APPENDIXES

[Under the above title George I. Butler discusses at some length Canright's life among Seventh-day Adventists. The article appears in an Extra of the Review and Herald, December, 1887, which carries the streamer head: “Reply to Eld. Canright's Attacks on S. D. Adventists.” We quote a portion of Butler's article which appears on pages 2 and 3.]

Some twenty-eight years ago, D. M. Canright embraced the views of S. D. Adventists. For several years he laboured to acquire some necessary education, and soon after commenced to preach their doctrines. He was blessed with a good degree of earnestness, with fair ability, and with ambition to succeed, and he had excellent success in his labours, and was considered for many years a growing man in the denomination. He had a strong taste for debates and controversy, and applied himself especially to them, and had good success in them. These qualities always attract attention, and they gave him quite a prominence. For a dozen years his labours were valuable to this cause, and he travelled extensively in different States and Conferences. He then had quite fully the confidence of our people. But from that point their confidence began to lessen, and it has continued to decrease ever since. We will briefly relate the causes. Eld. Canright's good opinion of his own abilities had, during the meantime, become quite pronounced. He was never noted for patience, forbearance, or special regard of the opinions of others. He was a person who formed his conclusions remarkably quick, and was inclined to be rash; and though in the main a genial, pleasant, frank companion, yet his desire to have his own way sometimes got him into trouble. He never could bear reproof with patience, or feel composed when his way was crossed. When he came to mingle in important matters with brethren in prominent positions, these and other traits naturally got him into trouble. S. D. Adventists believe in order, and that positions of responsibility should be respected.

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Eld. C. had little respect for any one's opinion unless it coincided with his own. The reader can readily see that very naturally there would be friction. He always hated reproof, hence bore it like a fractious child. So he had some unpleasant experiences, as we well remember.

On such occasions the Elder was immediately greatly troubled with doubts. When everything went pleasantly, he could usually see things with clearness. When he was “abused,” as he always thought he was when things did not go to suit him, the evidences of our faith began immediately to grow dim. Dark clouds of unbelief floated over his mental sky, and he felt that everything was going by the board. Here was the Elder's special weakness. He is a strong man in certain directions when all goes smoothly, but very weak in adversity. He failed to “endure hardness as a good soldier of Jesus Christ.” He was good in a fight, and appeared at best advantage when in a hot debate. This was his forte. But when things apparently were against him, he seemed to have no staying, recuperative qualities.

These weaknesses began to manifest themselves as far back as 1870. In the last of December of that year he held a debate with Eld. Johnson, Presbyterian, in Monroe, Iowa. The writer was present. Eld. C. was not feeling in good spirits through the debate, though he presented his arguments quite clearly and met with success. The night following the debate I occupied a room with him. I was greatly astonished to find him under powerful temptations to give up religion and the Bible, and become an absolute infidel. I laboured with him all night long; neither of us slept a wink. In the morning he seemed more calm, and a few weeks later he came to the General Conference at Battle Creek, Mich., made some confessions of his feelings, and went away in a much happier state of mind. He went on quite zealously for two or three years. In the summer of 1873, he went to Colorado with Eld. and Mrs. White, for his health. Some unpleasant circumstances arose. He received some reproof, felt very much aggrieved, and for several months ceased to preach. He went to California, and for a season he worked with his hands on a farm. He came very near giving up everything. But his brethren tried to help his mind and cheer him up all they could, till finally he commenced to preach again. He laboured on for several years, held several important positions of trust in the work, and we all hoped he would show his weakness no more.

But in October of 1880, he had another backset. He became discouraged—we never knew from what special cause—and ceased to preach. He had been studying elocution, and when he gave up preaching he began to lecture on elocution, and travelled considerably in Wisconsin and Michigan, holding classes. He told me himself that

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for a time he then ceased to observe the Sabbath, though he still believed it to be obligatory as the Bible Sabbath. He thought then quite seriously of preaching for the Methodists, and it is currently reported on what seems to be good authority, that he visited a Methodist presiding elder to make such arrangements; but this we do not personally know. But the Elder's conscience troubled him greatly at times. He wrote me, desiring to see me and have a long talk. We met in Battle Creek the following January, and had some fifteen hours' conversation. The poor man was in great distress of mind, and our sympathies were deeply enlisted for him. Suffice it to say that he took his stand once more and commenced to preach again.

The fourth instance of his lapsing into doubt and darkness occurred in the fall of 1882, when he gave up preaching and went to farming at Otsego, Mich. He returned to us again the last of September, 1884. During this time he had little or no faith in the peculiar doctrines of S. D. Adventists; and in a letter before me, written to a friend in December, 1883, he says: “If I was situated differently, would just as soon join some other church.” And speaking of the work of our people, he says: “Hence, as you can see, my faith in the whole thing has been shaken.” So notorious was his apostasy at the time, that without doubt the church stood where a little encouragement would have led them to withdraw the hand of fellowship from him. But some of us who felt a pity for him, knowing his weakness, counselled delay, and commenced to labour earnestly to help him. After special efforts had been made by the writer and other friends, he came to our camp-meeting in September, 1884, at Jackson, Mich. After some further talk with him, and explaining some things which he viewed in an exaggerated light, he came out and publicly took his stand with us once more, making a very affecting confession before a thousand people, which moved the whole congregation to tears. He confessed his great darkness of mind which he had felt for a long time, and said that now all was clear to him. Soon after this, in the issue of the REVIEW of Oct. 7, 1884, he made quite a full confession, which is given in another column. This was wholly voluntary on his part.

Eld. Canright for some time after this seemed indeed like a changed man. He seemed more as he used to a dozen years ago, and we had great hopes of him that he had now become a staunch, reliable man. He laboured with us till last January, when he became somewhat cast down again, and has finally given up his experience for a quarter of a century, and has gone out from our ranks, and commenced a bitter raid upon us.

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[The following matter is a chapter entitled “D. M. Canright,” from the book I Remember, by D. W. Reavis. It has the limitation of being a reminiscence of the long ago. It has the advantage of being a report by one who was intimately acquainted with D. M. Canright. The chapter constitutes pages 117-120 of the Reavis book.]

Whatever Elder Canright said and wrote in those days [preceding his apostasy in 1887] meant as much to our people as the words of our most prominent leaders do today. But in view of what he has said and written since that time, and because of my intimate association with him, I feel it to be my duty to make a brief statement, with all the love in my heart it is possible for a human being to have for an admired, fallen friend.

I was acquainted with the Canright family during his first marriage, his first wife, who died in the faith, being a close friend of some of my intimate friends, and I felt highly honoured by being selected by Elder Canright to do special Sabbath school work in Ohio. This appointment proved to be the beginning of a very close, mutual, friendly association.

Elder Canright talked freely with me about everything in which he was interested, about his personal difficulties, about his past trials and sorrows, and of his future hopes and plans. He seemed to find consolation in going over these things with me. He evidently felt that while I sympathetically listened, I would not repeat. Not until the present have I made any public statement of the facts I am now to state, and these are given not to condemn him, but, if possible, to save others even as strong as he from the pitfall into which he fell.

His estrangement began and developed through harbouring that greatest seductive thing that finds its way into some human hearts, which I name an abnormal desire to be great, not great in the true meaning of the word, but great only in the estimation of people—to be popular.

The elder was remarkably bright, and grew rapidly from his humble beginning, through the blessing of God, and the power of the message he proclaimed with Heaven-bestowed ability. He was so greatly admired and openly praised by our workers and the laity, that he finally reached the conclusion he had inherent ability—that the message he was proclaiming was a hindrance to him rather than the exclusive source of his power. He gradually grew sensitive and resentful, and when reproof came through the testimonies, he rejected it, and finally gave up everything and began warring against the Spirit of prophecy and the message which had made him all he was.

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During the summer and fall of 1880, immediately after graduation, I, with other students from Battle Creek College, attended Professor Hamill's School of Oratory in Chicago. Elder Canright, inoculated, at heart, with a belief that through a thorough study in, and mastery of, expression he could accomplish his consuming desire to be a popular public speaker, joined us; and because of my former pleasant association with him, I became his critic as he lectured, upon invitation, through the influence of the School of Oratory, in many of the largest popular churches in Chicago during the summer vacation of the pastors of these churches. In these lectures he applied the oratorical principles taught in the school, and needed a critic versed in these principles, to follow him in his lectures and later point out his misapplications, and of course to compliment him on all that were rightly applied. He had more invitations than he could possibly accept; so he selected the largest and most popular churches.

One Sunday night, in the largest church of the West Side, he spoke on “The Saints' Inheritance” to more than 3,000 people, and I took a seat in the gallery directly in front of him, to see every gesture and to hear every tone, form of voice, emphasis, stress, and pitch, and all the rest. But that was as far as I got in my part of the service, for he so quickly and eloquently launched into this, his favourite theme, that I, with the entire congregation, became entirely absorbed in the Biblical facts he was so convincingly presenting. I never thought of anything else until he had finished.

After the benediction I could not get to him for more than half an hour, because of the many people crowding around him, complimenting and thanking him for his masterly discourse. On all sides I could hear people saying it was the most wonderful sermon they had ever heard. I knew it was not the oratorical manner of the delivery, but the Bible truth clearly and feelingly presented, that had appealed to the people—it was the power in that timely message. It made a deep, lasting impression upon my mind. I saw that the power was all in the truth, and not in the speaker.

After a long time we were alone, and we went into a beautiful city park just across the street, which was almost deserted because of the late hour of the night, and sat down to talk the occasion over and for me to deliver my criticisms. But I had none for the elder. I frankly confessed that I became so completely carried away with that soulinspiring Biblical subject I did not think once of the oratorical rules he was applying in its presentation. Then we sat in silence for some time. Suddenly the elder sprang to his feet and said, “D.W., I believe I could become a great man were it not for our unpopular message.”

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I made no immediate reply, for I was shocked to hear a great preacher make such a statement; to think of the message, for which I had given up the world, in the estimation of its leading minister, being inferior to, and in the way of, the progress of men, was almost paralyzing. Then I got up and stepped in front of the elder and said with much feeling, “D.M., the message made you all you are, and the day you leave it, you will retrace your steps back to where it found you.”

But in his mind the die was evidently cast. The decision had doubtless been secretly made in his mind for some time, but had not before been expressed in words. From that night the elder was not quite the same toward our people and the work at large. He continued as a worker for several years afterward, but was retrograding in power all the time. The feeling that being an Adventist was his principal hindrance increasing as time passed, he finally reached the conclusion that he could achieve his goal of fame through denouncing the unpopular doctrines of the denomination, and he finally worked himself out of the denomination and into his self-imposed task of attempting to “expose” it.

All the years intervening between the time of our Chicago association in 1880, and 1903, I occasionally corresponded with Elder Canright, always attempting to do all in my power to save him from wrecking his life and injuring the cause he had done so much to build up. At times I felt hopeful, but every time my encouragement was smothered in still blacker clouds.

I finally prevailed upon him to attend a general meeting of our workers in Battle Creek in 1903, with the view of meeting many of the old workers and having a heart-to-heart talk together. He was delighted by the reception given him by all the old workers, and greatly pleased with the cordiality of the new workers. All through the meetings he would laugh with his eyes full of tears. The poor man seemed to exist simultaneously in two distinct parts—uncontrollable joy and relentless grief.

Finally when he came to the Review and Herald office, where I was then working, to tell me good-by before returning to his home in Grand Rapids, Michigan, we went back in a dark storeroom alone to have a talk, and we spent a long time there in this last personal, heart-to-heart visit. I reminded him of what I had told him years before in Chicago, and he frankly admitted that what I had predicted had come to pass, and that he wished the past could be blotted out and that he was back in our work just as he was at the beginning, before any ruinous thoughts of himself had entered his heart.

I tried to get him to say to the workers there assembled just what

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he had said to me, assuring him that they would be glad to forgive all and to take him back in full confidence. I never heard any one weep and moan in such deep contrition as that once leading light in our message did. It was heart-breaking even to hear him. He said he wished he could come back to the fold as I suggested, but after long, heartbreaking moans and weeping, he said: “I would be glad to come back, but I can't! It's too late! I am forever gone! Gone!” As he wept on my shoulder, he thanked me for all I had tried to do to save him from that sad hour. He said, “D.W., whatever you do, don't ever fight the message.”

This is a brief statement of the downfall of one of the leading men in our denominational work, brought about through the gradual development of a germ of self-exaltation.

[See also Appendixes O and P.]

[Under the above head there appeared in the Review and Herald (beginning September 29, 1949) a series of articles by W. E. Read, that gives special attention to the phrase, “the testimony of Jesus,” in the book of the Revelation. With the kind permission of its author, we give here the series.]

Not only the writers of the New Testament but the prophets of the Old Testament tell about the church of the last days. In the main, they call it the remnant of the people of God. In the Holy Scriptures we find listed a number of important characteristics of those who are waiting for the return of the Saviour. We might profitably meditate on the following references to the remnant:

1. They will be gathered. (Isa. 11:11.)

2. They will be a peculiar people, distinguished from all others. (Micah 5: 7, 8.)

3. They will travel the highway of holiness. (Isa. 11:16; 35:8.)

4. They will keep the commandments of God. (Rev. 12:17.)

5. They will have the testimony of Jesus Christ. (Rev. 12:17.)

6. They will be saved from sin. (Zeph. 3:13.)

7. They will be saved in the kingdom of God. (Rom. 9:27.)

It will be observed that one of the special features of the remnant church is “the testimony of Jesus Christ.” This expression occurs in this form in the book of Revelation only; and seeing that it is specifically mentioned as one of the marks of God's remnant people, we do well to investigate and seek to understand what the Lord means by it.

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In Revelation 19:10 John calls it “the spirit of prophecy.” If this refers to one of the gifts of the Spirit, of which prophecy was one (1 Cor. 12:10), it would certainly indicate that spiritual gifts would be seen in the true church in the last days.

This question, however, has been one upon which there has been considerable discussion in the Christian church for centuries. Most people believe that such gifts as prophecy and healing ceased just after apostolic days. Let us study this question and seek to ascertain what the New Testament suggests so far as the perpetuity of spiritual gifts is concerned.

Spiritual gifts were bestowed upon the church by the Lord. They did not grow out of any demand made by men, nor did they come upon men because of any particular longing on their part; they were given by the Spirit of God, who divided “to every man severally as he will.” 1 Cor. 12:11. In the twelfth chapter of First Corinthians there is recorded the fact that such gifts were given to the church but with no particular reference as to time, the period for which they should serve, whether it was a temporary bestowment, or whether it was God's purpose that they should be in the church until the Saviour's appearing.

In Ephesians 4, where certain of the gifts are enumerated, specific reference is made to the fact of their continuance in the church. After naming certain of the gifts and giving some indication as to the purpose they were to serve, the apostle tells us how long they were to be in the church. Note his words: “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” Eph. 4:13.

What vital significance is attached to the words of the apostle: “Till,” or “until,” we “arrive at” (Weymouth), or “attain unto” (R.V.), the unity of the faith, until we come to “the personal knowledge of the Son of God” (Rotherham), “unto perfect manhood” (Cunnington), yea, even “the perfection of manhood and that degree of development of which the ideal to be found in the Christ is the standard” (Twentieth Century). The divine purpose looks forward to the complete deliverance of man from the thraldom of sin; it contemplates also his restoration to the likeness of Christ.

“The plan of redemption contemplates our complete recovery from the power of Satan. Christ always separates the contrite soul from sin. He came to destroy the works of the devil, and He has made provision that the Holy Spirit shall be imparted to every repentant soul, to keep

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him from sinning…. The ideal of Christian character is Christlikeness.”—The Desire of Ages, p. 311.

Spiritual gifts play a large part in the purpose of God in the development of His people, and these divine bestowments will continue to be given, and will continue to function in the church, until Christ's ideal for His children is reached. This means the grand culmination, the time when the Saviour shall return to gather those in whose hearts the likeness of Christ is seen.

This Scriptural passage teaches the perpetuity of these gifts, and we need not be surprised to find Scriptural evidence that such gifts will be seen in the last days. That this is so, we observe in I Corinthians 1:6, 7. Here the apostle writes to the church, “The testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ.”

Though the apostle is writing to the church at large, his words apply particularly to the church that is waiting for the Advent of the Saviour. In them the testimony of Christ is to be confirmed, and the fact that this gift is to be in their midst is evidence to the great apostle that the church “waiting for the coming of our Lord Jesus Christ” was to have all the gifts. This is seen in the expression, “that ye come behind in no gift.” Furthermore John's declaration concerning the remnant church in Revelation 12:17 specifically mentions that they “have the testimony of Jesus Christ.” Allowing that the interpretation given to this expression by the same apostle is “the spirit of prophecy” (Rev. 19:10), it seems that the divine outline foreshadows the revival not only of the spiritual gifts in the church but in a particular sense of the gift of prophecy.

“Jesus promised His disciples, ‘The Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.’ ‘When He, the Spirit of truth, is come, He will guide you into all truth: … and He will shew you things to come.’ John 14:26; 16:13. Scripture plainly teaches that these promises, so far from being limited to apostolic days, extend to the church of Christ in all ages.”—The Great Controversy, Introduction, p. viii.

We are counselled to “covet earnestly the best gifts” (1 Cor. 12:31), and to “desire spiritual gifts, but rather that ye may prophesy” (1 Cor. 14:1). This is one instance where coveting is allowable, and with earnest

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longing of soul we are to seek God for the bestowal of His gifts upon the church.

In order to obtain spiritual gifts it is important that we enjoy the “fellowship of the Spirit” (Phil. 2:1), the “unity of the Spirit” (Eph. 4:3), and have the “fruit of the Spirit” (Eph. 5:9). Upon those who possess these graces our heavenly Father takes delight in bestowing, as it pleases Him, the gifts of the Spirit. Thus we may be fully equipped, fully qualified, for the service of God.

“Before He left His disciples, Christ ‘breathed on them, and saith unto them, Receive ye the Holy Ghost.’ Again He said, ‘Behold, I send the promise of My Father upon you.’ But not until after the ascension was the gift received in its fullness. Not until through faith and prayer the disciples had surrendered themselves fully for His working, was the outpouring of the Spirit received. Then in a special sense the goods of heaven were committed to the followers of Christ. ‘When He ascended up on high, He led captivity captive, and gave gifts unto men.’ ‘Unto every one of us is given grace, according to the measure of the gift of Christ,’ the Spirit ‘dividing to every man severally as He will.’ The gifts are already ours in Christ, but their actual possession depends upon our reception of the Spirit of God.”—Christ's Object Lessons, p. 327.

Some, looking at the Christian church at large and failing to see the prophetic gift in the ranks of God's people, argue that, because this gift, together with others, ceased shortly after apostolic days, this is ample evidence to show that God never intended these gifts to continue beyond the early days of Christianity. Such should remember, however, that not long after the apostles passed from the stage of action, a great apostasy set in, and men departed from the truth of God. When worldliness and indifference came into the church, the Spirit of God in a large measure left the church, and many of these gifts were withdrawn.

In the last days, however, with a revival of godliness, when men return to the “old paths” and keep the commandments of God and the faith of Jesus, the gifts, and among them the prophetic gift, were to be restored. The keeping of the commandments of God and the manifestation of the gift of prophecy have usually been closely associated through the centuries. This can be seen from such Old Testament scriptures as: “Where there is no vision the people perish: but he that keepeth the law, happy is he.” Prov. 29:18.

“Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the Gentiles: the law is no more; her prophets also find no vision from the Lord.” Lam. 2:9.

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Let us then seek the Lord for power in our lives. Let us seek Him more earnestly for the willingness and the disposition to surrender our wills to His divine control. Thus we shall make it possible for Christ the Lord to take possession of our hearts and to dwell within us “to will and to do of his good pleasure.”

One of the distinguishing characteristics of the remnant people is called by the writer of the Apocalypse “the testimony of Jesus Christ.” This is interpreted as “the spirit of prophecy.” These two expressions are peculiar to the book of Revelation. They are not found in any other book of the Bible.

The actual words “testimony of Jesus” occur but twice in the Authorized Version of the book of Revelation, in the same verse (Rev. 19:10.) The term appears, however, in another form, “testimony of Jesus Christ,” three times. (Rev. 1:2, 9; 12:17.) There is still one other phrase of similar intent. In this case it is rendered “witness of Jesus.” (Rev. 20:4.) The word “witness” in this case is from the same Greek word which is rendered in the other texts by the word “testimony.” Hence, in these forms the expression is used by the prophet John six times in the last book of the Bible.

There are two similar expressions to be found in the writings of the apostle Paul. They are as follows: “testimony of Christ” (1 Cor. 1:6), and “testimony of our Lord” (2 Tim. 1:8). Although the word “testimony” is used in this relationship eight times altogether, the expression “spirit of prophecy” is unique, in that Revelation 19:10 is the only place in the Divine Record where the term appears.

Seventh-day Adventists, accepting the testimony of the apostles, believe in the perpetuity of spiritual gifts. That being the case, it has not been difficult for them to understand the divine forecast that “the testimony of Jesus,” “the spirit of prophecy,” would be operative in the remnant church. They have felt that this means a revival of the spiritual gifts, and that among them would be seen the “spirit of prophecy.” They understand this expression to mean that particular revelation which comes through those whom the Word of God calls prophets. Through the years they have believed and taught, and still believe and teach, that this gift has been exercised among them in the life and work of Mrs. E. G. White, who for several decades received revelations and visions from the Lord. They prize very highly the counsel and admonition which have come through this divine agency. Through the years this counsel was given to the church by oral word and by the written page. This counsel was incorporated in periodical

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articles, pamphlets, and books, such as Testimonies for the Church and other volumes.

This claim on the part of the Advent people has met with opposition from many quarters. This is not difficult to understand, especially when it comes from those who believe that the necessity for spiritual gifts ceased shortly after apostolic days. Those who do not accept John's interpretation of “testimony of Jesus” as the “spirit of prophecy” naturally endeavour to find other meanings for both these terms.

As we look at the word “testimony” as used in the Sacred Scriptures, and examine the words in the original language which have been translated “testimony,” “witness,” “to bear testimony or witness,” in the Authorized Version, we shall find that they have several meanings. Mention might be made of the following:

1. The ten-commandment law. (Ex. 31:18; Rev. 15:5.) It is applied this way in both the Old and the New Testament. In the Scriptures we read of the tables of the testimony, the ark of the testimony, the tabernacle of the testimony, the veil of the testimony—the “testimony” itself being the law of God as written on the two tables of stone.

2. The law of Moses other than the ten-commandment law. This thought is emphasized in 2 Kings 23:3 and also Nehemiah 9:34 and other scriptures. There we read of “his commandments and his testimonies.”

3. The legal witness for or against another. (Deut. 19:16, 18.) The witness borne in court is called the testimony, and the person who bears such witness is said to testify. Furthermore, we read, “In the mouth of two or three witnesses shall every word be established.” 2 Cor. 13:1.

4. The testimony borne concerning another. In this sense it is used frequently in both Testaments. One might think of such texts as John 5:39, where we read that the Scriptures “testify of me,” or John 15:27, where Jesus speaks of the disciples and says they “also shall bear witness.”

5. The testimony borne by the individual himself. It is used with this meaning quite frequently. One might meditate on John 5:31, where definite reference is made to the witness borne by Christ Himself, both by word and by life.

6. The messages of the prophets. In the Old Testament days the messages conveyed by God's servants, the prophets, to His people Israel were called testimonies. In bearing such testimonies the prophets are said to have “testified against them.” (2 Kings 17:15; Neh. 9:26.)

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This is referred to also in New Testament days. The apostle Peter, referring to the work of the prophets before the advent of the Saviour, mentions concerning the witness of the Spirit borne through the prophets when it “testified beforehand the sufferings of Christ.” 1 Peter 1:11. This is in full accord with the declaration of the same apostle when preaching before Cornelius and his household, when he declared that “to him give all the prophets witness.” Acts 10:43.

A still further reference is found in the Apocalypse in the passage already referred to, where the apostle John, using the expression “testimony of Jesus,” clearly and definitely defines this to be “the spirit of prophecy.”

Hence, in the foregoing classification giving references to the varied meanings of this word, it will be observed that in both the Old and the New Testament one of the meanings makes definite reference to the specific messages that come through God's servants, the prophets, to His people.

In view of the fact that in the Scriptures there are varied meanings to the word “testimony,” it would have to be conceded that a correct understanding of the meaning of the term in any particular place it is used must of necessity be determined by its context. A careful study of the texts given in the afore-mentioned classification will show that this is true.

When we apply this principle to the expression “testimony of Jesus,” as we find it in the book of Revelation, we must also think of it, not only in the light of its context, but also in the light of the definition given to it by its author. Singularly enough, the Lord has removed the meaning of this expression from the realm of doubt and uncertainty. There is no need for anyone to be in any perplexity on the matter whatsoever.

The apostle John records the message given to him, the message he received from “his angel.” (Rev. 1:1.) The angel is called “his”; this refers not to John but to Christ. The Revelation is the revelation of Jesus Christ which God gave to Him, and Christ sent and signified it by His angel to John. Further, when John tells us that the “testimony of Jesus” is the “spirit of prophecy,” it is not a definition given by John; it is the word of the angel who revealed it to him.

We must remember also that this is part of the revelation of Jesus as referred to in the first chapter of the Apocalypse. This revelation Christ gave to the angel. But it goes back further still; it is the revelation that God gave to Christ. So this is a divine definition in a special

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sense. It is from God and from Christ, and Christ the divine Son, through His angel, tells us that the “testimony of Jesus” is the “spirit of prophecy.”

Hence, in our study of this question in the book of Revelation we need not concern Ourselves with other ways in which the word testimony is used in the Scriptures generally. Our minds are directed into one channel, and that by the Lord Himself, when He gives us the definition of what the testimony of Jesus really means when He says the “spirit of prophecy.”

Commentators and Bible students generally recognize, in the main, two ways in which the expression “testimony of Jesus” is understood. Many, overlooking the definition given by the angel (Rev. 19:10), interpret this as meaning “the testimony borne concerning Jesus Christ.” Hence, their understanding of the phrase is that it refers to the testimony we as Christians bear when we witness for the Saviour before the world and before our friends by precept and example. Others feel that the expression means the testimony of Jesus Himself, the witness He bore in His own life while here on earth, and the witness He continues to bear now in and through His servants the prophets.

The term in the original Greek is in the genitive case (generally the equivalent of the English of construction, most commonly indicating possession). Hence it can be understood as Jesus' testimony—the testimony which Christ Himself bears today when He manifests Himself in a special way through those who have the gift of prophecy. When they tell of what they have seen in vision, it is just as verily the Spirit of Christ which is in them as it was in the prophets in olden days. In this connection we would submit the following considerations:

1, We refer first of all to Revelation 1:1, 2, where we read of the “Revelation of Jesus Christ.” This revelation “God gave unto him.” An angel is used by the Lord to convey this revelation to the prophet John. John bears record of “the testimony of Jesus Christ.” It will be observed that here we have the possessive genitive in each case. It is the “Revelation” of Jesus Christ. It is the “testimony” of Jesus Christ. It is His “witness,” for the Father gave it to Him, and He gave it to His servant John.

2. The same thought is emphasized in Hebrews 1:1, 2. There we read that God, who “spake in time past unto the fathers by the prophets,” speaks to us today “by his Son.” The message was not that of the prophet; it was God's message. The same thing is true today. God speaks through His beloved Son, and Christ speaks through the

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prophets. That which He speaks is His testimony—the testimony of Jesus.

3. We might observe also the word given to us in 1 Peter 1:11. Again we refer to the prophets of ancient days. When they ministered, when they bore their testimony, it was the result of the “Spirit of Christ which was in them.” These prophets were God's servants; He sent them; He spake through them. God claimed the prophets as His own. He calls them “my servants the prophets.” Jer. 29:19. God also gave His word to them, for He said to His servant Jeremiah, “Behold, I have put my words in thy mouth.” Jer. 1:9.

God's word through the prophets was obligatory, for we read in 2 Chronicles 29:25: “So was the commandment of the Lord by his prophets.” God also revealed His secrets to the prophets. “He revealeth his secret unto his servants the prophets.” Amos 3:7.

God revealed Himself to His prophets in visions and dreams. “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.” Num. 12:6. It was in this manner that He revealed His will to them.

4. The form of the expression in Revelation is “testimony of Jesus.” It is not testimony to Jesus or concerning Jesus, but the testimony of Him. This is in the genitive case; and another way of rendering this, as we have already seen, is “Jesus' testimony.”

5. Whenever the expression is used in the book of Revelation it is in this form in the original Greek; never any other. Note the occasions of its use: Rev. 1:2: “Testimony of Jesus Christ.” Rev. 1:9: “Testimony of Jesus Christ.” Rev. 12:17: “Testimony of Jesus Christ.” Rev. 19:10: “Testimony of Jesus.” Rev. 20:4: “Witness of Jesus.”

Most translations reproduce this genitive by an of construction in Revelation 19:10 also, as can be seen by consulting the following: Authorized, Revised, Weymouth, The Greek English New Testament (interlinear), Emphatic Diaglott, Murdock's translation from the Syriac, Douay, Moulton, Goodspeed, Montgomery, Verkuyl, Tyndale, Cranmer, Geneva, Rheims, Cunnington, Rotherham, Wycliffe, and Fenton.

There is but one of these translations of the New Testament to which we have access that uses the word to in Revelation 19:10, and that is the Twentieth Century New Testament. One not listed above, but which uses neither the word of nor to, is the translation by Moffatt, and it is very definite. His rendering is, “The testimony borne by Jesus.”

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6. Referring to the list of texts given under section 5, we would call attention again to the fact that in each instance the genitive form is indicated. This is either by the genitive form of the Greek words Jesus and Christ, or as it is in most instances, by the possessive form of the article the. There is no preposition in the Greek text to indicate our English word of. We supply that word merely to indicate the genitive.

Perhaps the matter will be clearer if we give the wording of the Greek and English in the first form of the phrase in Revelation 19:10: Tēn marturian tou Iesou (“The testimony [of] Jesus”).

It will be observed that the expression “tou Iesou” is in the genitive form; this naturally calls for the preposition of in English. Furthermore, the Greek article before a proper noun is not usually translated into English. Hence, we have the expression “testimony of Jesus” with the word of supplied to indicate the genitive form.

Some would urge that in order to understand John's expression in the Apocalypse, we should observe his use of similar expressions in his Gospel, such as: “the scriptures … testify of me”; “the Comforter … shall testify of me.” These, they contend, are certainly objective, and being so, indicate what John means when he uses the expression “testimony of Jesus” in the last book of the Bible. This might sound plausible, but on investigation the argument will be found to be without foundation. Whatever similarity there is in these terms as they appear in our English Bible, the similarity of form is not found in the Greek New Testament.

We shall notice certain of the expressions in the Gospel of John similar to the two cited above.

John 5:39—The Scriptures “testify of me.”

John 15:26—The Comforter will “testify of me.”

John 1:7, 8, 15—John bears “witness of” Him.

John 5:31—Jesus says “I bear witness of myself.”

John 8:13, 14—Jesus is said to “bear record of” Himself.

Acts 23:11—“Thou hast testified of me.”

1 Cor. 15:15—“We have testified of God.”

In none of these instances is the word of indicated as part of the genitive, but is the translation of the preposition, meaning, “concerning” found in the Greek text.

Furthermore, the comparison in this instance with John's Gospel is in any case irrelevant, because it so happens that in the texts referred to we have the verb followed by a preposition and its noun object; whereas in the book of Revelation we have an altogether different construction: a noun followed by another noun in the genitive case.

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There are a few instances in other books of the New Testament where a form is found similar to that used in the book of Revelation, as well as those in which we find the preposition, that refer in the main to the testimony borne by others concerning Christ rather than the testimony of Jesus Himself (Acts 4:33, 2 Tim. 1:8, 1 Cor. 2:1); but this is indicated by the context.

But let us notice also the testimony of others with reference to the possessive meaning of the expression “testimony of Jesus.” Though most Biblical commentators, with their view of the cessation of spiritual gifts early in the Christian Era, interpret the “testimony of Jesus” to be the testimony His people bear concerning Him, it is true that quite a few recognize the possessive force of the genitive, and hence give it the meaning of the witness Jesus bears in His own testimony through His servants the prophets.

W. Robertson Nicoll comments:

“‘For the testimony or witness of (i.e., borne by) Jesus is (i.e., constitutes) the spirit of prophecy.’ This … specifically defines the brethren who hold the testimony of Jesus as possessors of prophetic inspiration. The testimony of Jesus is practically equivalent to Jesus testifying (xxii. 20). It is the self-revelation of Jesus … which moves the Christian prophets. He forms at once the impulse and subject of their utterances (cf. Ignat. Rom. viii.; Eph. vi.)…. Furthermore, there is an implicit definition of the spirit of prophecy … in its final phase as a revelation of Jesus Christ. Even the O.T. prophetic books, with which the Apocalypse claims to rank, were inspired by the spirit of the pre-existent Christ.”—The Expositor's Greek Testament (Grand Rapids, Mich.: W. B. Eerdmans Publishing Company), vol. 5, p. 465.

Dr. Friedrich Düsterdieck remarks:

“From the closing words of the verse, it might be inferred, that ‘they who have the testimony of Jesus’ are not believers in general, but only the prophets, so that the angel would call himself a fellow-servant only of the prophets, as Hengstenb. also (xxii. 6) understands by the δουλοις άυτου [doulois hautou, His servants] only prophets.”—Critical and Exegetical Handbook to the Revelation of John. Translated by Henry E. Jacobs, in Meyer's Commentary on the New Testament, Revelation of John, p. 456.

The writings of Mrs. E. G. White make clear her interpretation of the expression “testimony of Jesus” as “the spirit of prophecy” in Revelation 19:10.

“As the apostle beheld the final deliverance of the church, he was

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carried away with the glory of the scene, and with deep reverence and awe fell at the feet of the angel to worship him. The heavenly messenger instantly raised him up, and gently reproved him, saying, ‘See thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Jesus; worship God; for the testimony of Jesus is the spirit of prophecy.’ The angel then showed John the heavenly city with all its splendour and dazzling glory, and he, enraptured and overwhelmed, and forgetful of the former reproof of the angel, again fell to worship at his feet. Again the gentle reproof was given, ‘See thou do it not; for I am thy fellow servant, and of thy brethren the prophets, and of them that keep the sayings of this book. Worship God.’”—Early Writings, pp. 230, 231.

“It was Christ that spoke to His people through the prophets. The apostle Peter, writing to the Christian church, says that the prophets ‘prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.’ It is the voice of Christ that speaks to us through the Old Testament. ‘The testimony of Jesus is the spirit of prophecy.’”—Patriarchs and Prophets, pp. 366, 367.

In the light of all the foregoing considerations we feel there is good reason for understanding the expression “testimony of Jesus” as “His testimony,” or the testimony, or witness, Christ bears in and through His servants to whom the prophetic gift has been granted.

But what about the expression “spirit of prophecy”? What does this mean? We have already noticed that it is used but once in the entire Bible, and that in Revelation 19:10. Furthermore, we have no exact counterpart of this expression in Holy Scripture to guide us. There are, of course, terms similar in meaning, such as “the gift of the Holy Ghost.” There are also other expressions similar in form, such as “the Spirit of life” (Rev. 11:11), “the spirit of glory” (1 Peter 4:14), “the Spirit of grace” (Heb. 10:29). But never do we find the expression “spirit of prophecy” in any other passage in the Sacred Scriptures.

As to the expression “testimony of Jesus” we have guidance, in that we have a divine definition. But let us lay this aside for the moment, and look to the Old and the New Testament records, to see whether we can ascertain what this expression means.

Some who are not too favourable to the Advent Movement tell us

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that this should be understood not as “the spirit of prophecy” but as “the spirit of this prophecy,” their evident intent being that it means the book of Revelation itself. Reference is made to seven expressions in the last chapter of the Bible; namely, “in this book” (verses 18, 19), “the sayings of the prophecy of this book” (verses 7, 10), “the sayings of this book (verse 9), “the words of the prophecy of this book” (verse 18), and “the words of the book of this prophecy” (verse 19).

So they say, inasmuch as John used a similar expression with the word “this” seven times, he naturally indicates what prophecy he has in mind. It is this prophecy; it is this book of the prophecy—the Revelation—so the expression should read, “The spirit of this prophecy.”

This claim, however, will not bear the test of investigation, because in the original Greek there is no justification for the word “this” in connection with the expression “spirit of prophecy.” The Bible translators saw no reason to use the word “this,” for it is not in the Greek text of this expression. It is a fact, however, that in the seven references made to the book of this prophecy, the word “this” is found not only in our English text but also in the Greek text. Hence, it must be clear to anyone, that if the apostle John in recording the words of the angel had meant “this” to be understood with the expression “spirit of prophecy,” he would have used it in order to convey that meaning, but he did not do so. Hence we affirm that the contention is unsupported by the evidence and that this is not what was meant.

A few commentators take the position that in a certain sense all the children of God have the “spirit of prophecy”; hence, this expression should be understood as applying to them. They argue that as the gifts are bestowed upon the children of God, all God's people are actuated by the “spirit of prophecy.” This argument, however, is not at all well founded. The fruit of the Spirit, God longs to see in the lives of all His children, and He has through the Divine Spirit distributed the gifts of the Spirit to His people. But while one individual has one gift and another person a different gift, all do not have the gift of healing; all do not have the gift of government; all do not have the gift of prophecy. In the very nature of the case, they could not all be in possession of all these gifts.

The Divine Record emphasizes the thought that the Spirit divides “to every man severally as he will.” In other words, the gifts are bestowed by the Lord. No man receives any specific spiritual gift because

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he particularly wants it or claims it. God determines to whom He will entrust these gifts. The Word of the Lord further states that “to one is given … the word of wisdom; … to another the gifts of healing. 1 Cor. 12:8, 9. So in the plan of God one here and one there is singled out from the believers, and made the depositories of these specific spiritual gifts. This is particularly true with the prophetic gift. Among commentators in good standing there are those who recognize the truth of this, as will be seen in the following extract:

“‘For the testimony or witness of (i.e., borne by) Jesus is (i.e., constitutes) the spirit of prophecy’. This … specifically defines the brethren who hold the testimony of Jesus as possessors of prophetic inspiration. The testimony of Jesus is practically equivalent to Jesus testifying (xxii. 20). It is the self-revelation of Jesus (according to i. I, due ultimately to God) which moves the Christian prophets.”—W. Robertson Nicoll, The Expositor's Greek Testament, vol. 5, p. 465, on Revelation.

“The spirit of prophecy” is intimately related to the gift of prophecy.^* The one is the Spirit which indites the prophecy; the other is the gift bestowed. They go together; they are inseparably connected. Where you find the one you find the other. The gift is the manifestation of that which the Spirit of God distributes to men, according to His own good purpose and plan. The apostle John not only gives us the definition of the term “testimony of Jesus” but also reveals in another passage in the Apocalypse something which keys the expression “testimony of Jesus” to the prophetic gift.

If, after considering the evidences presented in this article, some should still feel constrained to urge that the expression “testimony of

^* The term “spirit of prophecy” with reference to the prophetic gift is found in the ancient Jewish writings. The expression occurs in The Targums on the Book of Genesis. Both me Onkelos and the Jerusalem Targum on Gen. 41:38 read the same as follows: “And Pharaoh said to his servants, Can we find a man like this, in whom is the spirit of prophecy from the lord?” See The Targums of Onkelos and Jonathan ben Uzziel on the Pentateuch; with the Fragments of the Jerusalem Targum, translated by J. W. Etheridge, vol. 1 (London: Longman, Green, Longman, and Roberts, 1862), pp. 131, 303. Also Edward Lewis Curtis says that the Targum or paraphrase on Chronicles “explains somewhat similarly, except that the Sucathites are those ‘covered’ with a spirit of prophecy.”—International Critical Commentary, vol. 10 (on Chronicles), p. 98.

Commenting on 2 Kings 22:14, Joseph Priestley remarks concerning Huldah: “It pleased God to distinguish several women with the spirit of prophecy, as well as other great attainments, to shew that, in his sight, and especially in things of a spiritual nature, there is no essential pre-eminence in the male sex.”—Theological and Miscellaneous Works, vol. 11, p. 477.

Other writers who use the expression are:

James Darmesteter, “Prophets of Israel,” in his Selected Essays, p. 43. Houghton, Mifflin and Company, New York, 1895.

G. S. Streatfeild, The Incarnation, p. 41. London: Longmans, Green and Co., 1910.

Grace Aguilar, The Women of Israel, p. 325. George Routledge and Sons, Limited, [n. d.].

Andrew C. Zenos, “Prophecy, Prophet,” Funk and Wagnalls New Standard Bible Dictionary (1936 ed.), sec. 14, p. 743, (cf. sec. 6, p. 741).

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Jesus” should be understood somewhat in its objective rather than its subjective sense, we would reply that the objective might be considered, but only as a secondary meaning. We believe we have established the thought that the primary significance of this expression is subjective—that the testimony of Jesus means Jesus' testimony, either in Himself or in and through the servants He might choose through whom to reveal Himself or His message. Certainly, after the prophet has received the divine illumination and goes forth with his message to man, in the giving of that message he is surely bearing testimony concerning his Lord and Master.

At this point we might compare certain expressions in Revelation 19 and 22. In both passages we read that John falls at the feet of the angel to worship him. In both places we read the counsel of the angel: “See thou do it not”; “worship God.” In both instances the angel says, “I am thy fellowservant.” But notice how the next expression is rendered. In Revelation 19 it is in one form and in Revelation 22 in another. In Revelation 19:10 we read, “I am … of thy brethren that have the testimony of Jesus”; and in Revelation 22:9, “I am … of thy brethren the prophets.” In this comparison we have further evidence concerning the “testimony of Jesus” being connected definitely with the prophetic gift. The angel is referring to those whom he calls his brethren. But who are they? In one place he says that they are the prophets. In the other they are those who have the “testimony of Jesus.” So we affirm that in the apostle John's thinking the expression “testimony of Jesus” is intimately associated with, and an integral part of, the prophetic gift.

We would repeat John's declaration. It seems that in order to prevent any misunderstanding as to the meaning he gives to the expression, the beloved apostle makes the matter unmistakably clear when he gives us the following equivalent statements: “I am thy fellowservant, and of thy brethren that have the testimony of Jesus.” Rev. 19:10. “I am thy fellowservant, and of thy brethren the prophets.” Rev. 22:9.

Here the testimony of Jesus is linked with the work of the prophets of God in a way that surely cannot be misunderstood. This fact, together with others already mentioned, should enable us clearly to understand why, in Revelation 19:10, “the testimony of Jesus” is called “the spirit of prophecy.”

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[Under the above title there appeared the following from the pen of James White in the Signs of the Times, August 29, 1878, page 260.]

The prophets of God have been shown events of the past, present, and future. The best evidence of the truthfulness of those revelations is that they accorded with the facts in the case.

Some fifteen years since one of our preachers, whose name we withhold because of apostasy, gave a course of lectures in the town of Ionia, Michigan. About thirty persons embraced the third angel's message, but, in consequence of a want of thoroughness and power on the part of the preacher, these souls were not very strong in the message. Brother King, local elder of the Orleans church, and Brother Maynard, local elder of the Greenville church, proposed to go with us and hold a grove meeting. We immediately wrote a notice of the prospective meeting without consulting the brethren in Bushnell, and sent it to the Review and Herald.

The next Sabbath only seven of the Bushnell brethren met for worship, and, under this discouragement decided to give up their meeting. On leaving the house, however, they were met by a neighbour who had brought the Review from the post office which contained the appointment of the grove meeting the following week. On seeing this they determined to attend the meeting and also labour to have their brethren attend it, most of whom had given up the Sabbath.

When the meeting was held, however, there were only twenty of the Bushnell brethren present on the Sabbath. But as there was a general turnout from the Greenville and Orleans churches, our congregation was good and the meeting was an excellent one. On Sunday the attendance was large; all who had observed the Sabbath in that place were present, and also large representations from the Orleans and Greenville churches, besides a large number of outsiders. The meeting was such a decided success that the Bushnell brethren, who were all becoming deeply interested again requested that a two days' meeting be held there the following week.

Accordingly the next Sabbath all in that place who had kept the Sabbath met with us in the morning. Mrs. White arose, Bible in hand, and began to speak from a text of Scripture. She suddenly stopped speaking, laid aside her Bible, and began to address those who had embraced the Sabbath in that place. She had never before seen one of them with the natural eye, and of course could not call them by name. But she designated each brother and sister by his or her position, as the

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one by that tree, or the one sitting by that brother or sister of the Greenville or Orleans Church, with whom she was personally acquainted, and whom she called by name.

She described each peculiar case, stating that the Lord had shown her their cases two years previous, and that, while she was just then speaking from the Bible, that view had flashed over her mind, like sudden lightning in a dark night distinctly revealing every object around. When she had spoken in this manner about one hour, the preacher who had been instrumental in bringing the Bushnell brethren to the light of the Sabbath, asked them if the things that had been spoken were true. He insisted that they should rise and testify to the facts in the case, urging that a strong test be made. Each person present knew whether or not the truth had been spoken in regard to his or her case. Either these things were true or they were not; if they were not true he, and all present, wished to know it; and if they were true they also wished to know it, and from that day have a settled faith in the testimonies.

The persons thus addressed accordingly arose one by one, and testified that their cases had been described better than they could have done it themselves. It was not enough for that intelligent company to know that the testimony given that day was correct in the majority of cases present, but it was necessary that it be proven correct in every particular of the case of each person, in order that their faith should be fully established. Had the testimony failed in a single instance, it would have destroyed the faith of all present. As it was they had a settled faith from that hour, and all took their position on the third message.

On Sunday morning we gave a discourse upon Christian Baptism. The preacher before referred to had been ordained by a tobacco-user in whom he now had no confidence; he therefore requested baptism and ordination at our hand. The congregation immediately repaired to a beautiful lake where we bowed down with Brethren King and Maynard upon the green grass, and according to the New Testament rule ordained the brother. We then baptized him, after which he then and there baptized his converts. A church was immediately organized, names enrolled, and proper officers chosen. From that day till this time the Bushnell church has been among the most decided of the good Michigan Conference.

By their fruits ye shall know them. This is a Bible test. The testimony was in harmony with the facts in the case, and the fruit has been excellent. “An evil tree cannot bring forth good fruit, neither can a good tree bring forth evil fruit.”

J. W.

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On May 30, 1847, James White published a twenty-four-page tract entitled A Word to the “Little Flock.” This contained three contributions from Mrs. White, which occupy approximately one third of the space. These are, in order of their appearance in the tract:

1. Pages 11 and 12, a letter to “Bro. Eli Curtis, New York City,” bearing the date line, “Topsham, April 21, 1847.” This letter was never reprinted.

2. Pages 14 to 18, Mrs. White's first vision, entitled “To the Remnant Scattered Abroad.” Certain deletions from this vision, as it appears in Experience and Views, pages 9-15 (Early Writings, pp. 13-20), have been the objects of attack by critics. (For comments on deletions, see Appendix J, pp. 621-623.)

3. Pages 18-20, a letter to “Dear Brother Bates,” bearing the date line, “Topsham, Me., April 7, 1847.” In the current work, Early Writings (pages 32-35), this material is entitled “Subsequent Visions.” Certain deletions from this letter, as it appears in Experience and Views, pages 15-19, have been the object of attack by critics. (For comments on deletions see Appendix J, pp. 626, 627.) Footnotes are by the publisher, James White, and the parenthetical number “(666)” in the “Dear Brother Bates” letter is probably by Bates. For comment on this see chapter 18.

The complete text of the twenty-four-page tract, photo-
graphically reproduced, is found on the following pages:

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A Word to the “Little Flock.”

The following articles were written for the Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the “little flock” to those things which will very soon take place on this earth.

After our Saviour had spoken of “distress of nations, with perplexity,” he said, “And when these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh.”—Luke 21: 28.

We do not rejoice to know that our fellow men are distressed, and famishing for want of food: but, still, the true believer will look up, and rejoice, in view of redemption, while this sure token of the coming of the Son of Man is beginning to come to pass. When we look abroad to other nations, and see them looking to this country for food: and then look at the scarcity, and rising price of food in our own nation, we cannot doubt but that the “time of trouble such as never was,” is fast coming upon the nations of the earth.

Brunswick, Maine, May 30, 1847.

JAMES WHITE

“And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God.”—Rev. 15: 1.

For more than one year, it has been my settled faith, that the seven last plagues were all in the future, and that they were all to be poured out before the first resurrection.

It may not be my duty to attempt to point out each plague separately, but only give some of my reasons for believing that they are yet to be poured out, prior to the second advent. By the light of the brightly shining lamp, (the bible) we can see the events of our past experience distinctly; while future events may not be seen in their order so clearly.

If it be true that the plagues are yet to be poured out upon the earth before the resurrection and change of the saints, has not the time fully come for us to see the light in relation to them, that we may better see, and feel the force of Christ's words? Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. Luke 21: 36.

From the last clause of Rev. 15: 1, “for in them is filled up the wrath of God,” it seems clear that all the wrath of God to be poured out on the living wicked, is contained in the plagues. The vials of wrath will certainly be poured out, in the day of the wrath of God, and of the Lamb.

Jesus is clearly represented in the bible, in his different characters, offices, and works. At the crucifixion he was the meek, slain lamb.

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From the ascension, to the shutting of the door, Oct. 1844, Jesus stood with wide-spread arms of love, and mercy; ready to receive, and plead the cause of every sinner, who would come to God by him.

On the 10th day of the 7th month, 1844, he passed into the Holy of Holies, where he has since been a merciful “high priest over the house of God.” But when his priestly work is finished there, he is to lay off his priestly attire, and put on his most kingly robes, to execute his judgment on the living wicked. Now where shall we look for the day of wrath, in which will be poured out the viols of wrath? Not to the crucifixion, nor while Jesus is fulfilling his Priesthood in the Heavenly Sanctuary. But, when he lays off his priestly attire, and puts on the “garments of vengeance” to “repay fury to his adversaries, recompense to his enemies;” then the day of his wrath will have fully come. As the “wrath of God” on the living wicked is “filled up” in the plagues, and as the day of wrath is future, it follows that the plagues are all future. I think the following is a prophesy which has been fulfilling since Oct. 1844.

“And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.

Yea, truth faileth; and he that departeth from evil maketh himself a prey; and the Lord saw it, and it displeased him that there was no judgment.

“And he saw that there was no man, and wondered that there was no intercessor.” Isaiah 59: 14, 15, 16.

I think that the next two verses, which speak of our Lord's putting on the “garments of vengeance for clothing,” to “repay fury to his adversaries,” point to the wrath of God in the seven last plagues. God has shown this day of wrath, in prophetic vision, to some of his servants by different symbols. Ezekiel saw it in the men with “slaughter-weapons,” slaying “utterly, old and young.”—Eze. 9 : 5, 6. John saw it the “seven last plagues;” while Esdras saw it in the famine, pestilence, and the sword. The Bible contains many descriptions of this soon expected day of wrath.

“A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee”—see Ps. 91: 5—10.

“Howl ye; for the day of the Lord is at hand; it shall come as a destruction from the Almighty. Therefore shall all hands be faint, and every man's heart shall melt;”—see Isa. 13: 6—11.

“And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem (the saints): Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongues shall consume away in their mouth.”—Zech. 14: 12.

“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come.”

“The seed is rotted under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered.”—see Joel, 1: 15-18; Jer. 30: 23, 24; Dan. 12: 1; Hab. 3: 12, 13; Zeph. 1: 17, 18; 2nd Esdras, 15: 10-13. I am quite sure that our Saviour referred to the same, when he spake of “distress of nations, with perplexity;” “Men's hearts failing them for fear, and for looking after those things which are coming on the earth.”—Luke, 21: 26, 27. In the 36th verse we are exhorted to constant watchfulness and prayer, that we “may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man:” at his appearing.

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This makes it sure, that the trouble comes before the second advent; for the saints are to escape it, before they “stand before the Son of man.” At the second appearing of our Lord Jesus Christ, the living wicked, who are not swept off by the plagues, are to be destroyed by the “brightness of his coming.”—2 Thess. 2: 8.

This is positive proof that the plagues come before, and not after the advent; for the wicked will not suffer by the plagues, after they are destroyed by the burning glory of his coming.

The plagues of Egypt, and the deliverance of ancient Israel from bondage, clearly shadow forth the seven last plagues, and the deliverance of the saints.

“I will bring them (the saints) with a mighty hand and a stretched-out arm, and smite Egypt with plagues AS BEFORE,” etc.—2 Edras, 15: 11. “Zion shall be redeemed with judgment,” etc.—Isa. 1: 27. see Eze. 20: 33—38. The plagues were poured out on Egypt just before, and at the deliverance of Israel; so we may expect the last plagues on the wicked, just before and at the deliverance of the saints.

We may see by the 91st Psalm, that many of the wicked are to be cut off, while the saints are on the earth, in their mortal state; for they are to fall by thousands all around them.

The saints are exhorted not to fear the plagues at that time, for God will give his angels charge over them, so that no plague shall come nigh their dwellings; but such an exhortation would be useless, if the saints are immortal before the plagues are poured out.

The men with slaughter-weapons in their hands have this charge, “come not near any man upon whom is the mark;” which shows that the marked saints are in their mortal state, at the slaying time.

But the humble followers of the Lamb, have nothing to fear from the terrors of the day of his wrath; for they will be sealed before the plagues are poured out.

The man “clothed with linen,” marks the saints before the slaying commences.

The “four angels” are not to hurt the “earth, neither the sea, nor the trees,” till the servants of God are sealed in their foreheads.—Rev. 7: 1—3.

The marking or sealing of the saints, seems to be shadowed forth by the marking of the side posts and upper door posts of the houses of all Israel, before the Lord passed through Egypt, to slay the first-born of the Egyptians.

Israel was safe; for God was their protector in that perilous night. The true Israel of God will be safely protected, when Christ rules the nations with a “rod of iron,” and dashes them “in pieces like a potter's vessel;” for he has promised to give his angels charge over them, to keep them in all their ways.

Those who keep the word of Christ's “patience” in this time of waiting, and trial, will then be kept “FROM the hour of temptation, (or trial) which shall come on all the WORLD, to try them that dwell upon the earth.”—Rev. 3: 10.

Those who do every well known duty to God, and his children: and confess their faults to God, and to one another: and are healed from their faults: will safely rest in the arms of the holy angels, while the burning wrath of God is being poured out on those who have rejected his counsel, and commandments. But I must leave this subject for the present, and close with the exhortation of the prophet:

“Seek ye the Lord, all ye meek of the earth, which have wrought

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his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger.”—Zeph. 2: 3.

“The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel.” Joel, 3: 16.

Second Advent writers and lecturers, have usually confounded the voice of God, which is to shake the heavens and the earth, with the “voice of the Son of God,” which will call forth the saints. But I think, that we shall clearly see, that here are two distinct events. The voice of God, that is to shake the heavens and the earth, comes “out of Zion,” and is uttered “from Jerusalem;” but before the voice of Jesus calls forth the sleeping saints, he is to leave the heavenly Sanctuary, and “descend from heaven,” with his holy angels. Then, and not till then, will he send his angels to “gather his elect, from the four winds;” while his voice calls them forth to meet him “in the air.” If the voice of God, which is to be uttered “from Jerusalem,” raises the saints, then they will be caught up to meet the Lord in Jerusalem. But I think we shall all agree on this point, that Jesus is first to “descend from heaven” with the angels: then commission the heavenly host, to conduct the saints to meet him “in the air,” while his voice calls them forth.—Mat. 24: 30, 31. Thess. 4: 16, 17. 2 Thess. 1: 7.

At the pouring out of the seventh vial, Rev. 16: 17, we read: “and there came a great voice out of the temple of heaven, from the throne, saying, It is done.” At the same time, there is a great earthquake, produced by the “voice from the throne,” which shakes down the cities of the nations, and removes the islands and mountains. This “voice from the throne,” which causes the earthquakes, must be the same as the voice uttered “from Jerusalem,” which shakes the heavens and the earth.—Joel, 3: 16, and Jer. 25: 30, 31. It seems clear that this voice which is to come “out of the temple of heaven, from the throne,” is not the “voice of the Son of God,” that raises the saints; for if the voice that raises the saints, comes out of the heavenly temple, “from the throne:” then Jesus remains in heaven, on the throne, and calls his elect up to meet him in the temple; which is not in harmony with the teachings of St. Paul.

“For the Lord himself shall descend from heaven with a shout, with the voice of the arch-angel, and with the trump of God; and the dead in Christ shall rise first;

Then we, which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air.”—Thess. 4: 16, 17. Therefore, I think we are safe, in believing that we shall hear the voice of God, which will shake the heavens and the earth, before Jesus descends from heaven, with his angels and trumpet, to awake and gather the elect in the air.

Will not the day and hour of Jesus' appearing, be made known by the voice of the Eternal God?

That the day and hour will be known by the true children of God, and no others, appears plain from the fact, that we are exhorted to watch for it; and if we do not watch, Jesus will come on us “as a thief,”

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and we shall “not know what hour” he will come upon us. So, that none but those who truly watch, and “hold fast,” will know the true time.—Rev. 3: 2, 3. Here I will introduce a quotation from “The True Midnight Cry,” of Aug. 22, 1844.

“Concerning the time of that (Christ's) coming, he says, in Mark, 13: 32, “But of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” It is thought by many, that this passage proves that men are never to know the time. But if it proves this, it likewise proves, that the Son of God, himself, is never to know the time; for the passage declares precisely the same concerning him, that it does concerning angels and men. But can any person believe that our glorious Lord, to whom all power in heaven and earth is given, is, and will remain ignorant of the time until the very moment that he comes to judge the world?

If not, then certainly this text can never prove that men may not be made to understand the time. An old English version of the passage, reads, “But that day and hour no man maketh known, neither the angels which are in heaven, neither the Son, but the Father.”

This is the correct reading according to several of the ablest critics of the age. The word know is used here, in the same sense as it is by Paul in 1 Cor. 2: 2. Paul well understood many other things, besides Christ and him crucified, but he determined to make known nothing else among them. So in the passage first quoted, it is declared that none but God the Father, maketh known the day and hour; that is, the definite time of the second coming of his Son. And this necessarily implies that God makes the time known.”

I believe the above, to be a fair and correct view of the subject, and that the Father will make known the true time of the advent, without the agency of men, angels, or the Son. The following prophesy is to the point.

“Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?

Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision.

For there shall be no more any vain vision nor flattering divination within the house of Israel.

For I am the Lord: I will SPEAK, and the word that I shall speak shall come to pass; it shall be no more prolonged; for in your days, O rebellious house, will I SAY THE WORD, and will perform it, saith the Lord God.”—Eze. 12: 22—25.

The burden of this prophesy is time, concerning which, there has been true, and false visions. The true vision (or light) on time, was written on the Chart, or table.—Hab. 2: 2. God approved of the proclamation of 1843, and the 10th day of the 7th month 1844: by the pouring out of the Holy Ghost. Since the 7th month 1844, the “rebellious house” of Israel, have been removing the “land-marks,” and writing, and proclaiming false visions; but we all know that it has been the work of man, and not of God. These flattering divinings, have cheered on the “rebellious house” of Israel to some extent; but the work has not had the holy, sanctifying influence, as when God's hand was in the work on time.

The proverb that “every vision faileth” is, or soon will be complete; and God will make it, and the false visions to cease, by speaking from heaven, and giving his people the true time. “For I am the Lord: I

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will SPEAK, and the word that I shall speak, shall come to pass; etc.”

Now if the burden of this prophecy is time; I think all will admit, that the word that the Lord God is to speak, is the true time. The false visions that have been written, and proclaimed by the “rebellious house” of Israel, have failed: but the word to be spoken by the “Lord God,” will be the true time, and will surely come to pass.

Jesus has left us the sure promise, that his Father will make known the day and the hour of his coming. The “Lord God” has promised to speak, and assures us that the word that he will speak, “shall come to pass.” With such testimony as this before us, from the Father and Son, what other conclusion can we come to, than that the “word which the Father is to speak, is the true time, and when he speaks, his voice will make it known to his saints?

As the signs in the sun, moon, and stars, have been literal, the shaking of the powers of the heavens, Mat. 24: 29, must also be literal.

This sign is not in the past, and as it is a sign, it must come prior to the advent itself.

Therefore, it is clear, that this last sign will appear when the “Lord roars out of Zion,” and shakes the heavens and the earth. We believe that the signs in Rev. 6: 12—14, are the same as in Mat. 24: 29, and Mark, 13: 24, 25. Then the shaking of the powers of the heavens, Mat. 24: 29, is the same as the heavens departing “as a scroll, when it is rolled together.” Rev. 6: 14: for they both follow the falling of the stars.

Now what is this heaven that is to be shaken and rolled together as a scroll? We may not see this event so clearly now, as we shall about the time of its fulfilment; but still, it is our duty to receive, and cherish all the light that we can see on this, or any other future event. As we travel onward toward the Holy City, our burning lamps discover new objects: but we cannot see all at once. If we reject a little light, because we cannot see the whole clearly at once, it will displease our heavenly leader; and we shall be left in the dark. But if we cherish the light, as fast as it is our Lord's will to open it to us, he will increase the light; and our souls will feast upon the opening truths of the blessed bible.

The word heaven, is applied to at least four places or things in the scriptures. 1st, It is applied to Paradise, where St. Paul was taken in vision, 2 Cor. 12: 2—4. 2nd. To the region of the sun, moon, and stars, Gen. 1: 8—17. 3d. To the atmosphere which encompasses this earth, in which the fowls of heaven fly. Rev. 19: 17, 18. And 4th, To the church of God on earth. Rev. 14: 6, 7. It cannot be Paradise, nor the region of the heavenly lights, neither the church of God on earth, that is to be shaken and rolled together as a scroll: therefore, it must be the air around the earth, in which the fowls of heaven fly.

“And the seventh angel poured out his vial into the AIR; and there came a great voice out of the temple of heaven from the throne, saying, It is done.” Rev. 16: 17.

We may now see that it is the seventh vial, and voice of God, which will shake the powers of the heavens, and cause the great earthquake or the shaking of the earth: and that this event constitutes the last literal sign, just before the sign of the Son of man appears in heaven.

It seems clear that all the vials, the voice of God from the throne, the voices, and thunders, and lightnings, and the great earthquake, and the falling of the cities of the nations, and the removing of the mountains and the islands, are to take place before the advent.

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This view no doubt, will at once be rejected by many who profess to be looking for Jesus every day and hour; but I think it will appear very plain, by comparing Rev. 16: 17—21, with chap. 6: 14—17.

After the heavens depart “as a scroll when rolled together,” and the “mountains and islands are moved out of their places,” “the kings of the earth, and great men, etc.” “hide in the dens, and in the rocks of the mountains,” from the awful glory of the coming Jesus, attended by “all the holy angels;” and call for the rocks and mountains to fall on them, and hide them from the brightness of his coming (which is to destroy all the living wicked at his coming.—2 Thess. 2: 8.); and overwhelmed with anguish, in view of their expected fate, (when Christ and the angels draw near the earth to raise and gather the elect,) they cry out: “For the great day of his wrath is come, and who shall be able to stand?”—Rev. 6: 17.

Here we see that the wicked who are hid, are still looking forward to the time when the saints alone will “be able to stand” before Christ as his appearing. If Christ should burst in upon the world as suddenly and unexpectedly as some teach, no one would think of hiding in caves, dens, and rocks: for they are not within their reach. This shows that an entire change must take place in the earth's surface prior to the second advent, by the voice of God, in order for the wicked to have a chance to hide from the expected Lamb, in caves, dens, and rocks OF the mountains. When the Father utters his voice “from the throne,” which is to cause “a great earthquake, such as was not since men were upon the earth:” then there will be a chance for all the wicked, who are not swept off by the former plagues, to hide from the presence of the Lamb. But rocks, caves, and dens, will not shelter them from the burning glory of that holy throng, for all the living wicked are to be destroyed “with the brightness of that coming.”- 2 Thess. 2: 8.

God has promised to be the “hope of his people,” at the time his voice shakes the heavens and the earth. His children have nothing to fear from the terrors of that day; for they will be sheltered from the falling of cities, mountains, and houses. God's promise cannot fail.

That will be a glad day for the saints; for they will then be “delivered” from every outward foe, and be filled with the Holy Ghost, to prepare them to gaze on Jesus, and stand before him at his appearing. Then the saints will better know the real worth of the blessed hope; and they will rejoice that they have been accounted worthy to suffer reproach for clinging close to the truth, and strictly obeying all the “commandments of God.” When God spake to Moses in Sinai, his “voice then shook the earth;” and we are taught by St. Paul, in Heb. 12: 22—27, that he is yet to speak from the “City of the living God,” and “shake not only the earth, but also heaven.” When God spake to Moses, the glory rested on him so that he had to cover his face with a veil, before his brethren could stand before him, and hear the word of the Lord from his mouth. And may we not expect the same effect, from the same cause? If so, then when God speaks from the Holy City to all his people, as he did to Moses: all will have the glory poured on them, as Moses had it poured on him. This out-pouring of the Holy Ghost must take place before the second advent, to prepare us for the glory of that scene: for in our present state, none of us could stand a single moment before the brightness of that coming, which is to destroy the “man of sin.” At the presence of one angel at the resurrection of Christ, the Roman guard fell like dead men to the ground. It is therefore necessary, that the saints should share largely in the

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glory of God, to prepare them to stand before the Son of God, when he comes with all the holy angels with him.

Our present trying, waiting, watching state, is represented by a dark night; and the coming glory before us, by the morning. There are two parts to the morning: first, the dawn of day, and second, full day light, which is completed by the rising of the sun. So in the glad morning before us; the day of rest will dawn at the voice of God, when his light, and glory, rest upon us; then we shall rise from glory to glory, till Christ appears, to clothe us with immortality, and give us eternal life. O, Glory! Hallelujah!! my poor heart is set on fire for the kingdom, while I dwell on this sweet prospect, before the true believer. If we “hold fast” but a few days more, the dark shades of night will vanish before the glory of the preparatory scenes of the coming of the Son of man.

“And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake,” etc.—Dan. 12: 1, 2.

We are taught by some, that the standing up of Michael, the time of trouble, and the delivering of the saints are in the future; and that all these events are to be accomplished at the second appearing of Christ. Others teach, that Michael stood up on the 10th day of the 7th month, 1844, and that since that time we have been passing through the “time of trouble, such as never was;” and that the deliverance of the saints, is at the first resurrection. But as I cannot harmonize either of these views with the bible, I wish to humbly give my brethren and sisters my view of these events. It is clear to me, that here are four distinct events, all in the future. 1st. The standing up of Michael. 2nd. The time of trouble. 3d. The deliverance of the saints; and 4th. The resurrection of the just, to everlasting life.

That Jesus rose up, and shut the door, and came to the Ancient of days, to receive his kingdom, at the 7th month, 1844, I fully believe. See Luke 13: 25; Mat. 25: 10; Dan. 7: 13, 14. But the standing up of Michael, Dan. 12: 1, appears to be another event, for another purpose. His rising up in 1844, was to shut the door, and come to his Father, to receive his kingdom, and power to reign; but Michael's standing up, is to manifest his kingly power, which he already has, in the destruction of the wicked, and in the deliverance of his people. Michael is to stand up at the time that the last power in chap. 11, comes to his end, and none to help him. This power is the last that treads down the true church of God: and as the true church is still trodden down, and cast out by all Christendom, it

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follows that the last oppressive power has not “come to his end;” and Michael has not stood up. This last power that treads down the saints is brought to view in Rev. 13 : 11-18. His number is 666. Much of his power, deception, wonders, miracles,, and oppression, will doubtless by manifested during his last struggle under the “seven last plagues,” about the time of his coming to his end. This is clearly shadowed forth by the magicians of Egypt, deceiving Pharaoh and his host, in performing most of the miracles, that Moses performed by the power of God. That was just before the deliverance of Israel from Egyptian bondage; and may we not expect to see as great a manifestation of the power of the Devil, just before the glorious deliverance of the saints? If Michael stood up in 18-44, what power came “to his end, and none to help him,” “AT THAT TIME”? The trouble that is to come at the time that Michael stands up, is not the trial, or trouble of the saints; but it is a trouble of the nations of the earth, caused by “seven last plagues.” So when Jesus has finished his work of atonement, in the Holy of Holies, he will lay off his priestly attire, and put on his most kingly robes and crown, to ride forth, and manifest his kingly power, in ruling the nations, and dashing them in pieces.

We believe, that our great High Priest is attired as the Jewish high priest was. See Lev. 16 c. But when Michael stands up to reign, KING OF KINGS, AND LORD OF LORDS, he has on, many crowns, in one crown. Rev. 19 : 16.

The deliverance of the living saints, is before the first resurrection; for it is spoken of, as a separate event.

If the deliverance of the living saints is not until the first resurrection; why is the resurrection spoken of, as a separate event, after the deliverance? It seems clear that the deliverance is at the voice of God. Then, from that time till Christ appears, the saints will have power over the nations, who remain of the former plagues.

Alas ! for that day is great, so that none is like it ; it is even the time of Jacob's trouble, but he shall be saved out of it. Jer. 30 : 7.

By comparing Gen. c. 32, with Jer. 30 : 7, and the prophesy of Obadiah, we may see that Jacob represents believers, and Esau represents unbelievers. I doubt not, but these two characters will be brought out, and clearly seen in the closing strife with the Image Beast, which is just before us. See Bev. 13 : 11-18. Jacob's trouble was when the messengers returning to him, said, “We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. Then Jacob was greatly afraid, and distressed.” Gen. 32 : 6, 7.

The true saints will be brought into a similar situation, at the time of the fulfilment of Rev. 13 ; 11-18.

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Not that the saints will be killed; for then none would remain till the change: but to fulfil this prophesy, a decree must go forth to kill the saints, which will cause fear, and distress. When Jacob was troubled, he wrestled with the angels “until the breaking of the day.” Gen. 32 : 34. In the last closing strife with the Image Beast, when a decree goes forth that as many as will not worship the image of the beast shall “be killed”, the saints will cry day and night, and be delivered by the voice of God. Then “the house of Jacob shall be a fire. and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them, and there shall not be any remaining of the house of Esau ; for the Lord hath spoken it.” Obadiah, 18th verse. I have not been able to see any thing in our past and present history, which answers to Jacob's trouble, and the day and night cry of the elect. Luke 17 : 7. I have been astonished at some of our brethren, while they have urged us to go about the work of crying day and night for deliverance. Not long since, I was in a meeting where the sentiment prevailed, that if all would then go about the work they might pray Christ down to the earth in twenty-four hours. It is clear that when the time comes for this cry, that the elect will have the spirit of prayer poured upon them. “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication,” etc. “And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart;” See Zech. 12: 14; Eze. 7 : 15, 16.

When Jesus has finished his work in the Heavenly Sanctuary and comes out upon the great white cloud, with his sharp sickle, then will be the time for the day and night cry, which is represented by the angel's crying to Jesus, to thrust in his sharp sickle, and reap.—Rev. 14 : 14, 15.

The desire, and prayer of every pure soul is, “Thy kingdom come.” But the special mourning, praying time of the saints, is evidently yet to come.

The 13th chapter of Revelation, and the first five verses of the 14th, is one connected chain of past, present, and future events, down to the complete redemption of the 14000 : then the 6th verse commences another chain of events, which carry us down through the history of God's people in this mortal state. John had a view of the beast and his image, as recorded in chapter 13th ; and how natural it would be for him to view on a little further, and see the 144000, who had gotten the victory over the beast, and over his image, standing on mount Zion with the Lamb; etc., as recorded in chapter 14 : 1-5. So I think the division should be between the 5th, and 6th verses of the 14th chapter ; and the 6th verse commences a series of events, relative to the successive messages of holy advent truth.

All classes of second advent believers agree, that the angel brought to view in the 6th, and 7th verses of this chapter, represents

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the advent message, to the church and world. If this is true, then all five of the angels brought to view in this chapter, represent five distinct messages, prior to the advent, or we are left without a rule to interpret this chapter.

The work of the second angel, was to show to the advent host that Babylon had fallen. And as a large portion of them did not learn this fact, until the power of the MIDNIGHT CRY waked them up, just in time for them to make their escape from the churches, before the 10th day came on ; it follows, that the second angel brought us to the 7th month, 1844. The third angel's message was, and still is, a WARNING to the saints to “hold fast,” and not go back, and “receive” the marks which the virgin band got rid of, during the second angel's cry.

And has not the true message for God's people, since the 7th month 1844, been just such a warning ? It certainly has. I cannot agree with those who make two messages of the cry, “Babylon the great, is fallen,” and the voice, “Come out of her my people” ; for every sermon that was printed, or preached on this subject, contained them both in one message. The 12th verse reads, “Here is the patience of the saints: here are they that keep the commandments of God,” etc. Where did you see them, John ? Why, “here” during this third angel. As the patient waiting time has been since the 7th month 1844, and as the class that keep the sabbath, etc. have appeared since that time : it is plain that we live in the time of the third angel's message.

The last two angels are messages of prayer. We shall, no doubt, better understand them at the time of their fulfilment.

JAMES WHITE.

Topsham, April 21, 1847.

       To Bro. Eli Curtis, New York City.

Dear Bro :—In the Day-Dawn, Vol. 1, Nos. 10 and 11, you kindly invite me to address you a communication.

The only apology I have to offer for not writing before is, I have not had a clear duty to write till now. You will, I doubt not, excuse me for addressing you so publicly, at this time. I have been much interested in your writings in the Dawn, and Extra ; and fully agree with you on some points, but on others we widely differ.

Your Extra is now on the stand before me ; and I beg leave to state to you, and the scattered flock of God, what I have seen in vision relative to these things on which you have written. I fully agree with you, that there will be two literal resurrections, 1000 years apart.

I also agree with you, that the new heavens, and the new earth, (Rev. 21 : 1. Isa. 65 : 17. 2 Pet. 3 : 13.) will not appear, till after the wicked dead are raised, and destroyed, at the end of the 1000 years. I saw that Satan was “loosed out of his prison,” at the end of the 1000 years, just at the time the wicked dead were raised ; and that Satan deceived them by making them believe that they could take the Holy City from

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the saints. The wicked all marched up around the “amp of the saints,” with Satan at their head ; and when they were ready to make an effort to take the City, the Almighty breathed from his high throne, on the City, a breath of devouring fire, which came down on them, and burnt them up, “root and branch.”

And I saw, that as Christ is the vine, and his children the branches : so Satan is the “root”, and his children are the “branches ;” and at the final destruction of “Gog and Magog,” the whole wicked host will be burnt up, “root and branch,” an