Earlier text: WILLIAM MILLERThe Twenty-three Hundred Days.
By Editor
The 2300 days, the seventy weeks forming the first 490 of those days, was the main pillar of the Advent faith. Here was the great point of difference between Wm. Miller and his opponents. But the Advent Herald which professes to be the only true defender of the doctrines held by Wm. Miller, denies the connexion of the two periods. In doing this, instead of defending the views of Wm. Miller, it tears down the main pillar of his prophetic expositions. Wm. Miller and thousands of others rejoiced that the visions of Daniel were unsealed. They held forth to the world that the seventy weeks was the key that unlocked the vision. This key is now virtually thrown away by the Herald, professedly the defender of Wm. Miller's sentiments!! And why is the key thrown away? Answer:—Because if the 70 weeks be a part of the 2300 days, then the whole period ended in 1844. And as Christ did not then come, and cleanse the earth by fire, (which was supposed would be the cleansing of the Sanctuary, but for which there is not a particle of evidence,) it is concluded that the 2300 days have not yet ended, therefore, could not commence with the 70 weeks, B. C. 457. But with the scriptural view of the Sanctuary, there is no necessity of throwing away the key. That the 70 weeks are the first 490 of the 2300 prophetic days is one of the plainest truths of revelation; and that the days have ended is evident. The book of Hebrews contains an inspired commentary on the law of types, and teaches in the plainest terms what God's Sanctuary is, and the nature of its cleansing. Christ, our High Priest, hath entered the Most Holy to complete the great work of atonement and cleanse the Sanctuary. Wm. Miller gave the best light he then had on the Sanctuary and its cleansing. In one of his discourses on this subject he says:—"Sanctuary, in the scriptures, generally means the place where God is worshiped and adored, and where he or his glory dwells, when it has reference to God or holy things; but when it has reference to man, it means his house, or dwelling place, city, or defence." He then states, that Jesus Christ, Heaven, Judah, the Temple at Jerusalem, Holy of Holies, the earth and the saints are called a Sanctuary, and adds:— "The question now arises, Which of these Sanctuaries does Daniel mean, or the saint who talked with Daniel, when he said, Then shall the Sanctuary be cleansed? I answer, Not the first, Christ, for he is not impure. Not the second, Heaven, for that is not unclean. Not the third, in Judah, for literal Judah is cut off, and is no more a people. . . . Not the fourth, the Temple, for that is destroyed. . . . Neither the Holy of Holies in the Temple at Jerusalem, for that too was destroyed with the temple. . . . Then there are but two things more, which may be called the Sanctuary, which may, or ever will need cleansing; and these are the EARTH and the CHURCH." It really seems strange that so thorough a Bible student as Wm. Miller should not comprehend the following testimony which plainly shows that a Sanctuary to be purified or cleansed is IN HEAVEN. "And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." Heb. ix, 22, 23. This he overlooked, and not seeing that the Sanctuary of which Christ is a minister is to be purified with blood, he was driven to the conclusion that the earth and church is the Sanctuary. All will see at once the impropriety of calling the church the Sanctuary of Dan. viii, for the church is there represented by the "host." The Sanctuary is one thing, and the host another. There are three texts of scripture where it is claimed that the word Sanctuary is applied to the earth; these we have repeatedly shown do not apply to the earth, or any part of it. Now if the 70 weeks are the first 490 of the 2300 prophetic days, and if they commenced B. C. 457, then the days have ended, and therefore, Wm. Miller did not see all the light on the Sanctuary question. It is well known that he held to the opinion that the two periods were connected up to the time of his death, Dec. 22d, 1849. In the Memoirs of Wm. Miller by Sylvester Bliss, published in 1853, by J. V. Himes, Boston, the evidence of the connexion of the two periods is given as one of the strong points of Wm. Miller's faith, and that evidence is conclusive. Now would it not be a much wiser course for the professed defenders of Wm. Miller's views, to correct their error in regard to the Sanctuary, to give up the view that it is the earth or a part of it, for which they cannot produce one plain text, rather than to disconnect the two periods, and tear down the main pillar of his faith? We have no idea that Wm. Miller had all the light on every point. The path of the just was to shine more and more till the perfect day should come. He shed a flood of light on the prophecies; but the subject of the Sanctuary was to be opened to the waiting flock, in the period of the third message. Rev. xiv, 9-12. We closely adhere to the fundamental doctrines taught by Wm. Miller, because we believe them to be sound; yet we are willing that the march of Time, and the increase of light should convict all the errors in that theory. And we do protest against this profession of standing on the original Advent faith, and in defense of the distinctive views of Wm. Miller, while, at the same time, pulling down one after another of the pillars on which Wm. Miller's faith rested. "We are the Adventists,"
By Editor
SAYS the leading man among those who profess to adhere to the views taught by Wm. Miller, when, in fact, they have given up many of those strong points of difference between Wm. Miller and his opponents. But what has called out this new sect, or a class of believers from which this sect has been formed, which claims, and glories in the name of "Adventists?" We answer:—First, the doctrine of the second Advent as taught by Wm. Miller, or the announcement of the first angel, [Rev. xiv, 6, 7,] the hour of God's judgment come. Second, that strong movement in 1844, occasioned by the proclamation of the words of the second angel, [Verse 8,] which brought them away from the different churches to which they belonged. These two great movements called out the Advent people from the different churches, and a portion of them now claim the name of Adventists. But—strange to tell—they regard the very movements that called them from the churches, and made them a distinct people, decidedly wrong!! Most of them call the doctrines they then held errors, and the influences which moved them to separate from their brethren of the several churches, delusive! Then why have they not like honest men and women, retraced those steps they took in error's path? Why not frankly confess to their former brethren of the churches who stood so nobly (?) against the Advent movements in 1843 and 1844, that those movements were delusions? Now those movements were either wrong, and a complete delusion, or they were under the special providence of God, and, as a whole, right. If they were wrong, then those who were influenced by them to leave the churches, should at once go back to those churches, confess their errors, and unite with them again. Is it not perfect folly to glory in the distinguishing name of Adventists, then turn round and curse the very means that made them a distinct people? If those movements were right, then it is right to remain separate from those churches, which the Advent people separated from to enjoy their freedom; but let such highly prize those angels' messages [Rev. xiv, 6-8] which made them a distinct people. Now if it be right for any people to claim the101 name of "Adventists" (but we doubt the propriety of claiming any such ists.) certainly that class who have given up the strong points of the original Advent faith as taught by Wm. Miller, and now regard as error and delusive, the very messages and influences which called them from the churches and made them a distinct people, should be the very last to claim the name of Adventists! We claim to stand on the original Advent faith, therefore do not reject the past movements on this great question, which have called out a people to prepare for the coming of the Lord. And as to the great fundamental doctrines taught by Wm. Miller, we see no reason to change our views. We claim all the light of past time on this glorious theme, and cherish it as from Heaven. And we cheerfully let the providence of God, and plain Bible testimony correct our past view of the Sanctuary, and give us a more harmonious system of truth, and a firmer basis of faith. While the ADVENT REVIEW occupies its present position, it may be expected that its columns will be enriched with spirited articles upon the Second Advent from the pens of Wm. Miller, Litch, Fitch, Hale, Storrs and others, written ten or twelve years since. THE SPIRIT OF HOLINESS.—An unknown author says:—"At Ewell, England, there is a fountain of pure water springing up by the road-side, spreading wider and deeper, till it turns several mills. I noticed after a shower that the rain washed the chalky soil of the road into the water which came from the spring; but for a long way I perceived a line of pure water running directly through the dirty water, the one not mixing at all with the other. The current from the spring was too powerful to permit the defiled water from the road to mix with it. What a beautiful emblem of the Christian's course through the world! Purified by the divine grace, and impelled onwards by the active spirit of holiness, he passes through the world without mixing with its pollution." The Sabbath.
By Uriah Smith
A YOUNG brother writing from Vermont asks the following questions:— 1. “Did the early Christians keep one day? (if so, which?) or did they keep both? I wish to arrive at the truth, but do not wish to be too hasty in deciding. The Bible undoubtedly favors your position, but does it make the subject sufficiently clear without examination of the early writers?” It is not a little strange to see persons on a subject of such importance as the Sabbath of the Lord our God, laying aside all other testimony and appealing for decision to what are called the “early writers.” It seems to matter not what may be the teachings of Christ and his apostles, but men with a reverential regard for the early writers, fix their mind upon them, seemingly as though they were dependent on them, not only for all truth, but for salvation even; and before a decision can be made, their testimony must be consulted. We write not thus to convey the idea that there were early Christians who kept the first day of the week instead of the seventh, as the Sabbath, whose testimony on that point would be against us; for we deny that there were any such cases; but we write thus because the early writers have nothing to do in settling this question. The Bible is a sufficient rule of faith. If the teachings of these men disagree with that, we must reckon them among the “grievous wolves” of which Paul speaks in Acts xx, 29. If their teachings do agree with the Bible, then an appeal to them is entirely superfluous. “Remember the Sabbath-day to keep it holy.” “The seventh day is the Sabbath of the Lord thy God,” unless the early writers fix upon another (?!) “All scripture is given by inspiration of God and is profitable,” &c., when we can have the testimony of the early writers (?!)!! The man of God may be “thoroughly furnished unto all good works,” after he has consulted the early writers (?!)!! 2. “Suppose a man starts on Monday noon, and travels from east to west with the sun, at the same rate as the sun, so that he will get around to his starting-place on Tuesday noon precisely, where will he first find it Tuesday morning?” The man starts on Monday noon, and keeps directly under the sun; and now to tell where he would find morning would be indeed a hard matter! We rather think it would be nowhere! So long as he travels with the sun, so long it will be, wherever he is, noon and not morning. But if this is mentioned as an objection to the observance of the Sabbath, we would only reply that the Sabbath was given to man, a race of beings whose means of locomotion are not such as to enable them to travel around the world, 25000 miles, in 24 hours! Probably the Creator never intended that they should have such a capacity for traveling! But if they had, and if the present organization of the earth was such, that their course, in traveling around it, would not be intercepted by two great oceans, doubtless there would have been some different arrangements made, or more explicit instructions given in regard to the Sabbath!! But the question before us is not only a supposition, but an impossibility; and we have no right therefore to let it occupy our thoughts to the exclusion of weightier considerations, or to the detriment of truth. Suppositions will never go as arguments. We may suppose a man taken from the earth and placed in the moon, and puzzle our brains in endeavoring to settle the question how he is going to keep the Sabbath there; and because we are not able to come to any definite conclusions in regard to the matter, and because we find no instructions in the Bible touching any such emergency, we may set it down as an objection to the Sabbath law. But to what does it amount? Nothing will be established in this way; neither is it reasonable to suppose that provision will be made for cases which never can occur! 3. “When we travel around the earth, one going east and another going west, we find our reckoning will vary when we come together on the opposite side: what is to be done?” This objection, though not in the present case offered as applying particularly to the seventh day, is very frequently by one-eyed First-day keepers urged against the seventh alone. Such, however, forget to see that it is equally an objection to the first day as to the seventh; and not to the first alone, but to any day, and consequently to the Sabbath institution itself; and if against the Sabbath institution, then against God who gave it. Such is the true import of this objection. If it furnishes anything at all, it goes against the Sabbath institution, and impeaches the wisdom of the great Creator. Conference at Rosendale, Wisconsin.
By M. E. Cornell
At the commencement of this meeting the subject of "Gospel order" was considered. There was present a good representation from different localities. The necessity and importance of Church order was admitted by all present. The lecturing brethren present were D. P. Hall, J. M. Stephenson, W. Phelps and J. H. Waggoner. At the close of this Conference the Lord worked for his people most gloriously. Misunderstandings were corrected, difficulties were removed, and to all appearance, perfect union and confidence restored with all. In compliance with the rule laid down in James v, 14, 15, the sick were raised up. The conference adjourned to Metomen, ten miles distant for the purpose of more thoroughly canvassing the Gospel plan, in relation to Church order, at which place a goodly number of faithful brethren and sisters met, and after searching the Scriptures, the brethren named above, were appointed, and set apart for the work of the ministry. Also, Bro. W. Wilsie was chosen and appointed as Deacon of the church of God at Metomen. The great Head of the Church was in our midst, and approved the work. We felt truly that the glory of God was in our midst, and filled the house. The Ordinances of the gospel were attended to at the close. The participants seemed to be strengthened, and encouraged, and gave glory to God. Our meeting continued until break of day when we bade each other farewell and went on our way rejoicing, expecting to meet soon on Mount Zion. The next Sabbath according to appointment, we met again at Rosendale. The word spoken had the desired effect. Several put on Christ by Baptism on First-day. In the evening the church assembled to consider farther church order. Bro. Sheldon was chosen and set apart as Deacon of the church there. Sweet harmony and union prevailed at the meeting. The sufferings of Christ were commemorated at the close. The Lord blessed his people, and we felt to praise God for Church order—his perfect plan, so efficient in bringing into harmony and uniting the members of the body of Christ. These meetings will long be remembered by those in attendance, who there were led to inquire for the Ancient Paths, and resolved to walk in the True Way, cast up by the Lord. O that all the commandment-keepers everywhere might soon be led, by the sure Word, to do in like manner. Amen. As ever, your unworthy brother in hope.
M. E. CORNELL. A WEEKLY MEMORIAL OF THE LIVING GOD.
"The Sabbath was made for man, and not man for the Sabbath; therefore the Son of man is Lord also of the Sabbath." Mark ii, 27, 28. A memorial is that which serves to keep in memory. The Passover and Feast of unleavened bread were designed to call to mind the deliverance of the children of Israel from Egyptian bondage, and thus keep in memory their great Deliverer. The Lord’s Supper and Baptism were given to remind the church of the death, burial and resurrection of Christ, and thus keep in memory our Lord and Master. The Sabbath was designed to call to mind Jehovah’s Rest on the seventh day, after he had created all things in six, and thus keep in memory the living God, the Creator of the heavens and the earth. It is the great safe-guard against Atheism and Idolatry. If men had always kept the Sabbath, they never could have forgotten God; never would have doubted the existence of the Creator, for this institution was designed to point them back to the time when he created the heavens and the earth. And they never would have worshiped other gods, for this institution points out the true God, who created all things in six days, and rested on the seventh. The Sabbath, then, is a memorial of the living God. The institution is perfectly calculated to call the Creator of all things to mind, and keep him in perpetual remembrance. God wrought six days in the work of creation, and rested on the seventh day. The Sabbath law says, "Six days shall thou labor, and do all thy work; but the seventh day is the Sabbath [Rest] of the Lord thy God; in it thou shalt not do any work." He who observes, and understandingly celebrates Jehovah’s Rest-day in its weekly returns, is in a special manner led to contemplate his six days’ work of creation. And as he views the heavens above, and the earth beneath, and surveys the Creator’s handy-works his mind is led upward to the living God. Among all the holy institutions God has given to man, none is more sacred than the Sabbath. It stands in the very front. It is the mighty monument, reared at creation to point our race heavenward to the omnipotent God. It is the chord that binds finite man to the infinite God; the chain that links earth to heaven and man to his Creator. But we are told that the Sabbath was instituted for the Jews alone, to commemorate their deliverance from Egypt, and the following passage is cited as proof:—"And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched-out arm; therefore the Lord thy God commanded thee to keep the Sabbath-day." Deut. v, 15. Give this text all its meaning, and it utterly fails to prove what it is said to prove. Look at the circumstances under which it was spoken. While the children of Israel were slaves in Egypt, they could not keep the Sabbath, and God had stretched out his arm and brought them from the house of bondage where they could observe his Rest-day. Moses here refers to the time when the Lord commanded them to keep the Sabbath, at the giving of the manna, and does not mention one act by which God then made the Sabbath. But thirty days later, God spake the Sabbath law in the audience of the people, and refers back to creation as the time when, and for the reasons why, the Sabbath was instituted, as follows:—"For [because] in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it." Ex. xx, 10.102 But the idea that the Sabbath can commemorate the deliverance of Israel from Egypt will not bear a moment’s investigation. That deliverance had two yearly memorials, fit as to their character and time. The passover was a memorial of the destroying angel passing over the houses of Israel, when he saw the blood of the lamb stamped upon their door-posts, as he went on his way to destroy the first-born of man and beast in all Egypt. As they prepared and ate the lamb in Egypt, so were they to do annually. The feast of unleavened bread was a memorial of their sudden departure from Egypt. The destroying angel went on his way, and smote all the first-born in the land of Egypt, from the first-born of Pharaoh unto the first-born of the captive, and there was a great cry in Egypt. Pharaoh rose up in the night and called for Moses and Aaron, and said to them, "Rise up, and get you forth from among my people." "And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men." And the children of Israel "took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders," and journeyed from Rameses to Succoth, and there "baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt." The design of the feast of unleavened bread was to keep this circumstance in remembrance; for when their children should inquire for the reason of this feast, they were to point them back to the time when their fathers were thrust out of Egypt at midnight, taking with them dough, which they afterwards baked and ate, unleavened. We will now take a view of their fitness as to time. The passover lamb was slain in Egypt on the fourteenth day of the month Abib. So was the passover observed; not weekly, nor monthly; but on the same day of the same month, annually. In like manner, as to time, was also the feast of unleavened bread observed. Here, then, are two memorials of the deliverance of Israel, perfectly fitting in their character, and as to their time. Now we will see if the rest of the holy Sabbath also is a fit memorial of that event. The children of Israel left Egypt in haste. They were even thrust out by night. To say that such a rush could be commemorated by rest, is the very height of folly!! Again, that deliverance occurred on the fifteenth day of the first month; and as the fifteenth day of Abib came but once a year, the memorial of that deliverance could not be weekly, but annual. But the Sabbath is indeed a memorial, and when correctly applied, its fitness to the event to be commemorated will be seen and admired. God rested (or ceased to create) after the six days of creation. Man is required to celebrate that rest by ceasing to labor. Rest commemorates rest. God rested on the seventh day of the first week. Man is required to rest on the same day of every week. It is often hard to think so; that in His almightiness he should deign to have a thought toward us. Why, the heavens cannot contain Him, and if amid the immensity of His creation this little world were blotted out from existence, its loss would never be perceived; and here we are, worms upon its surface, poor, helpless, and worthless; and yet he careth for us. "He careth for you." O what a load it takes from these poor, weak shoulders. He that has lit up the starry heavens, he that has rolled forth the planets; that guides the sun in its course, and hath established the everlasting hills—He it is that careth for us, and upon whom we are to cast all our care,—spiritual as well as temporal; anxieties wearing the body as well as corroding the soul; fears, gloomy as night: uncertainties, dark and distressful: the whole burden of our sins, of our temptations, of our doubts, trials and vexations—all to be cast upon Him who careth for us. Surely he must care a great deal for us to be willing to bear them all. And it is well for us poor mortals, that we have some one who is able and willing both to care and to bear. Yet we see some Christians go groveling along as if such a promise had never found a place in God's Word. They prefer bearing their own burdens instead of casting them upon the Lord. And they do bear them, and bear them till they are crushed under them; and not until they are crushed under them are they willing that God should take them to himself. "He careth for you." Children of affliction, hear ye this. What though the world forsake you, and leave you to mourn alone. What though a base ingratitude has stung you to the quick, and clouds of anxieties are clustering all around you. There is one that careth for you, and though all others should forsake you, He never will. True, the night is dark and the billows are strong, and the tempest thickens, yet look up; there is One walking on the billows by your side, who is mightier than you; and it is to just such as you that He loves to extend his care—that precious care, whose watchfulness is never withdrawn; whose love is never dimmed. In the valley He will walk by your side, and along the steep and dreary road will take your burden to himself. "Cast thy burden upon the Lord, He will sustain thee." "He careth for you." Children of perplexity hear ye this. Why then take thought for tomorrow; the morrow is all His own. Can you make it better, and if you could make it better and take it out of His hands all to yourself, would you do it? I doubt it if you knew how much He loved you. Trials perhaps, but then trials producing patience, and patience experience, and experience, hope; and all producing what? why a heart fitted to love and serve Him; just such a heart as He wants you to have, just such a heart as He says you must have if you are to dwell for ever with Him.—Selected. COMMUNICATIONS.
By Alvarer Pierce
DEAR BRO. WHITE :—In giving a brief history of my past experience I will go back to Feb. 1810, when I thought God for Christ's sake pardoned my sins, and I tasted that the Lord was truly good, and he then established my goings, and put a new song in my mouth even praise to his holy name. In July following I connected myself with the Congregational Church of the place [Salisbury, Vt.] About this time there was occasional reference made to the 1000 years Millenium, and I well remember when this subject was called up that I frequently used to ask if that was to be the personal reign of Christ with his people, and if the righteous dead were then to be raised to reign with him. To these two questions the answer was invariably given in the negative, and after that the world were all to become righteous, and that Christ would only reign by his Spirit. But this, when I read Rev. xx, did not satisfy my mind, as I there read that Christ was coming to raise the righteous, and reign with his people, and at the end of the 1000 years the wicked would then be raised, and receive their judgment. In 1816 I left Vermont for Western New York, and in 1818 I dissolved my connexion with the Congregationalist Church and united with the Baptist on account of baptism. And here a temporal millennium was also taught. About twenty years ago I first heard of the Advent doctrine as advocated by Bro. Miller, and I then inquired where any light could be had on the subject, and was told that by sending to Syracuse, 110 miles, I could there obtain a small pamphlet Father Miller's first work. The first opportunity I obtained the book, and there was the first satisfactory answer to my former questions. I should then have been a full believer in the doctrine had not there been [as I supposed] so much of unfulfilled prophecy that I thought the time was too short to bring it all about. I then settled down on the belief that Christ, the great Head of the church, in his own due time would come in the clouds of heaven, destroy the wicked from off the earth, raise the righteous and reign with his people the 1000 years, and then raise and judge the wicked; and from this belief I have never swerved. But I did not stop here, for in 1843 I was handed a paper containing Bro. Storr's six sermons on the final destruction of the wicked. This was as much as I could stand, having always been taught the old theory that the wicked would live eternally in hell, or that they would die the second death and be destroyed, but yet live and never die. Here, for the first time I must acknowledge that my underpinning was all knocked away. But after diligently and carefully comparing them with the unerring standard of eternal truth, which must finally try all our actions, I embraced that truth also. I was taught the old theory of the first-day Sabbath as well as other things. But about eight or ten weeks ago Brn. Ingraham and Hutchins, and I believe they were directed here by the Spirit of God, (O my soul and all within me bless and praise his holy name,) came, and from them I heard the first Advent Lecture. Moses and Aaron led the children of Israel from Egypt to the mount of God, to receive the law, so also, I feel in some measure that I have been led to the foot of Sinai's awful mount by these our dear brethren, who here proclaimed 'Remember the Sabbath-day,' &c. I here had much reasoning in my own mind, but to 'the law and the testimony, if they speak not according to this word it is because there is no light in them.' Isa. viii, 20. But here calling to mind the time when I embraced religion, that I then gave all for Christ, so here I was determined to be led by the Spirit and the Word; and I can now say that I can not only hail its weekly return as a delight, but also as the holy and the honorable of the Lord. There are a few in our town (Alleghany) who have embraced the present truth; seven I think are all, hardly enough to raise a beacon light, but we feel that we are fast anchored on the eternal Rock of Ages, and that we have set our faces Zion ward and are about to bid farewell to earth. We also feel that the eternal day of glory is soon to dawn. There are many here who are saying 'Where is the promise of his coming,' thus fulfilling the prophecy of the last days. And there are others who turn a deaf ear, and wont hear at all. But the last sign will soon be given. The Son of man will soon appear, and then all the tribes of the earth shall mourn. Then those who are righteous will be righteous still, and those who are filthy will be filthy still. Our numbers are so small here that we unite with the Ulysses brethren to worship. I now feel for myself and mine that having been led by the traditions and commandments of men so long, being now in my103 sixty third year, that where truth shall lead we will follow, God being our helper, whether it be in a cloud by day or in a pillar of fire by night. Yours keeping the commandments of God and the faith of Jesus. ALVARER PIERCE. Raymond, Pa., March 30th, 1854. Warning Against New-Time Fanaticism
By Editor
Bro. J. Stowell of Washington, N. H., writes, April 11th:— “Bro. Stephen Smith was out to Bro. N. Mead's to meeting last Sabbath with his new time. He had no angels nor their messages on his chart. He was rather hard and some saucy. I pity him. He says we are all asleep, and our view of the Sanctuary is all a dream.” We are sorry to publish such a sad account of Bro. Smith; but the brethren must be apprised of the evils in their midst. Bro. Smith run into the fog of the spiritual Second Advent, and remained there a few years. It was the clear light of the Sanctuary question that rescued him from that heresy; and in that light he rejoiced for awhile. Then he run into the wild notion that the time had come for the fourth angel, [Rev. xiv, 15,] and caused his brethren many severe trials. They withdrew fellowship from him, and he stood alone about one year; and when he came to the church again with suitable confessions, they forgave him and loved him as before. But, poor man, he has fallen into another snare. The New Time fanaticism is well calculated to take all such. Brethren, stand fast in the truth.—Ed. THE following statement from our brethren in Michigan was sent to us some weeks since, and should have been published sooner. But such things are unpleasant, and we have thought of deferring its publication till we could have a personal interview with him. But on hearing recently that poor Bro. Case is trying to cause division among the brethren, we felt that we should do our dear brethren in Michigan injustice by longer withholding their statements concerning him. He has been a cause of great trial to the brethren for years, and a source of reproach to the cause of truth and the entreaties of his brethren who have patiently and kindly labored with him, have been unheeded by him. ED. BRO. WHITE:—We met in Conference at this place Feb. 17th, and the qualifications of H. S. Case as a religious teacher were considered, and it has become our painful duty in the fear of God and from the light of his Word, to say, that we no longer consider him qualified to travel and teach the third angel's message. It is with sorrow of heart and with deep feelings of regret that we have to say that his former and present course and injudicious moves have been such as to bring a reproach upon the cause of God. A. A. Dodge, Jackson. C. S. Glover, Sylvan
S. T. Cranson, " L. Fitch, Grand Rapids.
C. Smith, " H. Lyon, Battle Creek.
J. P. Kellogg, " A. Avery, Lock.
Jackson, Mich., Mar. 12th, 1854. General Conference at Rochester.
By Editor
It is thought that a general gathering of the preaching brethren, also one or two from all the several churches who may be selected by their brethren, and see it their duty to attend, would serve to advance the cause of truth. It is proposed that such a Conference be held in Rochester about the middle of June. The Sanctuary and the New Time
By V. Dunbar
DEAR BRO. WHITE:—We still love the truth advocated in the Review and should not know what to do without its weekly visits. They are making a great effort on the New Time in this place, and have labored hard to bring us to embrace their views; but we love our Advent experience too well to part with it, and call it false excitement. There was too much evidence that God was in that move to trifle with it now. We have not attended any of their meetings, but if I might judge from the spirit manifested when they visit us, the movement of 1843 and of 1844 was most like the sweet Spirit of Jesus. We feel that we are living in a time when we should be on our guard, and trust wholly in God. I believe the land-marks were all in the right place before they were removed, and to go back and call this earth the Sanctuary I could not believe was true; and I was thankful to God for a Sanctuary away from this earth, and to be cleansed with something more precious than fire—the blood of Jesus. Yours in the love of Present Truth.
V. DUNBAR.
Grantham, N. H., Apr. 8th 1854. Died at Delona, Sauk Co., Wis., Feb. 24th, 1854, Elizabeth A., Daughter of Wm. and Harriet Strese, aged 14 yrs., 11 months and 8 days. She had naturally a slender constitution, but enjoyed comfortable health until within about two weeks of her decease. Although Elizabeth, did not openly profess faith in the message, yet she was a consistent Christian as well as a constant observer of the Sabbath, together with her parents and family. Her Father and elder brother, Frederick, received the Advent doctrine something over a year since, and are thoroughly established in the third angel's message, and are striving to be in readiness for the appearing of Jesus. She possessed a remarkably sweet disposition as evinced by a remark of her parents, which in this age of disobedient children, is worthy of notice: That they have not within their recollection an act of disobedience. She fell sweetly asleep to rest till the morning of the resurrection; when, I have no doubt, she will come forth with all the worthy to sing redeeming love before the throne of God. She has left friends to mourn, yet not without hope. "Asleep in Jesus! Blessed sleep,
From which none ever wake to weep;
A calm and undisturbed repose,
Unbroken by the last of foes.
Asleep in Jesus! Soon to rise,
When the last trump shall rend the skies.
Then burst the fetters of the tomb,
To wake in full immortal bloom." C. L. G.