Earlier text: THE RESURRECTIONThe Fourth Commandment and Sunday-Keepers.
By Editor
THE great desideratum with those who observe the first day of the week as a day of rest, is, by some means to make it appear that the observance of that day is enforced by the fourth commandment; for it is a fact, and an unfortunate one for them too, that there is no precept in the Bible, which commands the weekly observance of a day of rest, and defines the period of its recurrence, except the fourth commandment. Another unfortunate fact is, that this fourth commandment has no more to say about Sunday than it has about "Good Friday." The fourth commandment as plainly defines the day of the Sabbath, as language is capable of doing it; and it declares it to be the seventh day of each week. The world, that portion of it which flatters itself with the name of "christian," stands up and says that the day of rest is the first day of each week. Now as Protestants profess to regulate their practice, by the precepts of their Bible, it becomes necessary that these two declarations be harmonised, so that, consistent with their profession, while they practice according to the latter, they may not be violating the teachings of the former. To do this the wits and wisdom of theologians have been taxed to their utmost. Every quibble that sophistry could produce has been marshalled into the field, and the result has been a swarm of theories, each claiming to have settled the difficulty, none of them, however, attempting to do it by leading men from a false practice to the truth of God, but by perverting the meaning of the fourth commandment. A practice grown venerable in their eyes from its supposed antiquity, must not be given over; and they have endeavored to bend the teachings of the Bible to their practice, instead of their practice to the teachings of the Bible. They have propped up their own "Dagons" in their gilded temples, and thrust the ark of God out of their midst. In illustration of what we have said, we will present a few examples; not because we take pleasure in controversy as such, or in denouncing the course of those who differ with us; but that the power and harmony of truth may be more apparent, from the inconsistency of its opposers. In the Advent Herald of Nov. 24, 1855, we notice the conclusion of an article on the fourth commandment, by "Rev. Wm. S. Plumer, D. D.," in which he says: "1. The term Sabbath signifies rest; and that rest by divine appointment may, without at all changing its nature, be transferred from one day to another. Some other Jewish festivals were called Sabbaths, but never one of them called 'the Sabbath,' the rest." "2. There is nothing in the fourth commandment fixing this weekly rest to the seventh day of the week. The law in the decalogue does not point out any day of the week, but only a day succeeding six days of labor. It is said, 'God blessed the Sabbath day and hallowed it.'" Here we say is a most manifest perversion of the fourth commandment. If men could not once detach the commandment from the seventh day of the week and render it an indefinite expression, it would then be quite an easy matter to invent a very plausible theory for First-day keeping. But to destroy the definiteness of the fourth commandment is not so easy a matter. What did God bless in the beginning? He blessed something, or nothing. If he blessed anything, he blessed some definite object. We read that he blessed a day; then he blessed some definite day. What day was that? The seventh day and no other: or the Bible has failed to declare the truth on this subject. Here originates the Sabbath institution. The fourth commandment refers us back to the fact of God's resting on the seventh day, as the reason of this institution. This day it tells us to remember and keep holy. "In it thou shalt not do any work." Mr. Plumer says, "The term Sabbath signifies rest; and that rest by divine appointment may, without changing its nature be transferred from one day to another." Where does he find proof of this assertion? Where does the Bible tell us to rest "one day in seven," but that we may select the day to suit our own convenience? True, on whatever day we refrain from labor, it is a "rest" to us; but it is not the "rest-day" of the Lord. We are commanded to rest for some reason: we must take for this the reason that God has given us; and that reason confines us, and that absolutely, to the seventh day of the week. It will not do for us to take a reason of our own assuming and on that reason set apart another day for a weekly rest than that which God has appointed. This is not only to reject the observance of the day that God has given us, but the reason for that observance also. We say that the Sabbath institution is dependent for its existence on the fact that God rested from the work of creation on the seventh day of the first week of time. But who would think of urging that men must now observe the first day of each week because God rested on the seventh? This however, Mr. Plumer attempts to do in his next paragraph, when he says: "There is nothing in the fourth commandment fixing this weekly rest to the seventh day of the week. The law in the decalogue does not point out any day." We hardly know how to reply to so plain a contradiction of the word of God. As we have before said, if language is capable of doing it, the day of the Sabbath is plainly defined. It is certain that God did not bless every day of the week; but if the assertion above quoted be true, one man may observe the seventh day, his next neighbor may observe the first, another, the second, and so on till every day of the week is observed as holy time; they may each appeal to the fourth commandment in justification of their course, and if that commandment is as indefinite as the doctor would have us believe, they would be justified, each in keeping his separate day; for they would each fulfill the requirements of the command in keeping one day in seven; yet there is but one holy day in each week; for God has blessed and set apart one only for the use of man. The idea of God's blessing one day of the week and no day in particular, of his requiring us to remember the day of the Sabbath, without telling us when it comes; of his commanding us to keep a day that is not specified; is too manifestly absurd to need comment. It has become quite characteristic of man since his fall to suggest improvements on the doings of the Almighty. Perhaps Mr. Plumer could tell us what language the Lord should have used if he wished to point out the seventh day in the fourth commandment. But Eld. P. evidently thinks he has gained his point, and that people will believe after reading his article that the fourth commandment really does enjoin the observance of Sunday; for he says in conclusion, speaking of James ii, 10, 11, "Now if you do not kill or swear profanely, yet if you violate the fourth commandment, you are 'become a transgressor of the law.'" Before he reaches this point, however, he introduces another reason for keeping holy the first day of the week; namely, because Christ rose on that day; though he forgot to give us the teachings of the Bible that requires this at our hand. In the same Herald there is also an article on the history of the "Lord's day in Scotland and England," by another writer who believes that the fourth commandment is abolished, and that Sunday is no Sabbath only as made so by the civil and ecclesiastical power. These two articles in the same paper show that the Herald is ready to publish anything that militates against the views of those who keep the seventh day according to the commandment, whether it presents a harmonious system of truth or not. Our limits forbid our saying more on this point in this No. Next week we will make some further remarks bearing on the same subject. We will also, in connection, present our readers with a curious document: a letter purporting to be "written by God himself;" one of the instruments by which that power that instituted Sunday-keeping attempts to enforce its observance. The "Age to Come."
By James White
Most of the readers of the REVIEW have doubtless heard of the "Age to Come" in some form or other, as it has been discussed by various bodies of professed Advent believers for a few years past. The main fact in the case seems to be the name, as its general features, even, do not seem to be much understood. The following are a few of the points maintained by different persons or classes: 1. Christ will come and begin the work of restoring and subduing the earth, which will be a work of 1000 years. 2. He will bring the New Jerusalem at his coming, and cleanse a place for its location at Palestine. 3. He will come and superintend the building of Old Jerusalem which will be the capital of his kingdom during the 1000 years. 4. He will sit on David's throne and act as both King and Priest during the period of 1000 years. 5. The immortal saints will be the Priests during that period or age. 6. The sacrifice of Christ on Calvary will be the basis of offered mercy in that age. 7. The blood of animals will be offered, or the types re-instituted in that age. 8. Nations will be put on probation under circumstances calculated to insure their salvation in that age. 9. There will be no probation, but the nations will worship Christ, as King, by compulsion. 10. The new covenant (Jer. xxxi; Heb. viii) will be made with Judah and Israel in that age. Of those who believe that there will be probation in that age, very few pretend to offer any revealed plan whereby sinners or the nations may secure salvation; and the majority have no definite views on the point. This theory has been advocated for many years by Dr. John Thomas, of Richmond, Va., and more recently by the Editor of the Harbinger, and many of its correspondents. The Editor of the Harbinger published his views of the Age to Come in a pamphlet of 132 pages, by which they are quite extensively known, and accepted by many who have embraced that theory. Those who remain with the Advent Herald, of Boston, have always rejected it in every form. In the West, (Wisconsin and Northern Illinois,) it is generally believed, though not exactly as taught by Eld. Marsh. At conferences held in Fond du Lac and Jefferson counties, Wis., in Oct. last, it was decided to publish their version; and J. M. Stephenson, D. P. Hall, W. Phelps, E. S. Sheffield, W. Wilsie, and T. M. Steward, were appointed a committee to prepare it for the press. By the members of that committee, as well as by the body of believers, different opinions are held concerning it. Indeed, I consider it next to impossible to get a committee of six whose views of the Age to Come are uniform; and this is but what might be expected where so much is to be believed on points on which so little is revealed. It is to be hoped, however, that the committee will come to some understanding by which an authorized version for the West may be published for the satisfaction of both its adherents and opponents. The REVIEW has hitherto aimed to be silent on this subject, as it was deemed by the Editor and Publishing Committee, (and I may add, the body of the brethren,) unprofitable to discuss it. They had noticed that a spirit of controversy was generated whenever it was discussed, calculated to destroy vital piety and brotherly love. They did not deem it "present truth," or "meat in due season;" but as it was held by some highly esteemed in the church, it was not considered best to oppose it, but to let the light of the present truth spread, hoping that it would supersede any future truth in the minds of brethren, however important they might consider it as a future truth. In this they were encouraged by the avowed position of some of its advocates. The following expression from Eld. J. M. Stephenson, given soon after he embraced the Third Angel's Message, is to the point, and we could have no hesitation in co-operating with any of similar sentiments and feelings:— "By it (the Third Angel's Message) the present churches, or Babylon, will be judged. It is the great test question. I can see no hope for any person who willfully rejects the last message, nor for any who may hear and will not. This seems hard, but it must be so. "Each distinctive message, in every age, has been present truth, or meat in due season, and nothing else. "Each message having been present truth, has always been present duty, present test, exclusive of all other tests; and as such must be paramount to all other duties or doctrines, however important in their places: the future are not excepted. "Each message has had its distinctive messengers to proclaim it. God never confounds his messages or messengers. These messengers have always been the cotemporaries of the people for whom their messages were designed. Hence, it must be our paramount duty to faithfully proclaim the message with which God has entrusted us, and leave all future messages for those messengers whom God shall raise up, and who will be personally interested in the truth they proclaim. "Each message has been essential to salvation. . . . Present truth has always been essential to salvation. A belief in the future age is not essential to salvation; therefore the future age is not present truth nor an essential part of it: hence we may honestly differ on that subject, and both enjoy the approbation of our heavenly Father." Like expressions were made in 1854 by Eld. D. P. Hall to the Editor of the REVIEW, in consequence of which a compromise was made, in which it was agreed that both parties should refrain from preaching, writing; publishing, or teaching, either for or against the Age to Come, but let the present truth engross all their attention, and engage all their energies. This compromise was strictly adhered to by the REVIEW; but information deemed reliable was given that the other parties had broken their covenant, by advocating the doctrine contrary to their express agreement, and their acknowledged convictions of duty. During the past season the "Wis85consin Tent" has been made the medium for the extensive proclamation of this doctrine, much to the detriment of the cause of present truth, and disappointment of many who assisted in procuring the Tent. The consequences have been what might have been expected from the preaching of an untimely, and of course, lifeless message. A general declension of piety, and disaffection towards the great truths of our present message, has been the result. So nearly is it allied to the cry of "Peace and safety," that the minds of the churches where it has been taught have been diverted from the perils of the times in which we live, and consequently they are not progressing in that preparation which is necessary to meet the soon-coming Judge. I do not speak of all, but in general terms; for some have seen, acknowledged, and deplored this state of things in my hearing. Though the course pursued in the REVIEW may not have been the most judicious, or beneficial for the cause of truth, yet it was pursued from convictions of right, and feelings of respect and love for those who differed with them on that doctrine. It is always well to oppose error, and never safe to compromise the truth; and we think that time has demonstrated that a different course would have been attended with better results. At all events, the state of things is such, that we can be at no loss as to what our duty is at the present time. The wants and perils of the scattered flock demand that we promptly meet and expose the fallacies of the theory of the Age to Come; not from a desire for, and love of controversy; (for this we have avoided;) but from a desire to uphold the truth of God, and with a firm reliance on the power of truth, and trust in divine aid to vindicate and sustain it. J. H. W. "Preach the Word."
By James White
"I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine." 2 Tim. iv, 1, 2. A more solemn charge cannot be found in the Book of God. It was given before God, before the Lord Jesus Christ, and in view of the judgment of the living and the dead. It was given under circumstances the most solemn. The great Apostle says: "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing." The language of the text—"I charge thee therefore,"—indicates that this solemn charge—"Preach the word"—was given in view of facts before stated, which facts are recorded in the previous chapter as follows: [verses 1-5.] "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away." This is the prophetic description of the professed church of Christ in the "last days." In view of this sad picture, the Apostle gives us the solemn charge, "Preach the word." The word exposes all these sins, and shows the duty of God's people in regard to those who are guilty of them. "From such turn away." The reason why these sins exist in the church is because Christ's professed ministers have not preached the word. They have not fearlessly rebuked these sins which the Scriptures rebuke in the plainest language. Says the Apostle, "Reprove, rebuke, exhort with all long-suffering and doctrine." Verses 3, 4. "For the time will come when they will not endure sound doctrine." Here the Apostle points forward to the "last days" which he had been describing; to those days when men will not endure sound doctrine taught by prophets, Jesus and apostles. "But after their own lusts, shall they heap to themselves teachers, having itching ears; and they shall be turned from the truth unto fables." Here we learn that the multitude of religious teachers in the last days are the choice of the people, instead of God's choice; and that the people in their choice follow their lusts. The man of God who will reprove them for their worldly lusts; will rebuke them for their sins, they do not want. They will not hear him. They rather "heap to themselves teachers" who—after they have followed the world, the flesh, and the Devil six days—will preach smooth things on Sunday, and touch their popular sins as lightly as possible. They will not endure sound doctrine. Should the meek and humble Man of Sorrows appear before them in his seamless robe, as he stood forth 1800 years ago, and reprove and rebuke the sins of professed Christian worshippers, as he reproved the professed pious of that day, a thousand voices would be raised against him. Away with him! Crucify him! Crucify him! would be heard from every lip. Should men, filled with the Holy Spirit, stand forth with boldness, as did Peter and John and other of Christ's witnesses, and reprove sin in all its forms, they would meet like persecution. Human nature is no better now than then. The Devil, though he may profess piety, is not converted. When men "preach the word," when a pure apostolic gospel shall be preached, then will Bible Christians be persecuted as they were 1800 years since, and they will stand out separate from the world with apostolic faith, apostolic works, and apostolic power. "For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Heb. iv, 12. But it is a fact, which will not be denied, that apostolic faith, works and power cannot be found in the popular churches of this day. And what makes their condition still more hopeless is, they are taught that those things belonged to that age alone, and that God does not require the same sacrifice and consecration of the Christians of this day, and that to expect the faith and manifest power of God possessed and enjoyed by Christ's earliest witnesses, is heresy, is fanaticism. Thus the professed church of Christ is bound in chains of unbelief, and united to, and overcome by the world. Her ministers, instead of preaching the word, hold forth a powerless gospel, and thus daub Zion's walls with untempered mortar. "A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so, and what will ye do in the end thereof?" Jer. v, 30, 31. Let the prophets answer. "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be, as with the people, so with the priest." "Therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned, and few men left." Isa. xxiv, 1-6. "And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock; for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. And the shepherds shall have no way to flee, nor the principal of the flock to escape. A voice of the cry of the shepherds, and a howling of the principal of the flock, shall be heard; for the Lord hath spoiled their pasture." Jer. xxv, 33-36. But the expression of the Apostle, "they shall be turned from the truth unto fables," is worthy of especial attention. We will here briefly notice some of the popular fables of the age. 1. The world's conversion, and a thousand years of peace and holiness before the second coming of Christ. Those who cherish this hope, look for its consummation in the seventh Millennium, in the last days. But have the prophets, Christ and apostles, spoken of the last days as a period of peace, prosperity and holiness? Nay, verily. The prophets speak of the last days as a period that waiteth for the wrath and fierce anger of the Lord to "lay the land desolate, and to destroy the sinners thereof out of it." Christ declares that as it was in the days of Noah, so it will be at his coming; that the wheat and tares should grow together until the harvest, and that the harvest is the end of the world. The apostles speak in harmony with the prophets and Christ. Says Paul, "In the last days perilous times shall come;" &c. 2 Tim. iii, 1-5. Compare his description of the last days, with the picture of the good days to come, the golden age now opening before us, held forth from the pulpit and the religious press, and it will be seen that the popular churches are deceived by a false hope. Their ears are turned from the truth unto a pleasing fable. 2. The spiritual Second Advent. The majority of religious teachers hold forth that Christ's second advent is in death, or at conversion. In this case there are as many second advents as there are deaths or conversions, which is the greatest absurdity. Said the angels to the anxious disciples as they stood gazing at their ascending Lord from Mt. Olivet, "This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts i, 11. "Behold! he cometh with clouds, and every eye shall see him." Rev. i, 7. 3. The saints' inheritance "beyond the bounds of time and space," instead of the earth made new, when the kingdom "under (not above) the whole heavens shall be given to the saints." Dan. vii, 27. "Blessed are the meek," says Christ, "for they shall inherit the earth." 4. The natural immortality of the soul. The Word says that God "only hath immortality;" [1 Tim. vi, 15, 16;] that it is the gift of God, through Jesus Christ; [Rom. vi, 23;] that those alone who seek for it, will obtain it; [Rom. ii, 7;] and that it will be given to those who are Christ's at the resurrection. 1 Cor. xv, 51-55. But the Pagan and Papal fable of natural immortality makes man's last enemy, death, the gate to endless joys, and leaves the resurrection as a thing of little consequence. It is the basis of modern Spiritualism. Here we might mention the Trinity, which does away the personality of God, and of his Son Jesus Christ, and of sprinkling or pouring instead of being "buried with with Christ in baptism," "planted in the likeness of his death:" but we pass from these fables to notice one that is held sacred by nearly all professed Christians, both Catholic and Protestant. It is, 5. The change of the Sabbath of the fourth commandment from the seventh to the first day of the week. The Pagan festival of Sunday has been substituted by the church for the sanctified Rest-day of the Creator. The Holy Sabbath is the divinely appointed memorial of Jehovah's rest on the last day of the creation week. But the church has changed this to the first day of the week to make it a memorial of the resurrection of Christ, in the place of baptism, which has been changed to sprinkling. But is there no precept from the great Head of the church for Sunday-keeping? There is none. The New Testament is entirely silent in regard to a change of the Sabbath. The Sabbath of the Lord our God is trampled under foot every week by the professed servants of the Most High God, who hold forth the Pagan festival, Sunday, (substituted by Papists for the seventh day), as the Sabbath of the fourth commandment. The only commandment for the weekly Sabbath found in the Book of God, says, "The seventh day is the Sabbath of the Lord our God." We might set down and mourn over a corrupted gospel and apostate church, but this would not mend the matter. Then what shall we do? Answer, "Preach the word." Brethren, put on the whole armor. Take the sword of the Spirit, which is the word of God, and go forth in the name of the Master and "Preach the word." If fable teachers succeed in turning the masses away from the truth, still "Preach the word," and let those hear who have an ear to hear. A few can be reached and rescued. A remnant will hail a pure, living gospel with joy, and prepare for the coming of the Son of man. And those who faithfully "Preach the word," will receive a crown of life when the Chief Shepherd shall appear. Oswego Conference.
By James White
The Conference at Oswego will be one of the greatest importance to the cause in the State of New York. Bro. J. Hart of Vermont designs to be present. His plain testimony, at the Conference at this place, on many points relative to the present duty of the Church of God, did us all much good. There should be a general gathering of the male members of the church in the county, and delegates from other counties. We hope there will be vigorous efforts made by the Church in that State to extend the present truth to new fields. J. W. "An Examination of the Scripture Testimony concerning Man's Present Condition and his future Reward or punishment." The above is the title of a new and neat pamphlet of 196 pages, from the pen of Bro. J. N. Loughborough, most of which has already appeared in the REVIEW. By many it has been objected to works which have been published on this subject, that objections to the views here advocated, have not been thoroughly answered. In the work before us we consider all objections to the mortality of man, and the death of the wicked, fairly and fully met. Many have expressed a wish to see it in pamphlet form. Such will be gratified to learn that it is now ready for delivery; and we trust will at once furnish themselves with a copy. We can heartily recommend it to all our Brethren. It can be had of the Author, J. N. Loughborough, Rochester, N. Y., or at this Office.—Price, single copy, 18 cents.—Postage 2 cents. $12 a hundred. Much has been said and written relative to this parable since the commencement of the Advent move; and still there are views that widely differ one from another. We wish now to reason a few moments on this parable. Our Saviour says, Then shall the kingdom of heaven [or the church of God] be likened to ten virgins that took their lamps and went forth to meet the bridegroom. We must here recollect that our Saviour is giving a history of an eastern wedding of which there must be a likeness in the experience of the church. Now if this language was addressed to the church, the church must have both the history of that which our Saviour relates, and also its likeness. Now the time for us to make an application of this parable is when the two classes of servants should be manifest: the one saying, My Lord delayeth his coming, while the other would be giving meat in due season. Matt. xxiv, 45-50. These servants in the first place are brought out by the signs that are found in this chapter (in connexion with the prophetic periods) to look for the personal and immediate coming of Christ. The prophetic periods were then understood to reach no farther than March 21st, 1844. The Church then were all united in looking to this point of time as the extent of those periods. This move was then considered as the going forth of the virgins, and also the midnight cry, until the time had all run out. A few months after it was discovered that there must be a midnight cry, and also there must be a delay of the Bridegroom, in order for the fulfillment of the parable as well as some other portions of revelation; such as, Hab. ii, 3: "Though it tarry wait for it; because it will surely come, it will not tarry;" and many other portions of Scripture, that could not have had a fulfillment unless there had been a delay of the coming of the Lord. It was also discovered that if the command to build Jerusalem went forth the first day of 457, B. C., the 2300 days would run out the last day of 1843; for it would take all of 457 and 1843 to make the full number, 2300; but that decree did not take effect until after five months; because Ezra was five months in going up to Jerusalem, and it was some days after that, before he gave orders for the restoration of the city; and its true worship; which worship seemed to be the first in order, to be done, and also of the most importance. And while the light was in this way shining out, it was seen that it would correspond with the typical service of the Jewish high priest on the tenth day of the seventh month, which type could be fulfilled in no way only in Christ in the antitypical Sanctuary in heaven. Thus we looked on the tenth day of the seventh month for Christ to come out of the Most Holy Place and bless his people. Here the midnight cry was raised, Behold the Bridegroom cometh, on the tenth day of the seventh month. This cry came up in different parts of the field, almost at the same point of time. Then according to the history all the virgins are to be aroused; which did take place in the Autumn of 1844. While this cry was being given that class of individuals engaged in "the going forth" of the parable, rose and with redoubled efforts went forth filled with zeal and with the Holy Spirit to give the cry. Their faith and works corresponding, gave an edge to their testimony. While they preached from home the coming of the Lord, their unharvested fields, at home, as loudly preached the same sentiment. Men were stirred under this cry as they never had been before. This we understand to be what answers to the midnight cry in the parable. Then the objector asks, Why did not the Lord come? Because this parable is not to illustrate the coming of Christ; but it is to be a likeness to a certain wedding of which our Saviour had been giving a history. Now it could not have been all fulfilled had the Lord come at that point of time; because, if the Lord had come on the tenth day of the seventh month, where would have been the time for those who came afterwards: this could not be the case. The midnight cry of the parable does not carry us to the coming of the Son of man; for we are exhorted to watch. Luke xii, 37-38. Here we are to be found like men waiting for their Lord when he shall return from the wedding. We wish now to speak more particularly of those virgins that came afterward. "Afterwards came also the other virgins." This is also to be a likeness to those virgins in the history of the wedding. They took a literal lamp and really went forth to meet the bridegroom; but this we shall not expect; but we shall expect they will take something that will answer to the lamp, something also that will answer to the oil. For the lamp we shall take the Bible, and for the oil, faith in the same. Thus the christian is prepared to discover the waymarks on his way to mount Zion. So while the people of God took the Bible as a lamp, they showed their faith in the same by their works; this being really done in the Advent move of 1843-4. Now there is a class in the wedding that seemed to lack oil; so there will be in its likeness. They lack faith in God's word; do not understand its fulfillment; look for another ending of the prophetic periods; which brings them to the wedding afterward. We should expect their appearance would be similar to those who came first; not differing materially only in time. How strikingly this has been fulfilled in the move of a part of the virgins, crying, Behold, the Bridegroom cometh on the tenth day of the seventh month, 1854; thus answering to the proclamation behold he cometh, in 1844. In addition to this they have a shut door as the true church previously had; and in like manner they hold that the Sanctuary, which they believe to be the people of God, is now being cleansed. The true church also believes the Sanctuary is now being cleansed, but understand better what it is by the instructions of Heb. viii, and ix. We wish now to look at the character of these classes of virgins, denominated wise and foolish. Many take the position that there are none of the foolish who will ever get into the kingdom. Now if we take the position that all of the foolish are to be lost, we must also admit that all of the wise will be saved. This will never answer; but that the greater part of the virgins that are finally saved will be among those that maintain the first move of the Advent in the main—the midnight cry and the ending of the prophetic periods. The foolishness of those who came after was manifest in their going forth with so little evidence as to that being the true cry: claiming that the Lord was in the going forth as in 1843-4 but at the same time changing the starting point of every prophetic period, embraced at that time to make them harmonize with the coming of the Lord in 1855; and then assuming the cry of 1844 to be a false alarm. Now we shall take the position that we have had the midnight cry, and that it was given in the Autumn of 1844, when all those virgins, who had light on the Advent, and did not reject it, arose and trimmed their lamps, and not a part as in the last move. Whatever may have been given as the midnight cry since 1844, must be a counterfeit. Perhaps our time brethren may think us severe; but we think them foolish in claiming that the counterfeit existed before the true coin. May God help us again to keep up with the light of prophecy as not to look for a second fulfillment, but call to mind God's dealings with us in the past and hold on by faith in his word, and look to the Third Angel's Message [Rev. xiv.] and the Sanctuary for an explanation of God's dealings with us in the past.
J. HART.
Northfield, Vt.