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Advent Review and Sabbath Herald, Vol. XXX, No. 15

THE WHITE RAIMENT.

Advent Review and Sabbath Herald

Third-day, September 24, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Third-day, September 24, 1867

THE WHITE RAIMENT.

By C. O. Taylor

BY ELD. C. O. TAYLOR.
“I counsel thee to buy of me . . . white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve that thou mayest see.” Rev. iii, 18.
We are not only counseled to buy gold, but by the same One, and in the same breath, we are called upon to buy white raiment, which like the gold, is of great importance. The great Master Workman, in completing his work for the church, which he has redeemed with his own blood, names this as one of the saving qualifications. It should be well understood, and should be the first labor of each and every one, who hopes to be saved when the Lord comes.
The word raiment denotes a covering or garment, and as defined by Webster: clothing in general, garments. Thus it is a garment. Then we are counseled to buy white raiment, which is defined as being of the color of pure snow. Thus it is a pure, white, spotless garment that the Laodicean church is urged, or entreated to buy, and that too, just prior to the coming of Christ, and in view of his coming. There seems to be an old tradition among the wicked, and it was greatly revived in the years 43 and 4, that the saints are to have some kind of a garment differing from that commonly worn, when the Lord comes, and they meet him. Thus they in their glee and scoffing, joined by professed ministers, have said it was made of cotton cloth. Now while we do not believe that any child of God that has loved and looked for the coming of the Lord, ever made such a robe, and while we believe that no sensible or consistent Bible-believing Christian said or thought they did, we do believe that when the saints meet their descending Lord in the air, they will have on white raiment, a pure, spotless garment, white as snow, pure as wool. It will be a complete covering. My text refers to such a garment. It is in view of the naked condition of the church, just before translation, that she is invited to buy white raiment; and as a further reason, “That the shame of thy nakedness do not appear.” We have the best evidence that some will obey and buy, no matter what the cost. Rev. vii, 14.
What are we to buy? Certainly not a garment, made of some costly fabric of earth, for if it were, the poor who are heirs to the kingdom, could not buy it; only the rich could possess it. It must be something within the reach of all. With the light of the word of God, and the aid of the Holy Spirit, we are not at a loss to know what kind of a garment the just will have on when they attend at the marriage supper of the Lamb. The poet has sung of “clean robes, white robes,” that “wait in the vestry of the Lord.” We have often sung of the robe, of the palm, and the crown.
Oh! ye doubting, scoffing ones, who wish to turn the word of God into ridicule, and laugh at the saints of the Most High, and deride their blessed hope, be assured there is a robe for every one that will buy it. The overcomers in the Lord’s church have the promise of it. Rev. iii, 5. The elders that surround the throne, have white raiment. Ch. iv, 4. Thus to have pure, white, clean robes to meet the King in his beauty, when he shall come in his glory, is not all speculation, it is not all imagination. Yet, no thanks to your wicked heart of unbelief; you would have it some other way; you would cast contempt and ridicule; you would beguile the mind of the honest; you would corrupt the right way. Had you not better begin to inquire with regard to the white raiment, and buy it, that your nakedness may be hid?
In answering the question, What is the white raiment? we will consider,
1. The decree, as recorded in Rev. xxii, 11. The buying has a direct reference to that decree. Here the wheat and tares grow together; when that decree goes forth there will be a separation. Two classes are mentioned, one the unjust, filthy, all defiled, corrupt, with garments all covered with filth. The other, the righteous, holy, with garments pure, spotless, and white. They have washed their robes, and made them white, or have bought the white raiment.
2. We will consider the place to which those are going who are thus counseled. This will have much to do in determining what the white raiment is. The Scriptures represent the place as being holy, righteous, sinless. Speaking of the King of that land, it is said He shall reign in righteousness. Isa. xxxii, 1; vi, 3. Of his throne, it is holy. Ps. xlvii, 8. Holiness to the Lord is to be the motto of all that are there. It is to be the garment of all, and the attribute of every thing in that land. In the light of the above we are prepared to call the white raiment, holiness or righteousness, or what would be comprehended by both terms. There is little or no difference between them, a holy man is a righteous man, or vice versa.
3. A very important idea, and one that should be remembered in determining what the white raiment is, is to remember that it is something that the church has not got. They are not in possession of it, therefore they are counseled to buy, and that too, of another.
The word of God draws a very dark picture of man’s moral condition in a state of nature. Please read Rom. iii, 10 and onward, then what good men say in regard to themselves and the people of God. Dan. ix, 7; Isa. lxiv, 6, and i, 6. All of these and many more plain texts, tell us that we have, of ourselves, no righteousness or holiness, no white raiment. In order to enter the land of the pure and the holy, the happy and the blest, we must have it. The church at the time this counsel is given has not this garment, for the faithful One says she is naked. She must put on this qualification, and buy it of the true and faithful Witness.
4. Under this division we will offer testimony found in Rev. xix, 8, in favor of the white raiment being righteousness. Here we are told that the garment that decks the bride, the Lamb’s wife, is righteousness such as the saints have. Like the saints she is holy. Rev. xxi, 2.
5. We find the prophet Zephaniah in harmony with the true Witness. In the first chapter he clearly brings to view the destruction of the wicked from off the land, and the time of trouble and distress in connection with the day of wrath, when their gold and silver will be of no account to deliver them. In the second chapter his attention is called to the nation not desired. A decree is referred to as about to bring forth, or the consequences pending are about to be felt, and the doom of weal or woe, realized. Before this event shall take place this nation not desired is urged to gather together, or be of one heart or mind in the work of God, or in other words, come to the unity of the Spirit, all of which will be realized when it can be said in truth that Rev. xiv, 12, has its fulfillment. In the third verse, the meek of the earth, or nation not desired, that have wrought his judgments, or have kept his righteous and holy law, are called upon to seek righteousness, or in other words, to buy white raiment, and as a reason, “It may be ye shall be hid in the day of the Lord’s anger,” we understand that the prophecy under consideration, and the counsel to the Laodicean church, has reference to this people, and has its fulfillment at the same time. What one calls white raiment, the other names righteousness, both referring to the people of God, yet each plainly declaring that they are not what the Lord would have them to be prepared for the things that are coming on the earth, each urging the ones addressed to a deeper experience, to more devotion, more meekness, more holiness, more righteousness, or what covers the whole ground, gold, white raiment, and eye salve.
6. We also find in Matt. xxii, a clear and impressive illustration of the sad condition of those who fail to secure the garment under consideration. It is referred to under the parable of an Oriental wedding. A king makes a marriage for his son, &c. Now during some state or period in connection with the events of the kingdom, this parable, in the main, is to have its fulfillment. We think some have been, some are being, and other portions are in the future to be, fulfilled.
What claims our attention, and gives it the greatest interest, is the speechless condition of the one not having on the wedding garment, or who has not bought the white raiment. Some may mistake, and think the examination does not take place in time, or during probation. But a moment’s reflection will correct this idea. In the arrangement of an Eastern wedding, also in its application to the kingdom of Heaven, there is order. 1, The arranging or making of the marriage; 2, the sending forth the servants; 3, their bidding the guests; 4, their refusing; 5, the second invitation to the same bidden ones, with additional urging and inducements; 6, their making light of it, and going their way; 7, the wrath of the king, sending his armies, &c.; 8, the sending the servants again, in another direction and to another class; 9, the gathering of the good and the bad. And this implies a work on the part of those who come. First, they must hear the invitation. Secondly, they must accept. Thirdly, they must come to the place arranged, and Fourthly, they must comply with the condition of the king in putting on the garment furnished; and, 10, the king coming in to examine the guests.
In applying the parable to the kingdom, thus far, we have not left probation. All that we have mentioned takes place before Jesus lays aside his priestly robes. It will be seen at once, that after he has left the office of a priest no article of preparation can be had for one of the guests that attends at the marriage supper of the Lamb. It cannot be supposed that the angels who are to escort the saints there, will fail in wisdom or discernment, and take any who are not worthy; for none but holy ones can enter through the pure, celestial gate. The gathering in the parable is not to the sitting down to the marriage supper, but a preparatory work, i. e., the examination for the supper; and be it remembered that the putting on of the garment comes before this.
Now go back with me to an Eastern wedding. When it was celebrated by the rich, garments were in readiness for the occasion; a great supply was on hand for all that came, and furnished free to all the guests. For a person to neglect to supply himself with one, was considered a great offense to the master. The one doing so was without excuse. He knew the wishes of the king; he knew the provisions that had been made. Having passed by all of these, and come to the time of examination, he is without excuse, and outer darkness is his portion.
In looking at and learning with regard to the kingdom of Heaven, in the light of this parable, we remark, that the great God of the heavens and earth has espoused his Son in marriage, and promised a supper, and all along the past line of time, in every age, on every shore, the invitation has gone forth to earth’s inhabitants, Come, for all things are ready. In recounting, we find that many have accepted. The number as great as the sands on the sea shore, or stars in the sky. During the dark night of time, many have been the waves of trial and conflict that have rolled over them as they have “come.” Dark at times has been the night, with no star to guide. Yet the compass did, while hope cheered them, and the love of God filled their sails as they came toward the nuptial day. The enemy tries to destroy, pressing his darkness around. Using all his power to hinder, to ruin and discourage. At times the conflict has been very severe. The flesh has been too weak. Doubts have arisen as to the issue. So dense have been the clouds and smoke in the din of battle at times, the Captain has been lost sight of. Yet amidst the roar of cannon, the clash of arms, and groans of the dying, his shrill, clear voice has been heard saying, ‘Come; peace, be still.’ As we come to the end of this severe conflict, of time’s dark night, we hear great multitudes saying, ‘Alleluia! for the Lord God omnipotent reigneth, let us be glad and rejoice, and give honor to him, for the marriage of the Lamb is come,’ &c.
In celebrating the marriage, ample provision has been made, especially in the department of the wardrobes or garments, that all may be clothed. While it is the privilege of the guests at times to look at their own tattered garments, and feel that they are quite unprepared to be among the number that shall enjoy so brilliant a scene, surrounded with such grandeur, and splendor, crowned with such honors, they do not forget that in the promise made by the Master, all will be well. In addition to what we have said, respecting the provision (and very much more could be brought forth,) he sends to the last-bidden ones, the words of my text, lest the last church of the seven, or the last stage of the whole, be not prepared. It is that all may have on the wedding garment that this timely warning or sweet counsel is given: Buy white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear, or in other words, be pure, be holy, be righteous.
Each one can read in Matt. xxii, 13, the future of all that fail to secure this garment. Very many plain texts could be brought to show that holiness and righteousness are indispensable to salvation, or in order to be saved, to see God, to dwell with the angels, to walk the golden streets. Much could be said of our own condition, destitute of this qualification, and our filthy rags. Much more could be written in favor of the glorious plan of salvation wrought out in Jesus Christ, whereby pardon is found, and righteousness obtained. The apostle Paul in his letter to the Romans, speaks freely in reference to this garment, the source from whence it comes, and how it is to be obtained.
The importance of this whole matter is seen in the sad fact that the people of God have not this qualification. What is a still more deplorable thought, is that many have no hungering and thirsting for it. With too many it is, a little more sleep, a little more slumber, a little more folding of the arms, or a little more sin in some form or other. The willingness of the Lord to impart this principle is not only seen in my text, but is clearly set forth in Luke xv, 11, and onward. I cannot leave this subject without calling the attention of the reader, First, to the fact of the white raiment as worn in the immortal age. Secondly, that it must be put on during probation, or that our moral nature must be thus dressed. Perhaps all are prepared to admit the first, but not the second proposition, and here is the danger. I have long seen this feature in Advent experience: a great rejoicing in view of what awaits the saints on the other shore, yet overlooking the preparation of repentance and forsaking of sin, and turning to the Lord with full purpose of heart, in order to enjoy the crown beyond. How often the palm, and the crown, and the robe, have been a theme of joy and gladness as they have been looked for, and yet what a small amount of realizing sense of the solemn fact, that without holiness no one shall see, much less enjoy, these things. The faithful One says, Buy the garment that will give you admittance there. Who will obey?
Oh! ye lukewarm ones, arouse and seek this holy state. Let the cry go up to the throne for a hungering and thirsting for righteousness, such as never was heard from you before. You are in danger, imminent danger. You have a case pending; you are not awake to its eternal interest. Immortal life or eternal death hangs on the few, last, fleeting moments of time that are fast expiring. Like the speed of the lightning are you being rushed along. The days and weeks, months and years, come and go, and find you no better prepared for translation than at the first. This stupidity, this soul-destroying, this withering, blighting disease, hangs on you like the leprosy. Oh! awake and put on strength, call on the Lord while he is near to make bare his mighty arm in your behalf. I join, I unite my voice with the True One. Buy white raiment. If you knew how Heaven looked upon you. Oh! that you could realize how offensive your own prayers are, so lifeless, so little heart and soul in them. Do, I pray you, look into the perfect mirror, and see what a Bible Christian is, and be one. Open your heart to the love of God that is in Christ Jesus our Lord, and do it now. Begin to see yourself a poor, lost, undone, ruined sinner, and bound for destruction. It may awaken thee. Get near to the Saviour, where you can hear his dying groans on Calvary, where you can see the sweat and agony, where you can hear his pleadings in the Sanctuary above. It may help thee to shake off the stupor of death that is on thee. It may cause thee to see how wretched, and blind, and naked, and poor, thou art. That you may no longer say, I am rich, and increased in goods, and have need of nothing. Let there be a spirit within thy spirit, a heart within thy heart, a soul within thy soul, and all that soul, heart, and spirit, be Jesus. Cast away thy filthy rags, take his garments, and be thou clothed. There is a fullness in him that you have never yet tasted. Oh! taste and see that the Lord is good. Do not be satisfied with a dry theory of the truth. Know its power. Drink from a full cup. Launch into deep waters. Be pure, be holy, be righteous, and so shalt thou live and not die.
“And anoint thine eyes with eyesalve, that thou mayest see.” Uttered by the same lips, and flowing from the same, warm, gushing heart of love and affection, comes this portion of the counsel, and of it we can say, as we have said of the other, it is of great importance. God has nowhere used idle words to the creatures he has made, and much less to the people whom he has chosen. He has never loaded them with cares or burdens, that are of no importance. He has never asked his people to do that which will not benefit them, either directly or indirectly. From the giving of the counsel, Buy eyesalve, we assume that eyesalve is lacking. That this last church has not this article. It is not in their midst, at least not in a sufficient quantity to meet the demands. If the church could meet her responsibilities here and hereafter, without it, she would not be asked to buy it. The all-wise Disposer of all things has seen fit to tell his people that they are blind, and entreats them to buy an article that will help their vision, that will enable them to see. In this requirement, we see mercy, compassion, love, and all that is good and benevolent. We have every evidence to induce us to believe that all Heaven is interested in this matter. Why should not the church be, for whom the work is to be done, and who are to receive the great benefit?
Supposing your neighbor or a friend were blind, and constantly getting into trouble, falling into the ditch, &c., and some kind hand should offer him eyesight, and he refuse it. Help is within his reach, offered, urged; he does not accept. Who would pity him when he fell? Under these circumstances, who would lift him up. If perchance one did, would he not reprove him sharply for his folly, and would he not be doing just right? For long years has this true and faithful Witness been telling this church to buy eyesalve, urging its importance, for many reasons and high considerations. As a whole, at least, they have not paid the price and received the article. Yet the blindness is apparent on every hand, first into the ditch on this side, then into the slough on the other. The true One still pities, holding out his hand, in which is the balm, saying, Buy, and receive thy sight. Oh! Mercy, how patient thou art; how long-suffering, how slow to anger. How thou dost pity our fallen world. How thou dost love the church of Christ. How oft thou hast been slighted, rejected, cast off, turned from. Yet like the needle to the pole, thou art true, thou art faithful.
If the word of God tell us, if it be its own interpreter in this as in other figures, we may know what the eyesalve is, and thus know just what to buy. If that Word fail us, we shall still be in the dark. We are confident that it is of itself one thing, not a compound. The purchase of it may result in many ways of good, and a great blessing to the possessor. It may bring, with it other favors. They are the result, not the first cause, the streams, not the fountain head.
The eye spoken of is not the literal organ of vision, nor the salve a compound of the apothecary. We read of the eyes of the understanding being enlightened. Eph. i, 18. The consequence is knowledge, wisdom spoken of in verse 17. We read in Romans of a class that have eyes but did not see, ears but did not hear. They had the spirit of slumber on them, or they hadno knowledge or wisdom. We learn from 1 John ii, 27, that it is the anointing that has been received, that abides on, that gives knowledge, wisdom, understanding, &c. It does it to that degree that the receiver wants no one to teach him, for the same anointing teacheth all things. We are informed by another writer that the anointing or unction teaches all things, yea, the deep things of God. It seems, whatever it is, to be that which plunges into the deep, unfathomable wisdom, and mysteries of the Most High, brings them out and reveals them to the one that has the anointing.
What then is the anointing that gives such knowledge, wisdom, hearing, sight, &c. To settle this point is all we have to do. We refer to 1 John ii, 20; (Macknight, Holy Spirit,) 1 Cor. xx, 10; Mark i, 10. Many other places as plainly declare that the Holy Ghost is the anointing. We have shown that the anointing is what gives the eye sight, therefore, this is the eyesalve. This agent holds a very important place in the work of man’s salvation. Of its value as a whole, or even a small part, we cannot now speak. A moment’s reflection on the part of the Bible student will convince him that no one can be saved without it. The church cannot be prepared for the coming of the Bridegroom, without even more than she now has. On examining the counsel we find urged upon the church three highly-important qualifications, gold, white raiment, eyesalve; three heavenly or Christian graces, love, righteousness, anointing, or still in other words, The Father, Son, and Holy Ghost. The Scriptures are plain in showing that God is love, and that righteousness comes by Jesus Christ, and the great importance of the Holy Spirit in its various offices in the church of Christ.

WHO IS THY NEIGHBOR?

Thy neighbor! It is he whom thou Hast power to aid and bless— Whose aching heart or burning brow Thy soothing hand may press.
Thy neighbor! ’tis the fainting poor, Whose eye with want is dim; Whom hunger sends from door to door— Go thou and succor him.
Thy neighbor! ’tis that weary man Whose years are at their brim; But low with sickness, cares, and pain— Go, thou, and comfort him.
Thy neighbor! ’tis the heart bereft Of every earthly gem; Widow and orphan helpless left— Go, thou, and shelter them.
Where’er thou meet’st a human form Less favored than thine own, Remember ’tis thy neighbor worm, Thy brother, or thy son.
Oh! pass not, pass not heedless by; Perhaps thou canst redeem The breaking heart from misery— Go, share thy lot with him.

The Sermon.

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.
PREACH THE WORD. 2 Tim. iv, 2.

NATURE AND DESTINY OF MAN.

By N. V. Hull

DISCUSSION BETWEEN ELD. N. V. HULL, SEVENTH-DAY BAPTIST, AND ELD. R. F. COTTRELL, SEVENTH-DAY ADVENTIST.

(Concluded from Review No. 5, Vol. xxx.)

Elder Hull's Fourteenth Article.

ELD. R. F. COTTRELL:
Dear Brother,— I perceive, on reading your reply to my last letter, that our discussion must come to a close. When you make the direful woe pronounced upon the people and land of Edom, (Isaiah xxxiv,) to be the punishment to be inflicted upon the wicked, (Matt. xxv, 46,) I have no inclination to further pursue the investigation. To quote the highly figurative language of the Old Testament in reference to judgments denounced against the Jews, and now in the process of fulfillment, (as in the case of Malachi, 4th chapter,) as the condemnation of the wicked after the resurrection, and declared at the final judgment, is so subversive of all sober interpretation, as to turn into ridicule, and belittle the whole question of the religion of the Bible. When you repeat, as you do in your last letter, that the saints receive eternal life at the resurrection, as well as immortality, you evince, as I fear, a purpose to sustain your theory at any hazard. I confess that I do not like to make such a statement. But how can I help it? Is it possible for me to believe that you do not know, that the Bible contains no such a statement? That at the resurrection the saints will have given them spiritual, glorious, immortal bodies, is in the clearest manner stated. But that they shall then receive eternal life, is not stated, but is added by you wittingly. Eternal life is no where predicated of the body received at the resurrection, but is many times stated to be the fruit of, and received at the time of, the regeneration of the spirit. In your recent discussion with my brother upon this point, you were so overwhelmingly beaten, that to continue to repeat your puerilities is to degrade and make odious public discussions, as simply a strife for the mastery, at whatever hazard to truth. Your attention has, during our discussion, been repeatedly drawn to the fact, that neither mortality nor immortality is anywhere affirmed of the spirit of man in the Bible, and yet you have continued to write as if no such thing had happened. Still I have all of the time hoped that you would finally overcome your pride, and allow yourself the high honor of finally letting the truth come from your pen, without any of these perversions. You have had free access to the columns of our paper, and ample time to so revise your forms of statement as to show that you only desired the simple truth. I sincerely regret you have not done so. I hoped, in the beginning of our discussion, that you and I might be instrumental in drawing the Christian communities that we in some sense represent, into closer union, but fear that my hopes have not been realized. If anything has been said by me, in the course of the discussion, that was not Christian in spirit, or wise in form, I ask forgiveness. I now, with feelings of the utmost good will, bid you and the readers of the Advent Review and Sabbath Herald adieu.
N. V. HULL.

Eld. Cottrell’s Fourteenth Reply.

By R. F. Cottrell

ELD. N. V. HULL:
Dear Brother,— In consequence of absence from my home, yours of Aug. 8th was not received by me till yesterday, Aug. 24th. I cheerfully assent to the close of this discussion, though the evidences for the destruction of the wicked have been but hinted at, and not quoted in detail. And right here it occurs to me, that when any man affirms the destruction of the wicked, all understand him to mean what he says; but when the Bible affirms it in precisely the same words, it is claimed that it has a meaning entirely different, or a meaning never attached to the word, except in efforts to disprove the proposition, that “all the wicked will He destroy.”
I shall not object to your boasting a little as you put off your armor (for that is the proper time), provided you really think I am “overwhelmingly beaten.” But it is the misfortune of some, perhaps I ought to say good fortune, not to know it when they are beaten. If I knew I were fairly beaten, I would yield the point. It is not much to beat me; it is not the mastery I have been striving for. My cause I believe to be the truth, though never so feebly defended; and I shall yet think that “were I Brutus, and Brutus were Antony,” the case would be decided entirely differently.
I can hardly see those “puerilities” with which you are so disgusted. I have proved by express testimony of Scripture, that the righteous shall “receive . . . in the world to come, life everlasting.” As eternal life, from its very nature, can be received but once, it is not, this testimony being true, received in the “present tense,” or at conversion. Let life mean life, or holiness, or whatever you please, it is self-evident that eternal life can be received but once. It is indeed “many times stated to be the fruit of,” but never to be “received at the time of,” spiritual regeneration or conversion. The Bible does not thus contradict itself.
The prophecy of Isaiah 34th seems to take the land and people of Idumea as a type or example, and through this threaten the “indignation of the Lord” upon “all nations, and his fury upon all their armies,” in the final “day of the Lord’s vengeance, and the year of recompense for the controversy of Zion.” But apply it as you will, and still the forever is limited to the earth in its present state, or under the curse, which shall be removed; and so of the same expression in Revelation.
The burning day of Malachi you understand to be “now in process of fulfillment;” and consequently “all the proud,” and “all that do wickedly,” mean only Jewish sinners. I would like to know whether the postdiluvian earth and its elements have already been dissolved, or whether these things are now being melted with fervent heat, as predicted by Peter, a later prophet than Malachi. There has been one literal deluge of water, though some are willingly ignorant of it; and the heavens and the earth which are now are kept in store, reserved unto fire, against the day of judgment and perdition of ungodly men. To ignore this, will not prevent its fulfillment. The new earth will succeed that burning day. Some years ago, I heard one of your spiritualizers exclaim, “We behold the New Jerusalem coming down from God out of Heaven upon the Christian Sabbath!”—alluding to the outpouring of the Holy Spirit on the day of Pentecost, which he claimed to be the first day of the week. How stupid and blind the apostle must have been, to be looking forward for the fulfillment of that “promise,” more than thirty years afterward! 2 Pet. iii, 13.
I shall have others to judge whether your grave and emphatic charge of wittingly adding to, or perverting the word of the Lord, is sustained by facts. It is not so clearly stated, as you affirm, “that at the resurrection the saints will have given them spiritual, glorious, immortal bodies,” as it is that our vile bodies shall be changed, that this mortal shall put on immortality; that is, that the saints who are mortal now shall become immortal.
You say, “Your attention has, during our discussion, been repeatedly drawn to the fact, that neither mortality nor immortality is anywhere affirmed of the spirit of man in the Bible.” This, then, is your strongest Bible proof—that it is immortal. It is nowhere affirmed that the first day of the week is the Sabbath. Is it therefore the Sabbath? I should rather infer from your premises, that the spirit of man was not a separate entity. If it were, and immortal too, the Bible, I think, should have revealed it.
I can say with you, that “I hoped, in the beginning of our discussion, that you and I might be instrumental in drawing the Christian communities that we in some sense represent, into closer union;” and I can say, that I am not in the least discouraged, though I would gladly have seen you renounce the fable of natural immortality. I could hardly expect this, however, because, to take a public position against the truth has a tendency to confirm one in error, as I told you when you proposed the discussion. But I will not despair in your case. I fully believe that the true, loyal, law-binding, Bible-honoring Christians of our denominations, and all others, will not only come to closer union, but be perfectly united in one body before the coming of the Lord, an event which is near, even at the doors. And it is evident that whatever people have the true exposition of the third angel’s message (Rev. xiv, 9-12), they constitute the nucleus to which all the remnant of God’s people will be gathered. War will be waged upon them, because they keep the commandments of God, and have the testimony of Jesus Christ. Rev. xii, 17. With that people I am determined, at all cost, to be found; and when I am convinced that your people are more zealous of the commandments of God, and are nearer to the faith once delivered to the saints, than we are—in other words, that you are the people that have the “present truth” for this generation—I will come over to you.
With many thanks to you and the editor of the Recorder, I am, as ever, your sincere friend, affectionately desirous of enjoying eternal life with you in the world to come. R. F. COTTRELL.

NO PEACE OUT OF CHRIST.

A young man of thoughtful mind, who had been a careful student of the Bible but had never received the truth into his heart, said, “I should be happy if I could be a Universalist; but the early instructions of a sainted mother, the dictates of conscience, and especially the teachings of God’s word, convince me that the doctrine is untrue, and I cannot found my peace upon a falsehood.”
“I have plunged deeply into pleasure,” said another; “have sought happiness in the dancing-hall, at the gaming table and the wine-cup, and might enjoy it but for the thought that thousands of miles away my father is pleading with God for my salvation.”
Another acknowledged, “I have amassed wealth; my success has exceeded my highest anticipation; but the fearful question, ‘What shall it profit a man if he shall gain the whole world, and lose his own soul?’ which years ago I heard in a humble church in my native village, rings in my ears and poisons my enjoyment.
Thus God seeks to draw sinners to himself, the only source of true peace; and while many acknowledge that in vain have they sought to satisfy the soul with earthly good, thousands continually haunted by the memory of wasted talents, misimproved privileges, and neglected opportunities, rush deeper and deeper into the vortex of worldliness, to stifle the chidings of conscience, and drown the voice of the Holy Spirit. Too often, alas, the effort proves successful, and the hardened sinner finds at length that he has sealed his eternal destiny.

Notes on Genesis.

CHAP. XIX. 25. And he overthrew these cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
The expression, overthrew all those cities and all the plain, indicates a breaking up of the soil, and some geologists think, plausibly enough, that these cities were built upon a fertile soil full of cracks and crevices spread above a vast stratum of bitumen. Malte Brun also suggests that the cities might have been built mostly of this indurated, inflammable substance. These materials being set on fire by God, there was no escape for the inhabitants. The ground, broken up by a bituminous, volcanic explosion, the waters of the Jordan rolled in, helping rather than quenching the conflagration, and at length enlarging a small lake [subterranean, says Jahn], which probably existed there before, into what is now called the Dead Sea; a body of water 60 or 70 miles long and 10 to 15 or 18 wide, and, according to Mariti, 180 miles in circuit. It is bordered on the east and west by lofty hills having rugged and frightful precipices, which help to prevent its surface from becoming agitated by the winds, and give it a gloomy and fearful aspect. The plain of Jericho, through which it receives the Jordan, bounds it on the north; other streams flow into it, but it has no visible outlet. Copious evaporation from its broad surface, caused in part by the subterranean heat, supplies the place of one. Its environs, impregnated with salt, are dull, cheerless and inanimate, no tree is to be seen, and scarcely any vegetation; hence its name. The water is clear and limpid, uncommonly salt, nauseous, and bitter, and of greater specific gravity than any other hitherto discovered. The proportion of the weight of the salts held in solution to the weight of the water, varies, according to different experiments, from 25 to nearly 50 per cent. This explains the difficulty those who have bathed in it found in diving, and the sluggish motion of the waves comparatively undisturbed by the wind; Absurd fables were formerly told of its pestiferous vapors being fatal to birds attempting to fly across. Dr. Clarke says, that its exhalations are most insalubrious, (so Pocoke,) that shells abound on its shores, and that it swarms with fish, while Madden, a less authentic traveler, says the waters appeared to have none. Drs. Pocoke and Shaw seem to have received statements which corroborate Dr. Clarke's assertion. Mines of fossil salt are found on the southwest bank. The waters have a petrifying quality. Asphaltum, or mineral pitch, rises from the depths; melted at the bottom by the heat, it becomes condensed as it rises, and sometimes, near the shore, on reaching the external air, it explodes with great smoke and noise. At greater depths, columns of smoke, which occasionally appear, indicate these eruptions. Masses are seen, says Seetzen, large enough for camel loads, and is an important article of commerce. It is probably accompanied from the bottom with sulphur, as both are found promiscuously on the shore.—Maundrell. Encyc. Amer. Dr. A. Clarke, Calmet, by Rob. Rosenm. &c.
Verse 26. But his wife looked back from behind him, and she became a pillar of salt.
Looked back.] Some think she actually attempted to return; and our Lord’s words, “Let him not return back; remember Lot’s wife,” favor this supposition. She was therefore instantaneously struck dead and petrified, and thus remained to after ages a visible monument of the divine displeasure; being punished as a warning to others through successive generations. Perhaps she was a native of Sodom, as nothing is said of Lot having a wife, when with Abraham. Above twenty years had passed, from the time that Lot went to Sodom.—Scott.
A pillar of salt.] Like a pillar of salt. Boothroyd. Opinions are very various on this. Many think she was struck dead, and became incrusted with saline and bituminous matter forming a heap, which Josephus says he saw. So Boothroyd and Carpenter who explain at large. Others understand the Hebrew to mean, she became fixed in the salsuginous soil. Others think she was miraculously changed to a pillar of mineral salt, and seem inclined to suppose the image visible long after (perhaps even to the present day), according to the accounts of some travelers.—Jenks.
Chap. xx, 7. Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know that thou shalt surely die, thou and all that are thine.
Prophet.] Abraham is the first person called a prophet in the Scripture. The title seems to denote one who is favored with a peculiar intercourse with God, who receives communications from him in his own personal concerns, or is employed to deliver his mind and will to others; whether he utter predictions of future events or not. Various external circumstances attend these communications; and some prophets had more intimate access to God, and explicit discoveries of his will, than others; but this general definition will apply almost to every place in the sacred oracles, where the word is used; except when false prophets are meant, who pretended to that special intercourse with God which the true prophets actually enjoyed. The intercession of prophets was deemed peculiarly effectual.—Scott.
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