Review and Herald, Vol. 6, No. 26.
THE THREE ANGELS OF REV. XIV, 6–12Page 1
Earlier text: THE THREE ANGELS OF REV. XIV, 6–12UNFULFILLED PROPHECY.
By Editor
WHILE we urge that views of unfulfilled prophecy should be carefully formed, and spoken out with modesty, we do maintain that the popular sentiment with many that prophecy cannot be understood till it be fulfilled, is a great error. Peter was present on the mount of transfiguration. He there saw in miniature the kingdom of God, and testifies:—"For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory. This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn," &c. 2 Pet. i. 16-19. We wish here to notice (1.) the certainty of the fulfillment of prophecy. The Apostle regarded it more certain than what he had seen and heard. He was an eyewitness of the transfiguration, and there heard the voice of God from heaven; but says, "we have a more sure word of prophecy." Sights may deceive the eye, and sounds the ear; but prophecy is certain. And (2) it is certain that the prophecies were written for our learning and benefit in the mortal state, before the day shall dawn. Till that time we do well to take heed to them. Now if the prophecies relating to the Second Advent, its manner and object, are not to be understood till they are fulfilled, then they were designed for the benefit of immortal saints in the kingdom of God. But as they were given for a light to shine in a dark place, [this mortal state, instead of the kingdom,] to which we are to take heed till the day dawns, they were given for our learning, and must be understood before they are fulfilled, or they benefit no one. By this testimony of the Apostle we may also learn (3) that the prophecies are a light shining in a dark place. Notice the figure. One goes out into the street in a dark night with a light, which shines around him. It enables him to advance step by step with safety. All the while his present position is plain. Ahead the light is fainter, still he sees enough to know his course is right. He recognizes large objects in the distance, but all the smaller objects and particulars of the way, he does not see till he advances with the light. Prophetic fulfillment is plain and sure. Of the past we have only to compare prophecy with history, and when the application is correct, prophecy will exactly fit history, like the glove to the hand, being made for it. Present fulfillment, in connection with the past, is also plain. Prophecy will answer in all particulars to existing facts. And prophetic fulfillment, past and present in connection, will constitute a brilliant and glorious light, by which the people of God may know their present position and duty. Of future fulfillment we cannot speak as positively, especially to enter into all the particulars. Yet the light of prophecy shines ahead, and stretching along in the future may be distinctly seen the close of Christ's priesthood, the seven last plagues, the personal second advent of Christ, the first resurrection, the second resurrection, at the close of the seventh millennium, the destruction of all the enemies of God, and the kingdom and the dominion under the whole heavens given to the saints of the Most High. These great events may be seen in their order. But the particulars of future fulfillment of prophecy may not be so clearly seen. The strange diversity of opinions existing among Bible students in regard to just how things will be in the seventh millennium is evidence of this. Past truth is clear and important; future truth in the great outline is important, and may be distinctly seen, while present truth is clear, and contains the living message for the present time. To leave this to dwell principally either on the past or future, would be to leave the work of God. When the first message of Rev. xiv, was being given, what did we know of the second and third? We had no just views of them. When they became present truth all was made plain. Now to engage in a full exposition of the fourth and fifth messages of Rev. xiv, we should probably commit as many errors as those who attempted an exposition of the third message twelve years since. Then let us concentrate our efforts on the present message, and do the work God requires of us as a people at this time. REVIEW OF T. B. B.
By D. P. Hall
In his Article headed, "The Kingdom of God," published in the "Sabbath Recorder," February 8th, 1855. T. B. B. commences by saying that "Some sections of our Denomination (that is, the Seventh-day Baptist Denomination) have been disturbed by a set of disorganizers." It is very evident from what follows, that he intended in this declaration to point out a class of people known as Adventists, and more especially that portion of them, who are striving to keep all the "Commandments of God, and the Faith of Jesus." That especial reference is had to the Sabbath keeping Adventists is evident from what follows. He says, "In some instances, these preachers are Sabbath-keepers, and by their zeal and ability in defending the integrity of the Fourth commandment have won their way to the hearts of our people." I have now quoted enough of the article referred to, to show clearly that T. B. B. charges the Sabbath-keeping Adventists with being a set of disorganizers. If he understands all to be disorganizers who do not fall in with his peculiar notions of organization, or the notions of the Denomination to which he belongs, this statement may to his mind be true; but it will bear with equal force and truth, upon all classes who differ with him and his people in their views of organization, so that in this accommodated use of the term, disorganization, the Methodist, Presbyterians, Congregationalists, &c., are "a set of disorganizers." But we deny that this declaration is true of us in any literal, or obvious use of the term, disorganization. The Sabbath-keeping Adventists believe and advocate the most rigid system of organization. They prefer, however, the Divine to the human, and this is what stirs the ire of sectarians. We would ask T. B. B. if a disorganizer is one who prefers the Bible as a rule of faith and practice, to the creeds of men; one who prefers calling a congregation of "saints," the "Church of God," instead of the205 Seventh-day Baptist church; in short, one who prefers the entire arrangement, touching the Church, as laid down in the New Testament, are such disorganizers? We answer most emphatically, No! It is stated by T. B. B. that this set of disorganizers, by their "zeal and ability in defending the integrity of the Fourth Commandment, have won their way to the hearts of our people." That such should find a warm place in the hearts of all those who regard the Fourth Commandment, as important, is not at all surprising, and especially when we call to mind the fact that the zeal of the Seventh-day Baptist ministers in defending the Fourth Commandment is waning. Some of them will preach month after month in communities of Sunday-keepers, and seldom, if at all, name the Fourth Commandment in their public ministrations. The next point in the article to which we invite attention, is the declaration that the "doctrine of the Advent is made the bond of fellowship in the formation of new societies." To this affirmation we enter a positive denial. The doctrine of the Advent is not made the bond of fellowship. We labor as zealously with Adventists as with Seventh-day Baptist. We regard both classes as being in error: one class with reference to the Commandments of God, and the other with reference to the Faith of Jesus. We believe that the Law and the Gospel are united by the wise Master builder, and should not be sundered by man. What God hath joined together let no man dare to put asunder. The Commandments of God and the Faith of Jesus are the bond of fellowship for the Saints. See Rev. xiv, 12. "Here is the patience of the Saints: here are they that keep the Commandments of God, and the Faith of Jesus." Note again—"In some instances" says T. B. B. "we hear of their baptizing over again, all who join them, thus conveying the idea, that the former baptism of such was not a baptism into the faith of the gospel. And true enough it is, that, if the doctrine of Christ’s second coming implies, necessarily, that his kingdom has not yet been introduced; or that the particular time of his coming is a matter of revelation; or, that the dead all lie in a dormant state, and will continue so, till he shall come, the great mass of those who claim to be his people are far astray." I will notice re-baptism and defer other points until another time. It is true that several of the members of the Seventh-day Baptist Denomination, have been baptized over again, upon learning the relation which they sustained to the Law and the Gospel. This is also true of many of those who were believers in the Advent, future kingdom, dormant state of the dead, &c., so that Adventists, as well as Seventh-day Baptists, are baptized over again. One class because of their imperfect understanding of the claims of the Law, and the other class, on account of their imperfect conceptions of the Gospel. We understand Baptism to be the golden link which binds the Law and the Gospel together. Baptism is a burial of the dead. Those who are buried, while living in transgression of God’s holy law certainly need burial after they die. If a person be buried alive an hundred times, it is no good reason why he should not be buried after death. Reasoning in this way, many Adventists have been re-baptized; but this is not all. Baptism is a burial of those who die, with the hope of living again, by a resurrection from the dead, or that which is equivalent. Who then can receive a gospel baptism? Those who understanding the claims of God’s law, die to it by the body of Christ, by ceasing to transgress it and at the same time place their entire hope of Eternal Life in the promises concerning the kingdom of God through the medium of the resurrection of the dead to immortality, or a change which is equivalent thereto. Seventh-day Baptists reasoning in this way concerning the gospel have been baptized over again. Several of the Seventh-day Baptist Denomination have learned by an examination of God’s Word, that the fight of an immortal soul, to realms of bliss, "beyond the bounds of time and space," is no part of the gospel of the book of God, and learning that the commission reads, "Go preach THE GOSPEL" and that there is but one hope, [Eph. iv. 4.] and therefore but one gospel, have received the one faith, the one hope, and the one baptism, into the same. The kingdom, dormant state of the dead, &c., hereafter. SABBATH DISCUSSION.
By M. E. Cornell
BRO. WHITE:—I have just had the privilege of discussing with a Christian minister, the following proposition, viz: “Does the New Testament enjoin the observance of the Seventh-day Sabbath.” We continued upon this question three days. The audience was large and attentive. We led out with an argument founded upon Matt. v, 17–19; Mark ii, 27. Eld. D. replied that the law expired by limitation, and was thus fulfilled. He cited Deut. iv, 13, to prove that the covenant of Sinai was the ten commandments, and Heb. viii, 7, to show that the covenant (ten commands) was faulty. We then proceeded to show that the ten commands were the conditions of the Sinaitic covenant, and cited Heb. viii, 8, 9, to show that the reason why the old covenant was faulty was because the people broke the conditions. We then quoted Mark ii, 27; Ex. xxxi, 13–17; Eze. xx, 12, 20, and the fourth commandment to show the design of the sabbatic institution, and Gen. ii, 1–3, to show when, how, and by whom, the Sabbath was made. Eld. D. quoted Deut. v, 15, to show that the Sabbath was a memorial of the Exodus from Egypt, and argued that the Sabbath was not binding upon men before the Exodus, from the fact that there is no record of its being commanded before. We then challenged him to find the record of the first three commandments before Sinai, and argued that if the first three could be in force 2500 years and we not have a record of their being commanded, so could the fourth. This argument he did not attempt to answer during the discussion. We presented testimony for two distinct laws. To show that there was before Christ a perfect law, we referred to Neh. ix, 13, 14; Ps. xix, 7. Eld. D. replied that Ps. xix, 7, was a prophecy of the law of Christ, that David was a prophet, &c. We then quoted John iii, 17, to show that Jesus did not come to give a law to condemn, but to save men from condemnation. Eld. D. replied that Christ came to save men because the means then in use was inadequate to save men; that the old law was not intended to make men perfect. As I have not time to write out all the positions taken, for the sake of brevity I will copy from my memorandum some of Eld. D.’s main propositions and follow with my remarks as answers. Eld. D. quoted Luke xvi, 16, and argued that the law abolished itself when John came. But subsequently he quoted Col. ii, 14, 17, to prove that Christ abolished the law at the cross. Query: if the law abolished itself during John’s ministry, how could Christ abolish it three and a half years afterwards? Eld. D. Jesus taught the disciples to break the Jewish Sabbath when he told the man to carry his bed, because there was no necessity for moving the bed until the next day. The Jews could not keep the law. Proof, Acts xv, 10. Argues from Rom. vii, that the law was the husband of the Jews. We answered that God was the husband of the Jews, and quoted Jer. xxxi, 32. Eld. D. The Sabbath was given to the Jews only. Eld. D. Moral law is eternal. The Sabbath is not eternal, and therefore is not moral. Ans. The reason which God gave for keeping the Sabbath, (Ex. xx, 11,) is eternal, therefore the Sabbath is eternal. Also Isa. lxvi, 22, 23. Eld. D. We all know that which is eternal, is at least as old as the world, and the Sabbath commandment lacks six days of it. Ans. See “Eternal damnation” which lacks at least 6000 years. Mark iii, 29. Eld. D. The Sabbath was not known until the tables of stone were known. Eld. D. God is the only eternal being. Ans. According to Webster, “eternal” signifies endless. Angels never will die. Luke xx, 36; therefore angels are eternal beings also. Eld. D. God did not institute the moral law: it always existed. The nine precepts on the tables of stone are moral precepts and govern God. These are eternal therefore moral. The Sabbath is not eternal therefore not moral. Ans. Query: How can the fifth commandment govern God when he is the Father of all? How can God covet or steal when he possesses all things? Eld. D. The law of the ten commandments was the only law given on Horeb. The rest was given before and after. The ceremonial law was not written on stone. Ans. Here is a plain admission of two laws. He said our strength was in the two-law position, and denied there being two laws until his last speech, when in dodging another point he unintentionally admitted two laws. Eld. D. The eternal law of Heb. vii, 16, 18, 19, is the law of Paul’s members. Rom. vii, 23. In order to make out two laws the brother has taken the law of Paul’s mind and the law of his members, and set them against each other. Ans. Query: How could the law of Paul’s members regulate the Levitical priesthood, when Paul was not converted until after that priesthood was abolished? Eld. D. The nine commandments were not abolished. They were moral and could not be abolished. Ans. Before he had said that others of the ten precepts, besides the fourth, were not moral. Eld. D. The precept “Thou shalt not swear,” (Matt. v, 34,) is a moral precept, and always existed, although not commanded until by Christ. It forbids an immoral action and therefore is moral. Ans. This statement was made as an offset to my statement that there is no new moral precept in the New Testament. See Deut. vi, 13. “Thou shalt fear the Lord thy God and serve him, and shalt swear by his name.” Now if “swear not” be a moral precept, then God has commanded men to do an immoral action. If “oath taking” is immoral now, it always was immoral, for Eld. D. said that moral precepts always existed and govern God. Eld. D., after quoting Col. ii, 14–17, to demolish the seventh-day Sabbath, undertook to build up on the ruins a first-day Sabbath, by quoting Acts xx, 7; John xx, 19, 26; Rev. i, 10; 1 Cor. xvi, 1, 2; Adam Clarke’s comments, and a quotation from ‘Barnabas, of the Apocryphal New Testament. After the discussion was closed, Eld. D. called on me, and said he must tell me he believed I was dishonest. I wished to know wherein. He replied, “In quoting Acts 18: and saying that Paul continued in Corinth a year and six months and preached 78 Sabbaths.” Eld. D. affirmed that Paul left the city of Corinth and went to another city and preached a year and six months. The truthfulness of the scripture was verified where it says, “The wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.” 1 Cor. iii, 19. At the close of the last speech an aged gentlemen of considerable intelligence arose, and proposed another question for discussion, viz: “Does the New Testament enjoin the observance of the first-day Sabbath?” Eld. D. engaged to meet me at some future day upon this question. This discussion was the means of establishing some in the keeping of the fourth commandment. Others are investigating. When learned men oppose God’s truth, their learning is of but little use. The truth is mighty and will surely prevail. Amen!
M. E. CORNELL. THE LAST WORK OF THE TRUE CHURCH
By M. E. Cornell
“Bind up the testimony: Seal the law among my disciples.” THIS text seems to contain two commands equally prominent, each signifying to restore or bring together the truth; implying that the testimony is unbound and the law unsealed. But before we proceed to examine the nature of these commands, it will be necessary to locate the prophecy in order to a correct understanding of the importance of the subject. By the context we learn that the present is the time for the fulfillment of this prophecy: it is when the people are associating themselves and taking counsel together, and crying, “Confederacy, confederacy!” (joining secret societies &c.) Verses 9-12. Again, it is when the disciples (followers of Christ) are looking for the Lord; [verse 17;] which they are not warranted in doing until the signs which he gave to precede his coming are fulfilled; which commenced with the darkening of the sun, May 19th, A. D. 1780. The very generation that witnessed the signs, is to witness the coming of the Lord; hence the prophecy is most definitely fastened upon the present generation. But there is farther evidence. The prophecy locates itself in a time when the children of the Lord are for signs and for wonders: (separate and peculiar, forsaking the customs of the world.) Verse 18. Again, it is “when they (the people) shall say unto you, Seek unto them that have familiar spirits (mediums) and unto wizards that peep and that mutter; should not a people seek unto their God? for the living to the dead?” Verse 19. This last quotation evidently refers to the present so-called Spirit manifestations, with all their wonders and miracles, pretending to call up the spirits of the dead, leaving the living God, and going to the dead for knowledge. By comparing several scriptures we learn that this work of spirits is to be accomplished in the last days, just prior to the second coming of Christ. Our Saviour spoke of this work of wonders and placed its fulfillment this side of the 1260 years of tribulation. See Matt. xxiv, 24. “For there shall arise false christs and false prophets, and shall show great signs and wonders, insomuch that if it were possible, they shall deceive the very elect.” The apostle Paul defines the events to transpire before the coming of Christ, and the last he mentions is, “The working of Satan with all power and signs and lying wonders, and with all deceivableness,” &c. 2 Thess. ii, 9, 10. The same work is spoken of in connection with the advent of Christ in Rev. xvi, 14, 15. “For they are the spirits of devils, working miracles which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold I come as a thief,” &c. This work is spoken of again as a part of the work of a beast which is, a symbol of the United States, the very place where these wonders commenced. See Rev. xiii, 13, 14. “And he doeth great wonders so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast,” &c. Let the reader mark well the analogy of these scriptures. Christ says, SIGNS and WONDERS to DECEIVE, &c., and Paul says, POWER, SIGNS, WONDERS, and DECEIVABLENESS; and Rev. xiii, specifies WONDERS, DECEIVING, POWER and MIRACLES; and Rev. xvi, points us to spirits working MIRACLES. That these prophecies are now receiving a literal accomplishment in the various forms of spirit manifestations, no one that has investigated the matter and believes in the divinity of the Scriptures, can doubt. All this work of power, signs, wonders, and miracles, is to deceive the world, and, if possible, the very elect. In Rev. xix, 20, we learn that those who were deceived by miracles, had also received the mark of the beast, and according to Rev. xiv, 9, 10, and xvi, 2, those who are deceived by familiar spirits, (spirits of devils,) and receive the mark of the beast, will have poured upon them the wine of God’s wrath. Now when such fearful consequences are involved, is it not reasonable to suppose that God has made the way of escape very plain, and given us a perfect shield against the deception of Satan in all its forms? God’s plan in this respect is clearly developed in the history of the past. He has always given timely warning before sending his judgments upon the wicked. Before the flood the antedeluvians were faithfully warned. God’s will was made known to them, and a way of salvation provided for all the obedient. The inhabitants of Jerusalem were warned: signs were given by which they might know when the destruction was nigh. Says Jesus, “When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand,) then let them which be in Judea, flee into the mountains.” Matt. xxiv, 15, 16. All that believed and obeyed were saved. The way of salvation in this case was very plain: “Flee to the mountains!” how simple! all could understand it; and as God is unchangeable we know that he has provided a shield for his people now in this time of unbounded deception. He has spoken of an endless life of glory, and has faithfully marked the way to obtain it. He has also spoken of eternal death, and those things which lead thereto, and has as faithfully warned us of them all. We are now prepared to inquire, What is the shield against all the wonderful lies with which Satan is deceiving the world at the present time? We will look for the shield in the connection of the warning message; and we may expect to find it composed of a combination of wonderful and mighty truths which, when once understood, will so effectually anoint our eyes, that we can see and shun all of Satan’s snares, and enable us to find and walk in the path which leads under that covering which is to shelter the elect when the last plagues shall fall upon the wicked. Such a combination is alluded to in our text: the TESTIMONY and the LAW. The same is mentioned again in verse 20. After speaking of the cry which is now being made, that we should seek unto them that have familiar spirits, (mediums,) and go to the dead for knowledge, the Prophet directs our attention to the law and the testimony, and affirms that those have no light who speak not according to this word. This quotation shows that the law and the testimony are a test or detector for this time. This conclusion is corroborated by the third angel’s message. Rev. xiv, 12. After declaring the fate of those who worship the beast, and receive his mark, he says, “Here are they that keep the commandments of God, and the faith of Jesus.” When the beast and image (powers of earth) are “decreasing unrighteous decrees, and writing grievousness which they have prescribed,” (Isa. x, 1.) and “framing mischief by a law,” (Ps. xciv, 20,) and are thus multiplying false tests, we are informed of a company that are keeping God’s law, and Jesus’ faith. Now the very manner in which our attention is called to these, proves conclusively that they are a shield or safe-guard against the false ways of this time. While the two-horned beast is saying you must worship the image, you shall receive the mark, the warning message of the third angel says, “HERE are the commandments of God, and the faith of Jesus!” as much as to say, Keep these, and you will not be in danger of worshiping the beast, or receiving his mark; and you will escape the wrath of God. But there is another scripture relating to this part of the subject which it is important to notice. “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” Rev. xii, 17. The “Woman” in this text, all will agree, represents the True Church; consequently the remnant of her seed must be the last end of the true church on earth. This proves that God’s people in the last days are distinguished by keeping (not merely professing to keep) the commandments of God, and testimony of Jesus Christ. But why is this a peculiarity of God’s people in the last days? Because the true church has been in the wilderness; and in the last days is to come out entirely207 into the blazing light of truth as taught by God the Father and his Son Jesus Christ. The subject of God’s commandments is agitated among them, and they soon find out they are not keeping the true Sabbath, and they immediately return to the original Sabbath which their forefathers left when the church went into the wilderness. They now keep all God’s commandments as they were given to the true Israel on Mt. Sinai. It is the custom of the times, and also the law of the land, that men should keep the first day of the week holy; but the remnant regard it not: they move out regardless of consequences: this brings persecution: the war spirit of the dragon is manifested against them. We witness no persecution in the popular protestant churches; but let one of their number begin to keep the Sabbath ordained in the fourth commandment, and he will soon have war declared against him. War is not made upon these nominal churches; therefore they are not the seed of the woman spoken of. They are fallen, and are almost on a level with the world, and have no reason to look for persecution; for, as the poet sings,
“The world will not persecute those who are like them,
But hold them the same as their own.” But that the true children of God in the last days will be persecuted, is evident from the testimony of the apostle Paul. After declaring that perilous times should come in the last days, because men should be lovers of their own selves, covetous, boasters, proud, &c., having a form of godliness, but denying the power thereof, he says, “Yea, and, all that will live godly [keep God’s law] in Christ Jesus, (obey all the precepts of Christ,) SHALL SUFFER PERSECUTION.” 2 Tim. iii, 12. Mark, he does not say they may, but, SHALL. Persecution, then, is inevitable with those who in reality keep the law and testimony. But do not the protestant churches keep them? They do not; for they violate the fourth commandment every week, and the apostle James says, “Whosoever shall keep (or profess to keep) the whole law and fail in one point, (or precept,) he is guilty of all.” James ii, 10. The popular churches, we know, profess godliness; as Paul says, “They have a form of godliness, but deny the power (or fruit) thereof.” Actions speak as loud as words; as Paul says again, “They profess that they know God, but in works they deny him,” &c. Titus i, 16. Jesus says, “Ye shall know them by their fruits,” (works.) Matt. vii, 16. Men may profess to know and love God, and at the same time be deceivers and liars. Let them prove that they know and love God. The apostle John has given us the rule by which to test both ourselves and others. A man may deceive himself and think he knows and loves God, when he in reality does not. Therefore Paul says, “Examine yourselves, whether ye be in the faith: prove your own selves,” &c. 2 Cor. xiii, 5. We will now return to John’s RULE: “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother, abideth in death.” 1 John iii, 14. This alone would not be a perfect rule; for a man might deceive himself in this, and suppose he loved his brother, when he did not. Let us hear John again: “By this we know that we love the children of God, when we love God, and KEEP HIS COMMANDMENTS; for this is the love of God, that we keep his commandments; and his commandments are not grievous.” 1 John v, 2, 3. Jesus gives the same rule: “He that hath my commandments, and keepeth them, he it is that loveth me.” “If any man love me he will keep my words,” &c. John xiv, 21, 23. The evidence that we know God is also in our obedience. See 1 John ii, 3, 5. “And hereby we do know that we know him, IF WE KEEP HIS COMMANDMENTS. He that saith I know him and keepeth not his commandments, is a liar, and the truth is not in him.” The apostle James also teaches that there is no profit in a man’s saying he has faith while he has not works, and says that by works a man is justified, and not by faith only. James ii, 14, 24. Having now a perfect rule by which to try men, let us go forth in search of the TRUE CHURCH. Shall we find the true church to be one or all of the popular protestant churches now in existence. Let us see. What is their character at the present time? - They turn away their ears from hearing the law. Prov. xviii, 9.
- They teach for doctrines the commandments of men. Matt. xv, 9.
- They reject the commandment of God, the true Sabbath, that they may keep their own tradition—Sunday. Mark vii, 9.
- They are not looking for the second appearing of Jesus Christ. Heb. ix, 28.
- They are not persecuted. 2 Tim. iii, 12.
- They are not meek and humble, but proud and haughty. Zeph. ii, 3.
- They oppress the poor. Isa. lvii, 67.
- They refuse to repair the breach, (treading down the Sabbath,) to prepare the people to stand in the battle in the day of the Lord. Isa. lviii, 12, 13; Eze. xiii, 5.
- They will not receive a person into fellowship who keeps the Sabbath according to the commandment. Luke xxiii, 56.
- Thus requiring men to be sinners in order to have their fellowship. 1 John iii, 4.
- They as bodies are fallen, and are becoming habitations of devils. (They fellowship children of the wicked one.) Rev. xviii, 2.
- Because they are fallen and will fellowship wicked men who are guilty of the sin of charming, (magnetizing,) and enchanting, (mesmerizing,) and consulting with familiar spirits, (mediums,) and necromancy, (pretending to communicate with the dead,) [Deut. xvii, 10-12,] God calls his people out, lest they should partake of these sins, and receive of the last plagues. Rev. xviii, 4.
All of the honest, both of priests and people, will leave these fallen bodies when their eyes are opened to see their corruption. The character of the true church is exactly opposite the above. Communication from Bro. Bates.
By Joseph Bates
DEAR BRO. WHITE:—Since my last from Hubbardston, Mass., Feb. 12th, I have visited New Ipswich, Bennington, Wilton and Washington, N. H., Irasburg, Barton Landing, Sutton, Wheelock, Eden, North Hyde Park and Johnson, Vt., and held meetings in all but the first place. At Wilton, N. H., the Lord answered prayer for the sick. The brethren and sisters who attended the meeting were greatly refreshed, and fully resolved to hold on their way in keeping the commandments of God, and the faith of Jesus. Bro. L. Hastings conveyed me from New Ipswich to Bennington and Washington, about forty miles. The Conference commenced in Washington Feb. 23d, and continued over the 25th. Notwithstanding the severity of the weather, the meetings were well attended. Brethren came from twelve and twenty miles. The united testimony of the brethren during the progress of the meeting, evinced the fixed purpose of their minds in living out the great truths contained in the last message of mercy, and seeking to walk in the old paths, where will be found church order and gospel union. Feb. 27th, Bro. J. Stowell conveyed me to the R. Road in Charleston, some twenty-five miles, where we tarried all night with his brother. Here we had quite an interesting season. After hearing in relation to our position, Mrs. Stowell seemed very desirous to learn more about it. The Conference at Irasburg was cheering and good. Here I met with old and tried brethren in the precious cause of truth whom I had not seen for about three years; also many others who had been coming to the knowledge of the truth of the third angel's message, since that time; especially some who had gladly accepted proffered terms of mercy at the tent-meeting there last Summer. We were very glad also to meet with Brn. Stone and Hutchins, who took a part with us in the meetings. I believe that Bro. Stone would be much blessed of the Lord, in laboring for souls in the wide-spread harvest field of our glorious coming King. The meeting March 2d-4th, was at the house of Bro. Barrows, and in the Union meeting-house in Barton Landing. In the last-mentioned place, the people listened attentively to four discourses. We trust that the seemingly deep attention manifest on the occasion will result in much good. Some acknowledged the truth, and we hope that they will continue to receive and believe, that it may be counted to them for righteousness. In company with Bro. Hutchins, we also held meetings at Bro. Childs' in Sutton, and in Wheelock. The brethren and sisters manifested their love for the present truth and a strong desire to live it out that they may be prepared for the time of trouble “such as never was;” and many of their neighbors are manifesting a strong desire to grasp the increasing, progressing and unanswerable truths of the third angel's message. March 8th, Bro. Childs conveyed me some eighteen miles to Irasburg. From thence brother and sister Barrows took us to Eden and North Hyde Park, nearly forty miles. In these two places we held our meetings on the Sabbath and First day, at Brn. Stones and Ferry's. Here also the Brn. gladly received the precious truths of the last message of mercy, and seemed deeply anxious to have their neighbors and friends share with them: especially our last meeting in the school-house at North Hyde Park was solemn and interesting. It is clearly manifest that the Lord is working with his honest-hearted children for the salvation of their neighbors. Here also I was not only cheered with the greeting of old and tried friends of God's precious cause; but the smiling faces of many which I had not seen before, brought onward, and into the truth by the unceasing labors of those who love the truth, and also those who are preaching and making it plain in pamphlets and papers. We also had a profitable meeting at Johnson. From thence Bro. Loveland brought me to Morrisville, where we held a meeting in the town-house last evening to a promiscuous assembly. Our meetings Sabbath and First-day, 17th and 18th are appointed to be in Stowe. From thence Bro. Bingham offers to convey me over the mountain to Bristol. In view of the foregoing, we feel encouraged and strengthened in the work of the Lord, and know that by the grace and Spirit of the Lord we shall be made stronger and stronger to stem the current of all opposition from our contending foe; that in the end we may together shout “Victory over the beast, and over his image, and over his mark, and over the number of his name,” on the sea of glass, having then, at least, the joyful satisfaction that we did hear, and heed the dreadful warning of the third angel, and the last message of mercy to fallen, guilty man. Morrisville, Vt., March 14th, 1855.