We will now attempt a harmony of Zechariah xiv. Let us remember that the prophets see different events at the same glance, in the prophetic glass, and often record the events without noting the chronological order. Apply this idea to the chapter under consideration, and read it as follows:
Verses 1, 2: "Behold the day of the Lord cometh, and thy spoil shall be divided in the midst of thee.—For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city."
Verses 12-15: "And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. And it shall come to pass in that day, that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor. And Judah also shall fight at Jerusalem, and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel in great abundance. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague."
Verses 17-19: "And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem, to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles."
Verses 3-11: "Then shall the Lord go forth and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee the valley of the mountains; for the valley of the mountains shall reach unto Azal; yea, ye shall flee like as ye fled from before the earthquake in the days of Uzziah, king of Judah: and the Lord my God shall come, and all the saints with thee. And it shall come to pass in that day, that the light shall not be clear nor dark: but it shall be one day which shall be known to the Lord, not day, nor night; but it shall come to pass, that at evening time it shall be light. And it shall be in that day that living waters shall go out from Jerusalem: half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. And the Lord shall be King over all the earth; in that day shall there be one Lord, and his name one. All the land shall be turned as a plain from Geba to Rimmon, south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's wine-presses. And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited."
Verse 16: "And it shall come to pass that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles."
Verses 20, 21: "In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts; and all they that sacrifice shall come and take of them, and seethe therein; and in that day there shall be no more the Canaanite in the house of the Lord of hosts."—Mid. Cru—1844.
THE SANCTUARY.
THREE texts of scripture have been quoted by those who have taught that the Sanctuary of Dan. viii was to be cleansed by fire, to prove that the land of Canaan is that Sanctuary. We will here quote from the Second Advent Manual of 1843, by Apollos Hale.—This was a standard work, and gives the view then taken by the Advent body.
"The word Sanctuary is used by the inspired writers in the following significations. 1. It is the name of a particular part of the temple. Heb. ix, 2. 2. The different apartments of the temple. Jer. ii, 51. 3. The temple itself. I Chron. xxii, 19; xxviii, 10. 4. Places of worship generally, true or false. Amos vii, 9; Eze. xxviii, 18; Dan. viii, 11. 5. Heaven is called the Sanctuary. Ps. cii, 19. 6. The promised land.—Ex. xv, 17; Ps. lxxviii, 54; Isa. lxiii, 18. 7. The tabernacle of God in the heavenly state. Eze. xxxvii, 26, 28. These are the principal significations of the word sanctuary, in the word of God. According to which of these significations is the word to be understood in the text before us? I think the most obvious sense is that which points out the promised land; for it must be evident to every one that the Sanctuary here spoken of must be capable of being 'trodden under foot,' and of being 'cleansed,' and as I think we shall see, of being cleansed at the coming of Christ and the resurrection of the righteous dead."
With the first four, and the seventh, and last, significations of the word Sanctuary, as given above, we agree. The texts are plain and afford positive testimony; but with the fifth and sixth we widely differ. There is no positive testimony that heaven is called the Sanctuary. That God's Sanctuary, the "true Tabernacle which the Lord pitched, and not man," the "greater and more perfect Tabernacle" of which Christ is a minister, is in heaven, we have abundance of plain scripture testimony. See Heb. viii, 1-4; ix, 11, 23, 24; Rev. i, 12, 13; xi, 19; xv, 5. The text referred to above, to prove that heaven is called the Sanctuary, is as follows: "For he hath looked down from the height of his sanctuary: from heaven did the Lord behold the earth." Ps. cii, 19.
The most natural, and obvious meaning of this text is, that the Sanctuary, from the "height" of which the Lord "looked down" to "behold the earth," is the "Temple of God in heaven" in which "was seen" the "ark of his testament." This view is sustained by a mass of plain scripture testimony, while the other view has only an inference from Ps. cii, 19, to sustain it.
We object to the sixth definition of the word Sanctuary, that it is "the promised land" because that view has no other foundation than unwarrantable inferences from only three texts of scripture. These we will now examine.
The first is Ex. xv, 17, "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in; in the sanctuary, O Lord, which thy hands have established." This is a part of the prophetic song of Moses sung by Israel upon the banks of the Red Sea, in praise to God for their deliverance, and in prospect of their settlement in Canaan. Its fulfillment is declared in Ps. lxxviii, 54, which is the second text claimed as proof that the promised land is the Sanctuary. "And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased." Cruden says, "By Sanctuary, here, [Ex. xv, 17,] may be understood the temple on Mount Moriah, which God would certainly cause to be built and established."
This view is shown to be correct from the context of Ps. lxxviii, 54. After declaring in verse 54, that God brought his people to the border of his Sanctuary, the Psalmist in verses 68, 69 tells us what the Sanctuary was which his hands established, as follows. "But chose the tribe of Judah, the Mount Zion which he loved. And he built his Sanctuary like high palaces." The border, or place of the Sanctuary, where God planted his people, was one thing, and the Sanctuary itself, which he caused to be built like high palaces, was entirely another thing. The people were planted, and dwelt in the former, but God dwelt in the latter, among his people. "The Lord spake unto Moses, saying, Speak unto the children of Israel: . . . Let them make me a sanctuary, that I may dwell among them." That Sanctuary was a sacred place. There the Lord placed his name, and manifested his glory.
Why should we confound the border, or place of the Sanctuary, which was the promised land, with the Sanctuary itself? Certainly there is no necessity for so doing. And there is no more propriety in such a course, than there would be in asserting that a house and the yard or farm around it were one and the same thing. And to say that Ex. xv, 17; Ps. lxxviii, 54, which speak of the "place," and "the border" of the Sanctuary, as well as the Sanctuary itself, prove that the promised land is the Sanctuary, is equal to asserting that a farm and a house situated upon it are only a house. We use this simple figure to make the error appear in its true light.
The other text quoted to sustain this position, is Isa. lxiii, 18. "The people of thy holiness have possessed it [the promised land, or the inheritance] but a little while; our adversaries have trodden down thy sanctuary." The history of the Jews shows a perfect fulfillment of this text, therefore, the Sanctuary mentioned in the text refers to the typical Sanctuary. There is no more necessity or propriety in confounding the inheritance, with the Sanctuary in this text, than in Ex. xv, 17, and Ps. lxxviii, 54. It is true that the tribes of Israel possessed the promised land "but a little while," and it is also true that their adversaries did tread down their Sanctuary, by desecrating and desolating their Temple.
No one believes that the words, "trodden under foot," and "trodden down," mean that the entire land of Canaan has been literally trampled down by the feet of wicked men, any more than the text, "I will tread down the people in mine anger, [Isa. lxiii, 6,] means that the Almighty is to literally trample on men. Those that teach that the promised land is the Sanctuary, must, therefore, admit that the words "trodden under foot," and "trodden down," are figurative expressions, and mean that the promised land has been overrun with the wicked agents of its desolation. Then they should not object to our using the expressions figuratively, in applying the words, trodden down [Isa. lxiii, 18] to the typical Sanctuary, and the words, trodden under foot, [Dan. viii, 13,] to the true Tabernacle or Sanctuary in heaven.
It may be said that the heavenly Sanctuary is not capable of being trodden under foot. But we ask, is it not as capable of being trodden under foot as the Son of God, who is the Minister of the same Sanctuary? Says Paul: "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace." Heb. x, 29.
Destruction of the Wicked.
SOME teach that the messages of the angels of Rev. xiv do not belong to this dispensation; but are to be given in the future age, after the second coming of Christ. We will not attempt to point out the many glaring inconsistencies of such a view; but will merely show that those who do not obey the gospel, will be destroyed at the period of the Second Advent. The seven last plagues will doubtless destroy a large portion of an unbelieving world; but the destruction of the wicked will be completed at the second coming of Christ. This is perfectly clear from the testimony of the Apostle.
"And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming."—2 Thess. ii, 8. What is here called, "that Wicked," or "the mystery of iniquity" mentioned in verse 7, is generally believed to be Papacy. If this application be correct, and most certainly it is correct, then Papists will be destroyed at Christ's second coming. But it will not be supposed that they alone will be singled out from the mass of ungodly men, as the only fit vessels of destruction. The brightness of Christ's coming will evidently destroy all the ungodly. Here we would remark that the coming of the King of kings, and Lord of lords, in the glory of his Father, and all the holy angels with him, will be awfully grand.
Look at the effect of one angel on the Roman guard who watched the sepulchre where our divine Lord was laid. He came down from heaven to roll the stone from the door of the sepulchre, and at his presence "the keepers did shake, and became as dead men." Matt. xxviii, 2-4.
Said Jesus, on the night of his betrayal, "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?" Matt. xxvi, 53. Well, all heaven is soon to be emptied of all these angels. "The Son of man shall come in his glory, and all the holy angels with him." Matt. xxvi, 31. "The Son of man shall come in the glory of his Father, with his angels." Matt. xvi, 27.
O, what a scene that will be! The King of kings coming in the glory of the Eternal God! And attended by legions of beings of such an order, and so holy, as to be able to stand in the presence of the great and terrible Jehovah! When the whole heavens shall blaze with the glory of Christ and his attendants, and the whole earth tremble at his presence, then the man of sin will be consumed by the spirit of his mouth, and destroyed by the brightness [bright shining, Macknight] of his coming.
But it may be argued that only the "man of sin," or Papists, is to be destroyed at Christ's coming, and that the heathen, those that know not God, will remain alive to enjoy the blessing of these angels' messages, in the age to come. Well, let Paul speak again.
"And to you, who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that KNOW NOT GOD, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints."—2 Thess. i, 7-10.
Here is positive testimony that those that know not God, which embraces all the heathen, will "be punished with everlasting destruction," when the Lord comes to be glorified in his saints, and admired in all them that believe. But the Apostle has not only shown that Papists and the heathen that know not God, will be destroyed at the coming of Christ, but to guard us against the idea that there will be any, of any class of unbelieving and disobedient men that will not then be destroyed, he adds, as quoted above, "and that obey not the gospel of our Lord Jesus Christ." Now, we ask, after the "man of sin," or Papists, those "that know not God," or the heathen, and all that "obey not the gospel of our Lord Jesus Christ," shall be destroyed, who will there be left to hear the messages of the angels of Rev. xiv, in the future age?
The Prophet saw the same utter destruction of the wicked. "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof." Isa. xxiv, 1. "The land shall be utterly emptied, and utterly spoiled; for the Lord hath spoken this word." Verse 3.
If the wicked are not to be destroyed at Christ's coming, but are to inhabit the earth, and enjoy the blessings of the messages of these angels in the future age, when is it that "the Lord maketh the earth empty," and "waste," and turneth it upside down, and scattereth abroad the inhabitants thereof?
We are told that Jerusalem is to be re-built, and men are to be turned to the worship of God by the proclamation of these messages in the future age.—Will those who hold this view, show us when the earth is to be "utterly emptied, and utterly spoiled," and when the "inhabitants thereof" are to be "scattered abroad?"
The language of the Prophet is of the most positive character. He not only states that the earth is to be made "empty," and "waste," but, lest we should get the idea that there might be one sinner left in it, he says, "and turneth it upside down, and scattereth abroad the inhabitants thereof."
SUNDAY SANCTIFICATION.
By Editor
A reformatory movement is on foot in our wicked city with regard to the Sabbath(?). The growing profanation of what is commonly, though without any Scriptural authority, called the Lord's Day, renders our clergy uneasy, and they have resolved upon a special effort to counteract it. A series of discourses upon the subject are to be delivered on successive Sunday evenings. The following is the arrangement, as given in one of our daily papers.
Origin and History of the Sabbath. Rev. A. D. Smith, D. D. Sabbath, March 13, 7½ P. M.; in the Jane-st. Associate Reformed Presbyterian Church, near Eighth-avenue.
Jewish and Christian Sabbath. Rev. G. Potts, D. D. March 20, 7½ P. M.; in the Church on University-place.
Temporal Advantages of the Sabbath. Rev. S. D. Burchard, D. D. March 27, 7½ P. M.; in Dr. Burchard's Church, Thirteenth-st.
Spiritual Advantages of the Sabbath. Rev. Thos. De Witt, D. D. April 3, 7½ P. M.; in the Reformed Dutch Church, Bleecker-st.
Sabbath Desecration and its Consequences. Rev. G. B. Cheever, D. D. April 10, 7½ P. M.; in the Church of the Puritans, Union-square.
The Purpose of the Sabbath. Rev. G. W. Bethune, D. D. April 17, 7½ P. M.; in the Church corner of Fifth-av. and Twenty-first-st.
Mode of Sabbath Sanctification. Rev. Joel Parker, D. D. April 24, 7½ P. M.; in Dr. Burchard's Church, Thirteenth-st.
Practical Duties of Christians in reference to the Sabbath. Rev. John Krebs, D. D. May 1, 7½ P. M.; in the Church corner of Fifth-av. and Nineteenth-st.
Here are four Presbyterian ministers, three of the Reformed Dutch Church, and one Congregationist:—no Baptist, no Methodist, no Episcopalian, none of any sort, indeed, except such as are thoroughly Puritanic in their theological views. All right, however, for nothing short of Puritanic stringency will avail with the lawless and disobedient. The milk-and-water doctrine of those who predicate Sabbath observance upon nothing but Apostolic example, or perhaps not even that—nothing higher than the general usage of the Church—has not hitherto effected any good results.
We wish we could get the ears of the leaders in this movement, long enough to suggest a few thoughts. We have no idea, however, that they will pay the smallest attention to what we say; and we would not trouble ourselves to say any thing, only that we remember, it is sometimes a duty to speak, whether men will hear or whether they will forbear to hear.
The first discourse will have been delivered, before our paper goes to press. If the author should prove to be master of his subject, he will afford his hearers abundant proof, that the Sabbath was instituted in Paradise—that it was incorporated with the Decalogue, and given to the Israelites—that it was observed by God's people down to the coming of Christ—that it was observed by Christ himself, and so commended to his followers—that it was observed by the early churches—that it was observed even after Constantine's time—and that its observance was practiced by here and there a scattering band of Christians down to the time of the Puritans. But we are very suspicious, that his hearers will not learn from him, that this Sabbath, from first to last, was the seventh day of the week.
We would suggest to the Rev. Dr. Potts, that when he comes to talk about the "Jewish and Christian Sabbath," he will do well to reflect whether Christ ever made such a distinction—whether the new Testament any where recognizes such a distinction—whether it is not a distinction of mere human contrivance, and made for the purpose of sustaining a foregone conclusion. Jewish Sabbath and Christian Sabbath! That is, as we suppose, one Sabbath for the promotion of Judaism, another for the promotion of Christianity. We would also suggest the outlines of a brief Catechism, which he may use at his convenience.
Quest. Which is the Sabbath for the promotion of Judaism?
Ans. The seventh day of the week, commonly called Saturday.
Q. Which is the Sabbath for the promotion of Christianity?
A. The first day of the week, commonly called Sunday.
Q. How does the observance of the seventh day of the week serve to promote Judaism?
A. By reminding the people of the work of creation; that the world and the things therein did not spring into existence by chance, as the Atheist teaches, but were the workmanship of an all-wise Being, who designed every thing for the best and wisest purposes. This point of theology lies at the foundation of Judaism!
Q. But is not this a fundamental point of Christianity also? Is it not a part of the faith, that the worlds were framed by the word of God? Heb. xi, 3.
A. Well, there may be something in that, but then it would seem very anti-evangelical to observe an institution which commemorates the fact; it seems too much like doing as the Jews did; and Constantine said, "Let us have nothing in common with that odious brood."
Q. Is Constantine your Master?
A. No; Christ is our Master, and we glory in observing his Sabbath, rather than the Sabbath of the Jews.
Q. How do you know that the first day of the week is Christ's Sabbath? Did He ever observe it?
A. Observe it! Certainly. Did he not appear to his disciples on the first day of the week, after his resurrection? And did he not say to them, "Peace be unto you?"
Q. That is not an answer to the question. Did Christ observe the day as a Sabbath? Did he rest from labor on that day? Did he command his disciples to do so? If so, furnish the proof.
A. If you must have chapter and verse for the thing, it must be owned that the proof is somewhat deficient. But is it not reasonable to suppose that, if Christ met with his disciples on the first day of the week, it was for the purpose of designating the day as a Sabbath?
Q. You confess, then, that there is no proof of the fact at all. Christ neither observed the day himself, nor commanded his disciples to do so. Why, then, do you call it the Christian Sabbath?
A. Because it is intended to be the means of promoting Christianity.
Q. So Constantine intended, it is true; but, in what respect is it better for this purpose than the seventh day of the week?
A. Much every way; chiefly because it commemorates the new creation, rather than the old. For though it is well to acknowledge Jehovah as the Creator and Former of all things, yet the continued recurrence to it in a weekly commemoration is very unnecessary. It is much better for a Christian to commemorate the new creation, in comparison with which God says, the old creation "shall not be remembered, nor come into mind."
Q. Has the new creation yet come into being? Is it yet finished? How can it be commemorated, before it is completed?
The answer to the last question we shall leave for the Rev. Doctor to furnish, if he thinks best. But, seriously, is it not time that such botched theology be given to the winds, and God's Word, in its naked simplicity, enforced upon the people?
Upon the other points prepared for discussion in this series of discourses, we have no suggestions to offer at present. We intend to hear them all, if opportunity serve.—Sabbath Recorder.
LETTERS.
By Joseph Bates
From Bro. Bates.
DEAR BRO. WHITE:—I thought that a brief account of my last tour to some of the towns and cities of Ct., Mass. and R. I., might probably interest some of the readers of the Review.
Sabbath and First-day, Jan. 22d, and 23d, we spent in conference at Berlin, Ct. Sickness and bad traveling prevented a number from attending. I have since heard that two or more, have embraced the whole truth.
Our dear Sr. Chamberlain of Middletown, was sick, nigh unto death. The Lord manifested his power in raising her, and restored her to her family and brethren, in answer to prayer. Praise his holy name.
From Ct. we passed to Springfield, Chicopee Falls, &c. We spent a few days in the latter place with Bro. D. Daniels. There are a few Sabbath-keepers here. A sister who had been much perplexed to know where the truth of the Advent doctrine was, who had strong faith in the 1844 movement, listened to a statement of our present position, [Rev. xiv, 12.] and joyfully embraced the truth.
Jan. 30th, First-day, the way was open and we gave a brief exposition of our whereabouts, in three lectures in Springfield Mass., in Currier's Advent Hall. Several of the leading members of the meeting saw the untenableness of their position, and acknowledged that what they had heard was the truth, and wished to hear more. We spent two evenings with them, and the following Sabbath, and left them much strengthened in the truth.
First-day, Feb. 6, we lectured twice to the Advent congregation in Chester Factory, Mass. The minister who invited me to occupy the time, raised such opposition to the commandments of God, and the holy Sabbath, at the close of the meeting; (clearly manifesting the rage of the Dragon, as John in vision saw that it would be, 1757 years ago;) that some were sorely tried. Some wished to have the paper sent them, determined to examine for themselves. I have learned that Bro. Daniels has had a good meeting with them since.
February 9th, held a meeting at Bro. Paine's in Hardwick, Mass. Himself and family are striving for the kingdom. Bro. P. accompanied me to Barre, and Athol, Mass. At the first mentioned place, we called on an Advent brother who had been given up by his Physicians, who told him that he might possibly live ten days. After hearing us explain, he embraced the third angel's message in full, and requested us to present his case to the Lord, in accordance with James v, 14. After prayer was offered, he dressed himself and passed out of his sick room, praising the Lord for what he had done. Thus the Lord healed Bro. C. in answer to prayer, for believing, and acknowledging the last message of mercy. To him be all honor and praise. Amen.
The same day [Feb. 11] we rode to Athol, and commenced a meeting at Austin Ellenwood's. Our subject was the Sanctuary, and the cleansing of the same at the end of the 2300 days. The congregation professed to be Sabbath-keepers, in the message. At the close of the meeting, several of their leading members were vociferate in their prayers, and exhortations, with stamping and pounding the chairs, and the floor to convert us to what they believed was the true Sanctuary. They declared that the church was the Sanctuary, and that Christ had come, and entered his Sanctuary and was now cleansing it. Seeing their excited state, I calmly objected to their views, and such spiritualizing expositions as they were endeavoring to press upon us.
Seeing that arguments were failing, Mr. E. hastily crossed his room to try what could be done by physical force. He seized me by the shoulders, and shook me most violently. When I asked the reason why he had attacked me thus, he replied, it was not him, God had done it to divest me of error, &c. We stated to them that we had neither sympathy nor fellowship for such Sabbath-keeping. It would avail them nothing. With an exhortation to worship God with reverence and holy fear, we left them.
From the 14th to the 18th of Feb. we labored in Worcester, Mass. As nothing had been done here in explaining the third angel's message, we had much prejudice to remove. The subject is now being investigated by the reception of the paper and books to read and compare with the Word, and past history.—Some I trust are keeping the Sabbath, and there are other honest souls there who I believe will unite with them. Hope our brethren will visit them as they pass that way.
February 18th we passed from W. to Providence, R. I. Here two parties of Adventists, as in Worcester and in Bristol, R. I. are arrayed against each other. The honest inquirers after truth among them have been looking in vain for a re-union, or peace.—The breach is continually widening, and no hope that183either party can be saved in such a state of enmity, and opposite, distracted views. They are also taught, that those who teach the ending of the 2300 days, and the third angel's message, are deluded, and only common disturbers. But when they are willing to hear the message explained, "How different," say they, "from what we have heard. Why, this is our past experience in the Advent doctrine, and it looks like truth and we mean to examine it."
We found so much opposition to contend with here, that we began to question whether it was duty to stay. Still we received neither light nor liberty to leave. There are many professed Advent believers in P.; the organized company is the most numerous.—I attended three of their meetings. At the first I asked permission to present the third angel's message:—Received no answer. First-day, at the noon intermission, I was conversing with a brother about our past history. Deacon P. came to the stove where we were, and ordered me to stop, and said they had heard enough such kind of teaching, &c. I called again in the evening, at their prayer and conference meeting. At the close of their meeting the truth was called for as I had not heard before. I quoted Rev. xiv, 12, and stated, that was the present truth, and began to explain the ten commandments, and had got along as far as the penalty of violating the fourth, when the minister ordered me to stop, and called on his church to rise and show their disapprobation of my teaching. This summons they obeyed.
The way was opened in another quarter, and I gave four lectures at private houses, and three on First-day, at Amity Hall. You will see by the order sent in, that the paper, and books are called for, and also the Charts. Investigation is now being made by those in P. who a few days ago were strongly prejudiced against the present truth. They could hardly believe until they heard, that there was anything worthy of their attention in the third angel's message, or that there was either a paper, or books published on the subject. I trust there are many honest souls in P. that will not be fettered by false teachers; but will have the whole truth. After ten days tarry in P. the way was clear to pass to another place.
Feb. 28th and March 1st, we spent in Bristol, R. I. Here we found some willing to listen, and also to investigate. I pray the Lord to guide their minds in the way of truth. We held one meeting at Fall River, and returned home the 3d Inst.
We have just closed a conference in Fairhaven, appointed for Bro. Barr, the 5th and 6th. The storm and bad going kept some back. The last day the attendance was good, and the truth seemed to take effect. One soul has come out on the Sabbath. We hope Bro. B. has since been laboring in Dartmouth.
JOSEPH BATES.
Fairhaven, Mass., March, 9th, 1853.
The Sabbath and Human Reasoning
By O. Hewett
From Bro. Hewett.
Dear Bro. White:—Through the tender mercy of God, we are being established in the present truth, and it is shining brighter and brighter, and poor souls are coming, and saying, we will go with you, and where thou dwellest we will dwell.
After the Oswego conference, I believe the Lord's will was, that I should go with Bro. Holt. We came to Camden and have labored two Sabbaths. A good work is going on here, some have come out and confessed the truth, and a good number anxiously seeking to know the truth. The people are troubled.
On First-day they got the presiding Elder to leave their quarterly meeting then being holden three miles distant, to come and leave his meeting (a rare thing) and stop this, and calm their troubled breasts.
He came and preached from Col. ii, 16. He also, quoted Rev. i, 10. He then told them Jesus often met with his disciples on the first day, after his resurrection. He said he would not turn to them and read, but you all know it is so. Now, said he, I do not present all this as positive evidence that the first day should be observed as the Sabbath; but, said he, I now show the reason why it is the Sabbath—it is because Christ arose from the dead on that day—is not this reason enough (cried he) to suppose. Here is the foundation for first-day keeping. Human reasoning and supposition. O, is this the best and strongest reason their greatest men that stand before their congregations can bring? Sandy foundation, truly, reason enough to suppose. On the same principle Satan reasoned against the commandments of God. Gen. iii, 1, 5. Is it not so? and did not Thomas Paine, in his age of reason, reason away the truth of God?
In closing, this presiding Elder told them that those who keep the seventh day and work on the first day would receive greater damnation, great words against the Most High. "Fill ye up then the measure of your fathers"; most of their hurt is slightly healed; but bless the Lord, numbers that heard on both sides never will rest, until they know the truth. Their attention is arrested and they will investigate. They wish to hear more, and God will have it so that they will have the truth. The dear sheep are hungry, they are crying all around for food, or to find shepherds that will point them to good pastures, and give them the bread of eternal life, while blind guides are turning the stranger from his right to the tree of life, by turning him from the commandments of the Lord.—My heart is pained at the thought. O, God pity the poor sheep.
O. Hewett.
Camden, March 7th, 1853.
A Return to Present Truth
By John Wilcox
From Bro. Wilcox.
DEAR BRO. WHITE:—I wish to relate something of what the Lord has done for me of late. It is now nearly two months since I embraced the present truth; since that time I have enjoyed many rich blessings from our heavenly Father. I was looking for the Lord in 1844. Although I was quite young, yet I saw the need of a preparation and change of heart to meet in peace my blessed Saviour, who I verily believed would come on the tenth day of the seventh month, to reward the saints in glory, and take vengeance on them who know not God. But in his wise providence we were disappointed in our expectations, being ignorant in regard to the event that was to transpire at the end of the 2300 days, mentioned in Dan. viii, 14.
Soon after the tenth day movement, I went to live with those who were opposed to the Advent doctrine, and ridiculed the Millerites, as they called them, and not having one soul to encourage me, I began to grow careless and indifferent, and at length neglected to watch and pray. Soon the Enemy overcame me. I began to partake of the spirit of the world, the allurements of sin, and as I grew older, pride and fashion crept in. Thus, in this poor, miserable condition, I have lived away from my God over eight long years.
I came to Bro. Ira Abbey's about the first of January. Soon after, he began to converse with me on present truth, and more particularly on the Sabbath question, and gave me some books to read on that point. But I refused to read them. My heart had become so hardened in sin that I could not bear to hear anything said on the subject. When I had about made up my mind to quit and go where they did not keep the Sabbath, Brn. Rhodes and Ingraham came to this place and held a Conference, during which I attended several lectures. They presented light on the commandments of God, in such a clear manner, that I was compelled to see and acknowledge it. If I rejected it, I saw I should be lost, forever lost. But thanks be to God that he ever has given me a heart to receive the truth, and obey it, and forsake my wicked companions, and follow my dear Redeemer, that by keeping the commandments, the seventh-day Sabbath not excepted, in the Spirit of them, I may be numbered with the company that the Apostle saw on the mount Zion. Rev. xiv, 1.
The Lord has led me in a way I knew not of. My heart swells with gratitude and praise to my heavenly Father, when I think of his long suffering and forbearance towards me, while yet in sin, and on the broad road to destruction, and for his kind and tender mercies over me in sparing my life, in giving me a privilege of hearing the last warning message. O, I feel that time is very short, and I want to live very near to God, and be protected in this evil time, and have a shelter from the storm that is about to burst upon this guilty world. I feel to praise his holy name that
he has given me a disposition to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. It will cost all to get into the kingdom. We must forsake all things earthly, even father, mother, brother, sister, if they will not go along with us, and strive to lay up for ourselves treasures in heaven, where moth doth not corrupt, nor thieves break through and steal. I feel that we need to be very humble, and rejoice that we are counted worthy to suffer for Christ's sake, and be anything in the eyes of the world, if we can but gain an inheritance in the New Earth, wherein dwelleth righteousness, and be permitted to sing the song of the redeemed. Oh, glorious thought, that if we are faithful and walk in the truth, we shall overcome at last, and be brought through, triumphant, and be permitted to sit down in the kingdom of God, and dwell in his presence forever, where pain, sorrow and death will be no more, and the wicked will cease from troubling and the weary will be at rest.
Yours in hope of eternal life. JOHN WILCOX.
Brookfield, N. Y., March 19th, 1853.