And Typical Bearing of the Forty Years’ Sojourn of Israel in the Wilderness.
There are some who seem inclined to think that the forty years’ sojourn of ancient Israel in the wilderness, and what befel them during that sojourn, has a typical bearing on the history of the recovery of the remnant down this side of the ending of the prophetic periods in 1844, and hence think it possible for time to continue forty years this side of that point. With some, it seems that dating this generation, Matt. xxiv, 34, with the rise of the second-advent proclamation, gives full scope enough for such a view.
Now, my faith is, that the typical bearing of the history of the forty years’ sojourn is back of 1844, and not this side. And as some brethren seem troubled on this point, I venture to send a few thoughts on this subject.
By reading and comparing the following scriptures, the evidences seem to be of a character more than inferential, and the view to be more than plausible or probable, that the forty years’ sojourn of ancient Israel in the wilderness, and what befel them during that sojourn, has a typical bearing on the history of the recovery of the remnant in these last days. Read Isa. xi, 11–16; Eccl. i, 9, 10; Hosea ii, 14, 15. “Therefore, behold I will allure her and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there as in the days of her youth, and as in the day when she came up out of the land of Egypt.” Micah vii, 14, 15. Verse 15 reads: “According to the days (plural) of thy coming out of the land of Egypt will I shew unto him marvelous things,” &c. Read also Ezekiel xx, 33–38. Paul in speaking of what befel ancient Israel in the time of their forty years’ sojourn in the wilderness says in 1 Cor. x, 11: “Now all these things happened unto them for ensamples (margin, types), and they are written for our admonition upon whom the ends of the world are come.” The bondage and recovery of the remnant is to be after the manner of the former recovery of Israel from Egypt. See Isa. x, 24–27; xi, 11–16; Micah vii, 15; Hosea ii, 14, 15. There was an appointed period for ancient Israel’s recovery from Egyptian bondage. See Gen. xv, 13, 14; Acts vii, 6, 7; Ex. xii, 41. So also there is an appointed time or period for the indignation to cease and the yoke to be broken off and the remnant to be recovered from under the indignation. Compare Lev. xxvi, 18–28; Isa. x, 5, 6, 12, 20–27; Dan. viii, 13, 19; xii, 6, 7; Isa. xi, 1. See margin.
If the period of the indignation extended to 1844, then the view is a plausible one, to say the least of it, that time may continue forty years this side of that point. But I understand the three and a half times of papal supremacy, Dan. vii, 25; xii, 7, to be the last end of the indignation, and that the indignation was accomplished at the downfall of the papal supremacy, 1798. To sustain this fact, we have the most positive inspired testimony. Let it here be borne in mind that the “daily,” or Paganism, and the transgression of desolation, or the Papacy, are the instruments to tread under foot the host, Dan. viii, 13, and accomplish the indignation. Paganism first, and Papacy last. Israel was sold, or given into the hands of their enemies to be chastised for their sins. They were sold or given into the hands of the Papacy for three and a half times, commencing 538, which expired by limitation in 1798.
If we omit all other testimony, of which there is a very great abundance, that the treading under foot was accomplished with the downfall of the Papal supremacy, this fact is clearly established by the quotation of one text only, viz., Dan. xi, 36. In verse 31 we have the account of taking away the daily (Paganism); and placing or setting up the abomination of desolation (the Papacy). Then follows the account of the tribulation or indignation under the reign of Papacy, namely, the saints falling by sword, by flame, by spoil, by captivity, many days. Then in verse 36 it is clearly stated that THE KING, that is, the Papal king, or king of the abomination of desolation thus set up, by whose power the saints fell by sword, by flame, by captivity and spoil many days, shall do according to his will, and he shall exalt himself and magnify himselfabove every god (that is to say, above every other monarch or king) and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished. This is a nail in a sure place, a clear and positive testimony. The dominion of this Papal king was taken away in 1798, to CONSUME and to destroy it unto the end; hence, from that point he ceased to prosper in doing according to his will, in exalting and magnifying himself above every god, or earthly monarch; hence the testimony is clear and positive that the indignation was then and there accomplished. The accomplishment of the indignation is called in Dan. xii, 6, 7, the accomplishment of the scattering of the power of the holy people. In verse 6, the question is asked, “How long shall it be to the end of these wonders?” and the answer is given under a solemn oath that it shall be for a time, times, and a half, and connects the accomplishment of the scattering of the power of the holy people with the end of these wonders.
The question may here arise, How much do “these wonders” which end with the three and a half times embrace? It should be borne in mind that Gabriel is here making Daniel know what shall be in the last end of the indignation; see Dan. viii, 19; or, as in the language of chap. x, 14, “Now I am come to make thee understand what shall befall thy people in the latter days; for yet the vision is for many days.” When Daniel saw Paganism and Papacy treading under foot the host, and especially the little horn, Rome, destroying wonderfully the mighty and the holy people, Daniel was astonished at the vision, and was sick certain days. The Papal form of the Roman kingdom is called the abomination that astonisheth. Margin. Astonishment signifies wonder, and, vice versa, wonder signifies astonishment. When St. John saw the wonderful martyrdom of the saints by the papal church, symbolized by a woman drunken with the blood of the saints and martyrs of Jesus, he wondered with great admiration. The Papal beast is the wonder of the world. See Rev. xvii, 6; xiii, 3.
From these considerations it is clear that the wonders to be finished at the end of the three and a half times, is the wonderful martyrdom of the saints; or, in other words, the indignation was then ended, or finished. The treading under foot the host, and the indignation, and scattering the power of the holy people, are synonymous terms, expressing identically one and the same thing. Hence, when the indignation is accomplished, the scattering of the power of the holy people is finished or accomplished at the same point. “These things” in the answer, embrace no more than “these wonders” in the question. Dan. xii, 6, 7. For a more extended argument on this subject, see Review, Vol. vii, Nos. 15, 16, pp. 113–115, 121–123.
Before the pride of Israel’s power was broken or scattered, so that they were no longer a people, or an independent nation, Israel, or the church, enjoyed independent nationality and power. They sat under their own vine and fig-tree; that is, under their own independent government. See 1 Kings iv, 25. Now I affirm that the indignation or scattering of the power of the holy people could not be accomplished as predicted, Dan. xi, 3, 6, and xii, 6, 7, until an independent government and nationality be established where the true Israel, or church of God, could be protected in the right of civil and religious liberty. Such a government is predicted to be established in the last days, Isa. ii and Micah iv, and must necessarily have been established in connection with, and when the scattering of the power of the holy people, or indignation, was accomplished; and there was no such government established harmonizing with that event, but the government of these United States of North America.
It is here worthy of remark, that the object of the first settlers of this American wilderness was that they might here establish a commonwealth, or government as near like that of the Jews as the difference of circumstances would admit. This fact is conspicuous upon the pages of history. The following is from Hale’s Premium History of the United States. On page 78 he says: “It is not un instructive to observe how early in some of the Colonies were sown the seeds of the American Revolution.” On pp. 11, 12, of his introduction, he says: “The religious wars which afflicted France in the sixteenth century induced that illustrious statesman, Jasper Coligni, the head of the Protestant sect, to project in 1502 a settlement in America, to which his brethren might retire from the persecution of the Catholics. Fitting out two ships, he sent them thither under command of John Rebaut, who landed at a place supposed to be within the limits of South Carolina. * This was the first attempt to plant a colony within the limits of the United States; and it is worthy of remark that to secure an asylum from religious persecution was the object in view.” On page 31 he says: “One great object of the Puritans in retiring to the unoccupied regions of New England, was the establishment of a religious commonwealth as nearly upon the model of that of the Jews as the difference of circumstances would admit. To accomplish this object they deemed it necessary, and at a general court held in 1631 they ordained, that none but those who had made a profession of religion, and had become members of some church, should be admitted members of the corporation, or enjoy the privilege of voting,” &c. Please read his further remarks on this point, also pages 61 and 62 of the same history.
But perhaps the reader will here be ready to remark that the government of these United States was established before the 1260 years of Papal supremacy ended, before the last end of the indignation or scattering of the power of the holy people was accomplished, and hence that there is not a harmony in the ending of the indignation in 1798, and the establishment of our government. To this I reply, that our Saviour has testified, Matt. xxiv, that except those days should be shortened, there should no flesh be saved, but for the elect’s sake those days should be shortened. Now if the three and a half times or 1260 years of Papal tribulation, which is the last end of the indignation, be shortened, it would be a shortening also of the indignation, or of the tribulation of that period. To show the correctness of our Saviour’s testimony that the days should be shortened, I will here introduce a few extracts from history. The following is from a pamphlet entitled, Historical Extracts, by F. K. B. On pages 48 to 50 under the heading of “Events from 1776–1781,” is the following:
“From the dictates of his own natural disposition, however, Louis effected much partial good. He made reforms in the administration, abolished various feudal exactions, and the practice of torture. He also extended freedom of worship to the Protestants.” White’s History, p. 444.
“In Austria, Maria Theresa made very important improvements for the benefit of her wide domains. In 1776 she abolished the torture in the hereditary States; and from 1774 to 1778, her attention was occupied with the establishment of a general system of popular education. Various salutary regulations were enforced touching the temporalities of the clergy, and in Italy the arbitrary power of the Inquisition was circumscribed within narrow limits.” White’s History, p. 458.
“Joseph declared the Roman Catholic the dominant religion; but, at the same time, diminished the exorbitant authority of the Pope; he forbade the Bishops to carry any bull into execution, unless confirmed by government; subjected monastic establishments to the jurisdiction of their respective dioceses, and exempted them from all obedience to their chiefs resident at Rome,” &c. Coxe’s House of Austria*, pp. 490, 491.
“In 1781, this same emperor, to carry into effect more fully these principles of reform introduced by his mother just before her death, published the following edict of toleration: “By this edict he granted to all members of the Protestant and Greek churches, under the denomination of Acatholics or Noncatholics, the free exercise of their religion. He declared all Christians of every denomination equally citizens, and capable of holding all charges and offices in every department of State, &c. * He ordered a new103translation of the Bible to be made in the German tongue. On the Jews he also conferred many liberal privileges,” &c. Coxe’s House of Austria, Vol. iii, pp. 491–493. England had also previously broken with the Papacy.
The Pope was made head of all of the holy churches, and the effective corrector of heretics by the decree of Justinian, 538. His mode of correcting heretics was by torture and execution. From the above historical extracts we learn the fact that in 1776 the practice of torture was abolished and the exorbitant authority of the Pope diminished, and his bulls forbidden to be carried into execution, and in Italy the arbitrary power of the Inquisition was circumscribed within narrow limits, and freedom was extended to Protestants. They had the free rights of their religion, and they were declared equally citizens and capable of holding all charges and offices in every department of State. And American Independence was also declared in that memorable year 1776, declaring that all men were created free and equal, and endowed by the Creator with certain inalienable rights, among which are life, liberty, and the pursuit of happiness; and the constitution framed upon this declaration guaranteed the right of civil and religious liberty. And thus the ensign was set up for the nations, and many people of all nations have been flowing into it. Compare Isa. xviii, 3; xi, 12; ii, 2, 3; Micah iv, 1, 2, 6. The civil and religious liberty guaranteed by the constitution of these United States of America has drawn a tide of emigration to this country unparalleled in the annals of history.
From the above items in history we learn the perfect and very clear fulfillment of our Lord’s testimony and prediction that those days of tribulation or indignation were shortened, and also an admirable harmony existing between the shortening of those days and the declaration of our American Independence. It was also immediately after those days were thus shortened as above in 1776, that the sun and moon were darkened, May 19, 1780, as a token and sign to the inhabitants of earth that the second coming of Christ and the establishment of his kingdom was nigh, and to be fulfilled before the present generation should pass. From the above items in history it will also further be seen that the Papal beast who had led the saints into captivity was now in 1776 himself beginning to be effectually led into captivity. And the two-horned beast at the very same date began effectually to arise or to come up out of the earth. But the deadly wound of the Papal beast was not complete, or, in other words, his captivity was not fully consummated till the Papal government was abolished in 1798, and the Pope was led a captive to France. Neither had the two-horned beast at this point, 1776, when its first declaration of independence was made, fully arisen or fully come up. It was not then fully established in the top of the mountains, and exalted above the hills, as predicted in Isa. ii, 2, 3, and Micah iv, 1, 2. It could not be thus fully established until the indignation, or the scattering of the power of the holy people was accomplished, and the captivity of the first or Papal beast was consummated, as was the case in 1798, when the Papal government was abolished and the Pope was led a captive to France, where he died in exile. This will appear from the following considerations:—
The French government was the first to acknowledge our American Independence; the other nations of the earth soon followed, but at the same time when France nominally acknowledged our independence, a treaty of alliance was formed between France and the United States, and neither of the contracting parties were to make war or peace without the formal consent of the other. Here, then, was a connecting link between the United States and France, so that the government of these United States could not act free and independent without the dictation or formal consent of the old Roman government. This connecting link held the United States under the formal dictation of the French government in the greatest of all national acts, viz., making war or peace, until the indignation, or scattering of the power of the holy people was accomplished, at which point this connecting link was severed. It is also a fact here worthy of notice, that when the treaty of peace was concluded between the United States and Great Britain, it had to be effected at the court of France; and France labored secretly to secure the future dependence of her allies, the United States, upon herself; and upon another occasion she boldly contended that in the friendship of France alone could America look for safety, and money was demanded by the French government by way of tribute, in explicit terms, of the United States; and the French government finally refused to receive another minister from the United States until a redress of grievances; in other words, until their demand of tribute was complied with. But the principle and desire for freedom had become too deeply rooted in the breasts of Americans to submit. They revolted against this tributary demand, and the shout resounded from every quarter of the Union, millions for defence; not a cent for tribute. And the President issued his proclamation to convene Congress the 15th day of July, 1798; and in his speech on that occasion, having stated the indignity offered the United States by the French in refusing to receive her minister, &c., the President in the tone of a high minded and independent American, urged Congress to repel this indignity of the French government, by a course which should convince that government and the world, that we are not a degraded people, humiliated under a colonial spirit of fear, and a sense of inferiority, fitted to be the miserable instruments of foreign influence, and regardless of national honor, character, and interest. And the treaty of alliance with France, was declared by Congress to be no longer in force. Authority was then given for capturing armed French vessels, and preparations were made for war with France. Compare Hale’s History, pages 216, 235, 258; Goodrich’s History, pages 267–8, 370–3; Russel’s History, pages 217–18. And thus the last connecting link which held the United States under the dictation of France was broken in the memorable year 1798, and from that time the United States stood out before the world a free and independent government, upon their own basis, at liberty to perform the great national act of making war or peace without the dictation or consent of any portion of the Roman or ten-horned kingdom. It is here worthy of remark that this was at a time when the French nation held the leading or controlling influence in the Roman government. In February previous they abolished the Papal government, and proclaimed the Roman Republic. It is also worthy of remark that the Franks or French are the only people of Europe who can deduce a perpetual succession from the conquerors of the Western Empire. See Milman’s Gibbon, page 589. With Bonaparte at the head of the French nation, who claimed to be the inheritor of Caesar’s throne, a treaty of peace was concluded between France and the United States in the year 1800.
(Concluded next week.)
WAS IT CHANCE ?
By Dr. Guthrie
I was in the habit of visiting a decent widow, as paralysis made it impossible for her to attend church. She was tended by a very dutiful daughter, who, working at a flax-mill in the neighborhood, toiled hard, and contented herself with plain dress and simple fare that she might help to maintain her mother. Before leaving the cottage for her work, she was in the habit of heaping up the refuse of the mill in the grate and kindling it. She placed her helpless mother in a chair right before the fire, and as this fuel burned slowly away, the old woman was kept comfortable till her return.
It happened one day that I left my manse, and skirting the walls of the old churchyard, and passing the corn mill, with its busy sound and flashing wheel, I took my way down the winding dell to the cottage of the old woman, which stood in its garden, embowered among trees. But, having met a parishioner with whom I had some subject of interest to talk about, I called a halt, and sitting down on a bank of thyme, we entered into conversation. Ere the subject was half exhausted, the widow rose to my recollection. I felt, somehow, that I must cut it short and hasten away on my visit. But the idea was dismissed, and the conversation went on. However, it occurred again and again, till, with a feeling that I was neglecting a call of duty, as by an uncontrollable impulse I rose to my feet, and made haste to the cottage. Opening the door, a sight met my eye that for a moment nailed me to the spot.
The erection of mill-refuse which had been built from the hearth some feet up the open and wide chimney, having its foundation eaten away, had fallen, and precipitating itself forward, surrounded the helpless paralytic within a circle of fire. The accident took place some minutes before I entered. She had cried out; but no ear was there to hear, nor hand to help. Catching the loose refuse about her, on and on, nearer and nearer, the flames crept. It was a terrible sight for the two Wigtown women—martyrs, staked far out on the sands of Solway Frith, to mark the sea-foam crawl nearer and nearer them; it was more terrible still for this lone woman, in her lone cottage, without any great cause to die for, to sit there and see the fire creeping closer, drawing nearer and nearer to her feet. By the time I had entered, it had almost reached her, where she sat motionless, speechless, pale as death, looking down on the fire as it was about to seize her clothes and burn them to a cinder. Ere it caught, I had time, and no more, to make one bound from the door to the hearthstone, and seizing her, chair and all, in my arms, to pluck her from the jaws of a cruel, fiery death.
By what law of nature, when I lingered on the road, was I moved, without the remotest idea of her danger, to cut short, against all my inclinations, an interesting conversation, and hurry on to the house, which I reached just in the nick of time—one or two minutes later, the flames had caught her clothes, and I had found her in a blaze of fire. Be it mine to live and die in the belief of a present and presiding, as well as a personal God; in the faith which inspired my aged friend to thank him for her wonderful deliverance, and the boy to explain his calm courage on the roaring deep, in these simple but grand words: “My father is at the helm.”—Dr. Guthrie.
TRUST SONG.
By Lampertus
Just as God leads me would I go;
I would not ask to choose my way;
Content with what he will bestow,
Assured he will not let me stray.
So as he leads, my path I make,
And step by step I gladly take,
A child in him confiding.
Just as God leads, I am content;
I rest me calmly in his hands;
That which he has decreed and sent—
That which his will for me commands,
I would that he should all fulfill;
That I should do his gracious will
In living or in dying.
Just as God leads, I all resign;
I trust me to my Father's will;
When reason's rays deceptive shine,
His counsel would I yet fulfill;
That which his love ordained as right,
Before he brought me to the light,
My all to him resigning.
Just as God leads me, I abide
In faith, in hope, in suffering, true;
His strength is ever by my side—
Can aught my hold on him undo?
I hold me firm in patience, knowing
That God my life is still bestowing—
The best in kindness sending.
Just as God leads, I onward go,
Oft amid thorns and briars keen:
God does not yet his guidance show—
But in the end it shall be seen
How, by a loving Father's will,
Faithful and true he leads me still.
—Lampertus, 1835.
THE SOWING AND REAPING.—
Here is a man who is sowing what appears to be black ashes. A friend accosts him saying.
“What have you got in your bag?”
He learns that it is the hulls of buckwheat—the chaff of old wheat; and he says,
“What are you sowing chaff for?”
“Why,” the man replies, “I have the impression that if a man is only faithful and sincere it makes no difference what he sows!”
Does it make any difference? Suppose a man should sow couch-grass, thinking that he was going to get timothy hay—would he? Suppose a man should set out crab-apple trees in his orchard, and think he was going to get fall pippins—would he? Suppose a man should sow that most detestable of all seeds the Canada thistle, and say that it was wheat, would any amount of botanical sincerity on the part of this fool secure to him a harvest of any thing better than the seed sown?
NEVER acquiesce in immoral or pernicious opinions.
REPORT FROM BRO. WHITE.
By James White
Since my last report I have, through the blessing of God, been very active. I have worked from six to twelve hours each day, and have enjoyed blessed sleep from six to nine hours each night. Fifth and sixth days, July 18 and 19, I did more haying than for twenty years. I mowed some, helped Willie and Mrs. W. rake an acre, and pitched three small loads, in all more than a ton, and put it into a stack. My work has been haying, plowing, grading about the house, hoeing, and putting down carpets. The past week's labor, with the mercury nearly one hundred, was a little too much for me.
I left home sixth-day afternoon for Bushnell, too weary to enjoy the rough road, hence my rest was imperfect the second night. We were kindly received and treated in a hospitable manner by Bro. Stephen Alchin and family.
The brethren had fitted up a beautiful grove where about sixty Sabbath-keepers assembled from this region. I spoke to them one hour and a half on the subject of baptism. The attention was good. In the afternoon I spoke for about half an hour on the same subject, and Mrs. W. followed for an hour. Then the brethren enjoyed a social meeting. We were all glad to see and hear from Bro. and sister Strong at this meeting.
The brethren in Bushnell had fallen into rather a low, discouraged state, and were in much need of help. The ordinances, as proposed, were not celebrated. We have appointed next Sabbath and first-day, the 27th and 28th, to meet with them. Bro. and sister Strong will join us. We are glad to say that not one who commenced to keep the Sabbath in Bushnell has left it, yet nine had become about as dead as they could be and show signs of spiritual life. Our meetings will help them. Mrs. W. read a plain and affectionate testimony to them, which was apparently received, and two dear brethren stated their resolutions publicly to abandon the “filthy weed.” We expect to see such idols laid aside by this people, and they and their children buried in a watery grave, to arise and walk in newness of life.
Harvest and haying are pressing, and the brethren felt that they must return and resume their work Sunday morning. It was questioned whether we should remain and speak to the people Sunday. I submitted the matter to the friends in Bushnell, and ten out of sixteen voted for a meeting.
As we rode to the grove Sunday morning I stated that I should preach to the trees and probably twenty-five persons. But judge of my surprise to find all seated and waiting at least one hundred and twenty-five people, as attentive and intelligent as we ever addressed. This township has less than two hundred voters, and our appointments reached them by one single letter at the post-office only three days in advance of the meeting. Next first-day I expect to meet in that grove a large assembly, as the appointment will now go out by the help of hand bills.
On first-day our freedom was complete, as we spoke one hour, followed by Mrs. W. for three-fourths of an hour. The mercury stood at one hundred and ten, yet in the shade of the oak and pine, with a gentle breeze fanning us, it was comfortable. Compare such a meeting with seventy-five packed in the log school house and fifty standing outside, the minister sweltering, panting, fainting, till he is in a condition to preach his sweating, drowsy, nodding congregation into a profound slumber. Brethren, let us have a grove meeting or two in every place where you have not a good house of worship.
On the way home we were glad to find gathered, by a poor family, two gallons of the red raspberry, the most we had seen for twenty five years. We expect to find gathered for us to-morrow a bushel more, all of which are to be preserved in Mason's two quart glass cans. This fruit is delicious, and much cheaper than pork.
I retired last night at nine, slept till ten, awoke and heard the family still at work securing the raspberries and blueberries in cans. I dropped asleep in five minutes and enjoyed the unconscious state till the robins began their notes at four in the morning. Six hours' sleep without a disturbance, dream or pain! As I awoke and saw the crimson eastern horizon, my exclamation was, Thank God for sweet sleep! One year since I might obtain an hour's imperfect sleep in the night, in naps, (with long hours between them,) of ten or fifteen minutes each, broken by what is called the “nightmare.” God only knows the physical and mental agony of such a condition. I take the liberty to be thus particular in my own case for the information of many friends, whose prayers and sympathy I have shared.
In hope of better days,
JAMES WHITE.
DOUBTS AND QUERIES.
By Editor
It is ever a pleasure to us to examine all inquiries which are evidently proposed with a spirit of candor, and with a sincere desire to know the truth. A brother from Wisconsin states a number of points over which he is somewhat perplexed, and asks for help. We will give his letter entire in sections convenient for reply, and trust that what we shall say may be satisfactory to him, and a benefit to others. He says:—
“We have been reading the Review some for the past year, and have been much perplexed to know whether to send for it, or not. We take the Voice, Crisis, Christian, and Young Pilgrim, more than we are able to read or pay for; but as we have been trying to keep the Sabbath for a few months past, we feel attracted to a Sabbath paper; yet we find some things in that to trouble us. Some of the writers seem to us sometimes a little harsh. Some are quite severe on those who embrace part of the seventh-day doctrines and cannot embrace all. How are we to know if the visions are true? Is the internal evidence sufficient? We have never seen but one person who knew anything personally of Mrs. White. Unless we know the visions to be from God, can we believe any doctrine or fact merely because they declare it? I wish to know and do the will of God, but in this age of false doctrines we do not wish to fall into error.”
In regard to the Review, it is the aim of all who have to do with it to furnish a paper that will be a welcome visitor to every Sabbath-keeper. We do indeed design to expose sin and error with an unsparing hand. There is such a thing as taming down a testimony, walking, in the popular style, “with velvety tread, all around the ten commandments,” so that no sin is rebuked, and no sinner reproved. We endeavor to guard against this; but this does not lead us to personalities. We think the reader will search in vain for any harshness or bitterness against individuals from the writers in the Review. We can “hate the sin, but still the sinner love.”
“How are we to know,” it is asked, “if the visions are true?” Some at the very outset suffer their prejudices to control them on this subject, and will not admit even the possibility of their being true on any ground whatever. Such are in no condition to judge of their truthfulness. They are not heeding the injunction of the apostle, which says, “Despise not prophecyings.” They should first comply with this, and then follow out the further instruction, “Prove all things,” and “hold fast that which is good.” Test the visions by the word of God, and their internal evidence. These are perhaps all the tests that can well be applied to them by a person having so slight an acquaintance with them as the writer of the letter under consideration. On these grounds there is not to our mind any objection that can be found against them; but it is worthy of remark that those who oppose them most are those least acquainted with them, and the manner and circumstances under which they are given; while those most familiar with these circumstances, are strongest in their belief, and warmest in their love. They know, if they are able to judge when the Spirit of God is present and how it manifests itself, that the visions are the result of its operation.
In regard to doctrines, we would repeat that whatever theory enters into our system of belief, we prove by the Bible and the Bible alone. The visions are not given for the purpose of establishing a rule of faith, and are not designed to be quoted for that purpose.
2. The hardest thing to believe in the Seventh-day views is that the Saviour left the holy for the most holy place in 1843 . The Scripture evidence on this seems very slender. I like a belief “not deduced from the Bible, or inferred from the Bible, or proved by the Bible, but written in the Bible.”
If our friend endeavors to go strictly by this rule, we think it will materially reduce the points of his faith. There are many important doctrines not stated in so many words, in the Scriptures, but resting on deductions and proofs drawn from its language. Thus, it is nowhere said that it was Satan who deceived Eve; but this can be plainly inferred. It is not directly said that the fourth beast of Daniel vii is Rome, nor that the different periods of time given in the Bible are prophetic and signify a year for a day; nor that the dragon of Rev. xii is Pagan Rome; nor that the leopard beast of chap. xiii is Papal Rome; but there is good proof for them all, and if they are not so, the whole system of prophetic interpretation is reduced to chaos. It is logical and scriptural to apply a symbol according to the characteristics affirmed of it, and the actions attributed to it.
But there is no point, not expressed in direct terms in the Bible, which can be more clearly and directly proved, than that the ministration was changed in the heavenly sanctuary in 1844. Thus we have, 1. The earthly sanctuary of the typical system, with its ministration, described in all its minutest particulars—particulars which have no meaning unless they are designed to teach us something respecting this dispensation. 2. We are told that the cleansing of that sanctuary was accomplished by the high priest’s changing his position from the holy to the most holy place, and accomplishing a brief service before the mercy seat, the cover of the ark of God’s testament. 3. We are expressly told that there is a sanctuary in Heaven, the true tabernacle, which the Lord pitched and not man, and that the ministration of the priests on earth was a shadow of the priestly ministration connected with the sanctuary in Heaven. 4. It is declared that at the end of the period of 2300 days the sanctuary should be cleansed. 5. From unmistakable data furnished by the Bible and history, these days are shown to extend to 1844, nearly 1800 years this side of the time when the earthly sanctuary was utterly destroyed, the heavenly having, by a change of dispensation, taken its place. 6. Therefore the sanctuary to be cleansed at the end of those days is the heavenly sanctuary, it being the only one in existence at that time. 7. Therefore our great High Priest, the minister of that sanctuary above, changed his position from the holy to the most holy place at the end of the days in 1844, to accomplish the cleansing of the sanctuary, as was prefigured by the earthly service.
All these are conclusions absolutely necessary from facts expressly and explicitly stated in the Scriptures. Then where is our risk in taking our stand upon them? There is none. They are so plain and simple that a child can understand them, while the mightiest intellects in the land cannot overthrow or shake them.
We commend to our correspondent and all others, a thorough study of the sanctuary question. It is full of light and beauty. It makes clear portions of scripture which are otherwise obscure. It produces harmony where otherwise all is confusion. The impress of divinity is upon it.
For want of time we defer the remainder of our correspondent’s letter till next week.
ANGELIC PERFECTION.
Do not confound angelic with Christian perfection. Uninterrupted transport of praise, and ceaseless raptures of joy, do not belong to Christians, but to angelic perfection. If God indulged you with ecstasies and extraordinary revelations, be thankful for them; be not exalted above measure by them, and remember that your Christian perfection does not consist so much in building a tabernacle upon Mount Tabor, and enjoying rare sights there, as in resolutely taking the cross, and following Christ to the palace of a proud Caiaphas, to the judgment hall of an unjust Pilate, and to the top of an ignominious Calvary."—Fletcher.