p. 180 | Review and Herald, Vol. 11, No. 23. (4/22/1858)

THE MARRIAGE OF THE LAMB. (CONTINUED.)

SYNOPSIS OF THE PRESENT TRUTH. No. 23.

THE MARRIAGE OF THE LAMB. (CONTINUED.)

THERE are but two positions, at least we know of but two, taken on the question, Who is the bride? One is that it is the church; the other, that it is Jerusalem above. As we seek for information concerning it, the mind naturally turns to the testimony of John in Rev. xxi. "And there came to me," says he, "one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither. I will shew thee the bride, the Lamb's wife. And he carried me away in the Spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God."

The angel made a positive declaration to John that he would show him the bride, the Lamb's wife. The only thing he did show him was the great city, the holy Jerusalem. Now did the angel fulfill his promise? None will have the hardihood to contend that he did not. Then the city, whatever that may be, is called by the angel, the bride, the Lamb's wife. There is therefore only one way in which those who hold the church to be the bride, can make their position appear; and that is, to show us that the great city, the Jerusalem above, of which John speaks, is the church. But this cannot be shown conformably to that plain and literal mode of interpretation to which the Bible is entitled. And how can the language which John applies to the city, possibly be made applicable to the church? If the church and the city of Rev. xxi, are the same thing, the former may be substituted for the latter. Verses 12-16, will then read as follows: And the church "had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. On the east, three gates; on the north, three gates; on the south, three gates; and on the west, three gates. And the wall of the church had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me, had a golden reed to measure the church, and the gates thereof, and the wall thereof. And the church lieth foursquare, and the length is as large as the breadth; and he measured the church with the reed, twelve thousand furlongs. The length, and the breadth, and the height of it are equal." It will be sufficient to add that any view which would transform the language of scripture into such nonsense, is inadmissible.

But it will be asked if Isaiah does not call the church the bride; if it is not in reference to the church that the Lord speaks by the Prophet. "For thy Maker is thy husband, the Lord of hosts is his name." Isa. liv, 4. A reference to Paul's commentary on this passage, is our reply. It is found in Gal. iv, under his contrast of the two covenants. He says, "But Jerusalem which is above is free, which is the mother of us all." Verse 26. He then proceeds to support his declaration by a direct appeal to the scriptures: "For it is written," says he, "Rejoice thou barren that bearest not," &c. For it is written. Where is it written? In Isa. liv, and there only: the very chapter now in hand. Then Paul applies Isa. liv. not to the church, but to the Jerusalem above. We think we are as safe in taking his application, as we should be in adopting that of any modern and uninspired commentator. But does not Paul mean the church when he says Jerusalem? No; for he speaks of the church in contradistinction, as the children. "But Jerusalem which is above is free, which is the mother of us all, (the church.)"

Jer. iii, 14; xxxi, 32; Eze. xvi, 8; Hos. ii, 18, 20; John iii, 29; 2 Cor. xi, 2; Eph. v, 23-33, may be supposed by some to teach an opposite doctrine. One fact kept steadily in view, will give us the true bearing of all these texts. We must remember that the marriage of the Lamb is a definite event to take place at the end, and nowhere else. That the union between Christ and his people is illustrated by the marriage covenant and the union between man and wife, we readily admit. But Christ has had a church in all ages; and we inquire in reference to the first four texts quoted, Has the marriage of the Lamb been going on for about six thousand years? And on John iii, 29, we inquire again, Did the marriage of the Lamb take place, or had it taken place, when our Lord was upon earth? And further, in regard to 2 Cor. xi, 2, Was the marriage of the Lamb consummated by Paul in Corinth? Such questioning as this, instituted in regard to these texts, or any of their kind, place them at once in their true light; for although in each of these instances the figure of marriage may be used to illustrate the union between Christ and his people, it shows us that they have no reference whatever to the marriage of the Lamb, and consequently have no bearing on the question as to who or what constitutes the bride, the Lamb's wife, in that particular event.

But there are further considerations on this point. If the church is the bride, who are the guests? for "Blessed are they who are called to the marriage supper of the Lamb," is the testimony of the angel, Rev. xix, 9. It would be singular indeed to represent the bride as an invited guest at her own marriage supper! Again, if the church is the bride, and is represented by the city in Rev. xxi, who are the nations of the saved who are to walk in the light of it? for, says the angel, speaking of the city, which he calls the bride, the Lamb's wife, "And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it." Verse 24. Certainly, those who walk in the light of the city, must be distinct from the city itself. Again, Christ is represented as the Father of his people; [Isa. ix, 6;] but if the church is the bride, who are the children? The bride, or the mother, and the children, cannot be identical.

From the testimony adduced, though it is by no means exhausted, we see that the church cannot be the bride. We must then look to the holy city, the New Jerusalem which the angel plainly calls the bride, and which Paul says is the mother of us all. But here many are ready to meet us with ridicule. What! say they, the city the bride? and Christ married to a mass of inert matter, to the walls and buildings and foundations of a great city? Well, we know not how gross their ideas of the marriage of the Lamb may be, or what particulars they may insist upon having carried out.

But if we are to particularize, how much better, or how much freer from absurdity, is the view that the bride is an innumerable number of subjects? Those who hold it thus, will be obliged to confess, that the marriage is only indicative of a special union that takes place between Christ and some other object. No one will attempt to carry it any further. We only ask an equal privilege. And the objects between which this union takes place, are, Christ and his kingdom. When Christ ascended, he took his station on the right hand of the throne of the Majesty in the heavens; [Heb. viii, 1;] or, in other words, upon the throne of his Father, where he has been ruling conjointly with him. Rev. iii, 21. But he is promised the throne of his Father David, or his own throne; and when he takes this throne and commences his reign thereon, of his kingdom there will be no end. Luke i, 32; Isa. ix, 7. This reception of the kingdom is what is brought to view in Dan. vii, 13, 14; and its chronology is shown by the place it occupies in the vision of that chapter. With his throne he will of course receive the metropolis of his kingdom, the holy city, the New Jerusalem. Here is the glorious beginning of his reign. How appropriate that it should be represented as the bride. The earth, the territory of the kingdom, has after this to be renewed from the curse, and purged from sinners. And that this is accomplished after he receives the kingdom, is evident from the fact that when he comes for the accomplishment of this work, he has on his vesture and on his thigh a name written, King of kings, and Lord of lords. Rev. xix, 15.

Then you believe, says one, that the marriage of the Lamb has taken place? No; but we believe that he went in to the marriage, on the change of his ministration from the holy to the most holy of the heavenly Sanctuary, when he was brought by his angelic attendants near before the Ancient of days, to receive a kingdom, glory and dominion. The marriage takes place, or he ascends his own throne, of course at the end of his ministration, when he lays off his priestly habit for a kingly robe.

Truth is always harmonious. So in the subject before us: We have Christ the everlasting Father of his people, [Isa. ix, 6;] we have the New Jerusalem above, the bride, the Lamb's wife, the mother of us all, [Rev. xxi; Gal. iv, 26;] and we have the church, the guests, those who are called to the marriage supper, the nations of the saved who will walk in the city's light. Luke xii, 37; xix, 9; xxi, 24.

Thus another momentous event is shown to be in process of consummation. Our Lord has gone in to the marriage. Matt. xxv, 10. The work is going forward. Brethren, what is our condition? Are our loins girded about, and our lights burning? Are we like men in waiting for their Lord when he shall return from the wedding? Blessed are those servants whom their Lord when he cometh, shall find so doing.

(To be Continued.)

THE SMITING OF THE IMAGE.

By J. H. W.

Dan. ii, 34, 35 says that when the stone smote the image on the feet, "then was the iron, the clay, the brass, the silver and the gold, broken to pieces together." On this the following argument has been raised: The four parts of the image are four great kingdoms on the earth existing successively. The first gave place to the second, the second to the third, and so on. Therefore they cannot be broken to pieces together unless the various parts are restored and exist together; and therefore the smiting cannot take place till after the 1000 years of Rev. xx, when all the individuals of all the nations will be raised from the dead and destroyed together.

I must express my surprise that any of the readers of the REVIEW should adopt such a view; and I hope the expression may lead them in the future to a more careful examination of the reasons of our faith. Abundant reasons have been given to its readers why

the above conclusion cannot be correct. Notice the following points:

1. Each of the parts of the image is a symbol of a universal monarchy; but they can no more be raised from the dead and bear rule contemporaneously than they can bear the same rule in the same manner at the present time. That is, it can never be possible for Babylon, Persia, Greece and Rome, each to have universal dominion at the same time; for two or more universal rulers cannot rule together. Therefore when they all exist together, whether in the present or future, the first three must exist without dominion, and the fourth must possess it alone.

2. The fourth or iron part of the image with the toes (divisions) is identical with the dreadful and terrible beast with ten horns, in Dan. vii, 7.

3. The rise of "another little horn" denotes the change from pagan to papal rule in Rome, and is the same as the rise of the beast of Rev. xiii, 1–10.

4. The beast of Rev. xiii, and the little horn of Dan. vii, are the same as the "man of sin," or "that wicked" that will be destroyed at the coming of Christ. 2 Thess. ii.

These admitted facts show that the fourth beast of Dan. vii will be destroyed at the coming of Christ.

But the four beasts of Dan. vii are the same as the four parts of the image of chap. ii; and as the various parts of the image are destroyed together, it follows that the four beasts will be destroyed together, and as the fourth will be destroyed at the coming of Christ the others must also be destroyed at that time.

The power or dominion has left the head of gold, the silver, and the brass, and has descended to the iron and clay, or divisions of the Roman empire. There is therefore a peculiar fitness in saying the image will be smitten on the feet at the coming of Christ as the power of the whole image will be concentrated there. Then the question arises, (which indeed involves all the apparent difficulty,) Can the whole image exist and the power be confined to the feet?

A clear solution of this is given in Dan. vii. The little horn prevailed against the saints till judgment was given to them; [verses 21, 22;] thus the beast retains the dominion until the coming of Christ, "but as for the rest of the beasts their dominion was taken away, BUT THEIR LIVES WERE PROLONGED for a season and a time." Verse 12. Thus it is shown that they continue to live after their dominion is taken away; and that they are all destroyed at one time; to wit, at the coming of Christ. And inasmuch as their lives are not taken away when their dominion is, but they continue to live, this text affords direct proof that a resurrection from the dead is positively impossible in the fulfillment of this scripture; and therefore it cannot refer to the destruction of the wicked at the end of the one thousand years of Rev. xx.

J. H. W.

QUESTIONS.

By John Norton Loughborough

A BROTHER proposes the following questions:

Who do you understand those are in Rev. vi, 11, that are to be "killed," and has it been fulfilled? If so, when?
Can the "forty days" in the prophecy of Jonah, chap. iii, 4, possibly be construed to mean forty years, i. e. a day for a year? Can you inform us how long after this prediction of Jonah, before Nineveh was destroyed?

REPLY. We understand those who were to be "killed" referred to in Rev. vi, 11, ("And it was said unto them that they should rest yet for a little season, until their fellow-servants also and their brethren that should be killed as they were, should be fulfilled,) as those who were slain in the Papal persecutions under the fifth seal. That the fifth seal carries us to the end of the Papal persecution is clearly manifest in the fact that the sixth seal opens with those signs which are located, (by the discourse of Christ, Matt. xxiv,) immediately following the tribulation by the Papal power; namely, the darkening of the sun and moon, and the falling of the stars.

Our idea of the time when these are killed, will be clearly seen by reading the testimony concerning the fourth and fifth seals in connection. When the fourth seal was opened John says, "I looked and behold a pale horse: and his name that sat on him was death, and hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth." Here John beheld a power commissioned to go forth and kill. When the fifth seal was opened, John saw those who were slain, &c. Those which John saw when the fifth seal was opened, we understand were those who had been put to death under the previous seal. He here states that these souls cried, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth . . . And it was said unto them that they should rest yet for a little season, until their fellow-servants also and their brethren that should be killed as they were, should be fulfilled." They had been killed under the fourth seal. Their brethren were to be slain during that "little season" in which they "must rest." When their brethren were slain "as they were," then would commence the avenging of their blood on them that dwell on the earth. Of course this would be in process of fulfillment when the judgment should have set on the Papacy. Daniel says, [chap. vii, 26,] "But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end." The dominion of the Papacy was taken away in 1798. Then the judgment set on that power previous to that time.

That which the martyrs plead for, was the judgment of the power persecuting them. And it was to come when "their fellow-servants also, and their brethren that should be killed as they were, should be fulfilled." When we come to 1798, this was fulfilled and judgment began on the Papacy which is to be carried out in consuming and destroying that power unto the end.

Some have supposed that those who were to be "killed," as brought to view under the fifth seal were to be slain just prior to the coming of Christ. Where is the proof of that position? Why says one, the martyrs are to be redeemed as soon as their fellow-servants are slain as they were, and in Rev. xiii, we see that the last decree that is passed against God's people, is that of the Two-horned beast that they "shall be killed." On this we reply. The testimony does not say that the martyrs should be redeemed as soon as their brethren were killed. It simply shows that then will commence the work of avenging their blood, which as we claim above, commenced with the taking away of the dominion of the Papacy. And in regard to those of whom it is said, the image of the beast should "cause that as many as would not worship the image of the beast should be killed, it is inconsistent with Scripture itself to claim, because such a decree is made, therefore it must be executed, and those comprehended in the decree must be killed. Allowing that Rev. xiv. 1-5 concludes the prophecy of the preceding chapter, all is plain. Although decrees of death are passed, victory comes on the side of God's people. This too, accords with the Lord's manner of dealing with his people in past time; which is, when he shows great persecutions that are coming on his people, he also presents the manner of their deliverance. The 144,000 are delivered from the decree of the Two-horned beast by being redeemed from the earth.

On the second question we reply. It seems from the chronology of Jonah's prophecy compared with the chronology of the actual overthrow of Nineveh, that Jonah's forty days could not be prophetic; although many have supposed this was the case, and we ourselves once inclined to it, until on comparing the chronology of the two events, we found the following were the facts in the case.

Jonah prophesied, according to Usher's Chronology, B. C. 862.

Nineveh was destroyed B. C. 612, as may be learned from Prideaux's Connection, Vol. i, p. 90.

J. N. LOUGHBOROUGH.

DO YOU VISIT THE CLOSET OFTEN?

By A. S. Hutchins

"But the end of all things is at hand; be ye therefore sober, and watch unto prayer." 1 Pet. iv, 7.

The end of all things hasteth greatly. It is but a step forward and the great voice will come out of the temple of heaven, from the throne, saying, "It is done."

At this point of time we are especially exhorted to be sober, and watch unto prayer. From the above text the conclusion forces itself upon our minds, that if we are as sober and watchful as it becomes us to be, our prayers will be fervent and frequent. It will be the delight of one thus watchful to be found often in the closet, holding converse with the Giver of every blessing.

Are any tempted? let them seek strength from the hand of the Lord, in his own appointed way. Are any afflicted, or does any one lack wisdom? let him pray. Some perhaps who may read this have none of like precious faith with whom to meet from time to time, or Sabbath to Sabbath, and claim the promise of the Saviour, [Matt. xviii, 20,] "Where two or three are gathered together in my name, there am I in the midst of them." To such we would say in the language of another, "He waits for you in the closet." O let us hasten to meet him there.

"But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly." Matt. vi, 6.

Here we may come to examine our hearts. Here we may pour out our complaints, and seek forgiveness of all our sins. And as we go out into the world, we may expect to be rewarded "openly," if our petitions proceed from an honest and sincere heart.

A writer, speaking of some of the advantages of secret prayer over social and public worship, says, "By praying in secret we give God the glory of his being every where present, and seeing and knowing all things. We acknowledge not only his general providence, as taking care of communities, but his particular providence, as watching over us individually. We express our faith in his presence, his power, and his love.

"The Christian can also in secret give free vent to every desire; vary his requests according to the present state of his mind; or the present necessities of the day, or hour, in which he is living; he can dwell on his personal wants; and, in short, give full scope to his feelings, and pour out his whole soul before God."

By entering into the closet we understand that we should retire from the world, shut ourselves away from all that surrounds us, as far as possible, that we may be undisturbed. All may have some place and moments of retirement.

The remarks of the same writer on this point seem too good to be lost. "Shut thy door. Keep out the world, and prevent every intrusion: thou hast a great business to transact with thy God, and let not the dearest friend or relative interfere with thy intercourse and converse with him. The privacy of prayer is the great thing which is here enforced. Poor persons, who have but one apartment, may enter into the spirit of this direction by praying wherever they can be retired. Isaac's closet was the field. He went out to meditate in the field at even-tide. Gen. xxiv, 63. David's closet was his bed-chamber. Commune with your own heart, upon your bed, and be still. Ps. iv, 4. Our Lord's closet was a mountain. When he had sent the multitude away, he went up into a mountain apart to pray, and when the evening was come, he was there alone. Matt. xiv, 23. Peter's closet was the house-top. Peter went up upon the house-top to pray, about the sixth hour. Acts x, 9. Hezekiah's closet was turning his face towards the wall and praying unto the Lord. Isa. xxxviii, 2."

May it ever be the delight of the reader and writer of this, to be found seeking wisdom of Him who giveth to all men liberally, and praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. Eph. vi, 18.

A. S. HUTCHINS.

Monterey, Mich., Apr. 12th, 1858.

Childhood.

By J. Clarke

"I HAVE fed you with milk and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able." 1 Cor. iii, 2.

Babes in Christ—shall we always remain so? Shall we remain children and make no progress, no advance? Have we Christ for a teacher, and yet always remain in the rudiments of godliness? Shall we always remain carnal and walk as men? (Unrenewed.) Shall we defile the temple of God? Shall we deceive ourselves by glorying in self or in men?

Babes are self-wise, yet knowing nothing aright. They need constant attention, or they would destroy themselves. They are often unwilling to learn the most salutary and important lessons. They need correction and vigilant watchfulness, in their education. "Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be ye men." 1 Cor. xiv, 21.

Children have little jealousies, often little disputes about trifles, sometimes they have whims, and willful ways of their own, causing parents, or guardians and teachers much trouble, anxiety and pain. Sometimes they fret and tease. They are often stubborn and rebellious, and need the rod, and while in childhood they are a burden and a care to their parents and teachers, rather an expensive incumbrance, than useful and helpful, oftener causing anxiety and pain than joy and happiness; but as they advance in years, they can become a source of consolation, a help, a delight to their parents.

We, if truly Christ's, are in the school of Christ. Jesus is our Teacher, our Guardian, and Guide. He is a good teacher, and if we do not progress it is our own fault. He has provided needful food, and if we fail to partake and become lean, we cannot blame him. He is a skillful and untiring teacher; and if we remain always in the first principles, the rudiments, and make little or no progress, the guilt must fall upon self. We have a kind and forbearing teacher; do not let us tax his patience; it is cruel, when we consider how much he has forgiven and suffered for his scholars.

As a teacher, how he desires his scholars to advance in their studies. As scholars, how we may lighten the labor of our teacher. As a parent, how he desires to see his children grow and increase in stature, and become a help and a comfort, rather than a clog and a care; as children, how we may please and honor and glorify our heavenly Father.

But how lamentable is our case, to whom it is said, "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk, is unskillful in the word of righteousness, for he is a babe; but strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." Heb. v, 12-14.

Still let us who are babes take courage; it is no small inheritance to be a child in such a family, for even weak babes are heirs in law. So let us who are babes strive to lay aside childish things, as a manly brother in our Father's family has said, "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms and of laying on of hands, and of resurrection of the dead, and of eternal judgment, and this will we do if God permit: for it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance." See Heb. vi. Let us improve our opportunities and become men in understanding; in malice, children. J. CLARKE.

A Lonely Commandment-Keeper in a Slave State

By T. L. Hawkins

From Bro. Hawkins.

BRo. SMITH: I am, as far as I know, a lonely commandment-keeper in this State, (cursed with slavery.) Eighteen months ago I emigrated from Fremont, Ohio, from the warm bosom of many enduring Advent friends. I was thirty years a local preacher of the Methodist denomination, and from '43 have been a firm advocate of the soon coming of the Redeemer. I hailed with great joy the true explanation of the Sanctuary, which has removed all obscurity from the seeming mystery of prophecy, given a double impetus to the doctrine of the immediate return of the nobleman, brought down upon a slumbering, guilty world, the awful emphasis of the third and last message of mercy, and produced a perfect resurrection of the two tables of God's righteous law.

I am sorry to say I have not been as zealous during my stay in this slave state as I should have been. My only excuse is my extreme feebleness in decline of life, the want of muscular action and energy; but I will endeavor to let my example and private conversation still proclaim a coming Saviour which has by the grace of God made at least one Sabbath proselyte.

It appears to me that God has given over the slave States to the great enemy of man. The seducing spirits of these last days meddle not with the Southern States; they seem to think no struggle required there. I have not seen in all the subscribers for the Review one from these States. Am I too harsh in this conjecture? If so, I hope forgiveness. Pray for the aged and lonely, waiting redemption. T. L. HAWKINS. Liberty, Clay Co., Missouri, Apr. 2d, 1853.

ONWARD GO.

Pilgrim, on, still onward go, And if the sky be fair, If mountain shade, and waters flow, And woods and fields be there, Thou must not rest among the flowers, Nor linger in the fairy bowers.

Pilgrim, on, and if the sky Be stormy, wild, and drear, And torrents fall, and lightnings fly, And thunders fright thine ear, Fly not to hide thy trembling form, Where caverns deep shut out the storm.

And while amid the desert land Thou tread'st the unknown way, Fear not the red, too scorching sand, Nor the hot, noontide ray. The God of Israel guides thee right, With cloud by day, and fire by night."

[Old London Magazine.

Truth and Benevolence.

Good morning brother, I am glad to see you. I want to talk with you a little about the truth.

Well, I am happy to meet you, for this truth greatly rejoices my heart. How different from the religion of the nominal churches.

Yes, truly different, but what had you reference to?

Well, among this people there is no building of costly edifices to worship in, and no salaried priests to pay, which makes a difference with my bill in the course of a year.

Why brother, how much did you give the nominal church?

Oh I helped build the house, my pew rent was five dollars a year, and I gave a little now and then besides.

And how much do you bestow on the cause of truth per year?

I do not like giving to be seen of men, so when brother W. came along I gave him 75 cts. Bro. B. 50 cts., and Bro. H. 50 cts. Brethren have had several meals, and lodged with me a number of times, that is all I think of for the past year.

Do you take the Review?

Oh yes, I take it in place of a paper I used to take, therefore it is no additional expense.

Do you respond to calls for help through the paper?

No. These calls are for such men as Bro. A. who have their thousands. My place is not worth more than five hundred, and I have but one hundred at interest.

And why not dispose of the one hundred to advance the cause of truth?

Oh I am keeping that against time of need.

Well Bro., does not the Lord's cause need it now? Does this truth which you say rejoices your heart serve to loosen or tighten your purse strings?

Should you not give to the cause of truth more than you gave the nominal church, or as much?

Should you try to see how little or much you can give in the course of a year? Should you withhold one dollar because you have not five to give? Just read when you get home, "The Faithfulness of the Lord" in Review No. 22. A FRIEND,

Four Years in the Present Truth

By D. F. & C. Moore

From Bro. & Sr. Moore.

Bro. Smith, and the saints scattered abroad: It is four years the past Winter since we received the present truth. Bro. Cornell then came to this place alone, and with fear and trembling commenced his labors among us. I think he gave seven lectures, at the close of which brother and sister Edmonds, and ourselves commenced showing our faith by keeping the next Sabbath. We are still trying to keep the Commandments of God and the Faith of Jesus, but begin to realize that the commandment is exceeding broad. We have been striving together for the faith once delivered to the saints, and an inheritance among the sanctified; together we received the ordinance of baptism, and we hope together to be sealed with the seal of the living God, that we may stand in the hour of temptation that is coming upon all the world to try them. Amid the perils of the last days, when the Lord shall arise to shake terribly the earth, when men shall seek death and shall not find it, then we hope to be hid in the secret of God's pavilion, until the storm of his wrath be overpast.

Dear brethren and sisters who have presented the truth to us, we thank you for your labors of love, and hope you may turn many to righteousness. May you be wise as serpents and harmless as doves. We believe the message is rising, that what is done for the cause must be done speedily, or the offering will be rejected. It grieves me to see that the work of the Lord cannot be carried on as it should be for want of means. If the Lord works for us we shall soon be in a position where we can do more than we ever have done. We believe the loud cry will soon go; yes, and another cry, "Go to now, ye rich men," &c. We think the little band here is striving to get the whole armor on, and stand in defense of the truths we profess.

Yours in hope of eternal life.

D. F., & C. Moore.

Saline, Mich., Apr. 12th, 1858.

L E T T E R S.

"Then they that feared the Lord spake often one to another."

From Bro. Cushman.

Bro. SMITH : I am glad to hear of the prosperity of the cause in the far West, and that it is progressing, and there seems to be a rising among the ranks of Sabbath-keepers. Though I feel the most unworthy of all, yet by the grace of God I mean to overcome. Though the way seems dark and dreary, yet "Toiling I come;" for I feel that yonder is my home. I sometimes am most sorely tried, perils thicken on every hand, yet I want to be able to exclaim as David did, Though he slay me, yet will I trust in him.

The Bible is a plain book if we are only willing to walk in the light of it. When I saw the light of the Third Angel's Message, it made the past Advent movement very clear. I do not know as there is a doubt in my mind concerning the Sanctuary, the law of God, the mortality of man, the destiny of the wicked, the purification of the earth by fire at the end of the thousand years, &c. I never could see how the wicked could be raised up out of the new earth. Ezekiel declares, [chap. xiii, 9.] they shall not enter the land of Israel; but that they should see Abraham, Isaac and Jacob in the kingdom of God is what the Saviour declared to the Jews. That must be when they are raised; but Oh, awful thought! the fire that purifies the earth burns them up and leaves them neither root nor branch. The righteous will inherit the land and shall dwell therein forever.

I will try to do my duty, and if I feel it to be duty I will write for the Review, for I love to read the letters that come from the various parts of the field. Now and then one comes from those I am acquainted with.

Yours for the truth.

G. P. CUSHMAN.

Tunbridge, Vt., Apr. 6th, 1858

LAURA SEELY

By Laura Seely

From Sister Seely.

Bro. SMITH: I am glad to-day that the law is not abolished, but that it stands fast forever, and that Jesus has said, "Whosoever therefore shall break one of these least commandments and shall teach men so, he shall be called the least in the kingdom of heaven. But whosoever shall do and teach them the same shall be called great in the kingdom of heaven." That this law may be more fully written upon my heart, is my prayer. How exalted I am to be numbered with this company, though so unworthy. How good the Lord has been to me; and yet how slow I am to realize it. Instead of praising him, much of my time has been spent in sorrow and sadness. With the help of the Lord I will arise and gird on the armor, and stand at my post.

My brethren and sisters, let us love one another, and keep close to Jesus. Soon he will come and take us home.

"The weary pilgrim there Lays staff and sandals down, A conqueror's palm to bear, And an angel's glittering crown. Then all the scoffs we've borne, While the gloomy vale we've trod, To lasting joys shall turn, In the city of our God."

Your unworthy sister,

LAURA SEELY

Round Grove, Ills., Apr. 5th, 1858.

The Truth Advances in Hastings

Bro. Jno. Francisco writes from Rutland, Mich., Apr. 11th, 1858: 'I think the majority of the church in Hastings are coming up and letting the message of the faithful and true Witness do a good work for them. They seem to be trying to bring forth fruit meet for repentance. We have had reason to rejoice in the truth, while the Lord has verified his promise, 'Return unto me and I will return unto you and heal all your backslidings.' There has one family embraced the present truth since the meetings last Winter. My prayer is that God will add to the church daily of such as shall be saved.'

Continue reading: SELECTIONS