "Fouché, his worthy associate, published, before his arrival, a proclamation, in which he declared that the French people could acknowledge no other worship than that of universal morality; that all religious emblems should be destroyed; and that over the gates of the churchyards should be written, Death is an eternal sleep! Proceeding on these atheistic principles, the first step of Collot-d' Herbois and Fouché was to institute a fete in honor of Chalier, the republican governor of Lyons, who had been put to death on the first insurrection. This bust was carried through the streets, followed by an immense crowd of assassins and prostitutes. After them came an ass bearing the Gospel, the Cross, and the communion vases, which were soon committed to the flames, while the ass was compelled to drink out of the communion-cup the consecrated wine! The executions meantime continued without the slightest relaxation. Many women watched for the hour when their husbands were to pass to the scaffold, precipitated themselves upon the chariot, and voluntarily suffered death by their side. Daughters surrendered their honor to save their parents' lives; but the monsters who violated them, adding treachery to crime, led them out to behold the execution of their relatives! Deeming the daily execution of fifteen or twenty persons too tardy a display of republican vengeance, Collot-d' Herbois prepared a new and simultaneous mode of punishment. Sixty captives of both sexes were led out together, tightly bound in a file, to the Place du Brotteaux. They were arranged in two files with a deep ditch on each side, which was to be their place of sepulture, while gend'armes with55uplifted sabres threatened with instant death whoever moved from their position. At the extremity of the file two cannon were placed, loaded with grape, so as to enflade the whole. The signal was given, and the guns were fired. Broken limbs, torn off by the shot, were scattered in every direction, while the blood flowed in torrents into the ditches on either side the line. A second and third discharge were insufficient to complete the work of destruction, till, at length, the gend'armes, unable to witness such protracted sufferings, rushed in and despatched the survivors with their sabres. On the following day this bloody scene was renewed on a still greater scale. Two hundred and nine captives were brought before the revolutionary judges, and, with scarcely a hearing, condemned to be executed together. . . . The whole were brought to the place of execution, where they were attached to one cord made fast to trees at stated intervals, with their hands tied behind their backs, and numerous pickets of soldiers disposed so as at one discharge to destroy them all. . . . The great numbers who survived the discharge, rendered the work of destruction a most laborious operation, and several were still breathing on the following day, when their bodies were mingled with quicklime, and cast into a common grave. . . . All the other fusillades were conducted in a similar manner. . . . The bodies of the slain were floated in such numbers down the Rhone that the waters were poisoned. During the course of five months upwards of six thousand persons suffered death, and more than double that number were driven into exile." Thiers' French Rev. Vol. ii, pp. 338, 339. Note.
Thus we see those were brought into bondage and destroyed who would cling to Christ and his word. And by thus destroying them they were spiritually crucifying Christ.
While those engaged in the French Revolution professed to be warring against monarchy and priestcraft, they carried the thing to an opposite extreme, and this became a war for the extermination of God and the Bible. This is fully manifest in the opinions of De Clootz, whose opinions were received by the masses. "He never ceased to propose the destruction of tyrants and all sorts of Gods, and insisted that, among mankind enfranchised and enlightened, nothing ought to be left but pure reason and its beneficent and immortal worship. . . . I boldly preach that there is no other God but Nature, no other sovereign but the human race—the people, God. . . . Reason will unite all men into a single representative bundle, without any other tie than epistolary correspondence. . . . Citizens, religion is the only obstacle to this Utopia. It is high time to destroy it. The human race has burned its swaddling-clothes." Thiers' French Rev. Vol. ii, p. 367.
THE CAUSE IN N. Y.
By Frederick Wheeler
DEAR BRO. WHITE: It may be interesting to the readers of the Review to hear a word as to the state of the cause in Central N. Y. Although we have to regret that there is a lack of that living faith and entire consecration that should exist in the church, yet there is some evidence that the Lord has not forsaken us.
In November I held a series of meetings in Pharsalia and Otselic. There was good interest to hear the truth. A number confessed that we had the truth, and I hope some will obey. I intend to visit them again soon.
Sixth-day and Sabbath, Dec. 6 and 7, I met with the church at Mannsville. A good work has been going forward among the young. Sabbath, Dec. 7, I baptized seven, and Sabbath, Dec. 14, I baptized four. May the Lord help them to continue steadfast in the word of the Lord; and may the church realize the importance of coming up upon higher and holier ground before the Lord, and put off their lukewarmness, so that they may be to the young as nursing fathers in Israel.
Sabbath, Dec. 21, I spent with the church at West Monroe. They are united and steadfast in the truth, are laboring to put away their idols, and are coming up in the work of organization.
Dec. 28 and 29 I spent with the church in Roosevelt. Had some freedom in speaking the word. The church are beginning to wake up to the importance of a more thorough work of consecration and union, and we hope to see the work of the Lord more forward. I have of late felt the necessity of a renewed consecration to God and his cause, both for myself and the church. God has long borne with his people in their lukewarmness. We have been slow to heed the counsel to the Laodiceans. O, let us fear lest his holy Spirit be withdrawn, and we left to our own ways. Yea, rather let us awake, put on the whole armor of God, and battle manfully for eternal life.
Yours, hoping to overcome.
F. WHEELER.
LETTERS.
By A. C. Bourdeau
"Then they that feared the Lord, spake often one to another."
From Bro. Bourdeau.
DEAR BRO. WHITE: I would acknowledge that I have long been silent, and neglected my duty in not writing oftener for the Review than I have for some time past. I have been thinking of late that it will not do for me to remain silent. The Review is very precious to me. It comes weekly laden with truths of vital interest. The late article from sister White, entitled, Testimony for the Church, and the pointed remarks on Sobriety in Preachers, have induced me to look on myself with serious reflection, and close examination. I do feel that we are living in a solemn and important time, and that we should make all possible effort to walk "worthy of the vocation wherewith we are called." Eph. 4, 1. May God help me to double my diligence in the Christian warfare.
We have had much to contend with of late, on account of the inconsistent course of certain unconsecrated ones who have risen up against us; but their works are being made manifest.
I have been deeply interested with the moves that have been made in regard to our Publishing Department at Battle Creek, and am well pleased with the present work of organization. I am fully persuaded that the measures which are being taken are the very means needed to prepare the way for the message to go with a loud cry; and that, if the subject of organization is well attended to, and rightly managed among Sabbath-keepers, it will contribute to the prosperity of Zion. Those who are whole-hearted friends of the cause will be made manifest; but "such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity; but peace shall be upon Israel." Ps. cxxv, 5. Truly the Lord is leading his people in a way that they know not. May the Lord continue his good begun work among the remnant church, till they become fit subjects for the everlasting kingdom, which will soon be ushered in.
A. C. Bourdeau.
West Enosburgh, Vt.
OBITUARY.
FELL asleep in Bangor, N. Y., Jan. 2, 1862, sister Mary Prior, in the forty-first year of her age.
Sister Prior has long been looking for the coming of the Lord, and embraced the third angel's message some years ago in Vt., and has been a consistent believer in present truth ever since. She died of Consumption, from which she has been a sufferer for years. Her illness was protracted far beyond all expectation, and her sufferings at times were intense, but her patience and resignation amid it all was good evidence that her hope reached to "that within the vail." Her last moments were calm and peaceful, and without a struggle or groan she quietly fell asleep.
The funeral services were attended by Bro. C. O. Taylor, assisted by Eld. Allen of the Christian order. An interesting discourse was given from Rev. xiv, 13.
Her wishes were carefully regarded by the relatives, by which the friends in present truth were enabled to participate in the exercises.
"She hath passed death's chilling billow,
And gone to rest;
Jesus smoothed her dying pillow—
Her slumbers blest."
S. B. WHITNEY.
By request of our afflicted brother, Victor Weed, it becomes my duty to record the death of his dear companion, and our beloved sister, Adelia H. Weed, who after an attack of bleeding at the lungs and an illness of about three weeks, departed this life Dec. 30, 1861, aged 28 years and three months.
Her stay with us has been short, having moved here from Marquette, Wis., one year ago last November. She was a firm believer in the soon coming of our Saviour, and the third angel's message. The near coming of Christ and the resurrection were a great consolation to her on her death bed. She often remarked that she should sleep but a little while, if she died. Her faith was strong that she would have a part in the first resurrection, and she seemed perfectly resigned to the will of the Lord, believing he would take care of her.
Bro. Snook was sent for, but was unable to attend her funeral. The brethren and sisters assembled at the appointed hour and sung an appropriate hymn, and read from Rev. xiv, and tried to realise the precious promise made in verse 15 to those who die in the Lord from henceforth: then bowing before the Lord, we asked him to sanctify the affliction to the good of us all, after which we all took the last parting look of our sleeping sister, and repaired to the grave, the restingplace56of the saints until the glorious resurrection morning, when we expect, if faithful, to meet in that land where death will never enter.
D. WEAVER.
Fairview, Iowa, Jan. 5, 1862.
THY WILL BE DONE.
By A. L. Guilford
Our blessings, Lord, are lent by thee,
And we receive them joyfully,
Yet read how often thoughtlessly,
Thy will be done.
But when these blessings fade away,
The afflicted then will try to pray,
But find it hard sometimes to say,
Thy will be done.
Thy mercies are forever new,
Thy love and goodness I can view,
And feel thou art forever true.
Thy will be done.
Father, to thee I lift my eyes,
And strive to heed thy counsel wise,
My chastened heart in grief replies,
Thy will be done.
I will not murmur or complain,
The Lord's corrections are not vain,
My heart shall breathe in mournful strain,
Thy will be done.
O, if thou givest grace to bear,
And for thy rest thou wilt prepare,
And save me, Lord, from every snare.
Thy will be done.
If when thou smitest with the rod,
Thou'lt show thy face above the cloud,
My joyful heart shall sing aloud,
Thy will be done.
A. L. GUILFORD.
Monroe, Wis.
Extracts from Letters,
Sister C. Prentice writes from Red Rock, Iowa: "We have no church here, and seldom preaching, consequently prize the weekly visits of the Review bearing glorious tidings of the spread of the third angel's message. Brethren and sisters, grow not weary, and think not the burden too heavy or the cross too grievous to bear. Remember, 'We are homeward bound.' Cheering thought! Homeward bound! and heaven, sweet heaven, our goal! With such a reward at the end of the race, how can we grow weary or falter by the way?
“‘Budding fig-trees tell that summer
Dawns o'er the land,
Signs portend that Jesus' coming
Is near at hand.’”
"In view of this does it not behoove us to put on the whole armor of the Christian's warfare? Let us pray that not one who has embraced this glorious message shall be found in the day of Christ's coming unprepared. Let us keep every commandment of God and the faith of Jesus. Then will there be prepared for us a home in the holy city, even the New Jerusalem, city of our God. Glorious promises are made to the followers of the meek and lowly Jesus. Who would not accept the overture of mercy, and strive to run with patience the race set before us?"
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For Review to Poor.
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For Shares in Publishing Association.
George Cobb $10. John M. Brown $5. P. Z. Kinne $10. Lucy M. Kinne $10. Thos. M. Smith $10. A. H. Hilliard $10. Geo. Felshaw $10, A. H. Daniels $10. H. E. Bryant $5. E. Styles $5. W. White $5. C. O. Rathbun $5.
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Cash Received on Account.
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Books Sent by Express.
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PUBLICATIONS.
The New Hymn Book, containing 464 pages and 122 pieces of music. - 80 cts.
History of the Sabbath, in one volume, bound—Part I, Bible History—Part II, Secular History, - 60 "
Sabbath Tracts, Nos. 1-4. This work presents a condensed view of the entire Sabbath question, - 15 "
The Three Angels of Rev. xiv, 6–12, particularly the Third Angel's Message, and the Two-horned Beast, - 16 "
Hope of the Gospel, or Immortality the gift of God, - 15 "
Which? Mortal or Immortal? or an inquiry into the present constitution and future condition of man, - 15 "
Modern Spiritualism; its Nature and Tendency. This book should be in the hands of every family, as a warning against Spiritualism. - 15 "
The Kingdom of God; a Refutation of the doctrine called, Age to Come, - 15 "
Pauline Theology, or the Christian Doctrine of Future Punishment as taught in the epistles of Paul. - 15 "
Prophecy of Daniel: The Four Universal Kingdoms, the Sanctuary and Twenty-three Hundred Days. - 10 "
The Saints' Inheritance. The Immortal Kingdom located on the New Earth. - 10 "
Signs of the Times, showing that the Second Coming of Christ is at the door, - 10 "
Law of God. The testimony of both Testaments, showing its origin and perpetuity. - 10 "
Vindication of the true Sabbath, by J. W. Morton, late Missionary to Hayti, - 10 "
Review of Springer on the Sabbath, Law of God, and first day of the week, - 10 "
Facts for the Times. Extracts from the writings of eminent authors, Ancient and Modern, - 10 "
Miscellany. Seven Tracts in one book on the Second Advent and the Sabbath, - 10 "
The Seven Trumpets. The Sounding of the seven Trumpets of Revelation viii and ix. - 10 "
Christian Baptism. Its Nature, Subjects, and Design, - 10 "
Assistant. The Bible Student's Assistant, or a Compend of Scripture references, - 5 "
The Fate of the Transgressor, or a short argument on the First and Second Deaths, - 5 "
Nature and Obligation of the Sabbath of the Fourth Commandment—Apostasy and perils of the last days, - 5 "
Truth Found. A short argument for the Sabbath, with an Appendix, "The Sabbath not a Type," - 5 "
An Appeal for the restoration of the Bible Sabbath in an address to the Baptists, - 5 "
Review of Crozier on the Institution, Design, and Abolition of the Seventh-day Sabbath, - 5 "
Review of Fillio. A reply to a series of discourses delivered by him in Battle Creek on the Sabbath question, - 5 "
Brown's Experience in relation to entire consecration and the Second Advent. - 5 "
Report of General Conference held in Battle Creek, June, 1859, Address on Systematic Benevolence, &c. - 5 "
Sabbath Poem. A Word for the Sabbath, or False Theories Exposed, - 5 "
Illustrated Review. A Double Number of the REVIEW AND HERALD Illustrated, - 5 "
Spiritual Gifts Vol. I, or the Great Controversy between Christ and his angels, and Satan and his angels, - 50 "
Spiritual Gifts Vol. II. Experience, Views and Incidents in connection with the Third Message, - 50 "
Scripture Doctrine of Future Punishment. An Argument by H. H. Dobney, Baptist Minister of England, - 75 "
Debt and Grace as related to the Doctrine of Future Punishment, by C. F. Hudson, - 100 "
Voice of the Church on the Coming and Kingdom of the Redeemer. A History of the doctrine, - 100 "
PENNY TRACTS. Who Changed the Sabbath?—Unity of the Church—Spiritual Gifts—Judson's Letter on Dress—Law of God, by Dobney (2 cts.)—Law of God, by Wesley—Appeal to men of reason on Immortality—Much in Little—Truth—Death and Burial—Preach the Word.
These small Tracts can be sent, post-paid, in packages of not less than twenty-five.
Home Here and Home in Heaven, with other Poems. This work embraces all those sweet and Scriptural poems written by Annie R. Smith, from the time she embraced the third message till she fell asleep in Jesus. Price 25 cents.
The Chart. A Pictorial Illustration of the Visions of Daniel and John, 20 by 25 inches. Price 15 cents. On rollers, post-paid, 75 cts.
German. Das Wesen des Sabbaths und unsere Verpflichtung auf ihn nach dem Vierten Gebote. A Tract of 80 pp., a translation of Nature and Obligation of the Sabbath of the Fourth Commandment. Price 10 cents.
Holland. De Natuur en Verbindvan den Sabbath volgens het Vierde Gebodt. Translated from the same as the German. Price 10 cents.
French. Le Sabbat de la Bible. A Tract on the Sabbath of 82 pp. Price 5 cents.
La Grande Statue de Daniel II, et les Quatre Betes Symboliques, et quelques remarques sur la Seconde Venue de Christ, et sur le Cinquieme Royaume Universel. A Tract of 32 pp. on the Prophecies. Price 5 cents.
These publications will be sent by mail, post-paid, at their respective prices. When ordered by the quantity, not less than $5 worth, one-third will be deducted from these prices on Pamphlets and Tracts, and one-fourth on bound Books. In this case postage added, if sent by mail. Orders, to insure attention, must be accompanied with the cash, unless special arrangements be made. Address Elder JAMES WHITE, Battle Creek, Michigan.
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By Editor
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