Could we then have understood the subject of the heavenly sanctuary, our disappointment would have been avoided. Our evidence did not prove that our High Priest would descend from the holy place of the heavenly sanctuary, in flaming fire to burn the earth, at the end of the 2300 days; but so far from this, it did prove that he must, at that time, enter within the second vail, to minister for us before the ark of God's testament, and to cleanse the sanctuary. Dan. viii, 14; Heb. ix, 23, 24. Such has been the position of our High Priest since the end of the days, and this is the reason that we did not behold our King in 1844. He had then ministered in only one of the holy places, and the termination of the 2300 days marked the commencement of his ministration in the other. For believing in a literal sanctuary in heaven, consisting of two real holy places, and that our High Priest, while at the Father's right hand, is a minister of both these holy places, we are ranked as spiritualizers, by our enemies. From this unjust charge we appeal to the Judge of all the earth, who will do right.
When John, who saw the door of the first apartment of the heavenly tabernacle opened at the commencement of Christ's ministry, was carried in vision down the stream of time to "the days of the voice of the seventh angel," he saw the most holy place of God's temple opened. "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail." Rev. xi, 19. Here, by the ark of God's testament, is where our High Priest ministers, since the close of the 2300 days. To this open door in the heavenly sanctuary, [Rev. iii, 7, 8; Isa. xxii, 22-25,] we invite those to come for pardon and salvation, who have not sinned away the day of grace. Our High Priest stands by the MERCY-SEAT (the top of the ark) and here he offers his blood, not merely for the cleansing of the sanctuary, but also for the pardon of iniquity and transgression. But while we call men to this open door, and point them to the blood of Christ, offered for us at the mercy-seat, we would remind them of the LAW OF GOD beneath that mercy-seat, which made the death of God's beloved Son necessary in order that guilty man might be pardoned. That ark contains God's commandments, and he that would receive the blessing of God, at the hand of our High Priest, must keep the commandments contained in the ark, before which he ministers. Many affirm that God has abolished his law; but this is so far from the truth, that that law occupies the choicest place in heaven. It is that "justice and judgment," which are the habitation of God's throne. Ps. lxxxix, 14; xcvii, 2; Rev. xi, 19.
Two of the three messages of Rev. xiv, had been given prior to the end of the days in 1844, as nearly all Advent believers once admitted. The third angel, with the commandments of God and the faith of Jesus, gives this last message of mercy, while our High Priest ministers for us before the ark containing the commandments. While he is thus ministering, the host, or church, are waiting the completion of the great work, the putting away of their sins. They are "in the last end of the indignation," which occupies a space of time, as is evident from Dan. viii, 19.
The close of the third angel’s message is marked by the Son of man taking his position upon the white cloud. Rev. xiv, 9–14. The last message of mercy will then have closed, and there will be no intercessor between an offended God and guilty, offending man. The angels with the vials of God’s wrath, who are now stayed by the ministration of our great High Priest, will then come out of the temple of God, and pour out the vials of unmixed wrath upon the heads of all the wicked.—The plagues, the earthquake, and the great hail, “every stone about the weight of a talent,” will follow; the enemies of God will be destroyed, and the little horn will be broken without hand. Rev. xv; xvi; xi, 19; Dan. xii, 1; viii, 25. The sanctuary and the host will then be vindicated, and all opposing power overwhelmed in irretrievable ruin.
Beyond this time of trouble, such as never was, the scenes of the earth made new, rise before us.—In the midst of that Paradise of God, where his saints will ever remain, we behold his glorious sanctuary; [Eze. xxxvii; Rev. xxi, 1–4;] and here we leave it, content, if we may be of the number who shall serve God in that temple, for ever and ever.—Rev. vii, 13–15. The prophetic views of Moses, and of Nathan, respecting God’s sanctuary, will then be fully realized; the Lord will reign for ever and ever, and Israel will be planted to be removed no more. Ex. xv; 2 Sam. vii.
Reader, would you escape the things that are coming on the earth? The warning voice of the third angel points out the way. Know for yourself that you have a personal interest in that work which our High Priest is consummating before the ark of God’s testament, and when he shall come again, it will be without sin unto your salvation. We entreat you, heed not the voice of those who break the commandments, and teach men so, for they will soon receive their reward; but rather unite with those who teach and keep them, and you will have life eternal, and free admittance through the gates into the Holy City.
Rochester, N. Y., February, 1873.
SABBATH HYMN.
By Roswell F. Cottrell
BY R. F. COTTRELL.
Delightful day! First gift of Heaven
To man, of Eden then possessed,
Jehovah's Rest-day, kindly given,
That all his creatures might be blessed.
Memorial of Creation's King,
We welcome now thy glad return;
And while His praise we join to sing,
Our hearts with love and rapture burn.
We bless thy name Almighty Lord,
We love the keep-sake thou hast given;
Our voices raise, with one accord,
In honor of the King of heaven.
All praise to Jesus, by whose blood
We are redeemed from sin and death;
Give glory to the Son of God—
Praise him all creatures that have breath.
By sin, we were exposed to wrath—
He died for us, that he might draw
Our wandering feet to virtue's path,
Where we may keep God's holy law.
That law shall still be our delight,
The holy Sabbath is a part,
And when we gain that world so bright,
All flesh will keep it with one heart.
THE DAYS OF NOAH.
Noah was a preacher of righteousness, God's chosen servant to warn the world of its approaching destruction. "My Spirit shall not always strive with man," saith the Lord, "for that he is also flesh; yet his days shall be an hundred and twenty years." Gen. vi, 3. Noah was a just man, and walked with God, and found grace in his sight. He was directed to make an ark to save himself and family from the threatened deluge. And as he warned the people, he showed his faith in the coming flood, by his works, in building the ark on dry ground.
Says Paul: "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world." Heb. xi, 7. The antediluvians then had the means of knowing that the flood was coming, or Noah's preaching, and corresponding works, would not have condemned them. Yet they knew not till the flood came and took them all away.
"But as the days of Noah were, so shall also the coming of the Son of man be." Matt. xxiv, 27. In connection with this text, our Saviour mentions the special signs of his coming, in the sun, moon and stars, and adds. "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." It is evident, then, from these words of our Lord, that it was the design of Heaven, that the period of the coming of the Son of man should be understood, and published to the world, as the period of the flood was understood, and proclaimed by Noah.
But in what respect will the coming of the Son of man be like the days of Noah? Will it be like it in all respects?—Or will it be like the days of Noah in some one particular?—It is important that this should be understood. Peter shows that the world, once being overflowed by water, perished, and that the heavens and the earth, which are now, are reserved unto fire; that as the unbelieving world once perished by the flood, they will be destroyed from the presence of the Lord when he is revealed from heaven in flaming fire. But this is not the similarity of the two periods of time referred to by our Lord. We will now let him point out in what respect the two periods are alike.
Verses 28, 29. "For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be."
As the Saviour has stated in what respects the two periods would be alike, we will only make a few remarks upon his words. He has plainly shown: 1. That as Noah knew the period of the flood, and warned the world, so, by the special signs, (with a mass of other evidence from the prophecies,) the period of the coming of the Son of man would be understood by the faithful servant, and the world warned of the judgment at hand. 2. That as the antediluvians disbelieved the preaching of Noah, and perished by the flood, so the proclamation of the coming of Christ will be rejected by the mass of mankind, and the day of the Lord will come on them as a snare. As the antediluvians, who rejected the evidence of the coming flood, knew not till the flood came and took them all away, so those who reject the evidence of the Lord's coming, will not know that the storm of God's wrath is coming, till it bursts upon them, "For when they shall say, peace and safety, then sudden destruction cometh upon them," "and they shall not escape." 1 Thess. v, 3. 3. As Noah believed God, prepared the ark, and, with his family, was saved, so a few will believe God's word, and prepare, wait, and watch for the coming Saviour, be sheltered in the day of wrath, and will be able to say, "Lo, this is our God, we have waited for him, and he will save us." "But ye, brethren," continues Paul, "are not in darkness, that that day should overtake you as a thief."—Verse 4. If we could see salvation for any, in the day of the Lord, while remaining in unbelief, we would proclaim it; but as we see that the salvation of souls depends on faith in the warning designed to be given, and corresponding works, and a full preparation, our whole soul cries, Believe, and prepare! For, "behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it." Isa. xiii, 9.
The preaching of Noah should have been believed; and if any had believed the flood was coming, a decided change would have taken place in their course. They would have acted out that faith, and, like Noah, prepared, instead of "eating and drinking, [feasting and mirth,] marrying and giving in marriage," as though they were to enjoy long life. We say that saving faith then would have produced an entire change. Their lives would have been marked by humiliation and abstinence. So will saving faith in the coming of the Lord, produce an entire change in the believer. "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting [eating] and drunkenness, and cares of this life, and so that day come upon you unawares." Luke xxi, 34.—To eat to sustain nature is necessary; but feasting was a sin in the days of Noah, and it is no less a sin now. Hear the wise man: "Feed me with food convenient for me, lest I be full and deny thee, and say, who is the Lord?" Prov. xxx, 8, 9.
The marriage covenant was holy in the days of Noah, and it has not, since that time, lost a whit of its sacredness. But if the antediluvians had believed the preaching of Noah, they would not have been marrying till the day that he entered the ark. Those who are waiting for the coming of the Lord should beware of taking a course that would prevent them from being wholly the Lord's. Read 1 Cor. vii, 32-34.
Noah condemned the world. This he did, by his works being in accordance with his profession. Therefore the antediluvians will not in the Judgment rise up and condemn Noah. And will not unbelievers rise up in the Judgment, and condemn those who profess to believe that the last message of mercy is now being given, unless they show, by carrying out all the holy principles of their faith, that they really believe what they profess? How is it possible for those who believe that the period has come for the third and last message to be given, and that the vials of the wrath of Almighty God are soon to be poured out, to eat and drink, buy and sell, plant and build, &c., as they did in the days of Lot and Noah? We say, they will not. True faith will have corresponding works.
We would not drop a word here to encourage any mortal in idleness; but we desire that those who are all buried up in the cares and spirit of this world should feel the force of this subject. Many, when they are first aroused by the evidences that the last message of mercy is being given, feel that they must consecrate themselves to God, and what they possess to the advancement of his truth. But soon the cares of this life, and the love of the world, overcome them, and they fall into a stupid state of mind. O, may God have mercy upon us as a people, and give us to feel the importance of showing by our works, that we really believe what we profess.
Brethren and Sisters:—Are you imitating Lot, who fled from the place which was the scene of destruction? Or are you all buried up in the cares of the world, unnecessary eating, drinking, [tea,] buying, selling, planting and building, as was the case with those on whom God rained fire and brimstone? Are you imitating Noah, who prepared the ark on dry ground, in which he invested his earthly treasures—what an act of faith?—or are you imitating those who knew not, till the flood came, and took them all away?
There was an hour when Noah's warning ceased, when he entered the ark, and God shut him in. Then the rain descended and the period of anguish of the hitherto careless world came. Worlds would then have been given for a place in the ark; but God had shut the door.
Soon the warning of the third angel will cease. Christ will leave his priestly work in the Sanctuary, and the way now open to find salvation from sin through his blood will be for ever closed. O, dreadful hour! Worlds then would be given to be placed back in the period of Christ's merciful intercession; but as time never rolls back, hope is gone for ever. O, what anguish will then seize the soul that has slighted mercy's hour. It will then be said, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." Rev. xxii, 11. Careless soul, remember that "as the days of Noah were, so shall also the coming of the Son of man be."
LABORERS.
By Editor
The calls for laborers, from all parts of the field, are many, and very urgent. O, that the church would raise one united cry to heaven, to the Lord of the harvest, to raise up and fully qualify men to sound the last note of warning in the ears of perishing souls, while mercy’s hour lingers. O, where are the shepherds to search out and feed the starving flock?
A year or two since, and those who taught the “commandments of God, and the faith of Jesus,” had to go sometimes a hundred miles to instruct one person. But a great change has taken place. The field, then closed up, is fast opening, the Spirit of God is moving upon many to investigate, and calls come from all quarters for some one to come and present the evidences of our position. But many call in vain; for there is no one to be spared, who is qualified to go and preach the word to them. And it is a painful fact that many of the starving flock, instead of having a shepherd to hunt them up, and feed them, are hunting in vain for a shepherd to lead them to the green pastures of present truth.
Dear brethren, are we as a people keeping pace with the opening providence of God? Are we fully awake to our whole duty? And do we realize the responsibilities resting upon us? It is to be feared that many do not realize what God requires at our hands. To us, he has entrusted the work of teaching and, by holy lives, enforcing the great truths of the last merciful message. Are we doing all we can in this great work? Are we living holy lives, such as will impress those around us, that God is with us of a truth? Are we doing our whole duty to those among us, who are called of God to preach the word?
There could hardly be a greater curse come upon the cause, than for men with little experience, little piety, destitute of judgment in spiritual things, to go out to teach the truth, and undertake to point souls to heaven. The Lord save us from the results of such a course. But are there not brethren among us, that are evidently called of God to the work, who are bound at home? Or, if they go out, are more or less bound in spirit, by reason of their temporal wants? Many of our brethren are fully awake to their duty, and our preaching brethren are generally fully supplied with means. Some, perhaps, have been injured by a too free reception of means. But we feel deeply for a few who are crippled in their labors for want of means. Brethren, it is your duty to inquire into the wants of those among you who speak to you the word of the Lord, and see that when they go out to preach, their spirits are not bowed down with the weight of temporal wants and cares.
And to our dear brethren, who feel called to give themselves to the work of preaching the word, we would say, toil on a little longer. The reward, O, the rich reward, is just before you. Trust, for ever trust in the “Lord of the harvest” to sustain you in your arduous labors. Remember, “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Ps. cxxvi, 6.
The Cause in Rochester.
Since we came to this city, which was last March, the cause has been gradually rising. We did not come here expecting to enjoy the society of many brethren, or to be free from those who oppose the truth; for there were then but very few observers of the fourth commandment in the city, and we well knew that this was the seat of the no-Sabbath heresy. But, thank Heaven, our number has increased, the Lord has wrought for us by his Holy Spirit, and there is quite a room full of Sabbath-keepers who meet to worship God on his Holy Day. Our meetings are generally of deep interest.
There is great prejudice against us here, in the minds of some of our Advent brethren. This is created by their leaders. It is thought to be very dangerous to attend our meetings.—This is not to be wondered at, as those who do, and candidly hear for themselves, generally become convinced that we have the truth, and that the Spirit of truth is with us. But we are greatly encouraged as we see the good effects that the truth has on those who have the moral courage to come out and hear for themselves. This prejudice will ere long break away, and the scattered flock, even in this city, will yet hear the Shepherd’s voice in the present truth.
Our Meeting, the last Sabbath and First-day, was one of interest. It has been a very profitable meeting to the church, as it has led to searching of heart, and humiliation before the Lord. It was a season of special freedom in the afternoon of First-day, also, in the evening. One dear brother, who has recently been somewhat ensnared in his former spiritualizing views, is now free from this snare of Satan. The good cause with us is moving steadily onward, and if we keep humble, and have the ark of God with us, we are sure of the victory.
EXPOSITION OF DANIEL, 7th CHAPTER;
By George Storrs
OR, VISION OF THE FOUR BEASTS—BY GEO. STORRS.
In communicating instruction to the children of men, God is pleased to give "line upon line, precept upon precept—here a little, and there a little." The Saviour saith, [John xvi, 12,] "I have yet many things to say unto you, but ye cannot bear them now." Revelation has not only been progressive, but the same truths have been repeated again and again, under different figures, emblems, and forms of speech. As a kind parent enforces important truths upon the minds of his offspring, illustrating and repeating, to make the deeper impression, so our Heavenly Father labors to impress our minds with truths connected with, and having a bearing on our eternal destiny, and necessary to establish the faith of his people, and inspire in them confidence in his word. He has given them waymarks to determine the truth of his word, and to mark the period of the world in which they are living, and to show them that their Heavenly Father was perfectly acquainted with all the road his church would have to travel to the end of the world, and the termination of all their labors and sufferings.
To illustrate. Suppose you were traveling a road with which you were unacquainted. You inquire of a stranger—he tells you, that road leads to a glorious city, filled with every good thing, governed by the most lovely, mild, and benevolent Prince that the world ever saw; that in that city there was neither sickness, sorrow, pain, nor death. He then proceeds to tell you what you may expect to pass on the road, by which you may know he has told you the truth, and which will mark the progress you have made.—First, then, he tells you, after leaving him, and traveling awhile, you will come to a monument that can be seen at a great distance; on the top of it you will see "a lion" having "eagle's wings;"—at a distance beyond that, you will come to another monument, having on it "a bear" with "three ribs in his mouth:" passing on still, you will at length arrive at a third monument, on the top of which you will behold a "leopard" having "four wings of a fowl" and "four heads:"—after that, you will come to a fourth, on which is a beast "dreadful and terrible," with "great iron teeth" and "ten horns:"—and lastly, you will come to another place, where you will see the same beast with this difference—three of its first horns have been plucked up, and in the place of them has come up a peculiar horn, having "eyes like the eyes of a man, and a mouth." The next thing you will look for, after passing the last-mentioned sign, is the city of which I have told you.
With these directions you commence your journey. What do you look for first? The lion. At length you see it. That inspires in you some faith in the person's knowledge and truth who had directed you. Having passed that sign, the next thing you expect to see, as marked in the directions, is the bear. At length you come in sight of that. There, say you, "is the second sign he gave me. He must have been perfectly acquainted with this road, and has told me the truth." Your faith increases as you travel on.—What next do you look for? Not the city, certainly. No, say you, I look for the leopard. Well, by and by you behold that, in the distance. There it is, you cry; now I know he has told me the truth, and it will come out just as he said. Is the next thing you look for, now the city? No, you look for that terrible beast with ten horns. You pass that, and say as you pass, how exactly the man who directed me described everything. Now your faith is so confirmed that you almost see the city; but, say you, I have got one more sign to pass, viz: the horn with eyes—then the city comes next. Now hope is high, and your anxious eyes gaze with intense interest for the last sign. That comes in view, and you exclaim in raptures, there it is! All doubt is now removed—you look for no more signs—your longing eyes are fixed to gaze on the glorious city next—and
probably no man now, however wise he might profess himself, could make you discredit what your director had told you. The city—the city, is now fixed in your eye, and onward you go, hasting to your rest.
Now, if we find, on examination, that all the events or signs that God has given us, which were to precede the judgment day and the setting up of his everlasting kingdom, have actually transpired, or come to view, what are we to look for next? Most clearly, the judgment of the great day! Let us, then, examine the chapter before us.
Verse 1. "In the first year of Belshazzar, king of Babylon, Daniel had a dream, and visions of his head, upon his bed: then he wrote the dream, [thus it became a part of the scriptures,] and told the sum of the matters."
V. 2 and 3. "Daniel spake and said, I saw in my vision by night, and behold the four winds [denoting commotions] of the heaven strove upon the great sea, [waters, denoting people. See Rev. xvii, 15,] and four great beasts came up from the sea, diverse one from another." The angel explains these four beasts to be four kings, [verse 17,] or four kingdoms, as you will see verse 23. The fourth beast is the fourth kingdom, &c., which shows that the term king, in these visions, signifies kingdom.
V. 4. The first was like a lion, and had eagle's wings; Babylon, as described in this vision. We have already seen, [Chap. ii, 38,] that Babylon was the first universal kingdom upon earth; aptly represented by a lion—the king of beasts—denoting the glory of that kingdom, and corresponding with the head of gold in the second chapter—the eagle's wings denoting the rapidity of its conquests, and the soaring pride of its monarchs. It is described by Habakkuk, [Chap. i, 6-8,] "For, lo! I raise up the Chaldeans [Babylon]—they shall fly as the eagle that hasteth to eat." See Isa. v, 26, 29, and Jer. iv, 7; also, Eze. xvii, 3, 4. Daniel goes on to say—"I beheld till the wings thereof were plucked, wherewith [margin] it was lifted from the earth, [its glory departed,] and it was made to stand upon its feet as a man, and a man's heart was given to it." This may refer to the humiliation of the proud monarch of Babylon, [Chap. iv, 31-37,] or to the cowardice of Belshazzar, who, instead of driving away his foes like a lion, shut himself up in the city, feasting and drinking with his lords, till he was killed, and the kingdom was given to the Medes and Persians.
V. 5. "And behold, another beast, a second, like to a bear, and it raised up itself on one side, [representing two lines of kings, one much longer than the other,] and it had three ribs in the mouth of it, between the teeth of it; and they said unto it, arise, devour much flesh."
We have already seen that the Medo-Persian kingdom succeeded Babylon, and is clearly the kingdom here described. It was noted for cruelty and thirst of blood, and the nation is emphatically called "the spoiler." See Jer. li, 48-56. The three ribs in its mouth may denote the union of Media, Persia, and Chaldea. It subdued many and populous kingdoms. Ahasuerus, or Artaxerxes, reigned over 127 provinces. See Esther i, 1.
V. 5. "After this I beheld, and lo, another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads, and dominion was given to it." There can be no dispute with respect to this being Grecia; four wings denoting the rapidity of its conquest under Alexander; the four heads, its division into four parts after Alexander died, and his posterity were murdered.
V. 7 and 8. "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and stamped the residue with the feet of it; and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and behold there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things." On these verses I shall remark when I come to the angel's explanation.
V. 9 and 10. "I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." If we have not here a description of the final judgment, we may despair of finding any such description in the book of God. There is nothing clearer.
V. 11. "I beheld then because of the voice of the great words which the horn spake, I beheld, till the beast was slain, [What beast? Ans. The fourth beast, on which the horn had stood,] and his body destroyed, and given to the burning flame." That is the punishment of the beast for having sustained and carried the little horn. Nothing is said of "the dominion" of this beast being "taken away," as is said of the others.—The others lost their dominion after a time, but their subjects survived and were transferred to the succeeding governments, but the very body [subjects] of this fourth kingdom is destroyed, and given to the burning flame; as Isaiah saith, [xxxiii, 12,] "The people shall be as the burnings of lime; as thorns cut up shall they be burned in the fire." No transferring of its subjects to another kingdom. Then "the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it." Prov. ii, 22. Then God will destroy them which destroy [corrupt] the earth.—Rev. xi, 18. But—
V. 12. "As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time." [Babylon ruled about 700 years—Media and Persia about 200—Grecia about 175.] These kingdoms successively lost the dominion, but the lives of the respective nations were prolonged, being merged in the succeeding governments.
V. 13 and 14. "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Thus we see the kingdom of God, or of Christ, is not set up till the judgment sits; hence no room for a temporal millennium before the judgment, and, before the kingdoms of this world are destroyed. All people, nations, and languages, that shall serve him are described by the Revelator, [chap. v, 9, 10,] as redeemed out of every kindred, and tongue, and people, and nation, &c.
V. 15-18. "I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever." Not a thousand years, but forever, even forever and ever.—If any language can express unending duration, this must do so. Some think the language too strong to be applied to a thousand years, and so make it mean three hundred and sixty thousand years. But that is infinitely short of forever, even forever and ever.
V. 19-25. "Then I would know the truth of the fourth beast, which was diverse from all others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; and of the ten horns that151were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom. Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise; and another shall arise after them; and he shall be diverse from the first, and he shall subdue three kings. And 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."
There is but little dispute about what is here meant by the fourth kingdom. No kingdom that ever has existed on earth will answer to it, except the Roman kingdom. That has been truly diverse from all kingdoms, especially in its forms of government, which were not less than seven—being, at different times Republican, Consular, Tribune, Decemvirate, Dictatorial, Imperial, and Kingly. It was at length divided into the Eastern and Western empires; Rome proper being in the Western empire. Between the years A. D. 356 and 483, it was divided into ten kingdoms, as I have noticed in my remarks on chapter ii; thus the "ten horns are ten kings" [kingdoms] that arose out of this empire, and are the same that John saw, [Rev. xii, 3,] "a great red dragon having seven heads and ten horns;" and, [chap. xvii, 12,] he is told—"The ten horns which thou sawest, are ten kings, which have received no kingdom as yet;"—it was something still future, in John's time.
[Concluded in our next.]
LETTERS.
By Joseph Bates
From Bro. Bates.
DEAR BRO. WHITE :—I arrived home on the 12th, after an absence of three months, and found my family well. Thanks to God for his preserving care of us, in these perilous times.
My last, (published in No. 17,) was from Buck’s Bridge, St. Lawrence Co., N. Y. The conference there was held at the house of Bro. John Byington, who but a short time since was a Wesleyan Methodist Preacher. After an examination of the third angel’s message, [Rev. xiv, 9–12,] himself and all his family have volunteered to stand for the long neglected and trodden down Sabbath of the Lord our God. The meeting was a blessing to God’s dear children, others listened with candor. One brother, who had been examining the Sabbath question for several months, took a decided stand.
Dec. 14th, we had an interesting meeting in Canton. I believe there are others there who will receive the truth. Also in Lisbon we found some about decided to keep the Sabbath. And 17th, 18th and 19th, had a good conference at Norfolk, at Bro. Haskell’s. Those that were in the present truth, were much encouraged. Several were examining the Sabbath question, and will undoubtedly embrace the whole truth, if the cause moves steadily on there. At the close of the meeting, five were baptized. Dec. 21st and 22d, we visited the brethren in Bangor: our last meeting with them was encouraging. Hope the lecturing brethren will aid them all they can.
From thence we traveled eastward to Perry’s Mills, and Champlain, N. Y., again. At the first mentioned place, we were kindly received by Brn. Whipple and Taylor, who, with their companions keep the Sabbath. There were some others there who listened attentively.
Dec. 25th and 26th, held a conference at Panton, Vt. The conference which you attended there in October last aroused the people, and there are some willing minds still investigating. I hope and trust the meeting will prove a blessing to many.
We held another meeting by invitation in the vestry of the W. Methodist Chapel. The people listened attentively. Some, we trust, are settled in the truth ere this. From thence, Bro. Elon Everts brought me on my way about eighty miles to Fort Edward, N. Y. We stopped at several places on our way, and found others interested.
Jan. 1st and 2d, we spent in Low Hampton, N. Y., with the relatives and widow of our departed Bro. Miller.
Sister M. welcomed us, and listened attentively to our explanation of the last message from the Chart; said she did not know but the Sabbath which we taught was right.
Before retiring for the night, she showed us the room where Bro. Miller devoted so much of his time to searching the scriptures, which eventually prepared him to explain the first angel’s message to the world. Rev. xiv, 6, 7. The old-fashioned desk, Bible, chair, and other furniture which he used, also the place in the same room where he died, awakened in our mind the scenes of the past; how he and thousands of others devoted their time in explaining to the assembled multitudes throughout this land the above named message, based on the 2300 days of Daniel’s vision.
We also visited the grave-yard. His white marble monument stands but a short distance from the highway, about five feet high, presenting to the traveler a front nearly two feet wide, in the center of which, about four feet from the ground, is an open book very neatly chiseled out of the marble block. On the right leaf, in large black letters, is engraven the following scripture: “And he said unto me, Unto two thousand and three hundred days; then shall the Sanctuary be cleansed.” Dan. viii, 14.
On the left leaf is engraven the following: “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest, and stand in thy lot at the end of the days. Dan. xii, 12, 13.
After the day meeting in the Advent chapel, on the first day of the week, the evening was appointed for us. We gave them the third angel’s message, and believe the Lord accompanied it by his Spirit. Some gladly received books and papers to investigate the subject. We hope and pray that they will not be turned aside from this work by any sophistry of man.
From Fort Edward we came to Ballston Spa on the 5th, and held two meetings, and made a short visit to Milton. In Bro. Thompson’s neighborhood, some are becoming interested.
We spent the Sabbath and First-day in meetings with our brethren in New York City, and returned home by way of Fall River, the 12th. We wish to say to our brethren who are out giving the message, that Fort Edward, Sandyhill and vicinity, Ballston Spa and New York City, are not so frequently visited as some other places. JOSEPH BATES.