There are a number of conflicting views being presented at the present time relative to the first three angels of the fourteenth chapter of Revelation, which are calculated to confuse the minds of some who are honestly seeking for light, unless the truth is clearly stated, and spread out before them. Perhaps there is no portion of the Holy Scriptures of so much importance to the followers of the Lamb at the present time, as the thirteenth and fourteenth chapters of Revelation, from the fact that most of these two chapters apply to the history, trial and final deliverance of those who are looking for Christ, at his appearing.
The present movement relative to the testimony of the third angel will call out opposition to the truth on this subject. The great enemy of truth seems never to slumber, but is ever ready to act his part; and those who are blinded and influenced by him will not see the present truth rising and spreading, without making an effort to arrest its progress; therefore the necessity of having our views plainly stated, and faithfully defended. This we intend to do as far as we have ability.
Before entering upon the subject of the angels of the fourteenth chapter, we will take a brief view of the thirteenth.—This chapter, down to the tenth verse, is a prophetic description of the beast with seven heads and ten horns. The dragon of the twelfth chapter [Pagan Rome] gave this beast his power, seat, and great authority. Power was given unto him to make war with the saints, and to overcome them for forty and two months, or 1260 years. During this period this beast had power to lead the saints into captivity, and to kill them with the sword; but at its end, he was to be led into captivity, and be killed with the sword. This beast represents Papal Rome. In 538 he obtained power to lead the saints into captivity, and to kill them with the sword. This power he was to have for 1260 years, which reached down to 1798, when “General Berthier, at the head of the Republican army of France, entered the city of Rome and took it. On the 15th of the same month, the pope and his cardinals were taken prisoners, and shut up in the Vatican. The papal government was abolished, and Rome and Italy, at the request of the people, was erected into the Roman republic. The pope was carried a captive to France, where, in 1799, he died a prisoner and an exile. See Dr. A. Clarke, on Dan. vii, 25. Croley on the Apocalypse. Thiers’ history of the French Revolution.”
The tenth verse of this chapter, which speaks of this beast being led into captivity, brings us down to 1798, at which period John sees another beast “coming up,” as stated in verse 11. “And I beheld another beast coming up out of the earth, and he had two horns like a lamb, and spake as a dragon.” This beast was not “up,” or in full strength and power when the Papal beast was led into captivity in 1798, but was “coming up.” The two-horned beast rises to power in a peaceful, lamb-like manner from the earth. The four beasts of the seventh chapter of Daniel rise from the sea by reason of the four winds striving. The Papal beast rose up out of the sea. (Winds denote war, and sea or waters denote “peoples and multitudes, and nations and tongues.”—Rev. xvii, 15.) They arose by subduing the powers which preceded them. But not so with the two-horned beast. He was seen coming up from the earth; growing into power without overturning any preceding beast by means of war. We confess that we know not where to look for this beast with its two lamb-like horns, but in our own country. The rise of our own nation, with its two leading principles, Protestantism and Republicanism, answers the prophetic description of the beast “coming up out of the earth” having “two horns like a lamb.”
The remainder of this chapter, from the twelfth verse, we fully believe to be unfulfilled prophecy. The “wonders” and “miracles,” which are to deceive “them that dwell on the earth,” mentioned in the prophecy of the two-horned beast, are mainly in the future, yet they are evidently beginning to appear in the wonders of the present day, such as Psychology, Biology, &c., and what is commonly called “mysterious rappings.” Already men talk of accounting for all the miracles of our Divine Lord by the wonders of the present day; and thus they are doing away the power of God, and preparing the way for Satan’s last deception.
The deliverance of Israel from Egyptian bondage was certainly typical of the final and glorious deliverance of the saints. Then the sorcerers and magicians of Egypt were permitted, by the power of Satan, to deceive Pharaoh and the Egyptians by their enchantments. So in the saint’s last struggle with the beast and his image, just before their final triumph, we may expect to see manifested all the spiritual deceptions, followed by the wrath of the dragon, that have existed for six thousand years.
But God will not leave his people to perish. He has ever imparted his power, and has wrought deliverances for his people, according to their necessities. Aaron’s rod swallowed up those of the magicians. When darkness was spread over the land of Egypt for three days, so that the Egyptians could not see one another, neither rise out of their places, “all the children of Israel had light in their dwellings.”—And when Israel stood in dismay before the Red Sea, being pursued by the Egyptians, said Moses, “fear ye not, stand still, and see the salvation of the Lord,” and the sea went back by a strong east wind, and the people passed over on dry land.
Before us is a “time of trouble such as never was;” and as God reveals his power according to the necessities of his people, we may expect, in the last conflict with the beast and his image, such manifestations of the mercy and power of God as his people have never witnessed. The “latter rain” will come. The refreshing from the presence of the Lord, will enable the saints to triumph gloriously.
The “Advent Herald” of July 5th, 1851, contains an article on “the three angels of Rev. xiv,” by C. Stowe, who commences by quoting the following text: “Take up the stumbling block out of the way of my people.” But instead of removing the stumbling block over which Adventists have been stumbling in denying their own religious experience in the Advent movement, the writer labors hard to “remove the bounds,” and “way marks” to the kingdom of God so clearly marked out in the fourteenth chapter of Revelation. But as it is not our object at this time to remove the stumbling blocks that C. Stowe has thrown in the way of God’s people, we will notice but one remark as follows:
“Neither Protestantism nor Republicanism ever exercised all the power of the first beast; never caused the earth to worship the first beast; never were on friendly terms with him; and above all, never had power to “cause that as many as would not worship the image of the beast, should be killed; nor ever made any image that exercised, or possessed that power.”
Here we would say that to our knowledge the view that C. Stowe is opposing does not exist, therefore, in this case the writer really seems to be “as one that beateth the air,” for no one who holds that the two lamb-like horns of the beast that was seen coming up out of the earth represents Republicanism and Protestantism, believes that the deception and oppression of the two-horned beast is in the past. We know that it is in the future, therefore we are looking for “the time of trouble, such as never was.”
The thirteenth chapter of Revelation and the first five verses of the fourteenth chapter present a connected chain of past, present and future events, down to the complete redemption of the 144,000, when they will stand on Mount Zion with the Lamb. Then the sixth verse of the fourteenth chapter introduces another chain of events. Those who live in the time of the fulfillment of much of these chapters can see that the division should be between the fifth and sixth verses of the fourteenth chapter. Let this point be carefully examined, and the difficulty in many minds relative to the prophecy of the 144,000 being introduced at the beginning of the fourteenth chapter, just before the messages of the Advent angels, will be removed.
Different chains of important events, such as the trumpets, seals, churches and angels, beginning at a given point, and leading down the stream of time to a definite period of time, is the order of much of the book of Revelation. This may be seen in the thirteenth and fourteenth chapters. The thirteenth chapter introduces the beast with seven heads and ten horns, who had power to make war, and kill with the sword 1260 years to 1798, when he was led into “captivity.” At this point of time, when the first beast was led into captivity, John saw “another beast coming up out of the earth,” with two lamb-like horns. It had not then grown to its full strength, but was seen rising in a peaceful manner. No language can better describe the rise and growth of our own nation. This two-horned beast is yet to form an image to the Papal beast, according to the prophecy, and a decree is yet to be made that those who will not worship the image of the beast “shall be killed.” In view of this decree the Prophet has said:
“Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you. Seek ye the Lord all ye meek of the earth, which have wrought his judgments; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger.”—Zeph. ii, 2, 3. Those who really seek meekness and righteousness will be hid in the day of wrath, and although a decree may go forth to kill them, yet not a hair of their heads shall perish. But the view does not stop here with the thirteenth chapter, and leave the saints in the “time of trouble such as never was,” under the oppression of the beast and his image. John looks but a step further, and sees the saints in triumph and victory on Mount Zion with the Lamb, as recorded in the first five verses of the fourteenth chapter.—Thus we see that the thirteenth, and the first five verses of the fourteenth chapter of Rev. are a connected chain, pointing out the tyrannical rule of the beast and image over the saints, also of the saints final triumph on Mount Zion with the Lamb, with palms of victory, singing the new song of victory over the beast and his image. Here the view closes with the fifth verse, and John in vision is taken back, and brought down through the events connected with the proclamation of the coming and kingdom of our Lord Jesus Christ, represented by angels following each other with a message. These angels we will notice in our next.
We hope that no one will be kept from writing on this subject, because we have undertaken it. We need “line upon line, precept upon precept.”
Our Present Work.
By Editor
In laboring to accomplish our whole duty to God and the scattered flock it is important to understand our present work clearly. With pleasure we look back to those happy years when the servants of the Lord were fervently, and with one united voice, proclaiming the coming of the Lord. They were not then running off into views which had no particular bearing upon the main question, but the burden of every called and chosen servant was, "fear God and give glory to him, for the hour of his judgment is come." While they were thus united, God blest their labors everywhere, and the cause moved on gloriously. But during the delay, or tarrying time, in 1844, distracting views sprung up, and fanaticism began to appear. These, however, were swept away by the seventh month cry, like the dew before the sun, and in the closing up of the message of the second angel, every voice was again raised in concert in proclaiming, "Behold the bridegroom cometh, go ye out to meet him."
Many believe that the time has come to swell the loud cry of the third angel, and to sound the last note of warning to the scattered people of God. If it is really so, and we fully believe that it is, then may we not expect to see the same oneness of views, and united effort among those who believe, as was witnessed during the messages of the former angels? We believe that we may. It is true that we have passed through the long dark night of scattering, and the flock has become faint and scattered by a strange diversity of views. And as they are now being gathered to the truth, many will be inclined to hold on to erroneous views received in the time of scattering. Therefore it should be a very important part of the present work of those who teach the truth to lead the minds of the brethren from distracting views, and to show them that they must be united in the third message, as we were in the former ones. Under the present unfavorable circumstances a powerful effort must be made to hold up the truths closely connected with this message, in their clear light and importance, so that precious souls may feed upon them, and rejoice in them, and thus lose sight of the errors and darkness that have so long enveloped them.
Those who gave the two former messages with success, dwelt almost entirely upon the leading ideas expressed by the two angels. Those who are especially called of God to give the third, we think, will not wander far from the leading ideas expressed in the message of the third angel, to dwell on disputed points, not particularly meat in due season. The third angel’s message opens before the mind a wide field of truth, important to our present salvation. The "patience of the saints," the "commandments of God," the faith of Jesus and the awfully solemn warning against the worship, and mark of the beast and his image, are themes perfectly calculated to inspire faith, and lead believers to consecrate themselves and all they have to the Lord. These subjects when investigated open the plan of salvation clearly, and do not fail to show our present work. No other subjects will move the heart, and revive the faith of the fainting flock like these. In fact all others seem to be ineffectual.
The story of "Meshullam" may please the ear, and the "age to come" occupy and divide the mind; but we fail to see that they are accomplishing anything at this time in leading souls to the "commandments of God and the faith of Jesus." In fact, these things are calculated to captivate the mind, and keep some from throwing their whole interest into the present work of salvation. Let those who believe that a good work has been already accomplished by the proclamation of the message of the third angel, for a moment reflect, and they will readily see that the subjects closely connected with this message, have alone accomplished this glorious work. And judging the present and future by the past, we may learn what is "meat in due season" for the household, and also our present work. Said St. Paul to the13Corinthians, "For I determined not to know [or make known] anything among you, save Jesus Christ and him crucified." That was then particularly present truth; for there was the cross, to preach him who had just been condemned and crucified. And Paul preached or made known to them that only which was necessary to their salvation through Jesus Christ. An example truly worthy of our imitation.
We are far from calling any portion of the Bible unnecessary. All scripture is "profitable." But if there are not certain portions of the Word, and certain subjects particularly applicable to any one time more than another, why has our Lord urged upon our consideration the figure of the wise and faithful servant, giving to the household meat in "due season?" Or why does Peter speak of the "present truth?" If we consider these things properly, we shall see that at this time, when all our energies should be employed in spreading the third message, to save souls now that are sinking in the ruin of unbelief, our minds should not be drawn from these truths so necessary to our present salvation.
THE TIME.—It is well known that some of the brethren have been teaching that the great work of salvation for the remnant, through the intercession of our Great High Priest, would close in seven years from the termination of the 2300 days, in the autumn of 1844. Some who have thus taught we esteem very highly, and love "fervently" as brethren; and we feel that it becomes us to be slow to say anything to hurt their feelings; yet we cannot refrain from giving some reasons why we do not receive the time.
1. The proof presented has not been sufficient. It is true that the number seven is used much in the Bible, and that it is also used in connection with some things that may appear to shadow forth the closing work of salvation; yet when we look for positive testimony, and clear proof on this point, we do not find it. The whole matter seems to us to rest on inference. We do not object to inferences when there is good grounds to infer; but we do object to receiving any view in full faith, that has no positive testimony to sustain it, but rests on mere inference. As we have not been interested in this time, only as we have feared its bad result, perhaps we are not prepared to judge of the amount of evidence in favor of the seven-years time; but if there is proof in favor of it, we confess that we have not been able to see it. A brother traced out the number three in the Bible, and concluded that the Second Advent would be in 1847, and his article was published in the "Day Star." The number twelve is also a remarkable number in the Bible. There were the twelve tribes, the twelve loaves of shew-bread, the twelve priests that bore the ark when the waters of Jordan parted and Israel passed over on dry ground, the twelve stones that they took out of the bed of the river, the twelve oxen on which stood the "molten sea," the twelve apostles, the City with twelve gates, twelve foundations, and twelve angels at the gates.—We admit that there seems to be something more remarkable in the number seven than any other number; but we are far from believing that it has any thing to do in marking the time of the cleansing of the Sanctuary.
2. The message of the third angel does not hang on time. Time is not in the least connected with it. The first cry hung on time. The hour [time] of God's judgment was the burden of that message. The second closed up with definite time; but the third is so far the reverse of this, that the angel cries "here is the patience of the saints."
3. We are now emphatically in the waiting time, in the time of the "patience of the saints." This state was introduced by the disappointment, at the termination of the 2300 days. Previous to that we were not in a waiting position, for this reason, we had time that we were running in. Now give us time again, and we cease to be in a waiting position. But we are to wait the return of our Lord from the wedding.
4. Our present position relative to the truths connected with the third message, is based on positive testimony, and is stronger than time can be, or ever has been. If the commandments of God, and the testimony of Jesus will not move men to obey God, time never will. Therefore connect time based on inference with the message, and our position is weakened.
5. If it is the purpose of God that time should be embraced we think the brethren generally would be called up to it.—But as far as we have been able to learn, it has not been received only where those who teach it have traveled, and presented it as a subject of importance. If the hand of the Lord is not in this time, and if it is received only where it is pressed upon the brethren, there will be much danger of fanaticism and divisions, which are greatly to be feared.
6. To embrace and proclaim a time that will pass by, would have a withering influence upon the faith of those who should embrace and teach it, and we fear would overthrow the faith of some. What we have witnessed, for more than six years past, of the sad results of setting different times, should teach us a lesson on this point. These are some of the reasons why we do not embrace the seven-years time. We have designed to write in such a manner, on the subject of time, as not to wound the feelings of any. Let us all be patient, a few weeks will settle this question. Let none of us be too set in our views to receive any truth the Lord has for us, or to renounce any error, and retrace any wrong steps taken in the honesty of our souls. We must be humble in order to share largely of the Spirit of truth.
It has been our humble view for the past year that the proclamation of the time was no part of our present work. We do not see time in the present message; we see no necessity for it, and we do not see the hand of the Lord in it. And we have felt it to be our duty to let the brethren know that we have no part in the present movement on time, and that we believe that our present work, and present duty is to strive to be united in presenting those important truths embraced in the third angel's cry.
Many have looked on too long in silence, while they have seen those important truths connected with the present message impiously trampled under foot without making any effort to help vindicate and advance the cause of truth. Now the door is open almost everywhere to present the truth, and many are prepared to read the publications who have formerly had no interest to investigate. Now we may all do something for the Lord who has done so much for us. To those who love, and rejoice in the present truth we would say, there are others who would prize it as highly as you do, if they could have it taught to them in its purity. Efforts, under discouraging circumstances, have been made by self-sacrificing brethren to get the truth before many of you, and you will certainly feel called upon to help others. Often has the poor widow's mite been freely cast into the treasury of the Lord to publish tracts, and to send to you the servants of the Lord, to preach the word to you and to carry to you the publications. And if you love the truth, and love your brethren who do not see the light, as yourselves, it will be your greatest pleasure to help spread the truth to them.
The publications must be scattered judiciously where there is hope of good being accomplished, and to do this, means must be provided. Those who are called to the work of giving the message, must, and will go and bear it to starving souls, and to do this, they must have the means to go. We liked to have said, "If they should hold their peace the very stones would cry out," "The seventh day is the Sabbath of the Lord." Dear brethren, you who are worth your thousands, and who believe that the last work of salvation for souls will very soon close, will, we believe, provide means to advance this work. You will not feel like rejoicing in the truth alone, and let others perish for want of it, and make no effort to spread it before them. Christians will be like Christ. He was a life of benevolence; he then died for us that we might live. "Love one another," said he, "as I have loved you." How close this test of Christian fellowship that requires us to live for the good of others. How few are Christians in deed and in truth.
Those who have but little or none of this world's good can do much toward advancing the cause of truth. Who among us that have his brother as Christ has loved us, he coming to this world to die for us, can not spare from what they used to think necessary for a living, a few dollars for the cause of the Lord? A few may not be able to, but many can. Those who really love the truth, will do all they consistently can for its advancement. "Faith without works is dead."
But none should move rashly. Our enemies are watching us for our haltings, and it becomes us to walk in meekness and wisdom. It is to be feared that some will go with the message before they are sent, and not being right before God, and not being taught especially of God, and not having knowledge in the things of the Spirit, will wound the precious cause. Such trials we may expect all the way along, yet God has set his hand to the work, and he will deliver his people. It seems to us that those who have been in errors and darkness for years should not be encouraged to go out with the message, until they give good evidence that they are called to the work. We do not fear reproach for righteousness' sake; no, let it come; for in this we may "rejoice and be exceeding glad." Those who are reviled for the sake of Christ and the truth, may rejoice, "for great is their reward in heaven." But many will yet mourn that even the wicked have reviled them for their faults. Whatever reproach may fall upon our brethren for believing, and carrying out their faith in the present truth consistently, according to the word of God, we want a share. If we had not the pleasure of sharing with them reproach, trial and toil, we should be unhappy indeed. But we claim no share in reproach that may arise from false excitement and fanaticism. We do not speak of false excitement and fanaticism, as existing to any great extent among those who observe the Sabbath, though we fear that a very few are in danger in this respect. That which is much to be lamented among us is a lack of spirituality and real interest to work for the Lord, and sacrifice for his cause in this important hour. May the Lord guide us all in judgment, and show each of us our present work, that we may be free from the blood of all men, and at last share the inheritance of the saints.
OUR LABOR IN THE PHILADELPHIA AND LAODICEAN CHURCHES.
By Joseph Bates
Preparatory to the second coming of our Lord and Saviour Jesus Christ, three angels are commissioned to go forth and proclaim their messages of salvation. These three messages were to be delivered as follows: First, to the Sardis or fifth state of the church and all out of the church. His message was the everlasting good news of the coming reign of Christ, with the warning that "the hour" of God's "judgment is come." Rev. xiv, 6, 7.
The second angel's message was the fall of Babylon, the Sardis state of the church, called by us the nominal church. (In name only.) When this annunciation was made, another was made from heaven, viz. "Come out of her, my people!" The call was responded to, and thousands broke away from her communion forever. Thus they departed from the Protestant churches, called Babylon; because they had apostatized from the true faith.
The message closed with an additional cry throughout the camp of Israel, "Behold the Bridegroom cometh, go ye out to meet him!" Instead of Jesus coming to earth, as was then expected, we found by a further examination of God's word, connected with the types, that the 2300 days, (the basis of the Second Advent doctrine,) was the appointed time for our Great High Priest to begin the cleansing of the sanctuary, "the True Tabernacle, which the Lord pitched, and not man." Heb. viii, 2. We understand that he was a Mediator for all the world, ministering in the Holy Place [Heb. ix, 2, 6,] in the Tabernacle, called the Sanctuary, from the day of Pentecost, A. D. 31, until his appointed time, the end of the 2300 days, or years, the fall of 1844. As the priests in the Tabernacle on the earth served "unto the example and shadow of heavenly things," [Heb. viii, 5,] and they had an appointed time, once a year, [chap. ix, 7,] to cleanse the Sanctuary, so it became our High Priest, under the gospel, to fulfill the type, when his appointed time came to cleanse the Heavenly Sanctuary.
As the high priests on earth served "unto the example and shadow of heavenly things," and they hung over their heart the breast-plate of judgment, in which was represented all the names of the tribes of Israel, [Ex. xxviii, 15—21, 29, 30,] so our Great High Priest will do in the Heavenly Sanctuary.
Then on the tenth day of the seventh month, 1844, our Great High Priest, attired in all his priestly garments, having over his heart the breast-plate of judgment, on which is represented the names of all the true Israel of God, rises up and shuts to the door, [Luke xiii, 25,] and passes into the Holiest of all, [Heb. ix, 3, 4,] and appears before the Ancient of days, [Dan. vii, 13,] and confesses the names of all Israel "before his Father, and his angels." Compare Rev. iii, 5; Heb. ix, 7. Mark this: here was a literal transaction in heaven, at that time, and all true, shut-door believers, so teach. And show further, that the third angel's message is based on the opening of the door, into the Holiest of all, to make this presentation. Ex. xl, 21; Heb. ix, 4; Rev. xi, 19; xiv, 12.
Here a question arises, who are meant by the whole house of Israel? We believe they comprise all honest, obedient believers, that had up to that time overcome, [Rev. iii, 5,] and also children that had not come to the years of accountability. When they do reach that point, their place is at the open door, keeping the law of God. "The law of the Lord is perfect, converting the soul," Ps. xix. The call is come out of Sardis, because she was the fallen Babylon, the apostate church, was clear, and as far in the past as a cry at midnight. But it is said they have converts. Yes, but they are strange ones, because they come after the house of Israel have their names borne into the Holiest. Hence says the Prophet, "He hath withdrawn himself from them" "now shall a mouth devour them with their portions." The true church are to be found with those that can, and are striving to overcome, whose names are represented with their own, on the breast-plate of judgment, and entered into the Philadelphia state in the fall of 1844, and became a church at that time according to the message then delivered them. See Rev. iii, 7, 8; Matt. xxv, 10. At this point of time, then, the door was shut against the Sardis church and the wicked world. And another door opened to the Philadelphia church, to enter with the Master of the house to the marriage. Jesus in giving this14message says, "Behold I HAVE set before thee an open door," and no man can shut it. Here is a nail fastened in a sure place. It is not possible to move this message of an open and shut door, either before or after the tenth of the seventh month, 1844. The principal men in this church, however, soon laid a plot, by confederating, and leaguing together, to reverse all that the Saviour had said, and have the door open into the Holy Place again.
On the 29th of April, 1845, they associated themselves together in the city of Albany, N. Y., and there counseled together, and devised their plans, the very opposite to what they had affirmed to, before God and the world, but a few months previous. Yet they moved out from this association, and have been proclaiming an open door from that time unto the present, their teaching and practice the very opposite of what they were, when they were organized in the Philadelphia church. Thus they have organized the Laodicean church. And by their false teaching they have drawn thousands of the Philadelphiaan away with them into the Laodicean state. Jesus has sent a gracious message for all the honest ones in this state, saying, "As many as I love, I rebuke and chasten: be zealous therefore and repent." Rev. iii, 19. We thank the Lord that a goodly number have taken heed to his message, and are now in the Philadelphia church, believing and proclaiming the third angel's message. Still Jesus is calling after others, saying, "Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in his throne." Verses 20, 21. Thus Jesus is continually calling, and holding out every inducement, by counseling, chastening and promising the poor Laodicean, even the highest honors he can bestow, if, after all he has done, he will repent and open his heart to him.
My dear brethren in the Philadelphia church, let us read this gracious message again, and pray the God of Israel to animate and inspire us with new courage, and unslackened zeal, to carry out the purpose of our divine Lord and Master, to the poor Laodicean, by searching them out wherever they can be found, and teaching them the present truth.
LETTER FROM BROTHER MILLER.
By Editor
The following excellent letter from the pen of Bro. Miller, with the note from I. E. Jones, was published in the Advent Herald in December, 1844. It breathes the sweet spirit of "former days," when the Advent body was "illuminated" with the bright and cheering rays of the pure gospel of the kingdom, and were deeply imbued with its sanctifying power. We think his view of the book of James is correct. But alas! how few of James’ brethren can be found among those with whom Bro. Miller once associated. Certainly, there never was a time when the admonitions and instructions found in the book of James, or the excellent advice of Bro. Miller, were more needed than at this present time. But as neither have been heeded, we can but rejoice that the good old man sleeps in Jesus. James’ brethren will, however, yet be fully manifested before the Second Advent. The church of Christ will yet "come into the unity of the faith." That will then be the Philadelphia church, the church of brotherly love.
DEAR BRO. BLISS: I submit the enclosed letter from Bro. Miller for the "Herald." It is excellent throughout, but his laconic comment on the Epistle of James, is worth volumes. It is a perfect mirror. Let all look into it and pause, and "inwardly digest" every sentence before he pronounces himself one of "James’s brethren."
Where shall we find amidst the endless controversies of sectarians respecting "Apostolical succession," "The true church," &c., &c., so lucid an exhibition of both?
"Ye different sects, who all declare,
Lo! Christ is here; Lo! Christ is there,
Your stronger proofs divinely give,
And show us where the Christians—live."
Yours in waiting faith, I. E. JONES.
Boston, Dec. 9, 1844.