p. 69 | Review and Herald, . (10/30/1855)

THE SANCTUARY AND ITS CLEANSING.

By J. N. Andrews

IN 1844 the whole Advent body was disappointed with respect to the second advent of the Saviour. Since that disappointment many confessions have been made respecting that mistake. That a confession of error should be made by all who then proclaimed the coming of the Lord, we think no one disposed to deny. Thus far we stand on common ground with all who profess the Advent faith. Now we ask why it was that those who then expected the Saviour were disappointed? It is at this point that a difference of opinion begins. Three answers have been returned:

Because the 70 weeks are not a part of the 2300 days.
Because that the 70 weeks were not then dated from the true decree.
Because that the earth is not the Sanctuary.

Here are three confessions of error. Which one of them shall be adopted as the proper confession? Those who make the first of these confessions, acknowledge that the evidence sustaining the original date of the 70 weeks viz., B. C. 457 is not capable of being set aside; and that if the 70 weeks are the first 490 days of the 2300, "it is as clear that the 2300 days ended in the Autumn of 1844, as it is that the sun arose this morning." But if the 2300 days ended in 1844 it is demonstrated that no part of the earth is the Sanctuary, for as yet, no part of the earth is cleansed. It follows, therefore, that those who make the first of these confessions, viz., the denial that the 70 weeks are a part of the 2300 days, do it because they are not willing to yield the view that the earth or a part of it is the Sanctuary.

But how is it with those who make the second confession? They do not deny that the 70 weeks are a part of the 2300 days. They acknowledge that Gabriel in Dan. ix, completed the charge given him in Dan. viii, 16, which was to make Daniel understand the vision; which according to verse 27 he did not accomplish in chapter viii. Compare chap. viii, 16. "And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man understand the vision." Verse 27. "And I Daniel fainted, and was sick certain days: afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it." Chap. ix, 21-23. "Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision." Consequently they admit that the 70 weeks which were "cut off," form the first 490 days of the long period in "the vision" which Gabriel was explaining; and that the remainder of the 2300 days extend 1810 days from the termination of the 70 weeks. But as the earth was not burned in 1844, they move the date of the 70 weeks forward thirteen years to the 20th of Artaxerxes, thus moving forward thirteen years, the date of the commencement of Christ's ministry, and of his crucifixion, and of the commencement of the gospel to the Gentiles. In doing this, however, they are not agreed among themselves; some of them contending that Christ was crucified in the Spring, A. D. 37, and others that he was crucified in A. D. 41. The 70 weeks are thus set forward because Christ did not come in 1844. Those who set them forward reason thus: the earth is the Sanctuary, and Christ must come and burn the earth in order to cleanse the Sanctuary. But besides the absurdity involved in deranging the date of the crucifixion thirteen years, this view has proved itself an entire failure, the year 1854 being the extreme point to which the days were extended.

It is apparent, therefore, that those who deny the connection between the 70 weeks and the 2300 days, and those who attempt to set the 70 weeks forward thirteen years, have each the same article of faith to which they tenaciously cling, which is the grand cause of each of these important errors. It is this doctrine that causes all the trouble, viz., that the earth is the Sanctuary, and that the cleansing of the Sanctuary is effected by the second coming of Christ. What mighty array of evidence, then, can be adduced to prove that the earth, or a part of the earth, is the Sanctuary, that men should be

willing to yield almost anything else rather than acknowledge that in this they may have been mistaken? In examining the third confession we shall see.

The third confession is an acknowledgment that the Advent people were mistaken when they said that the earth was the Sanctuary, and that Christ must come and burn the earth in order to cleanse the Sanctuary. We have seen that those who make the first two confessions cling with tenacity to the view that the earth, or a part of it, is the Sanctuary. Hence they look upon those who make this confession as sinners above every other class of Adventists. But what are the reasons which sustain those who make the third confession?

They are unable to deny the connection of the 70 weeks and 2300 days, or to set the 70 weeks forward thirteen years. To do this would be to deny the plainest evidence.
But they confess that the earth is not the Sanctuary, because that the Bible never calls it by that name. The word is used in the Bible 146 times, but it is never applied to the earth.
The Old Testament, by a hundred plain testimonies, designates the tabernacle of the Lord as his Sanctuary. Even the two or three texts that are supposed to teach that some part of the earth is the Sanctuary, are readily reconciled with this cloud of witnesses.
The New Testament tells us that there are two covenants, and names with distinctness the Sanctuary of each. This covers all the ground and settles the Sanctuary question beyond all controversy. The Sanctuary of the first covenant was the tabernacle which Moses erected as a pattern of the true tabernacle; Heb. ix, 1-5. "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made, the first, wherein was the candlestick, and the table, and the shew-bread; which is called the Sanctuary. And after the second veil, the tabernacle, which is called the Holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy-seat; of which we cannot now speak particularly." The Sanctuary of the better covenant is the true tabernacle itself, which the Lord pitched and not man, of which Moses erected a copy. Heb. viii, 1-6. "Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; minister of the Sanctuary, and of the true tabernacle, which the Lord pitched and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle; for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises." The sixteenth of Leviticus plainly teaches that the Sanctuary of the first covenant was cleansed by blood at the conclusion of the yearly round of services, because the sins of the people had been borne there. The ninth of Hebrews teaches that the new covenant Sanctuary must be cleansed for the same reason, but with better sacrifices than the former. Verses 22-24. "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. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us."

If these plain testimonies are allowed, they settle the question that the earth is not the Sanctuary; that the Sanctuary is the tabernacle of the Lord; and that the tabernacle is cleansed with blood and not with fire; and that the work of cleansing the Sanctuary is the conclusion of the work of the High Priest before leaving the tabernacle of God. Consequently the cleansing of the Sanctuary precedes the revelation of our great High Priest.

This is the third confession. Is it not as fair and honorable a confession as the first or the second? It is not a confession that the 70 weeks are not a part of the 2300 days, or that the 70 weeks should be set forward thirteen years. Overwhelming evidence forbids such a confession. But it is a frank acknowledgment of erroneous views respecting the Sanctuary. In making this confession we do not reject the smallest portion of divine testimony, but on the contrary a multitude of testimonies constrain us thus to confess.

It is proper that we here point out the fact that we are not the class who refuse to confess their mistakes. Those who make either the first or the second confession are compelled thereby to deny the plainest evidence. And they do this rather than to admit that the earth is not the Sanctuary, notwithstanding their error respecting the Sanctuary has been exposed before them. Those who make the third confession, correct the real error of the Advent people; and they do it without sacrificing any part of the truth of God. The clearest evidence constrains them thus to act. The charge of refusing to confess the mistake in 1844, we think certainly returns upon those who make it. It is because they will not confess a manifest error, viz., that the Sanctuary is the earth or a part of it, that they are constrained either to deny the connection between Dan. viii, and ix, or to set the 70 weeks forward thirteen years. Had those, who the past year raised a false excitement on time, been willing to confess their error respecting the Sanctuary, they would have been saved from the disastrous position into which they led many. We would earnestly request such to examine their Bibles once more, and see what that testifies respecting the Sanctuary.

A few words may be called for at this time relative to the work of our great High Priest in cleansing the heavenly Sanctuary. This subject was clearly and thoroughly discussed in REVIEW No. 7. Extended remarks therefore are not needed.

It has recently been denied by certain persons, that the Sanctuary is now being cleansed, although they profess firm faith in the termination of the 2300 days in 1844, and also acknowledge that the Sanctuary to be cleansed is the one of which Paul speaks in Heb. ix, 23. Their position is as follows:

The 2300 days do not extend to the cleansing of the Sanctuary, but to the antitypical day of atonement.
That there is a preliminary work to be done on that day, that has already occupied eleven years, and that will be continued as long as human probation lasts.
And then the grand work of the day of atonement, the cleansing of the Sanctuary, will commence and will occupy seven days!
Finally that there is no probation when Christ ministers in the holiest.

We believe that we have stated this position correctly, though we can hardly see how a greater absurdity could be seriously put together. Let us notice each point in order.

1. This point is a direct contradiction of the Word of God. Dan. viii, 13, 14. "Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the Sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days then shall the Sanctuary be cleansed." Those who occupy this position insert at least eleven years between the termination of the 2300 days and the cleansing of the Sanctuary, and then mend the matter by contending that the 2300 days were not to extend to the cleansing of the Sanctuary, but to the antitypical day of atonement, a period which is nowhere mentioned in the Bible! If eleven years can be inserted between the termination of a prophetic period and the event which the prophet said should transpire at its termination, then no one can show why fifty years might not also be inserted with equal propriety. Such a position, though not intended by those who maintain it, directly charges the Author of the Bible with falsehood. This position is at the foundation of those that follow; their truthfulness may be judged of by this.

2. This second position is necessarily based upon the first. For it is by corrupting Dan. viii, 14, and making it read "then shall the antitypical day of atonement commence," instead of "then shall the Sanctuary be cleansed," that they are able to insert at least eleven years between the termination of the 2300 days and the event which the prophet said should transpire at their termination. But if we were to turn to the type and ask those who occupy this singular position, to prove that the various offerings mentioned in Numbers xxix as occurring on the tenth day of the seventh month, were to transpire on that day before the high priest entered the most holy place they would certainly be brought to a stand. For the Bible is silent on the point whether the burnt offerings &c. in question were offered before the work in the holiest or after that work. For aught that appears to the contrary, these offerings might have been made after the high priest came out of the holiest, at the time mentioned in Lev. xvi, 23, 24. Yet it is by assuming that the work mentioned in Num. xxix, 7-11 was prior to the work in the holiest that these persons become bold enough to corrupt the words of the prophecy. But if it could be proved that these offerings were prior to the work in the holiest there would then be no difficulty in showing that the conclusion drawn from this work is entirely erroneous.

For, first, the types of the Spring were fulfilled with reference to time. Now their fulfillment is recorded in the New Testament, so that we have a divine exposition of this part of the typical system. The passover was killed on the fourteenth of the first month; the sheaf of first fruits was waved on the sixteenth; and the feast of weeks or Pentecost occurred on the fiftieth day from the offering of the first fruits. Lev. xxiii. Each of these types was fulfilled exactly as to time. Christ our passover was sacrificed for us on the fourteenth day of the first month. 1 Cor. v; John xviii, xix. He arose on the day of first fruits, the first fruit of them that slept. 1 Cor. xv. And the antitype of the feast of weeks, or Pentecost, took place on that very day, in the out-pouring of the Holy Spirit. Acts ii. Now there was the same work of burnt offerings, &c., on the day of first fruits, and of the feast of weeks, that there was on the day of atonement. This may be seen by reading Lev. xxiii, 10-21; Num. xxviii, 16-31. The fulfillment of these types shows us this fact: that the great events for which the passover, the day of first fruits, and the Pentecost, were respectively noted, met their antitype on the very days of the types. Mere preliminary and circumstantial offerings did not prevent the grand event of the day from meeting its antitype at the time pointed out in the type. Now if this principle, which is drawn from the manner of the fulfillment of the types at the first advent, be applied to the work on the tenth day of the seventh month, it will remove all ground of objection. The grand work on the day of atonement was performed in the holiest. The tenth day of the seventh month of some year, is the point at which its antitype must be realized. One word should here be added relative to typical fulfillment, viz., that the antitype commences on the day of the type, but may extend forward a great distance. We are still feeding on Christ our passover; we are still keeping the feast of unleavened bread; and the Holy Spirit which came down on the day of Pentecost as the antitype of the feast on that day still abides with the Church of Christ. Read carefully 1 Cor. v, 7, 8; John xiv, 16. So of the work in the holiest on the day of atonement. Its antitype must commence at that time, and of course must occupy a space corresponding to its magnitude and importance.

But, second, if we are to have a long preliminary work preceding the cleansing of the Sanctuary, that work must transpire before the 2300 days end. How any one can fail to see this is a mystery to me. If the 2300 days ended in 1844, then this supposed preliminary work had transpired prior to that time. But if the preliminary work is now going on, the 2300 days have not ended. But the evidence that the 2300 days have ended is unanswerable. Therefore the cleansing of the Sanctuary must now be transpiring. And as a consequence all reasoning to the contrary is fallacious.

3. Relative to the third point named in this theory a few words should be offered. It is this: that the antitype of the preliminary work of the day of atonement occupies many years, while the grand work itself is performed in seven days! According to this theory the Saviour ministers in one apartment of the temple in heaven more than 1800 years, and in the other seven days! If two such absurdities as these are a part of the divine plan, they look like a sad reflection on the wisdom of God. But let us consider this point once more. The sins of all the people of God for 6000 years have been brought before Jehovah in his Sanctuary. Now all this work of removing the sins of the people of God from the Sanctuary and the blotting out of all their transgressions requires according to this view seven days! And those who hold it admit that this work of removing the sins of God's people from the Sanctuary, is the cleansing of the Sanctuary, but deny that the 2300 days reach to the commencement of the work!

4. But human probation must close when our Lord enters the holiest. Who said so? It is not in the type, nor is the antitype thus explained in the New Testament. If it be said that the work in the holiest was not the offering of blood for particular individuals, but for all the people, we answer that the other offerings out of which so much is now being made were precisely of the same character. They were not offered by individuals, but like the daily morning and evening sacrifices were offered in behalf of the whole people. So that there is just as much mercy implied in the sin offering in the holiest as in the other offerings on that day. If it be said that the work in the holiest was to cleanse the Sanctuary, we answer, that this is but a part of the truth. It was also for the sins of the people. The priest just as much made atonement for the sins of the people on that day, as he did for his own sins. Read carefully Lev. xvi; Heb. ix, 7. And this two-fold work of the high priest seems fitly to typify the two-fold work of our Lord in the most holy place. For the sins of the whole church for 6000 years may be disposed of as individual cases, and all the while that the great work is being accomplished, the blood of Jesus still may avail for us in the presence of God. This would be in accordance with the two-fold character of the type.

But it will be asked if the offering of the high priest in the holiest could avail for a sin committed while he was there before God. On this point the Bible is silent. But no argument in favor of this new theory can be raised here. For as far as we know in the whole work of the year the transgression preceded the offering. That is, this was at least as much the case in one apartment as the other. How then is it with our Lord? He shed his blood before entering the tabernacle in heaven at all. And that blood once shed avails for sins committed before or after his death. So that a moment's reflection will show that this objection bears equally against forgiveness' being found in either apartment.

Finally, great stress is laid on Lev. xvii, 3-5 to prove that the only place for forgiveness is the first apartment. If the reader will examine verses 1-7 he will see that the great design of this statute was to prevent the people from sacrificing in the fields to devils. This chapter in no way contradicts the testimony of the preceding chapter, that the high priest with the blood of sin offering did make atonement in the holiest because of the transgressions of the people in all their sins. The chapter has manifestly no reference to the subject for which it is quoted. But let us look at the matter. What is the antitype of all the ancient sacrifices? We answer, the one offering of the Son of God. This like those sacrifices was not in the tabernacle but in the court of the tabernacle. Our Lord was slain on Calvary by sinners, even as sinners slew the offerings in the court of the tabernacle. But we have now no such thing to do. Our Lord died once for all. If others wish to crucify the Son of God afresh, they alone must bear the responsibility.

In conclusion we quote the New Testament to show that the blood of Jesus avails for us in both the holy places of the heavenly tabernacle. Heb. x, 19, &c. Or as rendered by Macknight: "Well then, brethren having boldness in the entrance of the holy places, by the blood of Jesus," &c. Let either of these translations be correct, the words are a complete refutation of the doctrine that probation closes without our Lord's entrance within the second veil. Thank God, we have boldness to enter there by the blood of Jesus.

J. N. ANDREWS.

Love thinketh no Evil.

By American Messenger

"This divine virtue delights to speak well and think well of others; she talks well of their good actions, and says little or nothing, except when necessity compels her, of their bad ones. She does not look around for evidence to prove an evil design, but hopes that what is doubtful will, by further light, appear to be correct. She imputes no evil as long as good is probable; she leans on the side of candor, rather than of severity; she makes every allowance that truth will permit; she looks to all the circumstances which can be pleaded in mitigation; suffers not her opinions to be formed till she has had opportunity to escape from the midst of passion, and to cool from the wrath of contention. Love desires the happiness of others, and how can she be in haste to think evil of them?"

We would commend this paragraph to editors, reviewers, reformers, public speakers, and to all who accept the 13th chapter of Paul's epistle to the Corinthians as a part of the word of God. Among the blessed sisterhood of graces, "the greatest is love." Amidst the excitements and agitations of our day there is extreme danger that this gentle and beautiful daughter of the skies will be trampled under the feet of angry disputants. Sectarian wranglers give but a rude welcome to the heavenly visitant; and sectional animosities almost stifle her in the dust and smoke of fratricidal strife. If any cause can live and prosper without her genial presence, it only proves its earth-born source, and it can only look for temporary victory; for "now abideth faith, hope, charity, these three; but the greatest of these is charity." The cause that is prosecuted in faith, inspired with hope, and imbued with love, will abide; while uncharitableness in thought and word and action, will perish with the cause that needs or employs its unhallowed aid.

TENT MEETINGS.

By John Norton Loughborough

As our season of Tent-meetings is over, it may not be uninteresting to the readers of the Review to learn something of the result of our labors.

Our last Tent-meeting was held in Mill Grove. Some interest was manifest, and we trust the effort will not be lost, but that some good may result. We became more than ever satisfied at this meeting that our plan of operating with the Tent must be changed, and that new fields can be labored in to better advantage than to strive to reach the hearts of those who, "having ears hear not."

After our meeting closed at Mill Grove, we visited the Brn. at Olcott. According to appointment, met

with them Sept., 31st. Found that four had come out firm and decided on the truth since the Tent-meeting, and that others were almost persuaded to obey God rather than man.

Since returning home I have received letters from Van Buren and Roosevelt, stating that the effort in those places had not been vain. Eleven had embraced the Sabbath in Van Buren, and some four or five in Roosevelt. We feel encouraged still to strive to go forward, and spend our energies in getting the truth before the people. The efforts to spread the truth will be owned and blessed of God if we discharge our duties in his fear, and look to him confidently expecting the seed to be watered by him.

As I have before stated, it seems that the plan for operating with the Tent another season must be to go into new fields; but to accomplish much in this way, some measures must be taken to have those whose duty it may be to labor with the Tent, free from embarrassment. Will it not be well to do something in this matter soon? I have already mentioned it to some, and they seem inclined to take hold of the work.

Would it not be proper to hold a conference at Oswego or Roosevelt, in which the Brn. in Central N. Y. may have an opportunity to take some measures to make provision for Tent operations another season. Will the Brn. at Oswego and Roosevelt write me soon at Rochester, N. Y., concerning the most proper place for such a conference to be held.

J. N. LOUGHBOROUGH. Rochester, Oct. 22d, 1855.

THEY SHALL PERISH.

John iii, 15, 16. That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 2 Cor. ii, 15. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish. 2 Thess. ii, 10. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 2 Pet. iii, 9. The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. Ps. xxxvii, 20. But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away. Ps. xcii, 9. For, lo, thine enemies O Lord, for lo, thine enemies shall perish: all the workers of iniquity shall be scattered. Rom. ii, 12. For as many as have sinned without law, shall also perish without law: and as many as have sinned in the law, shall be judged by the law. 2 Pet. ii, 12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption.

THEY SHALL BE DESTROYED.

Job xxi, 30. That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath. Job xxxi, 3. Is not destruction to the wicked? and a strange punishment to the workers of iniquity? Ps. v, 6. Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man. Ps. lxxiii, 18, 19. Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation as in a moment! they are utterly consumed with terrors. Ps. xcii, 7. When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever. Ps. cxliv, 6. Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. Ps. cxliv, 20. The Lord preserveth all them that love him: but all the wicked will he destroy. Prov. i, 27. When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Prov. xiii, 13. Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. Matt. vii, 13. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Acts iii, 23. And it shall come to pass, that every soul which will not hear that Prophet shall be destroyed from among the people. Phil. iii, 19. Whose end is destruction whose God is their belly, and whose glory is in their shame, who mind earthly things. 2 Thess. i, 9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. Rev. xi, 18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldst destroy them which destroy the earth.

THEY SHALL BE BURNED UP ROOT AND BRANCH.

Ps. xcvii, 3. A fire goeth before him, and burneth up his enemies round about. Matt. iii, 12. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Luke iii, 17. Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner, and the chaff he will burn with fire unquenchable. Isa. i, 31. And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them. Matt. xiii, 30. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Mal. iv, 1. For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. Matt. x, 28. And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell. Matt. xiii, 40. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity. Mal. iv, 2. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Obadiah 16. For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. Matt. xiii, 42. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Mal. iv, 3. And ye shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Isa. xli, 11, 12. Behold, all they that are incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. Ps. xxxvii, 10, 11. For yet a little while, and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.

The Destiny of the Wicked.

What shall the end be of them that obey not the Gospel?

THEY SHALL DIE.

Eze. xviii, 4. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth it shall die. Eze. xviii, 20. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. Verse 24. But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Verse 32. For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye. Rom. vi, 21-23. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness; and the end, everlasting life. For the wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord. James i, 15. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. James v, 20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. Rev. xx, 14, 15. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire. Rev. xxi, 8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

THEY SHALL BE CONSUMED.

Ps. lix, 13. Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah. Ps. civ, 35. Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the Lord O my soul. Praise ye the Lord. Isa. i, 28. And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed.

THEY SHALL BE DEVOURED BY FIRE.

Heb. x, 27. But a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries. Rev. xx, 9. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

THEY SHALL BE CUT OFF.

Ps. xxxvii, 9, 22, 34, 38. For evil-doers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off. Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off thou shalt see it. But the transgressors shall be destroyed together: the end of the wicked shall be cut off. Ps. xciv, 23. And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off. Prov. ii, 21, 22. For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.

ENDLESS LIFE IS ONLY OBTAINED THROUGH CHRIST.

Jno. xi, 25, 26. Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me, shall never die. Believest thou this? Rom. ii, 6, 7. Who will render to every man according to his deeds: to them, who, by patient continuance in well doing, seek for glory and honor and immortality, eternal life. Jno. x, 28. And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. Jno. xvii, 2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

A Gambling Preacher

Well, what of it? Hasn't a preacher as good a right as his hearers, to gamble in lottery tickets? and have they not all just as good a right to gamble in lottery tickets as in grab-bags, wheels-of-fortune, rag-babies and cakes containing gold rings? That priest probably acquired his passion for gambling at some pious grab-bag fair.—Selected.

SELECTIONS.

“You know I must Live.”

So pleads the Rum-seller. His employment impoverishes the community, sends desolation into families, corrupts the morals of society, and hurls souls by thousands into a drunkard’s hell. Good men expostulate and entreat him to desist from such a wicked calling. But his reply is, that he has no other way of procuring a subsistence. Himself and his family depend upon the avails of his business for their bread. “And,” says he, with an air of confidence, as if no successful answer could be offered, “you know we must live.”

So pleads the Sabbath-breaker also. So earnest is he to accumulate property, that he will not respect the day of rest, to keep it holy. To cease from work, every seventh day, would be time lost. True, it is well for those to lay by their work who can afford to do so, but he is a poor man. He is just beginning in life, and must make the most of every opportunity. At all events, he must not be expected to keep the Sabbath holy, at all times, and under all circumstances. Occasions will arise, now and then, which render it important to work, Sabbath or no Sabbath. His harvest is not secured, and it may take injury if it is not gathered. The river is in good stage for rafting his lumber, and unless he seizes the opportunity, he may lose his chance altogether. An opportunity for making a very advantageous bargain opens on the Sabbath-day, and unless he embraces it promptly, he will not be so well off, by a number of dollars. Or it will not promote his business interests so well, to keep the Sabbath, as to keep the first day of the week; and so he disregards what the Law of God says, in order that he may do well for himself in the things of this world. “For,” says he, “you know I must live.”

But stop a moment. We do not know any such

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