Chapter 9

Jesus says “are there not twelve hours in the day?” Well, then, there must be twelve hours in the night, to make a twenty-four hour day, and it must be equally divided, for us to keep the weeks correct. For example—say now the first of Jan., the inhabitants of the north pole have no sun, while those at the south have the sun all the twenty-four hours; now as we approximate to the centre or middle of the globe from the south pole, we shorten the days, but from the north we shorten the nights; when arrived at the centre, or under the sun, (the great time piece for the inhabitants of all the earth, Deut. iv: 19,) we find the days and nights are equal. At the beginning of the sacred year, for the passover, the sun rises at 6 A. M. and sets at 5 P. M., and there is not an inhabitant on any part of this globe that can regulate the time for day, or night without admitting the polar distance into his calculation, which is 90° from the centre. This at once shows that all the way we can calculate time is by calculating from the centre of the earth, and also bringing the sun there, if his declination be north or south. Therefore by the same rule (and no other,) we regulate the weeks, and must of necessity begin the scripture day at 6 P. M., or else being in one place, we never have two Sabbaths begin at one time. Says the objector we might begin at sunset. If so, no two persons could keep the same time except they were directly north or south of each other. But can they keep the same time all over the globe if they begin at six P. M.? Yes, certainly. For example.—Jerusalem being about 90°, or fifty-four hundred geographical miles east of us, makes a difference of six hours; it is six P. M. with them when it is noon day with us; their Sabbath closes then, six hours before it does with us—but it is at six o’clock P. M. there. And so when the Sabbath closes here, although it is precisely the same hour of the day, viz. six P. M., and in like manner all round the globe. Hence the necessity of beginning the twenty-four hour day at sun set from the centre of the earth. We are told that we cannot keep time right, because men, who circumnavigate the globe, make a difference of twenty-four hours in time. Well, suppose men could girt the globe with their magnetic wires, so that half of the inhabitants of the United States could pass clear round ten times a day, what odds would that make to the motion of the globe. This looks like another snare of Satan. The change from old to new style, they say, if eleven days are taken from the calender then that certainly has changed the seventh day, but some how or other it does not affect the first day, Sunday. How is it done? say some two hundred members in the British Parliament on Thursday, at six P. M. the first day of Jan. pass a unanimous vote by uplifted hands that we drop eleven days from the calendar. Now all the change here, is, it is now a few minutes past six P. M. on the same Thursday night called the eleventh of Jan. God never stopped the earth’s motion one moment to listen to them. This certainly did not effect the day of the week, any more than the sun’s standing still a whole day, that being true also, at 4 P. M., did not prevent them from counting Friday when it came. If he stood still for twenty-four hours, then no time would be lost to us, for Friday could not come until six, P. M., two hours after he started again. If it had been less than twenty-four hours then must it be regulated. The shadow going back ten degrees or forty minutes on the dial of Ahas, (“not ten hours,”) was another miracle, but it remains to be proved that the _sun_ went back. If any thing could possibly affect the time before the christian era, Jesus certainly had the correct _time_, _the Sabbath_ before he was crucified. Astronomers can find no change since. If the christian era was four years out of date, it does not follow that the day of the week has changed since God instituted the Sabbath in Paradise. Gen. first chapter teaches when the sun is up it is day or morning; when he is down it is night, or evening. God reckoned the first six days from evening to morning; but further on, in the history of the world, he says “from even to even shall you celebrate your Sabbath,” or rest. This proves that every day in the week began at evening; so it must continue while we have day and night. Surely God has done all things well, but man has sought out many inventions. God help the little flock to follow the truth, and “Remember the Sabbath day and keep it holy.” Amen.

THE LAST EXPERIMENT ON DEFINITE TIME; THE PROLONGING OF THE DAYS _ALL_ FAILED.

In 1843, the Herald and Midnight Cry for many months stated that all the signs preparatory to the second coming of Christ, were in the past. Soon after the passing of the _time_ in 1844, they changed their minds and told us that we had but “just entered upon the ground of disputed chronology and that we should be justified in looking with more and more confidence to the extreme boundary of 1847, the extreme point of time in _dispute_.”—See Advent Harbinger, Sept. 28th, 1847. On the strength of this, A. Hale came out with his definite time—LAST EXPERIMENT.

Well, we have now come to Jan. 1848, and all has failed. What is the matter? Answer—the disputed time was properly named; there is no truth in it. It is all a perfect failure; hence all their boasting ends with it. We say the cry at midnight, was right, and the appointed time did end in the fall of 1844, as shown in the _Way Marks_. We will now try some further proof, and still farther that their confessions and reorganization have fairly led them into the Laodocean state of the Church. They say that Christ may come any time; this is the teaching of all three of the Editors, and some of them talk loudly about the ending of the 2300 days, at that point of time. How vain to assert that the 2300 days will end here, the first of January. It is well known that the spring, or fall is the only place ever fixed for their ending.

Those who believe that Christ was crucified any where but in the middle of the week are teaching, as H. H. Gross, that his advent will be in the spring. Those who still believe in the types, and that Christ was crucified in the midst or half of the week can see no place for the ending of the 2300 days or the advent of Jesus, but in the seventh month. Neither can the 6000 years end any where but in the seventh month; the proof is clear in Gen. i: 11, 12, and 29, that the seed and fruit was ripe for the harvest when God finished his six days; proof, Adam and Eve partook of it. It is also perfectly clear that God changed the beginning of the year from thence to the first month, to commence the feasts of the Lord and the types to which we have, and still may, refer; see Exo. xii: 2; xiii: 3, 4; xxxiv: 18; Deut. xvi: 1. This was the beginning of months and the beginning of the year, the passover month.

Now we say here, according to the scriptures, Christ was crucified on the 14th day of Abib, or April, in the midst (or middle) of the week, meaning the last week of the seventy. This is just 486-½ years; then the balance _eighteen hundred and thirteen and a half_ years more, would just make the 2300 days, or years. Now carry the half year from the Passover to the fall of the seventh month, then you will have just 1813 full years to come. Then, of course, every full year unto the last, must end here; and it is not in the power of man to make them end any where else, but in the seventh month. Neither is it in the power of any adventist, who says he believes in the speedy coming of Christ, to show any thing about their ending, since Oct. 1844, because we never have, and it is not likely we ever shall know of any other place or point, for their ending. If the beating of the air, three years, has proved a failure, and made the subject gross darkness, what can be expected from a farther experiment. If any one disputes this point, he will confer a great favor by showing where they do end.

There is _one_ more point; that is, God’s people are now in their trial foretold by prophets and apostles; and in their every day experience. If they deny this, then they cannot look for Jesus, because that trial must take place here in _time_; and according to the type, it must be while Jesus our great high priest is cleansing the sanctuary—for by turning to Lev. xxiii: 27-32 verses, we see the type of affliction was always on the tenth day of the seventh month, in the day of atonement, and it continued all the time that the high priest was in the most holy place, cleansing the sanctuary. The reason for this is obvious; if we turn to Lev. xvi: 15—“And he shall make an atonement for the holy place _because_ of the _uncleanness_ of the _children_ of _Israel_, and _because_ of _their transgressions in all their sins_,” &c.; see also 29-34 verses, particularly the 30th verse. Then the true meaning of the cleansing of the sanctuary is, Christ our high priest in the sanctuary which the Lord pitched and not man; Heb. xiii: 2, that is, the new Jerusalem in the heavens, making atonement, or blotting out the sins of his true waiting people; and while he is doing this, they are in their trial. “Here is the patience of the Saints,” as it was in the type referred to, with this difference—their day and trial and atonement was “from even to even,” just twenty-four hours, whereas ours is to be from the tenth “day of the seventh month, until God roars out of Zion and utters his voice from Jerusalem,” then Jerusalem will be _holy_, the atonement will be finished.—Joel iii: 16, 17—God’s people be cleansed, sealed, and the captivity of Zion turned. This will be the shaking of the Heavens and the earth, the sea and all nations. Matt. xxiv: 29; Amos i: 2; Hagg. ii: 6-7; Jer. xxv: 30, 31; Heb. xii: 26; Eze. xiii: 25, 28. According to the signs given by Jesus, the next after this will be the sign of the son of man in heaven; “And then the son of man.”—Matt. xxiv: 30. But as the world is to be taken by surprise, “crying peace and safety,” they will not long be troubled with the shaking of the heavens and earth, it will pass from the mind, most likely, as has the _cry at mid-night_, so that after this, Christ will “come as a thief.” But I do not design now to take up the argument, but merely refer to these points to show our position. For further reference, see Way Marks. I now propose to show the certain failure and confusion of all those Adventists who have denied the past, and the ending of the 2300 days. As I have already shown, they have prolonged, or, as in Prov. x: 27, “added to the days.” The 2300 days, all the time from where they ended, Oct. 1844, to the extreme end of 1847, which would be three and a half years. Hosea calls this removing the bounds; well, we see they have finally moved them 1260 days. But God calls to Ezekiel and says: “What is that proverb that ye have in the land of Israel, saying the days are prolonged, and every vision faileth. _Tell them therefore_, thus saith the Lord God, I will make this proverb to cease, and they shall no more use it as a proverb in Israel, but say unto them the days are at hand and the effect of every vision, for there shall be no more any vain vision, nor faltering devination within the house of Israel; For I am the Lord, I will speak, and the word that I shall speak shall come to pass; It shall be no more prolonged, for in your days, O rebellious house, I will say the word, and will perform it, saith the Lord God” xii: 22-25. Three things here we notice; first, that the effect of every vision is to fail with the rebellious house of Israel. This, then, most certainly includes the _effect_ of Daniel’s vision on the second advent believers, it is the _effect_ of _every vision_. The effect of John’s vision fails with this. Now we actually know that the _effect_ of Daniel’s vision since 1842, has caused the whole world to tremble. We have no account in history that any vision, or all the visions of the prophets together, ever _began_, as it were, to have such an EFFECT as was produced down to Oct. 1844. _From that time the effect began to cease._ Second, here at the end of the prolonging of the days then, of this vision, God is to speak. It is well known that he never has spoken to the world since these prophets were born; therefore this is in the future, and right here at this point of time, and after this _effect_, and before the coming of Jesus. Third, then these days spoken of here are no other than the days of Daniel’s vision, to measure time, for Ezekiel’s vision nor any other vision given to the prophets, have chronological time to mark their fulfillment, save Daniel’s and John’s. Respecting the rebellious house of Israel, the prophets plainly and emphatically describe them to be in these last days, according to the texts above. The 27th and 28th verses of this xii chapter of Ezekiel, is more emphatic still: “They of the house of Israel (same rebellious house,) say the vision that he seeth is for many days to come, (yes, it is already advocated that it is thirty years, in the future,) he prophesieth of the times that are far off.” God says “there shall none of my words be prolonged _any more_, but the word which I have _spoken_ shall be done saith the Lord God.” Here, then, if we will believe God, no man after the prolonging of the days shall do it any more; that is, after the effect of the vision. What is the sign? Answer—God says, _He will_ SPEAK. This, then, will end _all_ the controversy. Now our history fully proves that the prolonging of the 2300 days with the effect of the vision, is claimed, to the end of the Jewish year of 1847, this spring. Now mark this! The rebellious house continue to say that these days, say Daniel’s 2300, will not end until the coming of Christ, and he may come any time. I think I have proved conclusively that the 2300 days cannot end any where but in the seventh month; and the above scriptures and our history do clearly show that they have ended, and the time has been prolonged to the end of 1847. Now the seventh month 1847, is past, and this was the last point in their land marks, where the types, or seventy weeks shows they could end. It is impossible for any man to show their ending in the coming spring; and they have by their own showing forever shut themselves out for saying it will be in the fall of 1848, because this spring is the very extreme point to which the days are, or can be, prolonged. Here then, I say, according to the heading of this article, their last experiment fails, and fails them forever; they have no point to guide them to now, it is all gross darkness. Now if this is what the Bible Advocate calls “following the word of God and sound reason,” I am glad that the shut door and Sabbath believers, are on the other side of the gulf, with “light in all of their dwellings.”

Now let Zachariah, the prophet, finish this subject. In his peculiar view of the wonderful things to take place in the last days from the tenth to the fourteenth chapter inclusive, he says, “And it shall come to pass that in all the land, saith the Lord, two parts therein shall be cut off and die, but the third shall be left therein, and I will bring the third part through the fire and will refine them as silver is refined, and will try them as gold is tried; _they shall_ call on my name and I will hear them, I WILL SAY IT IS MY PEOPLE; and THEY _shall say_ THE LORD IS MY GOD.”—xiii: 8, 9. Here then, is clearly pointed out the believers in the coming of Christ; a cry at mid-night shows first, but two parts; but before Christ comes Zachariah shows three parts. Now for the development of the history. The first is already described, by prolonging the days and denying the past. The three papers Advent Herald, Advent Harbinger and Bible Advocate, are still advocating their views, and as I have shown, _cut_ themselves off. Second, class or part, are the spiritualizers; a large majority of which have joined the Shakers, whose faith is, that Christ came the second time in Ann Lee, more than seventy years ago, thus forever _cutting_ themselves off from even looking for his personal appearing; John calls them anti-christ—thus, “Little children it is the last time, and as ye have heard that anti-christ _shall come_, even now are there many anti-christs (i. e. don’t believe in any Christ—he is God, and God is love, &c.) whereby we know it is the last time: They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that _they_ be made _manifest_ that they were not all of us. Who is a liar but he that denieth that Jesus is the Christ? _He is anti-christ_ that denieth the Father and Son.”—1st John ii: 18-22 verses. John classes all such with _liars_, and they are barred from the kingdom of heaven. In the 19th verse he says, “they were not ALL of us.” This I think shows that some would see their error and repent. John here embraces _all_ such believers from his day to the last. Here, then it is clearly manifest that this second part have cut themselves off! The third part are now in the fire (or fiery trial.); they are to be _refined_ as silver, and _tried_ as gold; they shall call on God, and they will be his people. They have nothing to boast of, they have got to overcome “by their perseverance.”—[_Camp. trans._ of Luke xxi: 19.] Jesus also distinguishes them from the other parts: “They have a little strength (nothing to boast of,) and hast kept my word and hast not _denied my name_.” Which one? New name—King of Kings and Lord of Lords.—Rev. iii: 8, 12. The first and second classes have denied his name. The first say he is the Mediator, and therefore cannot have received his kingdom; the second class have dissolved his name into vapor. Ninth verse shows they have got to bow to his third part, because _they_ have kept the word of his patience: Where is it shown that they do this? Answer—in Rev. xiv: 12th verse, “_Here is the patience of the Saints_; here are they that keep the commandments of God and the faith of Jesus.” Yes! here are they who are denounced as “_door shutters_” and “great _sticklers_ for the _seventh day Sabbath_, in and out of _almost every door_ but the right one, following _any thing_ but the _word_ of God and _sound reason_!” triumphed at last. How amazing these things appear; not more so perhaps than to the prophets when looking down into our history and beholding this first class composed of the leading messengers and about all of the shepherds, after leading the whole flock out into the most dangerous part of their journey, desert, denounce, and betray them; and then go and form themselves into a confederacy and positively disregard the message which God pressed upon them, viz. “Comfort ye, comfort ye my people, saith your God,” &c. I rejoice in my soul and praise the _living_ God, who is seated upon this Great White Throne in the height of his Sanctuary in the heaven of heavens, that I am still numbered in this third part. Call me what you please, my feet are planted on the _Rock_. I had rather suffer affliction with the Outcasts, than enjoy the pleasures of sin with all other people. Praise the Lord! if faithful, we shall soon enter the everlasting kingdom. Amen.

CHRIST’S SECOND COMING TO GATHER HIS PEOPLE.

According to the Scriptures, God will deliver his people out of the time of trouble that is now flying from the coasts of the earth, and to all appearances forming a junction in this retributive land of blood and slavery; by his VOICE _from heaven_, when he has sealed them, and Christ has made the atonement and fitted the mansions in the New Jerusalem, then they will be his chosen ones to execute the “judgment written.” After this, in the order of events, the Lord Jesus “will descend from heaven with a shout, with the voice of the archangel, and with the trump of God,” &c. When God speaks from Jerusalem, then, I believe the “wise will understand” how long it will be before Jesus comes. “The times and seasons are with the Father.” I believe that the Scriptures most clearly teach Christ’s second coming at the feast of Tabernacles, and no where else; and that our history, in the fulfillment of prophecy, has been imperceptibly tending us there. Here is the chain in the types: “THREE _times a year shall_ ALL _thy males appear before the Lord thy God_.” These three feasts are typical of three of the most important events since the birth of our Lord Jesus Christ, and every advent believer should have a clear understanding of them. 1st, The feast of the Passover; 2d, Feast of Weeks; 3d, Feast of Tabernacles.

_First feast_ was the crucifixion of our Lord at the Passover, on the 14th day of the first month, at 3 o’clock P. M.; the very day and hour the lamb was offered in the type for sixteen hundred and seventy years.

_Second feast_—the day of Pentecost, 1670 years from the time that the commandments were uttered by the voice of God, in the morning.—Exo. xix: 16; see Acts ii: 15, undoubtedly at the same hour. Now as these two feasts are perfectly fulfilled, we have nothing further to do with them here; only to say, that God never taught any other way to find the fulfillment of these two most important events, than by their typical observance.

_Third feast_—on the 15th of the seventh month; the feast of the Tabernacles. This undoubtedly represents the gathering of all Israel at the coming of Christ; the ingathering of the harvest; the end of the 6000 years: the end of the world. I see no other point of time for Christ to come than at the feast; see Deut. xvi: 1-16: Lev. xxiii; Num. xxviii, and xxix. It cannot be possible that God has been so exact in the fulfillment of the first two, to the very hour of the day, and then left the other without _order or time_! No, no! Here is the gathering of all Israel; see Lev. xxiii: 39-44. Now, this being true, all of the other events which precede this in this chapter, must, to harmonize with the types, be fulfilled first. Now there are three types in this feast; their harmony and order are as follows: First,—24th verse is the memorial of trumpets. This is the type of the sounding of the seventh trumpet; there is nothing else for an anti-type—try and see. Than it is fulfilled, by Rev. x: 7—“In the days of the voice of the seventh angel, when he shall begin to sound, the Mystery of God should be finished.” &c. This then, we have shown, sounded on the first day of the seventh month, 1844. Here the virgins were divided, and the wise ones got ready for the coming of the Bridegroom to the marriage. See _Way Marks_, 35 to 37th pages.

_Second type_—27th verse—“Also on the 10th day of the seventh month, there shall be a day of atonement,—ye shall afflict your souls, for whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.” This, of course, was artificial; but it was a type to represent the tried state which the virgins in the parable entered into on the tenth day of this seventh month, 1844, when they see their Lord did not come. Here is where the atonement commenced with the affliction, and as they ended together in the type, so we believe they will in the anti-type, when God speaks from Zion.—Joel iii: 16, 17; see _Way Marks_, pp. 58, 59. Now it is certainly evident that God’s people are in this very state. This, then, according to the type, proves the Bridegroom as High Priest, officiating in the Sanctuary, making the atonement for this same people.