Our object in this article is to show that Christ was crucified, and laid in Joseph's new tomb the day before the weekly Sabbath, and that he rose from the dead the day after the Sabbath.
Jesus was nailed to the cross at the third hour of the day, which was nine o'clock A. M.—See Mark xv, 25. At the ninth hour of the day, or three o'clock P. M. Jesus said "IT IS FINISHED," and bowed his head, and gave up the ghost.—See John xix, 30; Matt. xxvii, 45—50; Mark xv, 33—37; Luke xxiii, 44—46.
This gave three hours for Joseph to take the body of Jesus from the cross and lay it in the sepulchre; and for the women to return and prepare spices and ointments before the Sabbath commenced. "And they returned, and prepared spices and ointments; and rested the Sabbath-day, according to the commandment." Luke xxiii, 56.
EVEN and EVENING do not always mean the same thing. This we will show. Evening according to the first division of time, was the night, or the first half of the twenty-four-hour day.—See Gen. i, 5—31. Even was the last hours of the day,62just before evening commenced. The paschal lamb was sacrificed at even. No one will take the ground that all Israel killed their passover lamb in the night or evening. "And ye shall keep it up until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it (margin) between the two evenings."—Ex. xii, 6.
"Joseph Frey, a converted Jew, in his work on the Passover, says, the afternoon or evening of the day was by them divided into two parts, the lesser or former evening, and the greater or latter evening. The dividing point between the two, was three in the afternoon, the ninth hour of the day."—See Advent Herald, Oct. 9, 1844, page 76.
"But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover AT EVEN, at the going down of the sun."—Deut. xvi, 6; See also Lev. xxiii, 5. When the sun passes the meridian, at noon, it begins to go down, and at three o'clock, or at even, when all Israel killed their lamb, the sun was about half way down.
The crucifixion for ever settles this point. On the very day of the month, and hour of the day, that the passover lamb was killed, the Lamb of God, while on the cross cried, "It is finished," bowed his head and died.
Jesus kept the passover with his disciples one day before its appointed time. "Now before the feast of the passover," etc. Read John xiii, 1, 2. All may see that Jesus could not be the antitype of the slain lamb, and keep the passover at the same time.
Again Jesus was crucified on the day of the preparation for the passover feast.—See John xix, 31, and 42. The preparation of the fourteenth day was to put away leaven, kill the lamb, etc. so that on the very hour that Jesus cried, "It is finished," all Israel killed their lamb. From that time, which was three o'clock P. M. until evening, or the commencement of the fifteenth day, was called even.
The tenth day atonement was celebrated from the even of the ninth day of the seventh month, to the even of the tenth day.—See Lev. xxiii, 27—32.
If even here means evening, then they commenced their day of atonement at the beginning of the ninth day, which would make it the ninth day atonement, and not the tenth. Begin it at even, at the close of the ninth day, and all is plain.
Again, the fifteenth day of the first month was the first day of the seven days' feast of unleavened bread. This is positive and plain, from Lev. xxiii, 6, and Num. xxviii, 17. The Jews were to celebrate the feast from the even of the fourteenth day, until the even of the one-and-twentieth day.—See Ex. xii, 18. Now if even means evening in this case, then the feast commenced at the beginning of the fourteenth day, twenty-one hours before the lamb was slain, and the fourteenth day was the first day of the feast, instead of the fifteenth, according to Leviticus xxiii, 6, and Num. xxviii, 17.
The preparation was a memorial which commemorated the slaying of that lamb in Egypt, whose blood was put on the two side posts, and on the upper door-post of the houses of Israel, that when the Lord passed through Egypt, to slay the first-born of the Egyptians, he might see the blood on the houses of Israel, and pass over them.—See Ex. xii, 7—13, and 21—27.
The feast of unleavened bread commemorated the hasty departure of Israel from Egypt, with "their dough before it was leavened; so that they had to bake "unleavened cakes of the dough which they brought forth out of Egypt," for their breakfast the next morning.—See Ex. xii, 31—39: xiii, 6—8 and 14.
Thus the time of the preparation, and the beginning of the feast of unleavened bread are clearly shown. On the fourteenth day, at three o'clock, P. M. the lamb was slain, and from that time to the beginning of the fifteenth day they were preparing the lamb, and putting away leaven out of their houses. This was the preparation, and the space of time that it occupied was called even.
The fifteenth day, which was the first feast day, commenced with the EVENING which immediately followed the preparation, or EVEN of the fourteenth day.
In the fourteenth day of the first month AT EVEN is the Lord's passover.
And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord, etc.—Lev. xxiii, 5, 6.
It was at even, the time of preparation, and not evening, that Joseph of Arimathea took the body of Jesus from the cross, and laid it in his new tomb. The holy women then had three hours to prepare spices and ointments, before the evening of the Holy Sabbath commenced, which they kept according to the fourth commandment.
The Sabbath that followed the crucifixion was called "an high day"—John xix, 31, because the first feast day came on the Holy Sabbath, that year. It was as likely to come on the seventh day, as on any day of the week. This view plainly proves that the crucifixion was on the sixth day of the week; therefore the next day was the Sabbath of the Lord our God.
"Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them."—Luke xxiv, 1.
The last three hours of the sixth day of the week, were not sufficient time for the women to prepare, and use the spices and ointments; so after they had bought and prepared them they put them aside, and rested on the Sabbath; and then early in the morning they came to the sepulchre to apply them to the body of Jesus: but he was not there, he had arisen. The modern view, which has blinded and ensnared some, that Monday is the first day of the week, when compared with Scripture testimony, teaches that twenty-seven hours from Friday at three P. M. to Saturday at six P. M. was not time enough to prepare, and apply the spices and ointment; therefore the women had to wait until Monday morning. This view is perfectly unnatural, blind, and inconsistent, while the one which we have here presented, is natural and plain.
Jesus rose from the dead on the third day. This he preached to the two disciples, as they walked in company to Emmaus.
"Then opened he their understanding, that they might understand the Scriptures.
And said unto them, thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day."—Luke xxiv, 45, 46.
Jesus' sufferings on the cross were from nine o'clock A. M. to three o'clock P. M. Friday, the day that Jesus did "suffer" on the cross, was the first day, the holy Sabbath was the second day, and the first day of the week was the THIRD DAY; and Jesus rose from the dead.—See Cor. xv, 3, 4; Matt. xvi, 21; xx, 19; Mark ix, 31; x, 34; Luke ix, 22; xviii, 33.
Some have concluded that Christ rose on the Sabbath, from the following Scripture. "In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary to the Sepulchre."—Matt. xxviii, 1.
Here we will give Whiting's translation. "After the Sabbath, as the first day of the week was dawning," etc. Campbell translates it as follows: "Sabbath being over, and the first day of the week beginning to dawn." etc. This makes it all clear.
That we have shown that the crucifixion was the day before the Holy Sabbath, and that the resurrection was the day following it, we hope is plain to all who may read this article.
There is, however, one lone text that is brought to prove that the position we have here taken is incorrect—
"For as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth."—Matt. xii, 40.
The text must be explained so as to harmonize with the multitude of texts that positively declare the resurrection of Jesus on the third day. If Jesus lay in the tomb three days and three nights, then he arose on the fourth day, and not on the third according to the Scriptures. Scripture must explain Scripture, then a harmony may be seen throughout the whole.
Jesus never was in the heart of this globe, called earth; heart being the centre, or at least in the earth, beneath its surface. He was laid in Joseph's new tomb, or as Campbell has it, MONUMENT, "hewn out in the rock." Jonas was in the bowels of the whale. In like manner, Jesus never was in the heart of this globe.
Then earth in this case must mean the powers of earth, or the power and control of wicked men and the Devil. For proof that earth does not always mean this literal globe, see the following Scriptures:
"O earth, earth, earth, hear the word of the Lord."—Jer. xxii, 29. Here the people are addressed, and not this globe.—See also Deut. xxxii, 1; Isa. i, 2; and many other texts. On63that ever memorable night, that the Lord's supper, and washing the saints' feet were instituted, our Lord and Master was betrayed into the hands of sinners. He, knowing that the time had come for the powers of earth and hell to triumph over him a short season, passed over the brook Cedron, where he was taken and bound. As they came to take Jesus, he said to them—"When I was daily with you in the temple ye stretched forth no hands against me; but this is YOUR HOUR, and the POWER OF DARKNESS."—Luke xxiii, 53.
Thus Jesus was in the heart of the earth, or controlled and held by the powers of earth and hell, from the time that he was betrayed into the hands of sinners, until he arose from the dead, in triumph and victory. Jesus was as much in the heart of the earth when before Pilate, and on the cross, as he was while in Joseph's tomb. With this view, all the Scripture testimony will harmonize.
To some this may look like spiritualism; but let such give us a better view; that will harmonize all the Scripture testimony, and we will take it.
The subject of this chapter is the contrast of the ministration of the old covenant under Moses, with the ministration of the new covenant under Christ.
If we would correctly understand the Apostle, we must first observe, that there is in essential difference between a covenant, or law, and the ministration of a law. The former is the constitution necessary for the government of the people; the latter is the ministry, or the ordained powers to carry its laws into execution.
After God had delivered his people from the tyranny and bondage of the Egyptians, he declared unto them his "Royal law," which he engraved in tables of stone. This was called HIS COVENANT, which he commanded them to perform—Deut. iv, 13. This covenant was a primary constitution of righteous principles for all to strictly observe.
The ministration of this covenant, under Moses, was the ecclesiastical powers, with all their offices and services connected, and their statutes and judgments to enforce the execution of "his covenant," and their penalties for disobedience, and also their justification and pardon through the atonements, called "carnal ordinances"—Heb. ix, 10, as were written by the hand of Moses in a book, called "the book of the covenant"—Deut. xxxi, 9—11, 24—26.
The law of God being first presented to the people written in tables of stone, and not in the mind and heart, therefore they soon forgot and broke it: hence the new covenant—Jer. xxxi, 31—34; Heb. viii, 7—13, was promised and "established upon better promises." Paul says, "For if that first covenant had been faultless, then should no place have been sought for the second." The fault is not in the covenant itself: but in the manner in which it was presented, viz. upon tables of stone, and deposited in the ark, and not in the mind and heart. And because it was not written upon the heart, "they broke my covenant," verse 32, and "continued not in it." But in "the time of reformation," when "Christ being come an high priest of good things to come," his covenant was established upon a better foundation, and better promises, viz. "I will PUT MY LAWS into their MINDS, and WRITE them in THEIR HEARTS."
Thus the new covenant is the same laws as the old; the difference is only in the new and better ministration of it, or the manner in which it is presented to the people, being written by the Spirit of God upon the mind and the heart. The ministration of the ten commandments under Christ's ministry is called the "ministration of the Spirit; for the Spirit of Christ searcheth all things, and knoweth what is in the heart.
The dispensation under Moses was called the "ministration of death," and the "ministration of condemnation; for by the law (through its ministration) was the knowledge of sin, condemnation, and the penalty, death. And they all were under the condemnation or "curse," until "the appearing of our Saviour Jesus Christ, who hath ABOLISHED DEATH, and hath brought LIFE and IMMORTALITY to light through the gospel."—2 Tim. i, 10.
Christ died for the redemption of the transgressors under the first covenant, that the called might receive the promise of eternal inheritance. See Heb. ix, 15.
It is evident that no man was justified in the sight of God by the works of the law, (the ministration of Moses.)—See Gal. ii, 16, iii, 11—Acts xiii, 29.—"For it is not possible that the blood of bulls and of goats should take away sins." Those sacrifices could never make "the comers thereunto perfect."—See Heb. x, 1—4.
Thus the ministration of the covenant under Moses could truly be called the "ministration of DEATH," and of "CONDEMNATION;" for while it condemned, it could not take away sin; neither give the redemption—LIFE and IMMORTALITY. "But the Spirit giveth life; and the Lord is that Spirit." Through the death and resurrection of Christ, and faith in the blood of the atonement, is this life given.
Verses 7—11 speak of the "ministration of death" and of "condemnation," which "was passing away," (Whiting's translation,) and the ministration of the Spirit which was a far more glorious dispensation than that of Moses, and which followed and "remaineth."
It was not the covenant "engraven in stones," neither the "glory" that was "abolished;" but it was the ministration of death, that is, the ministration of Moses, that was passing away.
"The "vail" verses 13—16, is the ministration of Moses; for while the services of Moses were "read," and continued, "their minds were blinded," and they could not see, nor understand, nor believe that Jesus Christ was the end of all the typical services. But when they look at the blood of Jesus for the atonement—"the Lamb of God that taketh away sin," then faith is revealed by the Spirit and the "vail" is "taken away."
"Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty." That is, if they have the Spirit of Christ dwelling in them, they are free from the yoke of bondage—Gal. v, 1, and they are free from the condemnation which they were under, while under the law of Moses; and while they are beholding the glory of the Lord, they are changed from glory to glory, by the Spirit of the Lord.
Thus the difference of the two ministrations. One is a "ministration of condemnation," and of "the letter," that is, of the hand-writing of Moses; the other is a ministration of LIFE, or JUSTIFICATION by the Spirit of Christ. OTIS NICHOLS.
THE TRUE SEVENTH DAY.
By Editor
It is well known, by some of our readers, that it has been argued that the first day of the week is the true seventh day, therefore, the Sabbath of the Lord. As some honest souls have been led astray by deceptive reasonings on this point, which appeared in the "Bible Advocate," published at Hartford, Connecticut, in 1847 and 1848, and, as some are still bound in this snare, we think it our duty to refer to it, even at this late period.
It is not an uncommon thing to meet with those who tell us that they believe that all ten of the commandments of God are binding on us, and that the Sabbath law is in force now as much as it ever was; but, say they, "Sunday is the seventh day." And when they are driven from that ground, many of them will flee to the position that the commandments are all abolished, to shelter themselves from the force of truth.—Such is the blindness that has come over some minds, that they do not see that this view, that the commandments of God are abolished, is in direct opposition to the view that the seventh-day Sabbath exists, and falls on the first day. If they do see it, honesty requires that they should not argue both positions. Neither should any one teach that the ten commandments are abolished, until he has first renounced the other position. J. Turner taught both these views in the "Bible Advocate." In his first article, (see Vol. III, No. 8, page 62,) attempting to prove that the first day of the week was the seventh, he says:—
"I must keep that day of the week which can be proved to be the 7th, for I then believed and do now believe that the seventh day is the Sabbath of the Lord our God."
Some of those who observed the Sabbath, not understanding the deceptions that have been used by many professed teachers in the Advent, rejoiced greatly that T. had confessed his faith in the seventh-day Sabbath. And no doubt, to many it was a relief and a matter of rejoicing that they could, as they thought, observe the Sabbath law on the very day set apart by the Pope, and professedly observed by all Babylon.—But poor souls, they little thought that T. their leader, would desert them in less than eight months, and take another position, perfectly destructive of the first. But this he did do as will be seen by an article from his pen. (See "Bible Advocate," Vol. IV, No. II, page 85.)—Under the head, "Judaism," he says:—
"We feel called upon to warn the Churches of God against a special effort which is being made by a few wandering stars, see Jude, who have recently come to this state, to lead the unwary under the bondage of the law of Moses. We therefore give a few of the many reasons why the law of Moses should not now be regarded as binding on the Church."
Now who were those that T. called "wandering stars," that he charged with teaching the law of Moses? Answer, three Sabbath-keepers, who were invited to attend a Conference at Rocky Hill, Conn. Did they teach the law of Moses? No; and T. knew better when he asserted that that was their object. What did they teach? Just what T. taught eight months before, viz. "That the seventh day is the Sabbath of the Lord our God." All the difference was, they believed that the seventh-day Sabbath should be observed on the seventh day, while T. taught that the first day was the seventh. And because they differed with him on this point, he took the liberty to apply to them those texts which show the fallen condition of those who left the gospel, rejected Jesus, and went back to the observances of the law of Moses in the Apostles' days. Now any person of common sense will see, at once, that all those texts that he applied to them for observing the Sabbath on the seventh day, would apply to himself with equal force, for professing to keep the Sabbath of the fourth commandment on the first day of the week. We present these things to show the honest inquirer after truth, some of the "deceivableness of unrighteousness," practiced by some that handle the word of God.
That person must be very fond of doubting, that will doubt that a knowledge of the true seventh day has been preserved. God Rested on the seventh day of the first week of time, and there, and then, sanctified, blessed and hallowed it. Israel, in the wilderness of Sin received bread from heaven, which fell only on the six laboring days. On the seventh, the Rest-day of the Lord our God, there was no manna. There God, by a miracle, shewed them the true seventh day. That was thirty two days before God spake the Sabbath law from Sinai. Jesus, God's beloved Son, observed the true seventh day. This none will deny, not even those that say that the Sabbath was abolished at the crucifixion.—Thus we see that God has preserved a knowledge of the true seventh day down to the first Advent. In fact we have no record that it has ever been lost, since Jehovah's Rest at creation.
The Jews, who have tenaciously observed the Sabbath, buried up with their traditions, have not, in their scattered condition, all of them to a man, made a mistake of one day, and unanimously observed the Sabbath on the sixth day instead of the seventh. All the leading classes of mankind have not been put into a deep sleep, or something equivalent, so as to mistake one day in numbering the days of the week, as argued by T. so that all the records in the world incorrectly fix the seventh day on our Saturday. To cause the inhabitants of the world to unanimously mistake one day in numbering the days of the week, would be one of the greatest miracles that the world ever witnessed. We venture to say that no man would have presumptuously advanced such a preposterous idea, if it had not been to shun the cross of observing and teaching the true seventh-day Sabbath.
We give the following article, and Bro. Nichols' article from "Present Truth," No. 5, for the benefit of a large portion of our readers that have not seen that paper.
The Commandments of God
By Editor
We see in the "Harbinger" for March 15, the remarks of C., under the head, "To correspondents," which we cannot let pass without noticing. He says—
"F. W. We suppose 'the commandments of God,' Rev. xiv, 12, are all the precepts that God has given to govern men's conduct, not the ten commandments."
A mere "suppose," without bible evidence, is like sliding "sand," while God's word is solid "rock." If the ten commandments are not God's, as C. supposes, then whose are they? If it is said that they are done away and do not exist, then we ask, where is god's law for idolatry, swearing, killing, stealing and adultery? If these commandments are "done away" then they do not exist, unless it can be shown that the Great Law-giver has given them a second time, which cannot be proved, and there is, therefore, no law for such sins. Is it asserted that nine of the commandments were re-enacted at the cross? We ask for proof. If it could be so, no one could re-enact them but Jehovah, the Great Law-giver. In that case they would certainly be the commandments of God. But how preposterous to charge God with such folly as to abolish, do away, destroy, his ten commandments at the cross, and at the same moment re-enact nine of them!—all this to get rid of his Sabbath that he "blessed," "sanctified" and "hallowed," and calls "my holy day," &c.!
But there is a grand difficulty in the way of this supposition. It is this. The class spoken of, [Rev. xiv, 12,] not only keep the commandments of God, [the Father,] but the faith of Jesus, [the Son.] The same people, [Rev. xii, 17,] are called the "remnant," which must be the last end of the church, who are waiting for Jesus. They "keep the commandments of God and the testimony of Jesus Christ." Now if all the precepts taught by Jesus and his apostles are included in "the commandments of God," then what is the "testimony" or "faith of Jesus?" Will some one tell us? The True Witness has made a distinction between the commandments of God, [ten commandments,] and the "testimony of Jesus Christ," [testimony of Christ and the apostles,] so clear that every effort to confound them will fail, and be the means of spreading the true light on this glorious subject. Mark this: The "remnant" not only obey every precept peculiar to the gospel, found in the testimony of Jesus Christ, but they keep the commandments of God, Amen. C. says—
"Jesus resolved these ten into two—first, 'Thou shalt love the Lord64thy God,' &c.; second, 'Thou shalt love thy neighbor as thyself.'"
Did Jesus show that any change had taken place in the ten commandments, or that a change was to take place in them? We answer, He did not. Those who argue a change in the ten commandments, say that it was affected at the crucifixion. Let this be distinctly understood.—Said the lawyer, "Master, which is the great commandment in the law!" Jesus quoted to him the first great law of love to God, and added, "This is [not will be after the commandments are changed at my crucifixion,] the first and great commandment." Then it had been the first, ever since man needed to be governed by the great law of supreme love to God. This great law of love was, and is the foundation of the four precepts, written on the first table of stone. After quoting the second great commandment, which is the foundation of the precepts on the second table, Jesus said, "On these two commandments hang [not will hang after the crucifixion,] all the law and the prophets." Let this point be carefully studied, and it will be clearly seen that Jesus shewed the lawyer the two great principles which were then, ever had been, and ever will be, the foundation of the ten commandments. On these two great commandments then hung, always hung, and ever will hang, that law, one jot or tittle of which was not to pass, till heaven and earth pass away.
The assertion of C. that "Paul says that that which was written and engraven in stones 'was done away,' 'abolished,' is without foundation. It was the "ministration" of the law, and not the law itself, that was abolished. This is clearly shown in Bro. Nichols' article on this subject, in this number.
It is also asserted by C. that "the Sabbath commandment is not adapted to the gospel age." We say that the fourth commandment is perfectly adapted to the physical and spiritual wants of mortal men.—There were, however, certain restrictions laid on the children of Israel in the wilderness, such as, "let no man go out of his place on the seventh day," to gather manna, or to pick up sticks to kindle a fire to cook it, which are no part of THE Sabbath commandment. Just before the opening of the new dispensation, when the gospel was to operate "in all the world," Jesus the Lord of the Sabbath, removed from the institution the traditions with which the blind Jew had covered it, and left it standing on its own eternal base, the fourth commandment. This, Jesus did in healing the sick, and in pronouncing such acts as relieving the sufferings of man and beast, LAWFUL—according to "the Sabbath law." Who dare say they were unlawful? Those who say the Sabbath was abolished at the cross, should know that it was certainly in full force up to that time. Therefore, to charge the Son of God, and his holy apostles, with Sabbath-breaking, seems indeed blasphemous.—Who dare do it?
Sister Lucinda Woodworth writes from Randolph, Vt., March 10.—"The ten commandments are just what we need to show us what we must do to be holy. I have ever believed that they were the law of God. And they have never been done away as I can find. I thought I was keeping them till the Sabbath question came up, then I concluded that Saturday was the true Sabbath, for I could not find any thing in the word of God that teaches us to keep the first day of the week. But here I met with another difficulty, viz. the three nights that Christ said he must be in the heart of the earth. The three nights I could not find, and have Sunday the first day of the week. But I am now convinced that we have not had the right meaning of 'heart of the earth.' I see now it was explained by Christ, when he said, 'Now is your hour and the power of darkness.' How long did they have him in their power? From Thursday night until Sunday morning, which must be the third day, when he arose from that 'power.'"
O how glad I was when I saw what the Sanctuary to be cleansed was, and the true Tabernacle, which the Lord pitched and not man.—Jesus our Great High Priest, has the fan in his own hand, and he will thoroughly purge the floor. Glory to his lovely name, he will take care of every jewel."
We are sorry to say that some, to whom we have sent the paper regularly, have changed their place of residence, and have neglected to inform us, so that we might stop their paper, or send it to their new address. We fear that those who manifest so little interest for the truth and neglect so clear a duty to those who wish to spread the truth before them, cannot be benefited by it until they repent of such negligence.—We shall be obliged to drop a number of names from our list, of those we have not heard from.
[Letter from Bro. Truesdell.]
By Marshall M. Truesdell
MILLFORD, March 17, 1851.
BRB. WHITE:—A few weeks ago I had my attention called to the Sabbath by reading a pamphlet, title, "Seventh-day Sabbath not abolished," a review of Bro. Marsh's article, and was surprised to find Bro. Marsh's position so feebly supported by Scripture. Soon after this, I saw your pamphlet, called the "Present Truth," which I carefully read, and after a prayerful investigation of the subject, I am convinced it is truth. Yes, a great and important truth. My prayer is Lord show all thy children this important truth. I believe the Sanctuary to be cleansed at the end of the 2300 days, is in heaven.
I am not ready to endorse your view of the shut door, but if it is truth I hope I shall see it. I would like to have you answer one question through your paper. Does the shut door exclude all conversions? I have received a few numbers of your paper, and I wish you to continue to send them. Brn. Holt and Edson have been preaching through this section of country, and a number have believed the truth.
Yours waiting for Jesus. MARSHALL M. TRUESDELL.
Who May Be Converted
By Editor
Conversion, in the strictest sense, signifies a change from sin to holiness. In this sense we readily answer that it does not "exclude all conversions," but we believe that those who heard the "everlasting gospel" message and rejected it, or refused to hear it, are excluded by it. We have no message to such. They have no ears to hear us, unless we lower the standard of truth so low that there would be no salvation in it. But there are those who may be converted.
1. Erring brethren. We believe there are many in the Laodicean church, who will yet be converted as the Apostle directs in his epistle to the waiting brethren. "Brethren, if any of you do err from the truth, and one CONVERT him; 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."—James v, 19, 20.
2. Children, who were not old enough to understandingly receive or reject the truth, when our Great High Priest closed his mediation in the Holy Place at the end of the 2300 days, are subjects of conversion from sin to holiness. Their names were borne in upon the breast-plate of judgment, and they are subjects of the mediation of Jesus. God's ways are equal. He will give every intelligent being a chance to be saved.
3. When Elijah thought that he was alone, God said to him, "I have reserved to myself seven thousand men, who have not bowed to the image of Baal." We believe that God has reserved to himself a multitude of precious souls, some even in the churches. These he will manifest IN HIS OWN TIME. They were living up to what light they had when Jesus closed his mediation for the world, and when they hear the voice of the Shepherd in the message of the third angel they will gladly receive the whole truth. Such will be converted to the truth, and from their errors. But we think we have no message to such now, still "he that hath an ear to hear let him hear." Our message is to the Laodiceans, yet some of these hidden souls are being manifested.
E. G. WHITE
By Ellen G. White
ELi CURTIS.—I wish to say to the brethren and sisters, that I have been much grieved with the strange course pursued by this man, in republishing my views, and sending them about in connection with worthless and foolish matter, such as the Dixboro Ghost, notwithstanding I have earnestly entreated him not to do so. I consider him void of judgment in spiritual things, blinded by the deceptions of the Enemy. I did my duty to him faithfully when I hoped he would turn from his singular course.
E. G. WHITE
Letters Received and Receipts
By Editor
LETTERS RECEIVED SINCE MARCH 18. O. Hewit; E. L. H. Chamberlain; A. R. Morse, and others; I. Camp; J. C. Bowles; M. M. Truesdall; Joseph Bates; Otis Nichols; H. S. Case, 2; R. G. Whitcomb; J. Barrows, 2; P. D. Lawrence; W. W. Simpkins; G. W. Holt; S. T. Belden; Philip Collins; Harvey Morgan; W. Morse.
RECEIPTS. H. S. Gurney, Sarah Dexter, P. M. Bates, J. S. Wright, J. S. Wager, $1 each; C. Lyman, $2; L. Hastings, R. Loveland, Bro. Emmons, $5 each; M. S. North, $10; W. Holcomb, $3; E. P. Bellow, S. G. Cottrell, 50 cents each; A. S. Coburn, $3.
Review and Herald Published Fortnightly
By Editor
We have made arrangements so as to be able to publish the Review and Herald once in two weeks.