Earlier text: NARRATIVE OF RECENT EVENTSProphecies of the time for the end can be understood before the end.
I do not now say there is any such prophecy; but merely that, if there is, it was intended to be understood before its fulfillment. A Presbyterian clergyman lately told me that "such prophecies may have been intended for the edification of the saints in glory, and not to be understood in this world." This is certainly a new view of the Bible; but it was the only refuge to which he could resort. There is nothing useless in the Bible. Therefore, every such prophecy was intended to be of use either in this world or in the world to come. If of any use here, it must be understood, and understood beforehand; for "what is the value of a chart that would not tell a seaman where to find his port until after he has arrived?" One man says he reads the prophecies for devotion, and not for instruction. Now, a knowledge of the time for the end would undoubtedly be favorable to the devotion of Christians living just before the event; but there is no food for devotion, so far as I can see, in a mere declaration, in unintelligible language, that the end shall be at a certain time. But was a part of the Bible intended for the saints in glory? I answer, I. If one person may conclude that certain prophecies were intended for the saints, simply because he does not understand them, every person may, with equal propriety, conclude that every doctrine and every other portion of Scripture, not understood by himself, was designed for the saints. Now who shall tell us how much of the Bible is for this world, and how much for the saints? Come, draw the line, and make the separation. I wish to know just how much I must believe; for I tremble equally at the thought of rejecting any of the revelation made to me, and of prying into any of the132 revelation made to the saints. We could almost wish their portion had been put in an appendix. II. Will the Bible be saved when the earth is destroyed, and be carried into the New Jerusalem, there to be read by the saints? If you say no—that Christ himself will be their Teacher; then, I ask, why should anything be put in our Bible for the especial use of the saints? Will they call to mind in another world what they have read unintelligibly in this? I fear that many—yes, the vast majority—read these prophecies so seldom, and with such a want of relish, that in another world they would know nothing about them without another reading, which would be impossible if the Bible is not carried into that world. III. But of what especial use can the one class of prophecies, respecting the time for the end, be to the saints? The fulfillment will have taken place; and, so far as I can see, such a prophecy will then be only a parallel with all other prophecies, the fulfillment of any one of which will prove, to the saints, the wisdom, and power and goodness of God, just as much as the fulfillment of this one. I repeat it, of what especial use can a prophecy respecting the time for the end, more than any or all others, be to the saints? IV. Christ and the apostles frequently speak of the prophecies as if they were intended to be of use in this world for instruction. Thus Peter says that the prophets who searched what manner of time the Spirit of Christ which was in them did signify, were informed "that not unto themselves but unto us, they did minister." If they were ministering to glorified saints, they were ministering in part to themselves, since they are to be glorified as well as we. It does not say, "that not unto men, but unto glorified saints, they did minister." 1 Pet. iii, 11, 12. Again, he says, "We have also a more sure word of prophecy [more sure than the evidence in verses 16 and 17;] whereunto ye [not the saints] do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." If of use to the saints, it is after the day dawns; and if not to be understood beforehand, prophecy is not a light shining in a dark place. History would be the only light, and it shines after the events. 2 Pet. i, 19. It is the "word of prophecy," and not the events fulfilling it, which Peter calls a light. Again, he says, verse 20, "that no prophecy of the Scripture is of any private interpretation." He was writing about Christ's second coming, and he does not except those prophecies which refer to the time of the advent, if there are any such. See, also, Luke xvi, 29—31; xxiv, 25; Rom. xvi, 25, 26; Rev. i, 3—10; x, 5—7; Jude 14—15. V. In Deut. xxix, 29, we are told that "things which are revealed belong unto us, and to our children forever, that we may do all the words of the law." Will any one say there is any prophecy which is not a revelation? But if a revelation, it belongs to us and to our children, and not to the saints. For if it belongs to the latter, then some of the words of the law are to be done by them, and not by us. John xvii, 17. VI. Paul says, (2 Tim. iii, 15—17,) "ALL SCRIPTURE [including prophecies respecting the time for the end, if there are any such] is given by inspiration of God, and is PROFITABLE for doctrine, for reproof, for correction, for instruction in righteousness, [he does not add, for the edification of glorified saints,] that the man of God may be perfect, thoroughly furnished unto all good works." See, also, Rom. xv, 4. Then such parts of the Bible, if any, as refer to the time for the end, as well as all others, are in some age of the church, profitable, and necessary towards thoroughly furnishing the man of God unto all good works. John xvii, 17. OBJECTION I. We are told in Dan. xii, 4, that prophecies are sealed. I answer, things which are sealed in the sense of being hidden from the church during all the periods of its existence, are not written, as we learn from Rev. x, 4. The Bible was intended for the church to the end of time, and contains things appropriate to each period of the church. The prophets ministered not unto themselves, but unto the church at these different periods. 1 Pet. iii, 11, 12. Now the things written for one period may be sealed from all living before that time, as not belonging to them—in two ways: 1. The Spirit may not direct the attention of Christians to the prophecy in its proper connexion with other passages which explain it—or does not otherwise open their minds to understand it. 2. The understanding of it may depend upon the occurrence of certain foretold events. Thus it might be foretold that after six different events, strongly marked and well defined, the end shall occur very soon. We are not informed how far distant from each other these events shall be; only they are so clearly defined that, when they occur, we shall recognise them. At the utterance of the prophecy no one could conjecture even about the time for the end. It is "sealed till the time of the end." But in due time the Providence of God unseals it, and men behold the terrible day as just ready to dawn. Now, I am willing to grant that some prophecies have been, in a greater or less degree, thus sealed, until the several periods in the church have arrived, when the understanding of each several prophecy was necessary towards thoroughly furnishing the man of God living at that time, who is thus enabled to find "things new and old" in the Bible. 1 Pet. i, 12; Eph. iii, 5, 6. The prophecy that Daniel was commanded to seal, was concerning the time for the end. It could be of no use to understand it until the end draws near. Then, however, it is to be unsealed, as necessary towards thoroughly furnishing the men of God unto the good works of proclaiming that "the hour of his judgment is come," and encouraging those whose redemption draweth nigh to lift up their heads and rejoice. Also, the knowledge of the event being at hand certainly conduces to sanctification. John xvii, 17; 2 Pet. iii, 11. OBJECTION II. God has promised to answer the prayer of the humble and believing. If, therefore, there is any prophecy showing the time for the end, it might have been understood by praying for the spirit of understanding, and Christ could not have said, "Of that day and hour knoweth no man, neither the angels, nor the Son," &c. I answer, that Daniel, who was greatly beloved, prayed for this very spirit of understanding, and it was denied him: "to whom it was revealed that not unto himself, but unto us, he did minister." Christ, also, and Paul besought three successive times for things which were not granted. Dan. xii, 8, 9; 1 Pet. i, 11, 12; Matt. xxvi, 39, 42, 44; 2 Cor. xii, 8, 9. They desired these things, however, only if it was the will of the Father to grant them. So any sincere and humble believer will pray; and he has no more right to expect an unsealing of the prophecy before God wills to unseal it, than Christ had to claim that the cup might pass away because of his desiring it. God always answers our prayers, although he does not always answer them literally. If we ask for improper things, he withholds them of course, and gives us something else in their stead. He has never promised to answer improper prayers literally. If he had, what wretched beings even sincere and humble Christians would be!! for, owing to ignorance, how many improper prayers they make. See 1 John v, 14. OBJECTION III. There are doctrines in the Bible not understood in this world, which will be plain to the saints;—“we now see through a glass darkly,” &c. I answer, this may be true, and yet all the Bible was undoubtedly intended for the people in this world only;—some parts of it for one class of minds, and some for another; some to be understood at one time, and some at another; and some to be received without being fully comprehended. Some doctrines may be profitable without being comprehended; but a prophecy respecting the time for the end could not. Even the mysterious doctrines—such as the eternity of God—are put in the Bible to affect us in this world,—to give humility, reverence, and other becoming feelings. We believe, though we do not fully comprehend them. In another world we may know more about them; because, however, faith will be changed to sight, and the great Teacher will be with us;—in a word, because we shall have new and more glorious revelations; and not from reading the Bible over again there, or reflecting upon passages hitherto unintelligible, mysteriously written upon the mind then for the first time, as the result of one or two careless readings here many years before, without any effort to understand them. The revelation we have now is all of it intended for this world—to affect our hearts here, and prepare us to enter the gates of the new Jerusalem. It is the twilight, so to speak, preparing our vision for the dazzling light of the sun in glory. OBJECTION IV. Our greatest theologians say that the prophecies cannot be understood. I answer, 1. It is no new thing to find the high priest in infidel company. 2. “The wisest of uninspired men have erred on other subjects. May it not be possible that they have been in error on this subject also? 3. Those very persons who contend that ‘we can know nothing about the time,’ and that ‘prophecies are not to be understood until after their accomplishment,’ are perpetually, in their prayers, and sermons, and missionary publications, interpreting the prophecies! They predict, or say that the prophecies predict, a time of universal peace and prosperity in the church and in the world. How do they know this if the prophecies are not to be understood until after their fulfillment? They say, moreover, that this universal peace and prosperity will continue for one thousand years, and that then there will be a declension by the influence of Satan, who will be ‘loosed out of his prison, and go out to deceive the nations,’ (see Rev. xx, 7, 8,) and then will the end come. They say, with perfect confidence, that ‘the end is not yet.’ Now, do not those who entertain these views not only interpret the prophecies, but also declare that the time will be known? If this is to be the order of events, it will not be difficult to know the time.” 4. But it is not true that the greatest theologians have entertained this opinion. We might mention the names of Martin Luther, Dr. Gill, John Wesley, Cotton Mather, in fact, of the stars in the church, almost without an exception. 5. God has furnished us with the reason why so many do not understand the visions of all. Isa xxix, 10—12. “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes;—the prophets and your rulers,—the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I cannot, for I am not learned.”—Sec. Ad. Lib. No. XLI. Great light has been thrown of late upon the prophetic word. "It shall come to pass that at eventide it shall be light." Zech. xiv, 7. "The vision is for an appointed time; but at the end it shall speak, and not lie." Hab. ii, 3. "In the latter days he shall consider it perfectly." Jer. xxiii, 20; xxx, 24. What Daniel was commanded to seal up and close, (Dan. xii, 4,) is now, through the all-powerful mediation of the Lion of the tribe of Judah, revealed unto us. Rev. v, 5. Hence "many run to and fro, and knowledge is increased." Never, since the days of our Lord's first advent, was the prophetic word so much studied; so many of the ambassadors of Christ engaged in this pursuit; or so much written on this subject. "The Revelation of Jesus Christ," contained in the Apocalypse, showing the coming of the Just One, with all his saints, to the destruction of the apostate nations, is now made so plain to the church, that none can, or, at least, ought to be ignorant of it. This, however, is a privilege belonging only to the faithful; for it is written that, "none of the wicked shall understand, but the wise shall understand." Dan. xii, 10. So St. Paul speaks: "But ye, brethren, are not in darkness, that the day should overtake you as a thief; ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. 1 Thess. v, 4, 5. Though "the true light now shineth," it enlighteneth only those133 who believe. Those who are paying a prayerful attention to these things, "have," like the Israelites of old, "light in their dwellings," whilst the rest of the world are sitting in darkness, even "darkness such as may be felt." The opening, then, and unfolding of the prophetic word, is another convincing proof that we are arrived at the end of the age; the unsealing of prophecy, and the revelation of the "mystery of God," being reserved unto "the time of the end." Dan. xii, 9; Rev. x, 7. "Many shall run to and fro." Says Dr. Clarke, "Many shall endeavor to search out the sense; and knowledge shall be increased by these means. This seems to be the meaning of this verse, though another has been put upon it, viz., 'Many shall run to and fro preaching the gospel of Christ, and therefore religious knowledge and true wisdom shall be increased.' This is true in itself; but it is not the meaning of the prophet's words." The most eminent modern Hebrew scholars all agree with Clarke, in giving this sense. Scott's opinion seems to coincide with Clarke's, though he gives both meanings in his notes; but manifestly gives preference to the one which expresses the idea of searching out the meaning of the prophecy.—Word of Warning, 1843. Importance of Obedience.
By S. T. Belden
WITH those who call themselves Christians, who have taken the Bible for their only guide, arguments drawn from it to prove that Jesus has come and died for our transgressions, to make a way for our escape from that just sentence of the law, would be only repeating what they already know. We believe that Jesus has died for our sins according to the scripture, and has been raised again for our justification.—Therefore, as I consider that point fully settled beyond a doubt, and also that sin is the transgression of the law—the ten commandments, is another point equally clear: as I consider that I am talking to a people who believe, or admit this, I may be allowed to reason a little from their own position, or what they professedly stand upon; viz., that it was the transgression of the law of God that made men sinners, and that the blood of Christ was spilt to save us from the just sentence of the law, which was death. "For the wages of sin is death." It therefore needs no argument to prove that in the minds of many. It is universally admitted, and is a sacred truth. The only trouble is in bringing this fact to have its due weight upon the hearts of men. And when we repeat the words of scripture showing that the transgression of that law is sin, to avoid the conviction that they must keep it, after they have been pardoned through faith in Christ for their former transgressions, they will resort to almost every position relative to this law, which is evidence that they are in possession of the "carnal mind which is not subject to the law of God, neither indeed can be." Their different positions relative to this law, as has been often repeated, are destructive of each other. And not only so, but some of them would destroy the plan of salvation through Christ. Such as tell us that Jesus broke the great Sabbath law by healing the sick, and by passing through the corn-field on that day with his disciples. Some of those whom we have called brethren in the Advent movement have taken this wicked position. Now if he did break the Sabbath then he was a transgressor and a sinner, according to the testimony of the beloved disciple; [John iii, 4;] "for sin is the transgression of the law." Then if this is so, we have no better sacrifice through which we have hoped to receive pardon, salvation and redemption, than the sacrifice of a sinner.134 This is too bad to be noticed; but if it does not destroy the plan of salvation I know not how it could be done more effectually. Others would destroy the necessity of Christ's coming into the world to save men; viz., by saying that he has abolished his Father's law. This must have been a great oversight in the all-wise God in sending his only beloved Son to die for our race when the fault was all in himself; because his law was too straight, or condemned men when they ought not to be condemned; for it was not fit for men to keep, as some have expressed it, "A rickety old law, and never was designed for man to keep, &c." What need was there of his coming to die for our transgressions when the fault was all in the law. I know not how they could better suit the Enemy of all righteousness than by such heaven-daring teachings. Would not such need the rebuke of the Saviour to Peter: "Get thee behind me, Satan; for thou savorest not the things that be of God, but the things that be of men." Mark viii, 33. The most inconsistent position of all that has been taken by those who oppose the Sabbath of the Lord, is, that the ten commandments, the law of God, are abolished. All that can be said to show the importance of obedience does not effect them until they see the force of the truth, and the inconsistency of the idea that this law is abolished. This is why I have dwelt so much upon the testimony of Jesus and the apostles relative to the law in the New Testament. To take the view that the law is still alive, and takes hold of transgressors, gives certainty to our faith in Christ as an "Advocate," "Intercessor," "Mediator," and "Propitiation," for our sins. It makes God just in giving his law to men as a standard of right between himself and man, between man and man; and just in its sentence of death for the violation of it. Therefore it required the death of his only Son for the transgression of it; and to become a Mediator between us and God—just what the Scriptures tell us he is. And that none can be pardoned for the transgression of it, except they come to God through Jesus Christ, who will plead their cause to the Father, that they may be justified in the sight of a just and holy God. As we have said that the necessity of the death of the Son of God is based alone upon the perpetuity of the law, it therefore follows that the abolition of this law would destroy the necessity of his death. We see this view of the matter makes perfect harmony in the scriptures, while the opposite would lead to confusion and destroy the work of our High Priest. It is strange that men have so far closed their eyes to the plain truths of the Word of the Lord, as to argue that the law of God was destroyed by the death of his Son, when there are numerous texts of scripture showing that it was for the transgression of it. If this were all true, the work of our Saviour was to save his people in their sins, instead of from them. And every man could do that which was right in his own eyes, as the people did when there was no king in Israel—no one reproved another. In other words people would be right, because there would be no such thing as being wrong, or sinning; "for where no law is there is no transgression." The prophet says, "And judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter." Isa. lix, 14. What is the matter, and what must be done? "It is time for thee, Lord, to work; for they have made void thy law." Ps. cxix, 126. Who would want to live in such a state of confusion? What righteous man would thank God for sending his Son into the world to accomplish such a work as that? Nay, it would only strengthen the hands of evil doers, and make the hearts of the righteous sad. Oh ye that would sin and hide your sins under such a pretension as this, that he has destroyed his law! think of this, and show yourselves men.—The storm that is coming will sweep away the refuge of lies and leave you without a covering in the trying hour that is just before us. And again: Why need we entreat men to come to the Saviour for pardon of their sins, when he has destroyed that law which shows them to be sinners? Are they not as well off as we that have tried by well doing to seek for glory, honor, immortality and eternal life? In the first place they have nothing to be saved from, unless it is obedience: some even tell us that we are fallen from grace by observing the Sabbath of the fourth commandment. Then we must understand it like this, that the Son of God had to die to save us from obeying a law, which the Apostle says is holy, and just, and good. And if we obey it we have no part with Christ. Have the Father and the Son separated and are no longer one? This is a fact if their position is true. But he says, "I and my Father are one." Some tell us that it is by the gospel that men are shown to be sinners. But stop, dear sir. It is the gospel that brings good tidings to the meek, and offers pardon to the transgressor. Then how can it be by the gospel, aside from the commandments, by which men are shown to be sinners? The scripture testifies that they had all gone out of the way, and that none were righteous, no, not one. I ask, Did not they need pardon and salvation? Surely they did. But those who reject offered pardon, have the greater sin, and are condemned already. But we see that if he destroyed the law, the load of guilt is taken off from man without any repentance on his part.—What need is there of repentance, which is sorrow for past sins, if the transgression of this law is not sin under the gospel? But if the transgression of it is sin then it is in force still, and the transgressor has to be pardoned by faith in the blood of Christ, or perish at last, and be forever banished from the presence of the Lord, and from the glory of his power.—And why is not the Lord under obligation to save men if it cannot be shown that they are guilty and worthy of death? At any rate they cannot be condemned before him at the judgment. But let us see if they will not be judged at the last according to their works. A few texts will settle this point. Then we shall know how the "doers of the law shall be justified." "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. xxii, 12. "Who will render to every man according to his deeds." Rom. ii, 6. "For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works." Matt. xvi, 27. We are taught then from these scriptures that we are to be judged according to our works. And from Isa. lix, 16-18, we learn that it is when he puts on the garments of vengeance for clothing, and repays fury to his adversaries. "According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies." Verse 18. There are but two classes brought to view in the closing scene just before us, viz., those who keep the commandments of God, and the faith of Jesus; and an opposite class who have the mark of the Beast and who worship his image. Rev. xiv, 9-12; xii, 17. One class keep the commandments of God, and the other class bow down to an institution of Papacy. Now dear friends, to which of these classes do you belong? The dividing line is being drawn between those who serve God, and those who serve him not. Choose ye this day whom ye will serve. If the Lord be God serve him; if Baal then serve him. Rochester, Oct. 27th, 1853. EASTERN TOUR.
By James White
After our Meeting in Boston, we went to Topsham, Me. To meet with the firm, tried friends of the cause there, with whom we had toiled and suffered when our friends were few, was indeed refreshing. There have been no recent additions to the small church there; but all stand firm. They were among the first Advent believers that embraced the Sabbath, therefore suffered trials, and made sacrifices that most of those who have recently embraced the Sabbath know nothing of. We spent several days with the devoted family of Bro. S. Howland who have had the care of our eldest child for five years. At first we left him with them for a short time only. Soon attachments between them became very strong; and having perfect confidence in their ability to train the child for heaven, we left him with them. Sr. Frances, daughter of Bro. Howland, has had the care of the child five years without the least expense to us, and now returns our dear Henry to us a well trained, praying boy. We are not able to express the gratitude we owe that dear family, not only for their care and labor for our child, but for their labors of love to us in time past when the friends of the Sabbath were very few, and the cause feeble. May heaven still bless them here, and richly “recompense them at the resurrection of the just.” From Topsham we went to Palmyra, where our parents reside. Our visit with them, also the families of two sisters in the same county, were most agreeable, and we trust beneficial. First-day, Oct. 2nd, we spoke to a good congregation at the Palmyra Union Meeting House. Subject in the forenoon was the institution, design and perpetuity of the Sabbath; in the afternoon, the fulfillment of Rev. xiv, 6–12, in the past present and future. These subjects were new to that people; yet we and our views were treated with kindness and respect. And we fully believe that our labors in that place will not be in vain. Oct. 7th and 8th, we held a Conference with the Brethren at Dartmouth, Mass. For several years there have been a few faithful souls in Dartmouth, firm in the present truth. But the past year their numbers have been more than doubled. We were happy to meet with three brethren by the name of Ashly, also their wives, who had joined the Sabbath-keepers since we last visited the place, also several others.—Our meeting was quite full, and will result in good. The opposition is strong; yet there are those candidly inquiring for the truth, and we fully believe they will yet walk in it. On the morning of the 9th, the brethren and friends assembled at the water where three were baptized. The Lord was with us. It seems that some, at least, of the heavenly host hovered over that little brook where these believing souls were buried with Christ in baptism. It was easy singing, praying and shouting. Glory to God! how refreshing to the spirit to look back upon such sacred seasons. We then assembled at the house of Bro. Collins to show forth the Lord’s death, by partaking of the emblems of his broken body and spilt blood. This was also a precious season. The Advent people should prize this ordinance above all others who profess faith in Christ. It not only points back to the scenes of Calvary, but also to Christ’s second coming, when we shall behold the person of our Lord, and be with him, when we shall no longer have use for the emblems. “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” 1 Cor. xi, 26. To those who would observe the first day of the week as a Sabbath, to commemorate the works of redemption we would say, you have no need, neither have you a right, to steal the holiness of the seventh day, and give it to the first day of the week, and then keep it to celebrate redemption. Heaven has provided memorials of the crucifixion and the resurrection, with which the church should be satisfied, and let the Sabbath rest remain as a memorial of Jehovah’s rest on the first seventh day of time. The Lord’s Supper was instituted to shew forth the Lord’s death, while baptism shews forth his resurrection. “Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death?—Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Rom. vi, 3–5.—Here then is the glorious memorial of the resurrection. But the Papal church having corrupted the ordinance of baptism, using in its stead a few drops of water only, was prepared to take another step, and rob the seventh day of its holiness and give it to the first day of the week, and then profess to observe the first day of the week because Christ arose from the dead on that day! According to appointment, we met with the brethren in Springfield, Mass., Oct. 15th and 16th. There was quite a gathering of the brethren from Connecticut, Ashfield, Mass., and other places. On the Sabbath, and the evening following, we spoke three times in Currier’s Hall, and twice on First-day in Root’s Hall. But few came out to hear besides those who are in the faith. Our meetings were full and interesting. There we formed a happy acquaintance with Bro. Paine and his family from Ware, also Bro. Dexter Daniels, whose hearts seem to be in the good work. Our last meeting in the place, at the house of Sr. Skinner, was very interesting and powerful. Several felt deeply, especially three young women from Connecticut who were not living in the enjoyment of religion. The Spirit of God moved upon them powerfully. And while some wept aloud, a disposition was manifested to steady the Ark by one who had no part to act in such business; but this did not hinder the work. The daughter of Bro. Moore of Kensington, Conn., immediately arose and spoke of her desire to seek and serve the Lord. This was an excellent meeting. The Spirit of God moved powerfully; tho’ all present did not know enough of the work of God to keep in their proper place. How unfortunate for some that they do not stop to learn the truth and the work of God themselves, before they begin to teach others, even those who have had experience, and have borne the burden and heat of the day. We became strongly united in sympathy with the dear brethren in Springfield. Their experience in the message has been short; and they are in the midst of the bitterest opposition. United they will stand, and prosper, and the Lord will add to their numbers.— May the Lord save them from uniting in any way with those who break and hate the fourth commandment. On the present message, and nowhere else may they safely unite. Washington, N. H., Oct. 21st, 1853.