Earlier text: THE SANCTUARYTHE IMMEDIATE COMING OF CHRIST.
By Editor
TEN years since there were thousands in this country looking for the immediate coming of Christ, believing beyond all doubt that his coming was "near even at the doors," who have lost their faith and their interest in his immediate coming. They once rejoiced in the doctrine of his soon coming, and the thought of beholding the dear Saviour, descending to this earth, attended by all the holy angels, filled them with joy unspeakable and full of glory. But, alas! they have ceased to look for, and love the appearing of Jesus, have lost sight of the "blessed hope," and have turned to the pleasures and treasures of earth. We should inquire into the cause of this sad change. WHAT HAS FAILED? If the evidences on which their faith rested have failed, then there are good reasons why they should give up their faith in Christ's immediate coming; but if they have not failed, their faith should now be as strong, and they be as joyous in hope, as eight or ten years ago. In reviewing the subject, we are bound to say, in answer to the above question, that nothing has failed. The believers in Christ's immediate coming have not, it is true, realized all their expectations. But we are confident that it is not a hard task to show the inquiring mind, that their disappointments have not proved the doctrine false, and do not effect the evidences on which their faith then rested that the event was at the doors. Wm. Miller presented to the world his views of the prophecies of Daniel and John in particular, which aroused men, and called their minds to the evidences of the Advent near. Those evidences were conclusive and overwhelming, and hundreds of Ministers of the gospel left their charges, and went out into the wide field before them, giving themselves exclusively to the proclamation of "Behold he cometh." Hundreds of men of moral worth, who had never preached, then felt called out to publish the glad tidings. And through the free-will offerings of those who had the means, and were satisfied that the period of their stewardship was short, publications on the subject of the Advent were scattered far and wide, and in many portions of our country like the leaves of Autumn. We will now briefly notice some of the evidences on which the Advent faith rested, and see if we can discover a failure, or find one evidence on which our faith rested with such confidence, that has been affected by the passing of the time. The Metallic Image of Dan. ii. In this chapter four universal, Gentile kingdoms are brought to view.—Babylon, represented by the head of gold. The Medo-Persian kingdom, represented by the breast and arms of silver. Grecia, represented by the belly and sides of brass. The Roman kingdom, represented by the legs of iron. The ten toes of the image represent the divided state of this fourth kingdom. The next is God's everlasting kingdom. Where are we in this prophecy? Babylon, the head of gold, long since passed away. The Medo-Persian kingdom, the breast and arms of silver, long since was numbered with things past.—Grecia, represented by the brass, is in the past. Rome in its undivided state, represented by the legs of iron, is also in the past. And for almost fourteen hundred years has the divided state of the fourth kingdom been represented by the feet and toes of the image. What next? Answer: The destruction of the kingdoms of this world, represented by the stone smiting the image on the feet, when the "iron, the clay, the brass, the silver and the gold, [were] broken to pieces together, and became like the chaff of the summer threshing-floors, and the wind carried them away that no place was found for them." And then will God's everlasting kingdom be set up. We now ask, Has the passing of the time to which the minds of the Advent body were directed for the coming of the Lord, prove that there is no evidence in this chapter for the speedy establishment of God's everlasting kingdom? We answer, that our disappointment does not in the least effect the evidence in this prophecy. The next event is the destruction of earthly kingdoms, and the establishment of God's everlasting kingdom. The prophecy of the seventh chapter of Daniel is still more definite. Here four beasts are presented, representing the same as the four parts of the metallic image. The lion represents Babylon, the same as the head of gold. The bear represents the Medo-Persian kingdom, the same as the breast and arms of silver. The leopard represents Grecia, the same as the belly and sides of brass. And the fourth beast, dreadful and terrible, &c., represents the Roman kingdom, the same as the legs of iron; and his ten horns represent the ten divisions of the Western empire, the same as the ten toes of the image. But among the ten horns of this beast there came up another little horn, before whom three of the first horns were plucked up by the roots. It is said of this horn, that "he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time." All agree that this represents the Papal power, which had its 1260 years of cruel triumph, from about 538, to 1798. But "they shall take away his dominion, says the prophecy. This was fulfilled in 1798, when Berthier, a French general entered the city of Rome and took it. The Pope was taken prisoner, and shut up in the Vatican. The Papal government, which had continued from the time of Justinian, was abolished, and a Republican form of government given to Rome. The Pope was carried captive to France, where he died 1799. Thus his dominion was taken away. He that led others "into captivity," went into captivity, and he who killed with the sword, those whom he pleased to call heretics, was himself killed [subdued] with the sword." We are brought down in the prophecy to within fifty-four years of the present time.—What is the next event before us? Answer. The awful scenes connected with the judgment of the great day, followed by the everlasting kingdom of God. We need not say that the passing of a few years beyond the point of time when so many expected to see the Lord, does not affect the evidence that the judgment is the next event, and should now be expected, for none will fail to see this. Thousands may close their eyes from the light of this prophecy, and fall to sleep in this hour when we are especially commanded to watch, yet this will not affect the prophecy. Time rolls on, and we are being borne on to the judgment, which is the next event in the prophecy, and just before us. We will now leave the book of Daniel for the present, to look at another class of evidences, called the signs. The special signs of the Advent, mentioned by Christ, are those in the sun, moon and stars. And we would first remark, that it is impossible for man to conceive of any other object that our Lord could have in pointing out signs of his Advent, only that something, at least, should be known of the time of his coming. Whether these signs have, or have not yet been seen, it is infidelity to teach that the church was to be wholly ignorant of the Second Advent, when the Son of God has foretold signs of this event. But our Saviour has said, "when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." Luke xxi, 28. "Now learn a parable of the fig-tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh; so likewise ye, when ye shall see all these things, KNOW that it is near, even at the doors." Matt. xxiv, 33, 34. The evidence has been presented that the darkening of the sun and the moon occurred May 19th, 1780, and the falling of the stars in 1833. And the Advent body was once agreed in the belief that these signs were then fulfilled. A few, who have since doubted almost everything, have also doubted in relation to the fulfillment of the predicted signs. But what has failed? Our object is at this time to see if any of the evidences on which the Advent faith rested, have failed by the continuation of time beyond our expectations. The evidence that has been presented to show the fulfillment of these signs was fully satisfactory to those who embraced the Advent faith about ten years since, that Christ's coming was near, even at the doors. And, certainly, the passing of a few years does not affect these evidences in the least. If it was our privilege and duty then to KNOW that Christ's coming was near, even at the doors, it is certainly dangerous to doubt now. If we "learn" the parable of the fig-tree as we should, it will banish all our doubts. When we see the trees of the field putting forth their leaves, and the ground beginning to be covered with its green velvet carpet, we know that summer is near. Not the shadow of a doubt remains in the mind relative to the approach of summer. "So likewise ye, when ye shall see all these things, KNOW ye that it is near, even at the doors." Let those who dare to, doubt, we say to all, in the fullness of our soul, believe, and "know" what it is your privilege and duty to know, and watch and be ready. The Lord is coming, and coming speedily. We now wish to notice another class of signs of the last days. The condition of the mass of professed christians, having a form of godliness without the power, is set forth as a sign. Says the Apostle, "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away." 2 Tim. iii, 1—5. Here let it be understood that these thus described are all professors of godliness, although they deny its power. It may be true that such have ever been in the professed church of Christ to some extent, and yet this state of things in the last days constitutes a sign. But in order for this sign to be sufficiently plain, it seems necessary that the mass of professed christians should be in the condition described by the Apostle. Ten years since this portion of scripture was applied to the nominal churches by those who taught the Second Advent, with great effect. The application then seemed very proper, and was convincing. But when we come down to the present time and view the condition of the mass of professors, and compare their present condition with what it was ten years since, when the land seemed to be lit up with the blaze of reformation and the glory of God, and behold the sad change in their condition, we see that the language of Paul applies with ten fold more force than it did then. Then we inquire, if any thing has failed here? Has the nominal church reformed, so as to put out the light of this sign of the last days? Certainly it has not. Instead of reforming, and having more of the power of Godliness, nearly the whole mass of professed christians have lost, to all appearance at least, the last spark of vital godliness. And more than this, very many, who once shared largely in the power of the Holy Spirit, have so far sunk in the darkness of the present time that, although they have a form of godliness, "deny the power thereof." "From such," says Paul, "turn away." But there is another feature in this sad picture drawn by the Apostle to which we wish to call attention. He says, "Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith." Verse 8. The Apostle here refers to the time when God was about to deliver his people from Egypt, and sent his servants, Moses and Aaron, to Pharaoh to show a sign before him, that he might know that he should let the people go. The sign was given; but Pharaoh called for his magicians, who "did in like manner with141 their enchantments." Jannes and Jambres withstood Moses, with a counterfeit of the power of Almighty God, which Pharaoh, who knew not God, was not able to detect. Then, in the last days, the truth is to be resisted by that which is a counterfeit of the operations of the Spirit of God. And do any ask what this counterfeit is? We answer, that it is being seen in the spiritual wonders of the present day, in Mesmerism, and Spirit Rappings, in the revival of Necromancy, Witchcraft, &c., &c. And it is a fact that the bewitching excitement relative to these things has arisen since the great Advent movements, eight or ten years since. And it is also a fact that if the plain truths of the word of God be proclaimed at this day, attended by the Spirit of truth, the Holy Ghost, the cry of Mesmerism is raised to fill the hearts of the people with doubts. If the speaker becomes earnest in presenting all-important truths, and feels the perishing condition of his hearers, and if the Spirit of God is poured out, and the unprepared weep, and saints shout aloud for joy, the lukewarm, deceived, hardened Laodicean is ready to call it all Mesmerism, and is joined by the multitude who have a "form of godliness, but deny the power thereof." In this way the truth is resisted. It was the object no doubt, of Jannes and Jambres to make Pharaoh believe that Moses and Aaron were only magicians like themselves. It is stated in the book of Jasher, that Jannes and Jambres were the sons of Baalam the magician, who said to Pharaoh, referring to Moses and Aaron, "These are none other than magicians like ourselves." And in like manner will Mesmerizers now say, when they witness the effects of truth on the people, especially if they see any display of the power of the Holy Spirit, "These are only Mesmerizers like ourselves." In this way the minds of the people are filled with doubts; their hearts hardened, and the truth of God resisted. Here, then, is a sign of the last days, of the most startling character. This sign had not appeared to any extent ten years since; but now is seen all around us. Now we may with propriety talk of the perils of the last days being upon us, which was not really the case ten years since. Again, "when they shall say peace and safety, then sudden destruction cometh upon them." 1 Thess. v, 3. It was not so much a time of peace and safety, ten years since, as at the present time. Then men were troubled with fears that the Lord might come; but now fears of the Judgment are gone, a spirit of deep slumber has come over them, the land is filled with peace and plenty, and peace and safety is on every tongue. What may we look for? Answer: "Sudden destruction," after the short work of the third angel is completed. "But ye, brethren," says Paul, "are not in darkness that that day should overtake you as a thief." "Therefore let us not sleep, as do others." O God! In infinite mercy arouse thy drowsy people, and save them from the slumbers of this hour! The love of this world, its cares, and its pleasures, will sink thousands in perdition. Dear brethren, may God help you to tear away from these things, consecrate yourselves, and all you possess to God, and lay up a treasure in heaven. DEAR SIR:—As we have been favored with the Advent Harbinger, your peculiar attacks on those who observe the fourth commandment have been noticed by us. Your general course, (which has been to slander and misrepresent this people,) we have not considered worthy of notice. We will say, however, that it has not been calculated to reflect much honor upon yourself, as a professed minister of the lowly Jesus, or that paper in which your bitter remarks have been published. Christians, and we say more; men of common judgment and taste, will not approbate such a course. And we should not address you in this manner at this time, were it not for your article in the Harbinger of Jan. 1, 1853, headed, “The Law of Moses” and “The Law of God,” which some pretend is unanswerable. In this article your remarks savor very much of wormwood and gall as usual, and no doubt you express the real feelings of your heart towards those you call “Sabbatarians.” You have charged this class of christians, (without any exception,) who claim the right to do and teach the fourth commandment, with deception, with handling the word of God deceitfully. But why do you not present some better authority than your assertions? Why not cite some paragraph from the REVIEW where such deception exists, if, indeed, it does exist? The brethren are investigating this subject, and will not take any man’s bare assertions for proof. You say: “But by the power of Jehovah’s truth we intend to let a ray of divine light shine into their favorite hidingplace, that the honest may discover the fallacy of their theory. We shall prove that the phrases, ‘law of Moses,’ and ‘law of God’ are interchangeable expressions, and are both applied to the same thing. Furthermore, we shall prove that that part of the law which Sabbatarians call the ‘ceremonial law,’ our Bible calls the ‘law of God’? Mal. iv, 4. ‘Remember ye the law of Moses my servant, which I commanded him in Horeb for all Israel with the statutes and judgments.’ What does the prophet call this law? Ans. The ‘law of Moses.’ Where was this law made? Ans. ‘In Horeb.’ What law was given in Horeb? Ans. ‘The ten commandments.’ Therefore, the ten commandments are called the law of Moses.”
“This is the ‘law’ which was given in ‘Horeb,’ and which the prophet plainly calls the law of Moses.—There is no escaping unequivocal testimony!”
To the above we reply as follows: 1. It is true that God says by the prophet Malachi, “Remember ye the law of Moses my servant which I commanded him in Horeb.” 2. It is also true that God spoke the ten commandments to Israel in Horeb, and there wrote them on tables of stone. 3. You are fully aware that the law regulating the Jewish system of religion (properly called the ceremonial law) was also given to Moses at Horeb. This, however, you conceal. 4. Therefore you are perfectly aware that there is not the least necessity of applying the phrase “law of Moses,” used by Malachi, to the ten commandments; because the ceremonies of the Jewish religion were given at Horeb, where the ten commandments were repeated and written by Jehovah. 5. You ask, “What law was given in Horeb?”—Then you answer, “The ten commandments.” We need not tell you that you have not fully and fairly answered this question; for you know very well that after God spoke the ten commandments in the hearing of all the people, he communed with Moses forty days and forty nights, in which time he gave Moses laws of the Jewish nation, and the ceremonies of their religion. Now, why give the false idea that the ten commandments only were commanded in Horeb, and then talk of “unequivocal testimony” that Malachi calls the ten commandments the law of Moses? How much more natural and consistent to apply the phrase “law of Moses” to that which he received while communing with God forty days and forty nights, than to apply it to the ten commandments which God spoke directly to the people. 6. Mark well this phrase in Mal. iv, 4: “Law of Moses my servant which I commanded him.” The ten commandments were not commanded to Moses alone, but were repeated in the audience of all the people, while the “hand-writing of ordinances” was commanded to Moses on Mount Sinai, for him to present to the people. Now, in view of your effort to make it appear that the law of Moses spoken of by the prophet is the ten commandments, as though no other law was given in Horeb but the ten commandments, we wish to ask: In charging others with deception, do you not judge them by yourself? But, for a moment, we will give you your position, that the phrase, “law of Moses,” in Mal. iv, 4, which we are to remember, is the ten commandments, and see where it will bring you. We have only to read the fourth chapter of Malachi to learn that it applies, not in the Jewish dispensation, but just prior to the day of the Lord. The chapter commences as follows: “Behold the day of the Lord cometh that shall burn as an oven,” &c. The second and third verses speak of the events of the same day. In the fourth verse we are commanded to remember the law of Moses.—The fifth, and the sixth and last verse, speak of the same day. Now if Malachi commands us to remember the ten commandments, as you think, we would inquire, Why should they be remembered? Can you assign any other reason why we should remember them, only to keep them? If you can, we wish you would. Hence your own position, if carried out, would lead you to keep the commandments of God. But we have shown that there is not the least proof that Malachi refers to the ten commandments, but to the ceremonial law, the hand-writing of ordinances, or if you please, the “law of commandments, contained in ordinances.” And do you ask if we should now remember that typical law? We answer we should. And do you ask if those typical services should be observed? We answer. They should not. But those shadowy services should be remembered as a guide to the substance. The Jewish Sanctuary and services were a shadow of the Sanctuary and priesthood of Jesus Christ. By tracing out the type, we are clearly brought to the light of the true tabernacle, and priesthood of Christ in heaven. But it is not possible to show any other reason why we should remember the ten commandments, only to do and teach them. Will you do this? Or will you teach men to break them? You next refer to Luke ii, 22, 24, 39, which call some portion of the hand-writing of ordinances the law of the Lord, or as Campbell translates, law of God. To this we reply, that no one supposes that the ceremonies of the Jewish religion originated with Moses. The Lord was the author of that law, therefore, properly called the law of the Lord. And as God delivered it to Moses alone, for him to write in a book, and present to the people, it is properly called the law of Moses. The ten commandments are nowhere called the law of Moses. You cite Mal. iv, &c. but here you have utterly failed. Moses was not intrusted with the utterance of the ten commandments, neither with writing them. They were afterwards placed in an ark, overlaid within and without with pure gold, and placed in the holiest place on earth, in the Holy of Holies, where no mortal entered but once a year, and that was the high priest. The ten commandments were spoken by Jehovah directly to all the people, and engraven in tables of stone, and are properly called the law of God. Though all the written word is God’s in one sense, yet the ten precepts of the decalogue alone, are properly called the law of God, as they contain the principles of his moral government. In an article on the two laws, in the REVIEW for Nov. 25th, you will see that the phrases “law of Moses” and law of God are thus qualified. Our mode of expression is, “The law of Moses, or the law of commandments contained in ordinances.” See first page, first column. “Law of God, or ten commandments.” Second column. God gave to Moses the “law of commandments contained in ordinances,” which Paul calls “the enmity,” and “the middle wall of partition.” He also spoke to the people, without the agency of Moses, the ten precepts of his holy law, which Paul calls “holy, just and good,” and spiritual, A. D. 60, twenty-nine years after the “enmity” was “slain,” and the “middle wall” was broken down. Rom. vii. You next represent Sabbath-keepers as calling the two great commandments, named by Jesus, a part of the ceremonial law. Here you misrepresent them.—These two commandments are no more a portion of the hand-writing of ordinances, than the entire book of Genesis. Paul says, “blotting out the hand-writing of ordinances,” &c. “Hilkiah the priest found a book of the law of the Lord, given by the hand of Moses,” margin, 2 Chron. xxxiv, 14. Now it is very evident that this book of the law was not the Pentateuch, the first five books of the Bible, but that it contained what Paul calls the hand-writing of ordinances. On this point we offer the following reasons. 1. One of the five books of Moses, speaks of this book of the law. “And it came to pass, when Moses had made an end of writing the words of this law in a book,” &c. Deut. xxxi, 24. Therefore, the Deuteronomy cannot be that book of the law. 2. Though, in a certain sense, the word law may apply to the whole Old Testament, yet, in the sense of “hand-writing of ordinances,” there is no propriety in applying it to the book of Genesis, and a portion of the other books of Moses. Moses wrote the ordinances of the Jewish religion in a book. God wrote the ten commandments on stone. And when the five books of Moses were written, mention was made of the tables of the covenant, [Ex. xx.] and the ten precepts were copied from them. Also, mention is made of the book of the covenant, and its ordinances are also quoted. They were nailed to the cross. And this position no more abolishes the two great commandments, than it abolishes and blots out the history of the Creation or the flood. We have not space to pursue this subject further now; but intend to notice it again. PAPACY AND FRANCE.
By Otis Nichols
THE revival of Papacy, and of the empire France, has caused some alarm to the Protestant countries of Europe; particularly, England, who stands at their head. And also, it has awakened the jealousy of the Czar, who has protested against an imperial government in France. It has been thought that the days of Papacy were numbered. Papacy has always lived by its connection with the civil governments, and without their aid and co-operation, its power would cease. The secret of Louis Napoleon's triumphant success in obtaining the imperial crown, and of the recent revival of the Papal power throughout Europe, is his favor to the Pope and the Catholic priesthood in the cause of the church of Rome, and their mutual aid in the civil affairs of the government. This confederacy has given strength and power to both the church and the state. Since the days of Pagan Rome, the little horn, Papacy, has been the principal noted power referred to in the prophecy of Daniel's visions. Chapters vii, viii, xi, 32—39. Verses 40—45, refers more particularly to the doings of France, as that nation had the ascendancy from "the time of the end" in A. D. 1798, and effected the reversion of the Papal power, and subjected the Pope to its dictation. The civil governments are only referred to as agents of power that patronize, or effect the changes of the church of Rome, to which the saints were subjected. Although the Pope has been dethroned, and his dominion subjected to the civil power, yet it should be remembered that the "little horn" is to continue in warfare against the church of Christ, until the saints possess the kingdom; and just before Michael stands up for their deliverance, will again speak "great words." Dan. vii, 11, 21, 22.—This could not now be literally accomplished in Europe without the aid of France, or a confederacy with some powerful nation. France has fulfilled many important events foretold in the scriptures. The kingdom was established in A. D. 486, by Clovis, a Pagan king. Since his conversion in 496, it has continued the chief of the ten kingdoms of the western empire of Rome, and one of the main pillars of the Papal church. France, under the reign of Clovis, to the time of his death in A. D. 511, was the principal actor in causing the overthrow of the Pagan governments, and afterwards in the establishment of Papacy. Dan. xi, 31. See Signs of the Times, Vol. IV, Nos. 13 and 14, 1842. The Papal power was overthrown in France in A. D. 1793, and in 1798, the Papal dominion, which had continued 1260 years, was abolished, the Pope made a prisoner, and Italy a Republic, subject to their first consul, Napoleon Bonaparte. But finding it impracticable to establish a government in France without religion, and a connection with the Pope as the spiritual head of the Catholic church, he re-established the Pope in his seat at Rome, (not with the supreme authority as he formerly had, but) subject to the civil government. In A. D. 1815, the French empire was suspended for a period. (Not come to its final end, as Bro. Miller and others supposed, Dan. xi, 45, latter clause.) Then the allied powers of Europe dictated the limits of the Pope's power, until they were dissolved by the revolution of 1848, when the people had the reins of the government, and the Pope lost his temporal power in Italy. Since that time the Pope has again been restored to his dominion over Italy, by France, under Louis Napoleon, where he now reigns. Thus France has been the principal acting power in all the important events that have affected the little horn. And it remains to be seen whether France, under the reign of Napoleon III, in confederacy with the Pope and his priesthood, will be the principal actor, on the one part, in the closing scenes of "the little horn that waxed exceeding great," when it "shall come to its end with none to help." Dan. xi, 44, 45. As the empire of France, under Napoleon III, is viewed with alarm and jealousy by England and Russia, the northern and eastern powers of Europe, it is not improbable that "tidings out of the east and out of the north" may trouble him; [verse 44,] the French empire confederate with the Pope. England stands at the head of the Protestants in Europe, "the king of the north," France now stands as the head of the Papal power, "the king of the south," and Russia is the power of the Greek church in the east,—the three divided parts of the great city, Babylon. Rev. xvi, 19. The French nation is now powerful, and well prepared for the final contest. Dan. xi, 32—39, is the continuance of the angel's explanation of the "little horn that waxed exceeding great," in "the latter days," Chap. x, 14, during the 1260 years reign of Papacy. No historian could more correctly describe the doings of that desolating power in a few words, than in the words of the angel. "At the time of the end shall the king of the south [France] push at him." [The Papal power.] Verse 40. This refers to the reversion of the Papal authority to France by Napoleon I. "The time of the end" applies to the end of the 1260 years of the Papal rule, the "time appointed." Verse 35. "And the king of the north [England] shall come against him [Napoleon or France] like a whirlwind, with chariots, and with horsemen." Verse 40. This was literally accomplished by England and their allies under the Duke of Wellington, by whom Napoleon was made a prisoner to England. "And with many ships."—This was accomplished by England when they blockaded the French coast with their ships, and also under Lord Nelson in the memorable battle of the Nile, when the French fleet was mostly destroyed. "And he [Napoleon] shall enter into the countries, and shall overflow and pass over." Verse 40. "He shall enter into the glorious land, (or land of delight, margin, which applies to Italy,) and many countries shall be overthrown." Verse 41. This was literally accomplished by the armies of Napoleon, who, in a short period, made all the continental governments of Europe subject to the influence and control of the French nation. The latter clause of verse 41, and verses 42, 43, were accomplished by the French expedition into Egypt and Syria, under Napoleon. Verse 44, has been noticed; it remains to be fulfilled. "And he shall plant the tabernacles of his palace between the seas, in the glorious holy mountain," or, as it is in the margin, "goodly mountain of delight." Verse 45. This, no doubt, means Italy, which is called the most delightsome country in the world. It is a long promontory of more than six hundred miles, extending between the seas, the gulf of Venice, and the Mediterranean. The tabernacle of his palace may refer to Rome as the seat, or tribunal of the little horn, or it may refer to Italy, while under the French empire, when Bonaparte was crowned the king. And "he shall come to his end, and none shall help him."—This is the closing scene of Papacy, as France is the head of their civil power, hence that nation is the subject of prophecy. LETTERS.
By J. M. Stephenson
DEAR BRO. WHITE:—The Advent Review and Sabbath Herald, (after a delay of two long and dreary months,) comes to my secluded home, as an angel of mercy, richly laden with glorious tidings from that faithful and persecuted band "of whom the world" is "not worthy." And most gladly would my heart respond, to the soul-cheering strains of faith and hope, which breathe through every line of this faithful little messenger. But the consciousness of past neglect of duty, checks the swelling tide. An apology to you, and your correspondents, would seem more appropriate, as my first communication. I know of none more explicit, than a brief account of my history during the past seven months. In May last, Bro. Waggoner walked near fifty miles, that he might have the privilege of instructing me in the great doctrines of the third angel's message, the cleansing of the sanctuary, and the perpetuity of God's Holy Day. It had a great impression upon my mind. The doctrines were entirely new. The evidence of the perpetuity, without change or modification, of the fourth commandment in the decalogue, was so clear and forcible, that I embraced it immediately, and have since that time been striving to keep all of God's commandments, that I "may have right to the tree of life, and may enter in through the gates into the city." At a Conference, held about a month subsequently, in the neighborhood in which I then resided, I was more fully instructed by the public teachings of Brn. Case and Waggoner. All doubts, as to the truth of those doctrines, were removed. My mind was then clear, and my duty plain. But circumstances rendered it impossible for me to obey the solemn injunction, and proclaim this last message to a slumbering world. My whole time was occupied in physical labor; for I was poor, and the cares of the world pressed heavily upon me. I then thought it was my paramount duty to provide for my family, by my own labor, instead of leaving all in the hands of God; living by faith and not by sight. The consequence was, I soon became lukewarm; clouds and darkness shrouded my mind, my zeal grew cold, and my resolution shaken. * Having previously promised to visit my native land and distant friends, I commenced preparations for the journey, which occupied my time and attention until the very eve of starting, when a letter from Bro. Waggoner (praying, that God might roll the burden of the message upon me, and urging me by the light I already possessed, and the good I might do, to engage without delay, in its proclamation,) aroused my mind to the subject. This friendly admonition, accompanied by a clear bible elucidation of the whole subject, removed all doubts from my mind, in reference to the third angel's message, the mark of the beast, &c., being present truth. I cheered myself with the idea of preaching the gospel in southern Indiana, thinking, perhaps, God had a chosen few, among my old friends and acquaintances, who might be brought to a knowledge of the truth, and be sealed heirs of the promised inheritance, ere the Beast stamps his fatal mark in their foreheads, or in their hands. But, alas! The seeds of iniquity were sown in my path. The watch-cry of infidelity had gone before me. Professors of religion had locked their hearts and churches against the truth. Ministers would neither hear themselves, nor permit their church-members to hear. The poisonous tongue of slander assailed my character in every direction. My way is now hedged in on every side, and my mission here is ended. There are, however, a few who, like the noble Bereans, "receive the word with all readiness of mind, and search the scriptures daily, whether these things are so." They belong to none of the popular churches, and are free from the destructive influence of creeds and parties. But not having heard the first and second angel's messages, it was necessary I should go over the whole ground, commencing with the Judgment hour cry. I had the use of a Baptist church during the presentation of the first, and part of the second angel's messages. My last lecture was on the fall of Babylon. I tried to show, I. That Babylon [Babel, confusion] was not confined to the old mother, but included all her daughters. See Rev. xvii, 5.
II. That it was to be a moral fall. Rev. xii, 1; xiii, 1—8; xiv, 8; xvii, 1—7; xviii. The consequence of this plain manner of preaching is, they have purchased a new lock for their half delapidated church, and I must conclude my lectures in a school-house. Thus proving to every discerning mind, that all I have said about the fall of Babylon is true.
But I must close. I have written much more lengthy than I intended to have done when I commenced this communication. But I cannot conclude, without expressing my sympathy and admiration for those self-sacrificing ministers, who are willing to forego the pleasures of life, and endearments of home and friends, and travel on foot, through storm and cold; suffer persecution and reproach, that they may "by any means143 save some;" and my prayer to "the Lord of the harvest is, that he may send more laborers;" "for the harvest is great, and the laborers few." That your paper may be sustained, that it may go on errands of mercy, wherever there is an ear to hear; and that you may be abundantly blessed in your arduous duties, is the sincere prayer of your unworthy brother,
J. M. STEPHENSON.
Sanjacinto, Ind., Jan. 1st, 1853.