The priesthood of the worldly Sanctuary of the first covenant belonged to the sons of Levi; but that of the heavenly, of the better covenant, to the Son of God. He fulfills both the Priesthood of Melchisedec and Aaron. In some respects the Priesthood of Christ resembles that of Melchisedec; and in others that of Aaron or Levi. 1. He was "made an High Priest for ever, after the order of Melchisedec." That is, rendered order, properly signifies "series, succession." Christ, like Melchisedec, had no priestly descent or pedigree. Heb. vii, 3. Margin, that is, he neither followed, nor will have a successor in office; and "because he continueth ever, hath an unchangeable Priesthood." (Which passeth not from one to another. Margin.) Verse 24.
The Priesthood of Levi to be continuous had many and a succession of priests, "because they were not suffered to continue by reason of death." Verse 23. 2. Being after the order of Melchisedec, he is superior to the sons of Levi; because he blessed and received tithes from them in Abraham. Verses, 1, 7, 9, 10.—3. He is King and Priest; a King by birth, being from the tribe of Judah, and a Priest by the oath of his Father. Verses 14, 21. 4. Being himself perfect, and his priesthood unending, he is able to "perfect for ever" and "save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." He was not called after the order of Aaron; that is, not in his succession; but this does not at all prove that the Priesthood of Aaron was not typical of the Priesthood of Christ. Paul distinctly shows that it is.
1. After calling upon us to "consider the Apostle and High Priest of our profession, (or religion,) Christ Jesus," he lays the foundation of the investigation by drawing the analogy between Moses over his house [oikos, people] and Christ over his, [Heb. iii, 1—6,] and says: "Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after." This clearly shows that the Mosaic economy was typical of the divine. 2. He shows that he was called of God to be an High Priest "as was Aaron." Chap. v. 1—5. 3. Like Aaron and his sons, he took upon him flesh and blood, the seed of Abraham, "was in all points tempted like as we are, yet without sin," was made "perfect through suffering," and "in all things it behooved him to be made like unto his brethren; that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people." Chaps. ii, iv. 5. Both were ordained for men in things pertaining to God; that (they might) "offer both gifts and sacrifices for sins." Chap. v, 1; viii, 3. 6. Paul evidently considered the Levitical priesthood typical of Christ's from the pains he takes to explain the analogies and contrasts between them. 7. "And they truly were many priests, because they were not suffered to continue by reason of death; but this man, because he continueth ever, hath an unchangeable priesthood." 8. "Who needeth not daily, as those high priests to offer up sacrifices, first for his own sins, and then for the people's; for this he did once when he offered up himself." 9. "For the law maketh men high priests which have infirmity; but the word of the oath which was since the law, maketh the Son who is consecrated (perfected, margin,) for evermore." Chap. vi, 23—28. 10. "But now hath he obtained a more excellent ministry" than theirs. Chap. viii, 6. 11. "By how much also he is the mediator of a better covenant" than theirs.—Chap. viii, 6. 12. "But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle" than theirs. Chap. ix, 11. 13.—"Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place." Verse 12. 14. "For if the blood of bulls and goats and the ashes of a heifer sprinkling the unclean sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who, through the eternal spirit offered himself without spot to God purge your conscience." Verses 13, 14. 15. "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself." Verse 24. 16. "Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." Verses 25, 26. 17.—"And as it is appointed unto (the) men (priests) once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." Verses 27, 28.—18. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect;" but "by one offering he hath perfected for ever them that are sanctified." Chap. x, 1, 14. 19. "It is not possible that the blood of bulls or of goats should take away sins;" "but a body hast thou prepared me." Verses 4, 5. These are a part of the contrasts or comparisons the Apostle draws between the Levitical priesthood and Christ's, and there is a resemblance in every instance, but Christ's is superior to Levi's. I add one more. Chap. viii, 4, 5. "For if he were on earth he should not be a priest, seeing that there (margin, they) are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things."
The features of the substance always bear a resemblance to those of the shadow; hence, the "heavenly things" referred to in this text, must be priestly service "in the heavens" [verses 1, 2] performed by our high priest in his Sanctuary; for if the shadow is service, the substance is service also.
As the priests of the law served unto the example and shadow of the heavenly service, we can from their service, learn something of the nature of the heavenly service. "Moses was admonished of God when he was about to make the tabernacle; for, see (saith he) that thou make all things according to the pattern showed to thee in the Mount."
None can deny that, in obedience this admonition, Moses made or instituted the Levitical priesthood; it was then "according to the pattern" which the Lord showed him, and that pattern was of heavenly things. Chap. ix, 23. If there was not another text to prove that the Levitical priesthood was typical of the Divine, this would abundantly do it. Yet some are even denying this obvious import of that priesthood; but if this is not its import, I can see no meaning in it. It is an idle round of ceremonies without sense or use, as it did not perfect those for whom it was performed, but looked upon as typical of the heavenly, it is replete with the most important instruction. As this is the application made of it by the New Testament, so we must regard it, while we examine the atonement made under the Levitical priesthood.
"Now when these things [the worldly Sanctuary with its two apartments and the furniture in each] were thus ordained, the priests went alway [daily, Chap. vii, 27; x, 11,] into the first tabernacle, accomplishing the service of God; but into the second went the high priest alone once each year, not without blood, which he offered for himself, and for the errors of the people." Chap. ix, 6, 7. Hear Paul divides the services of the Levitical priesthood into two classes—one daily in the Holy, and the other yearly in the Holy of Holies. Their stated daily services, performed in the Holy and at the brazen altar in the court before the tabernacle, consisted of a burnt offering of two lambs, one in the morning and the other at even, with a meat offering which was one tenth of an ephah of flour mingled with the fourth part of an hin of beaten oil, and a drink-offering which was one-fourth of an hin of strong wine. The meat-offering was burnt with the Lamb, and the drink-offering was poured in the Holy. Ex. xxix, 38—42; Num. xxviii, 3—8. In connection with this, they burned on the golden altar in the Holy, sweet incense, which was a very rich perfume, when they dressed and lighted the lamps every evening and morning. Ex. xxx, 34—38; xxxi, 11; xxx, 7—9. The same was afterwards done at the Temple. 1 Chron. xvi, 37—40; 2 Chron. ii, 4; xiii, 4—12; xiii, 3; Eze. iii, 3.
This did not atone for sins either individually or collectively. The daily service described was a sort of continual intercession; but the making of atonement was a special work for which special directions are given. Different words are used both in the Old and New Testament, to express the same idea as Atonement.
Examples.—The italicised words are, in the text, synonymous with atone or atonement. Ex. xxix, 36. "Thou shalt cleanse the altar when thou hast made an atonement for it." Lev. xii, 8. "The priest shall make an atonement for her and she shall be clean." Lev. xiv, 2. "This shall be the law of the leper in the day of his cleansing." Verse 21. "The priest shall make an atonement for him and he shall be clean." The atonement could not be made for him till after he was healed of the leprosy. Chap. xiii, 45, 46. Till he was healed he had to dwell alone without the camp. "Then [Chap. xiv, 3, 4] the priest shall go forth out of the camp, and the priest shall look, and behold if the plague of the leprosy be healed in the leper; then shall the priest command to take for him, that is to be cleansed two birds alive and clean," &c. The law was the same in cleansing a house from the leprosy. Verses 33—57. The stones affected with the plague were removed and the house "scraped within round about" and then repaired with new material.
Physical uncleanness is now all removed and we would call it clean; but not so; it is only just prepared to be cleansed according to the law. Verse 48. "And he shall take to cleanse the house two birds," &c. Verse 49. "And he shall cleanse the house with the blood of the birds," &c. Verses 52, 53. "And make an atonement for the house, and it shall be clean." Chap. xvi, 18, 19. "And he shall go out77unto the altar that is before the Lord, and make an atonement for it." "And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it and hallow it from the uncleanness of the children of Israel." Chap. viii, 15. "And Moses took the blood, and put it upon the horns of the altar round about with his finger and purified the altar, and poured the blood at the bottom of the altar, and sanctified it to make reconciliation upon it." 2 Chron. xxix, 24. "And they made reconciliation with their blood upon the altar, to make an atonement for all Israel." Jer. xxxiii, 8. "I will cleanse them from all their iniquities." "And I will pardon all their iniquities." Rom. v, 9-11. "Being now justified by his blood." "By whom we have now received the atonement." 2 Cor. v, 17-19. "Who hath reconciled us to himself by Jesus Christ." Eph. ii, 16. "And that he might reconcile both unto God." Heb. ix, 13, 14. "The blood of bulls sanctified to the purifying of the flesh; but the blood of Christ shall purge our conscience from dead works." He is the Mediator for the "redemption of the transgressions," and to "perfect for ever them that are sanctified." Chap. x, 14; Eph. i, 7. "In whom we have redemption through his blood, the forgiveness of our sins." Acts iii, 19. "Be converted that your sins may be blotted out."
From these texts we learn that the words, atone, cleanse, reconcile, purify, purge, pardon, sanctify, hallow, forgive, justify, redeem, blot out, and some others, are used to signify the same work, viz: bringing into favor with God; and in all cases blood is the means, and sometimes blood and water. The atonement is the great idea of the Law, as well as the Gospel; and as the design of that of the Law was to teach us that of the Gospel, it is very important to be understood. The atonement which the priests made for the people in connection with their daily ministration was different from that made on the tenth day of the seventh month. In making the former, they went no further than in the Holy; but to make the latter they entered the Holy of Holies—the former was made for individual cases, the latter for the whole nation of Israel collectively—the former was made for the forgiveness of sins, the latter for blotting them out—the former could be made at any time, the latter only on the tenth day of the seventh month. Hence, the former may be called the daily atonement and the latter the yearly, or the former the individual, and the latter the national atonement.
The individual atonement for the forgiveness of sins was made for a single person, or for the whole congregation in case they were collectively guilty of some sin. The first Chap. of Leviticus gives directions for the burnt-offering, the second for the meat-offering, the third for the peace-offering, the fourth for the sin-offering, which, as its name implies, was an offering for sins, in which he who offered it attained forgiveness of his sins. The trespass-offering [Chap. v; vi, 1-7.] was similar to the sin-offering. "If a soul sin through ignorance," [Chap. iv, 2.] when he knoweth of it, then shall he be guilty." Chap. v. 3. "And it shall be when he shall be guilty in any of these things, that he shall confess that he hath sinned in that thing." Verse 5. From Num. v, 6-8, it appears that confession and restitution are necessary in all cases before the atonement could be made for the individual. "When a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty, then they shall confess their sin which they have done, and he shall recompense his trespass with the principle thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed." Then he or the elders (if it was for the congregation) brought the victim for the sin or trespass-offering to the door of the tabernacle of the congregation on the north side of the altar of burnt-offering in the court. Chap. iv, 24; i, 1; xvii, 1-7. There he (or the elders) laid his hand on its head and killed it. Chap. iv, 2-4, 13-15, 22-24, 27-29.
Then, the victim being presented and slain, the priest that was anointed took some of the blood into the Holy, and with his finger sprinkled it before the veil of the Sanctuary and put some of it upon the horns of the altar of sweet incense, then poured the remainder of the blood at the bottom of the altar. Thus he made an atonement for the individual, and his sin was forgiven. Chap. iv, 5-10, 16-20, 25, 26, 30-35. The carcasses of the sin-offerings were taken without the camp and burned "in a clean place." Chap. iv, 11, 12, 21.
It should be distinctly remembered that the priest did not begin his duties till he obtained the blood of the victim, and that they were all performed in the court, (the enclosure of the Sanctuary,) and that the atonement thus made was only for the forgiveness of sins. These points are expressly taught in this chapter and the following one on the trespass-offering.—Here is an atonement, to make which, the priests only entered the Holy, and to make it they could enter that apartment "always" or "daily." "But into the second [the Holy of Holies] went the high priest alone once every year, not without blood, which he offered for himself and for the errors of the people." Heb. ix, 7. "Errors of the people," Laos nation. This defines the yearly to be,
The National Atonement, of which the Lord "speaks particularly" in Lev. xvi: "And the Lord said unto Moses, speak unto Aaron, thy brother, that he come not at all times into the holy place within the veil, before the mercy-seat, which is upon the ark; that he die not; for I will appear in the cloud upon the mercy-seat." Verse 2. For what purpose and when could he enter it? "To make an atonement for all Israel, (the whole nation) for all their sins once a year," "on the tenth day of the seventh month." Verses 29, 34. This was the most important day of the year. The whole nation having had their sins previously forgiven by the atonement made in the Holy, now assemble about their Sanctuary, while the High Priest, attired in his holy garments for glory and beauty, [verse 4; Ex. xxviii] having the golden bells on the hem of his robe that his sound may be heard when he goeth in before the Lord, the breast-plate of judgment on his heart, with their names therein that he may bear their judgment, also in it the Urim and Thummim, (light and perfection,) and the plate of pure gold, the holy crown, [Lev. viii, 9.] with "HOLINESS TO THE LORD" engraved upon it, placed upon the fore-front of his mitre that he may bear the iniquities of the holy things, enters the Holy of Holies to make an atonement to cleanse them, that they may be clean from all their sins before the Lord. Verse 30. The victims for the atonement of this day were, for the priest himself, a young bullock for a sin-offering, [verse 3.] and for the people, two goats; one for a sin-offering and the other for the scape goat, and a ram for a burnt-offering. Verses 5-8. He killed or caused to be killed, the bullock for a sin-offering for himself. Verse 11. "Then he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil: And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat that is upon the testimony that he die not. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood with his finger seven times." Verses 12-14. So much in preparation to make the atonement for the people; a description of which follows:
"Then shall he kill the goat of the sin-offering which is for the people and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the Mercy-seat.—And he shall make an atonement for [cleanse, see marginal references,] the holy place [within the veil, verse 2] because of the uncleanness of the children of Israel, because of their transgressions in all their sins; and so shall he do for [that is atone for, or cleanse] the tabernacle of the congregation [the Holy] that remaineth among them in the midst of their uncleanness. Verses 15, 16. "And he shall go out [of the Holy of Holies] unto the altar that is before the Lord [in the Holy] and make an atonement for it; and shall take of the blood (for himself,) and of the blood of the goat (for the people,) and put it upon the horns of the altar round about. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel." Verses 18, 19. This altar was the golden altar of incense in the Holy upon which the blood of individual atonements was sprinkled during the daily ministration. Thus it received the uncleanness from which it is now being cleansed. Ex. xxx, 1-10. "Aaron shall make an atonement upon the horns of it once a year, with the blood of the sin-offering of atonement." We see from verse 20, that at this stage of the work "he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar," that is the Holies of Holies, the Holy, and the altar in the latter. (To be continued.)
CLEVELAND, O., CONFERENCE.
By Joseph Bates
THIS Meeting was one of interest and trial. Two professed the Sabbath, and some others were roused to examine the subject. Spiritualism, and kindred objections to Bible light, connected with our experience since 1844, seemed the prevailing sentiment among a remnant of the large number of professed Advent believers who once stood firmly under the labors of our deceased Brother Charles Fitch.
The little church here, that are now rallying under the standard of the third angel's message, have been connected with some that desired to keep the Sabbath, while at the same time they were advocating, "spiritual union," street-preaching and the like, and in consequence of such unscriptural teachings, mobs and unnecessary prejudice has been created against this last message of mercy.
After a due course of labor with some of these, in conformity with the scriptural rule, we decided to withdraw all fellowship from them, until they repent, and forsake all such wrong views and teachings, "and call the Sabbath a delight, the holy of the Lord, honorable; and shall honor him, not doing thine own ways, nor finding thine own pleasure," &c. The few that are struggling for freedom are now no longer burdened with these stumbling blocks. I pray the Lord to make them free indeed.
A professed Advent teacher by the name of Y. Higgins, from Indiana, finding our meeting somewhat in his way called upon us, in company with one of the professed lecturers, of C. and because I would not concede to their proposed union meeting, awarding to him the privilege of controverting and objecting to what he thought fit, he said that he should not come to the meeting.
We replied in substance that we shut none out of our meetings, but invited all who had ears to hear and hearts to feel. But at the same time we considered it our duty to avoid all unnecessary controversy with unreasonable men. To those that were seeking for truth we were bound to listen. We neither invited nor refused him a place in the meeting; but we objected to his proposed union, especially if he intended to pursue such a course of conduct towards us, and the truth which we presented, as he had already done a few weeks previous, at the house of Bro. J. Catlin, Kingsborough, Indiana.
We will here state one of his arguments to prove that the commandments of God are abolished. He said that God delegated twelve men under the gospel dispensation to revise his law. We stated that it would then look something like this, viz: God was so ignorant when he gave his law of the ten commandments, in the days of Moses, that it became necessary for him to delegate twelve men under the gospel dispensation to revise it for him. This view of his he argued was clear, and some other points, also, which were utterly untenable. JOSEPH BATES.
Cincinnati, O., Sept. 2d, 1852.
JOSEPH MARSH'S MISREPRESENTATIONS.
By M. E. Cornell
It is with much regret that I feel called upon to perform this duty, and were it not that I have been wickedly misrepresented by the Editor of the Harbinger, in the most public manner, I should be content to remain silent. But justice and the cause of truth demand that I should notice a few points in the Ed.'s remarks.
First, I am represented as being "hasty" having an "excited mind," and my "reason dethroned," &c.
The reasons given I will briefly notice. And first, because I said Ed., instead of Bro. Marsh, and for thus doing the Ed. says: "The endearing appellation of Brother he cannot now apply to his old and tried brethren." Here I would remark, that while my reason remains, I trust that I shall not be hypocritical, enough to call any man brother, when I know he regards those who are keeping the law of ten commandments, "as fallen from grace, obnoxious &c."—See Harbinger for Apr. 17th, 1852. Article headed, "The Sabbath," from which we quote the following: "In your present position you are certainly obnoxious to the apostle's charge of having 'fallen from grace,' and if Paul was afraid of such, how ought less instructed Christians to regard you?" My eyes being "anointed," I see the commandments of God, the third angel's message, and the Sanctuary in heaven. I behold the "Sabbath of the Lord our God." And how glorious they all appear. The Ed. rejects these and calls them "wild vagaries." Can I, then, apply to him the "endearing appellation of brother?" Nay, verily, not while I know that he is transgressing the law of God. Suppose I should steal from the Ed.'s desk five dollars. Would he call me dear brother?—No, he could not, unless he were a hypocrite. Well, though I do not steal, yet if I offend in another point, I am a transgressor of the law. James ii, 10, 11.—Though I do not have the same love and sympathy for those who refuse to keep the fourth commandment that I once had, when I honestly supposed it was abolished, yet I would assure the Ed. that I am not crazy nor mad, but will try to speak forth the words of truth and soberness.
Again, he says: "Did our young brother in the brief space of eleven days, and perhaps not more than two or three, review the whole Life and Death question, all that his old brethren have written of the Advent of Christ &c., and find them erroneous?" I answer, No. But the Life and Death question is not the present sanctifying truth. Many with whom I am acquainted believe all these, and yet they are far from being sanctified. But let them keep the Sabbath-day holy, and they will know "that God doth sanctify them."
Again, he asks the question, "Why did he take this hasty step?" And answers, "because he is naturally unstable in his ways, and easily influenced by surrounding circumstances. This is evident from his late hasty change of position, and, also, from a circumstance which we will mention. We were informed before attending our Conference in May last, that Bro. Cornell was opposed to the doctrine of the Age to come. But on hearing Bro. Storrs' last discourse he heartily embraced the doctrine, and said he should henceforth teach it." Here I will say, that I have no recollection of saying anything of the kind, and I am confident I did not use those words; and as to my being opposed to the doctrine before that Conference I am sure it is not true. For I never could understand the subject, and considered it dark and mysterious, even if true. And I have remarked to several persons that I was not satisfied with the reply to A. N. Seymour's questions on that subject, by the champion of the Age to come theory, J. B. Cook, found in the Harbinger for Jan. 3d, 1852.
So much for the "circumstances," and now I will return to the "history of my change." Now what is the history referred to? It is this: I am represented as having changed my views in the brief space of eleven days, and perhaps not more than two or three, reckoning the time from the day he received my first letter and the date of my second letter, or "renunciation," as he is pleased to term it. Now it is not fair thus to reckon. Why? Because, for ought he knew, I began to investigate immediately after the date of my first letter. The truth is, I began to investigate June 25th, instead of June 28th, the day he received my letter, and continued till the date of the second letter, July 9th, which leaves fourteen days, which time was a large share of it spent in diligently searching the Scriptures. Four days of the time, I was constantly engaged in the most thorough investigation, listening to ten lectures from two to four hours in length, and continuing my search until 11 and 12 o'clock every night. And now I say, if I was not very hasty, or crazy, or unguarded, when in two or three days search, I embraced the Life and Death question, I was not as much so when in fourteen days, I found something more important than that, or the Age to come theory, and concluded my time could be better employed than to be circulating books on those subjects. Now I cannot but think that the Ed. has judged me by himself and others I might mention who are still opposed to present truth.
I could refer to several who have very suddenly changed, and have not been even reproved by the Ed. of the Harbinger. I will mention one instance, only, found in the Voice of Truth for Nov. 26th, 1845. In an article entitled, "The Bridegroom," which might with some propriety have been entitled, "Mary A. Seymour's Renunciation," the writer says, "But after a moment's consideration I was led to wonder at my leanness of intellect, and slowness of discernment that I had not known the truth before." Surely, Mrs. Seymour and others are as hasty to change, when convinced of error, as myself.
Again, he says: "The mystical principle deceived him which is evident from his statement that the law engraved on stones is all binding now, of which Paul says, it (the law) is abolished, is done away," [2 Cor. iii, 14.] and then adds, "had he fully believed that God means what he says, and says what he means, he would not have been deceived," &c. Now I do most firmly believe that God means what he says, and when he says "ministration," he does not mean law, neither does he mean law when he says "glory."—It is those who think that quotation proves the law abolished, who are deceived by the mystical principles, and have departed from the plain word.
Again, I am represented as being deceived and ensnared by the unqualified assumptions, the dogmatical and unlawful inferences, the fearful perversions, the foolish dreams and mesmeric influences, of those who practice such things. "By these things, in these strange times, they influenced this weak brother. It was an influence but not of the truth; for he was led to take this hasty step, without investigation, or searching the scriptures." Oh, how false! Oh, how cruel! Has it come to this? After I had searched so diligently, and investigated as thoroughly as my capacity would allow, and continued my search so long, with untiring zeal, to be accused thus falsely. God knows I was not led nor influenced by the spirit of mesmerism, for I was on my guard every moment. I had been told that they practiced mesmerism, which I now believe to be false; for I find they are as much afraid of mesmerism as I can be.—Here I will say, (that all may know my position,) the view advocated by the Review concerning the third angel's message, the Sanctuary in heaven, and the fourth commandment, I most firmly believe to be correct. What the Ed. regards as "wild vagaries," I believe to be God's holy, sanctifying and sealing truth.
Again, in contrasting me with R. V. Lyon and Wm. Sheldon, he says: "The one rejects very many of the most fundamental doctrines of the Bible, under the excitement of the moment, and plunges headlong into the grossest absurdities, &c., while the others, after patient investigation, embrace those very doctrines, &c." How does the Ed. know that I did not patiently investigate, as well as they. Any one that knows the circumstances, knows that he had no such knowledge. Then must he not have been somewhat excited and hasty to make such unqualified and absolutely false statements, without having one particle of knowledge whether I did, or did not "investigate and search the scriptures before my views were changed." Under these trying circumstances I feel to say in the language of David, [Ps. cxix, 69.] "The proud have forged a lie against me, but I will keep thy precepts with my whole heart." Amen. And again, in the 59th, verse, "I thought on my ways, (yes, I meditated continually for fourteen days,) and turned my feet unto thy testimonies." 60th, verse. "I made haste, and delayed not to keep thy commandments." Praise the Lord.
In conclusion, I would say, that it is with deep regret that I find it duty to thus take up time in reviewing these misrepresentations. It has been a cause of grief to me. I have wept over it, and prayed that the Lord would give me wisdom and meekness, that I might say nothing wrong. I have too much charity to say that I have been wilfully, misrepresented. But to say the least, the Ed. must have written his remarks hastily, without due consideration, and I have no other desire concerning him than that he should discover his error and acknowledge the same in the Harbinger, and cease to fight against the fourth commandment, and embrace the whole truth, and at last stand on Mount Zion.
A companion of all them that fear the Lord, and of them that keep his precepts. Ps. cxix, 63.
LETTERS.
By S. W. Rhodes
From Bro. Rhodes.
DEAR BRO. WHITE:—I would inform you of our labor and prosperity in the work of the Lord since we parted at Bro. Miles', in Boylston, two weeks since.
After leaving you, within ten or fifteen minutes drive we found Bro. and Sr. Robinson waiting by a stream of water for us to arrive, that they might put off the old man and put on the new man, Christ Jesus by being buried with Christ in baptism. While the ordinance was administered, the Holy Spirit witnessed that the Lord was pleased with our obedience to his requirements.
Tuesday we tarried in Camden, and held a meeting with the saints there. We had a time of labor, and the Lord signally wrought for us, for which we thank his holy name, while we count his long-suffering towards his erring children, salvation.
Friday and Sabbath our Conference at Lincklaen was held in the Presbyterian house, and was well attended. On the Sabbath the seventh-day Baptists, who meet for worship about three miles from here, put off their meeting in its usual place, and attended ours.—The word of the Lord, accompanied by the Spirit, had free course, and accomplished the object for which it is preached. Some saw and confessed the present truth. One man, who has never made a profession of religion, having been disgusted with the course of those who have a form of godliness, but deny the power, [2 Tim. iii, 1—8.] saw and confessed the light of the Sabbath, while comparing it with the mark of the beast, and said he should not break another Sabbath; and regardless of the frowns of the mother [Rev. iii, 20; xvii, 3—5] and her children, [Rev. iii, 23; xvii, 5; Isa. xlvii, 1.] went to his labor in the field on the Pope's sabbath.
On First-day, being, as we thought, rather crowded from the Presbyterian house by an appointment for a Methodist meeting, we moved our meeting about three miles, to the seventh-day Baptist meeting house, the use of which was freely given us. The house was filled with attentive listeners to the third angel's message. Rev. xiv, 9—12. They gave us several names for the Review and Herald, and manifested a willingness to hear further on this subject.—May the Lord bless the present truth to his people in that vicinity.
Brn. Holt, Ross and myself met on Monday with the church, to sympathise with them in their trials, and to hear some of their burdens, while they begin to learn something of the trials of the way, which are needful to purify and cleanse the church from all filthiness of the flesh and spirit, that they may perfect holiness in the fear of the Lord. Dark spirits were present to annoy the saints, but the testimony of Jesus cut like a two-edged sword, and victory turned on Zion's side. We trust the church here will go free from dead weights, and have their eyes anointed with the eye-salve, that they may discern both good,79and evil, and know how to make a difference between the precious and the vile, the clean and the unclean, [Eze. xxii, 26; Jer. xv, 19.] that they may turn and discern between him that serveth God and him that serveth him not. Mal. iii, 18.
Tuesday, Wednesday and Thursday afternoon I held meetings in different places among the saints in this vicinity; for we thought best that I should tarry among the saints here another week. The meetings were all attended with good results.
Yesterday (Sabbath) held meeting in Lincklaen.—We had freedom, and felt much liberty in Christ and his word. Ten of the number here put on Christ by baptism. I am confident that the church is rising, and coming up on to higher and holier ground.
To day I labored in word and doctrine in the same house we occupied last First-day. One for the first time confessed, and resolved to walk in the present truth of the third angel's message. Several manifested a desire to learn more of the faith of Jesus, and send in their names for the paper.
Yours on the way to Mount Zion,
S. W. RHODES.
Lincklaen, N. Y., Sept. 5th, 1852.
A Testimony for the Sabbath
By Angeline M. A. Cornell
From Sister Cornell.
DEAR BRO. WHITE:—Everything seems to praise the Lord, and I feel that I can heartily respond, amen, bless the Lord O my soul, and all that is within me praise his holy name. Not only for the privilege of communicating with those of like precious faith, but that I was led by a most singular train of God's providences to hear from our beloved Bro. Bates about the commandments of God, one of which I had so long trampled under my feet. I do feel deeply humble when I think how long I have been desecrating God's holy time, finding my own pleasure, and speaking my own words. But by the help of him who is mighty to save, this shall no longer be. My motto, from henceforth, shall be, the commandments of God, and the faith of Jesus.
I went to Jackson, Mich., with my companion, to hear, as I thought, an awful doctrine. My mind was so filled with prejudice that I almost feared to go, having heard so much about the great delusion; and yet I felt an irresistible desire to hear for myself.—And, praise the Lord, my prejudices had to yield before the plain, unvarnished truths of God's holy Word—not inferences, or forced conclusions, as I anticipated, and as some have wickedly intimated. Those too, from whom we might expect better things. At least, I did not expect such misrepresentations. But, says our Blessed Saviour, rejoice when men shall revile you, and say all manner of evil against you, falsely for my sake.
I feel that it is a small thing to be judged by man's judgment. One is my judge, even the Most High, who will judge righteously. It matters not what wicked men say of us, if we can only feel that we are approved of God. I am so situated that I cannot often meet with those who are keeping all the commandments of God, yet I am not alone. My dear parents are with me, endeavoring to keep holy the Sabbath of the Lord our God. And how true it is that by keeping this fourth commandment, we may know that the Lord our God doth sanctify us.
When I received the present truth, all the errors of my past life were arrayed before me; and I trust they have all been confessed, that they may be placed on the head of the antitypical Scape Goat, that they may be borne far away into the land of forgetfulness. Before hearing this present, sealing truth I was, with the majority of the nominal Adventists, in a luke-warm state, gradually (so that I was hardly aware of it) conforming to the world, its fashions and customs.—And this third angel's message was just what I most needed to arouse me from my state of lethargy. It would be impossible for me to express my gratitude for the privilege of hearing these important truths, which have such a sanctifying influence upon the hearts and lives of those who heartily embrace them. But I feel that I have yet a great deal to overcome.—The occasional risings of self, worldly-mindedness, and a disposition to doubt what the Lord has done for me, warns me to beware, lest the light that is in me become darkness, and some one take my crown. But Jesus has said, "lo I am with you alway," and by his grace I mean to be an overcomer; for I know it would be far better for me never to have known this way, than after I have known it, to turn from the holy commandment delivered unto me.
May God grant, dear brethren and sisters, that this may not be our case. But may we keep the word of his patience, that we, also, may be kept from the hour of temptation, &c. And now let us have confidence in God, and establish our hearts for the coming of our Lord draweth nigh. O, how I long to stand upon Mount Zion, with the 144,000. By the grace of God I shall meet you there. I love your society here, and I long to be where I can always enjoy it, with all the redeemed.
Yours in the patience and faith of the saints,
ANGELINE M. A. CORNELL.
Plymouth, Mich., Aug. 28th, 1852.