Earlier text: The LawTHE CLEANSING OF THE SANCTUARY. (CONTINUED.)
SYNOPSIS OF THE PRESENT TRUTH, No. 16.
THE CLEANSING OF THE SANCTUARY. (CONTINUED.)
HAVING become satisfied of the existence of a Sanctuary in heaven, a true tabernacle which the Lord pitched and not man, the subject of its ministration and cleansing can furnish little ground for dispute. On this point, as on every other concerning the glorious heavenly things, and the more excellent ministry of the Melchisedec priesthood, in the person of our Lord, we must reason from type to antitype, from earth to heaven. The priests on earth, says Paul, serve unto the example and shadow of heavenly things. This being so, it follows that the work connected with the earthly tabernacle, was the example and shadow of a like work in heaven. Listen, then, to a brief and simple statement of The Ministration and Cleansing of the earthly Sanctuary. This ministration was accomplished by the Levitical order of priest-hood, and consisted of two great divisions: the daily ministration in the holy place, and the work in the most holy place at the end of the year. The daily ministration embraced the regular morning and evening burnt offering, [Ex. xxix, 38-43,] the burning of sweet incense on the golden altar, every morning when the high priest dressed the lamps, and every evening when he lighted them; [Ex. xxx;] also, the additional work appointed for the Sabbaths of the Lord, and the annual sabbaths, new moons and feasts, [Num. xxviii; xxix,] besides the particular work to be accomplished for individuals as they should present their offerings throughout the year. This latter was an important part of the service and was performed as follows: Whoever had sinned brought his victim, that was to be offered up for him, to the door of the tabernacle; then laid his hand upon the head of the victim which signified that his sin was transferred to it; it was then slain on account of that transgression, and the blood borne in by the priest and sprinkled in the Sanctuary. Lev. i; iii; iv. Thus the sin of the individual was transferred first to the victim, and then through his blood to the Sanctuary itself. In this manner went the typical service forward throughout the year. Day after day, week after week, month after month, we behold the victim of expiation brought up before the door of the tabernacle. We see the transgressor confessing over him his sin, and thus transferring to him his guilt. He hereby acknowledged that he had sinned and was worthy of death. The law demands the life of the transgressor. But a substitute was provided. The guilt was imputed to the victim and his life paid the forfeit. The priest took of his blood (and the blood of it is the life thereof, Lev. xvii, 11, 14,) and bore it within the tabernacle, and sprinkled it before the Lord, before the vail of the Sanctuary. Lev. iv. The Sanctuary thenceforth became the receptacle of the offender's sin. A continual transfer of sins from the people to the Sanctuary, thus went on through the year. But what at length became of these sins? Were they suffered to remain in the Sanctuary? They were not. There was another ministration at the close of the year, by which they were forever removed from the Sanctuary, and a final disposition made of them. This was the yearly ministration or the cleansing of the Sanctuary. Lev. xvi. It took place on the tenth day of the seventh month. Verse 29. To accomplish this, the work of the high priest was changed from the holy place, to the most holy, within the vail. Here he entered with the blood of a bullock as a sin-offering for himself. Verse 3. He was then to take of the congregation of the children of Israel, (verse 5,) two kids of the goats for a sin-offering. Upon these he was to cast lots, (verse 8,) one lot for the Lord and the other for the scape-goat. He then offered up the goat upon which the lot fell for the Lord, for a sin-offering for the people, (verse 15,) and bore his blood within the vail, and sprinkled it with his finger upon the mercy-seat eastward, and before the mercy-seat seven times. This blood was offered for two purposes: 1. To make an atonement for the transgression of the children of Israel in all their sins. 2. To cleanse, or make atonement for the holy Sanctuary. This fact is plainly stated in Lev. xvi, 15-22, a part of which we here transcribe: Verse 15. "Then shall he kill the goat of the sin-offering that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat." Verse 16. "And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation." Verse 17. "And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel." Verse 20. "And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: Verse 21. "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness." Verse 22. "And the goat shall bear upon him all their iniquities unto a land not inhabited." Tradition has it, that the goat thus led away, was hurled from a precipice and so killed. With this act the yearly round of service was completed. The work of the priest is again summed up in verses 33, 34, as follows: "And he shall make an atonement for the holy Sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar; and he shall make an atonement for the priests, and for all the people of the congregation. And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins, once a year." In the foregoing testimony, we have presented before our minds a general outline of the ministration and cleansing of the earthly Sanctuary. This was performed unto the example and shadow of heavenly things. From this, therefore, we are to reason concerning The ministration and cleansing of the heavenly Sanctuary. If the reader has seen no cause to disagree with us, in any of the positions thus far taken, he will see none, we trust, while this point is under investigation. We are not left to our own reasoning on this subject. Paul in his divine commentary on the typical system, has drawn the parallels between that and the more excellent ministry of the Melchisedec priesthood, to the satisfaction, it should be, of every one. We refer to the book of Hebrews. Let us notice his testimony. 1. The earthly Sanctuary meets its antitype in the true tabernacle which the Lord pitched and not man, of which, with its two holy places, it constituted a correct pattern or shadow. Chap. viii, 2, 5; ix, 8, 12, 23, 24. 2. The typical offerings meet their antitype in the great offering of Calvary. Chap. vii, 27; ix, 11-14, 26; x, 10, 12, 14. 3. The typical priesthood meets its antitype in the priesthood of our Lord. Chap. iv, 14; vii, 23, 24; viii, 1, 2; ix, 11, 24, 25. 4. As they had offerings to make, it is necessary that he also have somewhat to offer. Chap. viii, 3. 5. The work of the priests in the earthly tabernacle meets its antitype in the ministry of our Lord in the Sanctuary above. Chap. viii, 5, 6. We shall now show that Christ commences his ministry in the first apartment of the heavenly Sanctuary. It is necessary to keep this point in view to guard against the erroneous theories which some have been led to adopt, by either losing sight of or denying it. That Christ is our High Priest cannot be denied; that he has ascended to heaven is also beyond dispute; and that he there ministers for his people, they cannot call in question. But what is their next position? They claim that there is in the antitype only a most holy place, and that is all heaven; consequently our High Priest ministers in but one apartment. They pretend to draw proof for this position from the manner in which the new covenant Sanctuary is introduced; namely, "to anoint the most holy." Dan. ix, 24. But are they aware that in thus bringing up this text to support such a position, they have it by the blade, and not by the handle? For it directly refutes their assumption, and is good testimony in favor of the point for which we argue. 1. Bear in mind, then, that the Levitical priesthood, before they began to minister in the earthly Sanctuary, anointed the whole building, the most holy, as well as the holy. And after this was accomplished, what then? Did the ministration commence in the most holy? No: in the holy, in the first apartment. And this, be it remembered, was the example and shadow of heavenly things. 2. We have already proved that the temple of God in heaven consists of two holy places, or it cast a most inexplicable shadow upon earth. But who will explain the anomaly of there being two holy places in the heavenly Sanctuary, and yet a ministry performed in only one. 3. The text, "This man after he had offered one sacrifice for sins, forever sat down on the right hand of God," [Heb. x. 12.] has been urged as forbidding the idea of his ministering in two holy places. We answer, that so far as the idea of sitting is concerned, it would be equally proper to represent him as standing on the Father's right hand. Act vii, 55, 56. And then we reply further, that even when he is seen coming in the clouds of heaven, he is said to be "sitting on the right hand of power." Matt. xxvi, 64; Mark xiv, 62. Then he can certainly be at the Father's right hand in both the holy places. But Paul bears direct testimony on this point. He says that Christ is a minister of the Sanctuary; and the word here rendered Sanctuary is in the plural number, and signifies the holy places. This none can deny. It is by the Douay Bible rendered, "the holies," and by Macnight, "holy places." We therefore justly conclude (1.) that our Lord can be a minister of the two holy places, and yet be at the Father's right hand; and (2.) that he must minister in both the holy places, or Paul's testimony that he is a minister of the holies (plural) is not true; for a priest that should minister simply in the holiest of all, would not be a minister of the holy places. 4. Again: Heb. ix, 8, and also x, 19, are by some urged to prove that Christ ministers only in the most holy place. These texts both speak of the holies as though it were in the singular number; but we have already observed that the words thus rendered are not in the singular, but plural: not "hagia hagion," holy of holies, as in chap. ix, 3, but simply "hagion," holies, plural, the same as is rendered Sanctuary in chap. viii, 2. Also the phrase in chap. ix, 12, 25, rendered "into the holy place," is the same as is in verse 24 literally rendered into the holy places, (plural.) These texts therefore instead of sustaining what they are often quoted to prove, viz., that Christ has but one apartment in which to minister, furnish positive testimony to the reverse, by showing that there are holy places in the heavenly Sanctuary, and that Jesus ministers in them both. 5. Three hundred and sixty-four days of that service which was performed unto the "example and shadow of heavenly things," was accomplished in the first apartment, or holy place, and only one day out of125 the year, in the most holy. If therefore, Christ ministers only in the most holy place, the first, and by far the greater, part of the earthly ministration is without an antitype. 6. The ministration in the most holy at the end of the year, was only performed for the purpose of cleansing the Sanctuary; and if in the antitype, Christ only ministers in the most holy place, it follows that he performs only the antitype of this service; consequently the cleansing of the Sanctuary commenced at the ascension of our Lord. But the cleansing of the Sanctuary, according to the type, must be preceded by a long ministration; and who will tell us, in this case, when it took place. Again: the 2300 days extend to the cleansing of the Sanctuary, and with this view, they should have terminated in A. D. 31, at our Lord's ascension. But, as we have already seen, they did not terminate till 1813 years this side of that event. We have referred to the view that calls heaven and earth the Sanctuary. We call attention to it again for the sake of noticing another of its erroneous features. Says L. L. Howard in the World's Crisis of Dec. 30, 1857: "It seems to me that the figurative tabernacle was in the wilderness and at Jerusalem, while Christ is the true minister of the true house of God, which is heaven and earth; heaven being the holy of holies, and earth the other part where Christ and his people minister, where the candlestick, table and shew-bread are." The writer of the above seems to be blind to two fundamental points involved in this question. 1st. No part of Christ's ministry can be performed on the earth; and 2nd. The antitype of the ancient priestly service, is performed by Christ, and him alone. To the first point the Apostle bears direct testimony, when he says, "For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law." Heb. viii, 4. That is, all the service to be performed on earth in connection with the Sanctuary, is performed by those who offer gifts according to the law, that is, by the typical priesthood. The ministry of Christ is performed entirely and completely in another place. We can hardly restrain a word of astonishment, that any person should fall into an error, on this point, which the Apostle has taken such pains to guard against. The second principle to be kept in view, is, that the antitype of all the ancient offerings, and all the ministry of the ancient priesthood, is found in Christ alone. He performs it independent of, and separate from, his people. There is nothing in the services of christians which answers to the ancient Sanctuary service. They perform no part of the antitypical ministration. Christ is the priest, and they, as suppliants and sinners, seek pardon through his mediation. The priesthood of Christ is a superior priesthood in which the imperfections of the earthly priesthood find no analogy. We will notice this in a few of its particulars: 1. Christ is a priest after the order of Melchisedec, and not after the order of Aaron. Heb. v, 6. 2. Perfection was not of the Levitical priesthood; for if it had been, says Paul, what further need was there that another priest should rise after the order of Melchisedec, and not after the order of Aaron. Chap. vii, 11. 3. Those priests were many; because they were not suffered to continue by reason of death; but this man continueth ever and hath an unchangeable priesthood. Verses 23, 24. 4. It was necessary for the priests of the house of Levi, to offer up sacrifices daily, embracing all the various offerings that were made by those who had transgressed. But all this Christ did by one act when he offered up himself. Chap. ix, 25, 26, 28; x, 10, 12, 14. 5. The round of service in the earthly tabernacle was many times repeated; but the ministry of Christ is accomplished once for all. Heb. ix, 11, 12, 24, 25; x. 6. All the blood which was offered in the former dispensation, was offered for past transgression only, and made no provision for the future; while the merits of that blood which was shed on Calvary applied not to the past alone, but to the future also. Heb. ix, 14, 15. 7. As the blood of Christ is the only blood ministered in connection with the heavenly Sanctuary, whether by actual presentation, or by virtue of its merits we need not inquire, the same blood must be ministered in both apartments. 8. As long as Christ fills the office of priest so long he is mediator between God and man. The prophets John and Isaiah had each a view of our Lord's position and ministry in the heavenly Sanctuary. John saw a door opened in heaven. This must have been the door of the heavenly tabernacle; for it disclosed to John's view the throne of God, which was in that temple. Rev. iv, 1, 2; xvi, 17. That it was the door of the first apartment is evident from the objects which he there beheld; [Rev. iv, 5; viii, 3;] and the second apartment which contains the ark of the testament, or ten commandments, is not opened till the sounding of the seventh angel. Rev. xi, 19. Read also Isaiah's description of the same place: Isa. vi, 1-6. That he and John were both viewing the same place will appear from a comparison of the following Scriptures: Isa. vi, 1, with Rev. iv, 2. Isa. vi, 2, with Rev. iv, 6-8. Isa. vi, 3, with Rev. iv, 8. Isa. vi, 6, with Rev. viii, 3; ix, 13. The Lord here carries forward his great work which he commenced with the act of bearing the sins of the world at his death, by pleading the cause of penitent sinners, through his blood shed in their behalf; and thus their sins are, by his mediation, transferred to the heavenly Sanctuary. There is nothing strange or fanciful in this. Every one can easily understand it. Such was the service of the type, which was a shadow of heavenly things; and such, therefore, is the heavenly ministration itself. Thus are the sins of God's people transferred to the Sanctuary. But are they to remain there? No. They are to be removed, just as they were in the type, and the heavenly Sanctuary is to be cleansed even as was the earthly. SPIRITUAL GIFTS.
By R. F. C.
The gift of prophecy was manifested in the church during the Jewish dispensation. If it disappeared for a few centuries, on account of the corrupt state of the church towards the close of the dispensation, it reappeared at its close to usher in the Messiah. Zachariah, the father of John the Baptist "was filled with the Holy Spirit and prophesied." Simon, a just and devout man who was "waiting for the consolation of Israel," came by the Spirit into the temple and prophesied of Jesus "a light to lighten the Gentiles, and the glory of Israel," and Anna a prophetess "spake of him to all them that looked for redemption in Jerusalem." And there was no greater prophet than John, who was chosen of God to introduce to Israel "the Lamb of God that taketh away the sin of the world." The Christian age commenced with the outpouring of the Spirit, and a great variety of spiritual gifts was manifested among the believers; and these were so abundant that Paul could say to the Corinthian church, "The manifestation of the Spirit is given to every man to profit withal." To every man in the church, not to every man in the world, as many have applied it. Since the great apostasy these gifts have rarely been manifested; and this is probably the reason why professed Christians generally believe that they were limited to the period of the primitive church. But is it not on account of the errors and unbelief of the church that the gifts have ceased? And when the people of God shall attain to primitive faith and practice, as they certainly will by the proclamation of the Commandments of God and the Faith of Jesus, will not the "latter rain" again develop the gifts? Reasoning from analogy we should expect it. Notwithstanding the apostasies of the Jewish age, it opened and closed with special manifestations of the Spirit of God. And it is unreasonable to suppose that the Christian age, the light of which, compared with the former dispensation, is as the light of the sun to the feeble rays of the moon, should commence in glory and close in obscurity. And since a special work of the Spirit was necessary to prepare a people for the first Advent of Christ, how much more so for the second; especially, since the last days were to be perilous beyond all precedent, and false prophets were to have power to show great signs and wonders, insomuch that, if it were possible, they should deceive the very elect! But to the Scriptures of truth. And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. Mark xvi, 15-18. Says Campbell's translation, "These miraculous powers shall attend the believers." The gifts were not confined to the apostles, but extended to the believers. Who will have them? Those that believe. How long? There is no limitation; the promise seems to run parallel to the great commission to preach the gospel, and to reach the last believer. But it is objected that the promised aid was only to the apostles, and to those who believed through their preaching. That they fulfilled the commission, established the gospel, and that the gifts ceased with that generation. Let us see if the great commission ended with that generation. Matt. xxviii, 19, 20. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world. That the preaching of the gospel under this commission did not end with the primitive church is evident from the promise, "I am with you alway, even to the end of the world." He does not say, I am with you, apostles, everywhere, even to the ends of the earth; but it is always, to the end of the world, or age. It will not do to say that the Jewish age is meant, for that had already ended at the cross. I conclude then that the preaching and the belief of the primitive gospel will be attended with the same spiritual aid. The apostles' commission belonged to the Christian age, and embraced the whole of it. Consequently the gifts were only lost through apostasy, and will be revived with the revival of primitive faith and practice. In 1 Cor. xii, 28, we are informed that God hath set, placed or fixed, certain spiritual gifts in the church. In the absence of any scriptural proof that he has removed or abolished them, we must think they were intended to remain. Where is the proof then that they are abolished? In the same chapter where the Jewish Sabbath is abolished and the Christian Sabbath instituted—a chapter in the Acts of the Mystery of Iniquity and the Man of Sin. But the objector claims Bible proof that the gifts were to cease, contained in the following text: Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass darkly; but then face to face; now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity. 1 Cor. xiii, 8-13.126 Well, this text does foretell the cessation of spiritual gifts, also of faith and hope. But when were they to cease? We still look forward to the time when
"Hope shall change to glad fruition,
Faith to sight and prayer to praise"
They are to cease when that which is perfect is come—when we shall no longer see through a glass darkly, but face to face. The perfect day, when the just are made perfect and see as they are seen, is yet in the future. It is true that the Man of Sin, when arrived at manhood, had put away such "childish things" as prophecies, tongues and knowledge, and also the faith and hope and charity of the primitive Christians. But there is nothing in the text to show that God designed to take away the gifts which he had set in the church, till the consummation of her faith and hope—till the surpassing glory of the immortal state should eclipse the most brilliant displays of spiritual power and knowledge, ever manifested in this mortal state. The objection founded upon 2 Tim. iii, 16, which some have gravely presented, deserves no more than a passing remark. If Paul, in saying that the Scriptures were able to make the man of God perfect, thoroughly furnished unto all good works, meant that nothing more should be written by inspiration, why was he, at that moment adding to those Scriptures? At least, why did he not drop the pen as soon as that sentence was written? And why did John, thirty years afterwards, write the book of Revelation? This book contains another text, which is quoted to prove the abolition of spiritual gifts. For I testify to every man that heareth the words of the prophecy of this book. If any man shall add to these things, God shall add to him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. Rev. xxii, 18, 19. From this text it is claimed, that God, who at sundry times, and in divers manners, spake in time past to the fathers by the prophets, and, in the commencement of the gospel day, by Jesus and his apostles, hath hereby solemnly promised never to communicate anything more to man in that way. Hence all prophesying after this date must be false. This, say they, closes the canon of inspiration. If so, why did John write his gospel after his return from Patmos to Ephesus? In doing so, did he add to the words of the prophecy of that book written in the isle of Patmos? It is evident from the text, that the caution against adding to, or taking from, refers not to the Bible as we have the volume compiled, but to the separate book of Revelation, as it came from the hand of the Apostle. Yet no man has a right to add to, or subtract from, any other book written by inspiration of God. Did John, in writing the book of Revelation, add anything to the book of Daniel's prophecy? Not at all. A prophet has no right to alter the word of God. But the visions of John corroborate those of Daniel, and give much additional light upon the subjects there introduced. I conclude then that the Lord has not bound himself to keep silence, but is still at liberty to speak. Ever be it the language of my heart, Speak, Lord, through whom thou wilt; thy servant heareth. Thus the attempt to prove from Scripture the abolition of spiritual gifts proves a total failure. And since the gates of hades have not prevailed against the church, but God still has a people on earth, we may look for the development of the gifts, in connection with the Third Angel's Message—a message which will bring back the church to apostolic ground, and make them indeed the light—not darkness—of the world. Again, we are forewarned that there would be false prophets in the last days, and the Bible gives a test by which to try their teachings, in order that we may distinguish between the true and the false. The grand test is the law of God, which is applied both to the prophesyings and to the moral character of the prophets. If there were to be no true prophesying in the last days, how much easier to have stated the fact, and thus cut off all chance for deception, than to give a test by which to try them, as though there would be the genuine as well as the false. In Isa. viii, 19, 20, is a prophecy of the familiar spirits of the present time, and the law is given as a test. To the law and to the testimony, if they speak not according to this word, it is because there is no light in them. Why say, "if they speak not," if there was to be no true spiritual manifestation or prophesying at the same time? Jesus says, Beware of false prophets, . . . ye shall know them by their fruits. Matt. vii, 15. This is a part of the "sermon on the mount," and all can see that this discourse has a general application to the church throughout the gospel age. False prophets are to be known by their fruits: in other words, by their moral character. The only standard by which to determine whether their fruits are good or bad, is the law of God. Hence we are brought to the law and to the testimony. True prophets will not only speak according to this word, but they must live according to it. One that speaks and lives thus I dare not condemn. It always has been a characteristic of false prophets that they see visions of peace; and they will be saying peace and safety when sudden destruction comes upon them. The true will boldly reprove sin and warn of coming wrath. Prophesying which contradicts the plain and positive declarations of the word are to be rejected. An example is given in the manner of Christ's second coming. When Jesus ascended to heaven in the sight of his disciples, it was declared most explicitly by the angels, that this same Jesus should so come in like manner as they had seen him go into heaven. Hence Jesus in predicting the false prophets of the last days, says, If they shall say unto you, Behold, he is in the desert; go not forth; Behold, he is in the secret chambers; believe it not. All true prophesying on that point must recognize his visible coming from heaven. Why did not Jesus say, Reject all prophesying at that time, for there will be no true prophets then? The remnant of the gospel church will have the gifts. War will be waged against them because they keep the Commandments of God, and have the Testimony of Jesus Christ. Rev. xii, 17. In Rev. xix, 10, the Testimony of Jesus is defined to be the spirit of prophecy. Said the angel, "I am thy fellow-servant, and of thy brethren that have the Testimony of Jesus." In chap. xxii, 9, he repeats the same in substance, as follows: "I am thy fellow-servant, and of thy brethren the prophets." From the comparison we see the force of the expression, The Testimony of Jesus is the spirit of prophecy. But the testimony of Jesus includes all the gifts of that one Spirit. Says Paul, I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by him, in all utterance, and in all knowledge; even as the Testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ. 1 Cor. i, 4-7. The Testimony of Christ was confirmed in the Corinthian church, and what was the result? They came behind in no gift. Are we not justified then in the conclusion, that when the remnant are fully confirmed in the Testimony of Jesus, they will come behind in no gift, waiting for the coming of our Lord Jesus Christ? The course of those who have rejected the gifts of the Spirit should be a warning to all others who are disposed to reject them. It will be much better to follow Paul's directions: Quench not the Spirit. Despise not prophesying. Prove all things; hold fast that which is good.
R. F. C. "Then they that feared the Lord spake often one to another." BRO. SMITH: We commenced a series of evening meetings at the school-house at Bigelow's Mills, Ind., Feb. 2d, and closed First-day evening, the 7th. The people were much interested to hear on the subject of the second advent, but the Sabbath they supposed was abolished. One of the principal Advent churches in this region was organized there a few years ago by those who taught that Christ would come in A. D. 1854. These also taught Joseph Marsh's theory, viz., no commandment, no Sabbath of the Lord. Eld. Hammond, recently from the State of Me., believing with the advocates of the Advent Herald, has been making strenuous efforts to re-organize said church according to his view of the Bible, and appeared much disturbed and troubled at our views of the commandments and Sabbath of the Bible. He exhorted the people to beware of our teaching; for, said he, this Bro. makes the Sabbath a test, and also the law, when it reads that by the deeds of the law there shall no flesh be justified. He then stated that the church had changed the Sabbath from the seventh to the first day of the week, and he was satisfied that that change was right. He then quoted Col. ii, 16, to prove that the Sabbaths were abolished, and we had no right to judge in this matter. Then for fear he had not proved something about what he did believe, or something else, he referred his hearers to Rom. xiv, 5. "One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind." We replied that the law does not justify, for it is the law that condemns the transgressor, who only can be justified by Christ. With respect to the Sabbath we occupied but one position; viz., the Sabbath of the Bible; but Mr. M. endeavored to sustain three positions: 1. That the first day of the week was the Sabbath since the resurrection. 2. That the Sabbath was abolished at the crucifixion. 3. That we might esteem one day above another, or we might esteem every day alike, according to our own mind. He finally concluded that the Sabbath was changed by a certain king, which was right, but the keeping the seventh day for the Sabbath was a great error. We left him to his own confused theories. Several believed our position, and two families decided to unite with the one family that were keeping the Bible Sabbath at the Mills. We hope that some others which were interested in the Sabbath question will also unite with them. We held a few more meetings at La Porte, and on the 14th inst. baptized three more, making in all twenty-one since our meetings commenced in Jan. When the church are all together they number about thirty. They have three meetings a week. Bro. D. H. Simons gave us a pressing call to come over to Three Rivers, Mich., and help him, for he was alone on the Sabbath question. We commenced a series of meetings on the evening of the 16th inst. in a very commodious hall in the business part of the village, but very few have come out yet to hear. We hope their prejudices will give away, or we be directed where the people have ears to hear the last notes of warning. Three Rivers, Mich., Feb. 18th, 1858. B. F. COLVIN
By B. F. Colvin
BRO. SMITH: I am by the blessing of God still able to look forward to the saints' reward. I still feel (and hope I ever may) to apply the testimony of the faithful and true Witness to myself, as contained in Rev. iii. I feel my utter dependence on the Lord, and while others say unto the living, Seek unto the dead, I can say in the language of the Scriptures, Should not a people seek unto their God? I think they should. I think they are, and that they are doing so by keeping his commandments, and to Jesus, by keeping his testimonies. We see that the Scriptures are shamefully perverted by the common teachers of the day, who teach men that they have immortal souls; but the Scriptures say, God only hath immortality. They also tell us that a dead man knows more than a living one; but the Word tells us that the dead know not anything. The Scriptures counsel us to seek for glory, honor and immortality,127 and they inform us that when Jesus comes, and the dead are raised and the living saints changed, they then go to their reward. O for the glorious time to come! I have long looked for it. We shall not have to look much longer. We have passed the signs which the Saviour said should come in the sun, moon and stars. There is now distress of nations with perplexity, men's hearts failing them for fear and for looking after those things which are coming on the earth. Popular teachers of the day tell us that the first day of the week is the Sabbath. They have the hardihood to rob the fourth command, and transfer its sanctity to the first day of the week, and thereby cause men to honor the pope and his decrees more than the law of God; but the Lord will have a people that shall honor him by keeping his commands. O brethren and sisters, let us look to Jesus our great High Priest, who is now pleading for us before the throne of God, and is ready and willing to grant us his Spirit that we may overcome and be prepared to stand before him with pure hearts and clean hands. The time is soon to come when it will be said, He that is holy, let him be holy still; he that is righteous, let him be righteous still; he that is filthy, let him be filthy still; and the seven last plagues will be poured upon a guilty and rebellious world. Yours striving to overcome. Bingham, Pa., Jan. 29th, 1858. Sister H. L. Daniels writes from Elkland, Pa., Jan. 23d, 1858: "This is indeed a dark and trying time. The nearer to the time of persecution we arrive, the more we should hunger and thirst after righteousness, for we now behold our Redeemer drawing nigh. Yes, praised be his holy name, he will soon deliver the remnant who are keeping the Commandments of God and have the Testimony of Jesus Christ. The dragon is about to make war. O let us prepare for the coming conflict, and say with David, Depart from me ye evil doers, for I will keep the commandments of my God. When I look around and see the blindness and sinfulness which is so prevalent in the minds of the people everywhere, my soul is pained within me. I wish that some messenger would come this way and preach the words of life to these perishing souls. O Lord, let them not perish for lack of knowledge. The mass are rushing blindfolded, little thinking or considering that the wrath of God is about to be poured out upon the ungodly nations of earth. That will be a solemn time, a wofal day for all who are unprepared to meet it. Let us who profess to love the appearing of our Lord, be faithful, having our conversation godly, watching and praying, so much the more as we see the day approaching. "I desire to go with this remnant to Mount Zion. I want to be gathered with the little flock into the kingdom of our Lord and his Christ. I want to be one of them in thought, word and deed. Although poor in this world, I want to be made poorer in spirit, but rich in faith, and an heir of Christ."