chapter xxiv, one servant giving meat to his master’s household in due

season, the other smiting this good and faithful servant, and in his heart saying, “My Lord delayeth his coming.” Just then may the events connected with Advent history be compared with the specifications of the parable. These two servants had been engaged in the same work. But by some means one begins to say in his heart, My Lord delayeth his coming, and smites his fellow. No one who wished to see, could fail to see a clear fulfillment of this illustration in the labors and general course of Advent ministers soon after the passing of the time. All came up to that time apparently a band of brothers. The time passed. Some became impatient and cast away their confidence in the work, confessed to a scoffing church and world, and because others would not confess as they had done, that a human or satanic influence had controlled them, they were ready to smite those who were strengthening the Master’s household with the bread of Heaven.

The spiritual food for that time was by no means that teaching which would let them down from the position they had taken, and send them weeping and mourning back to Egypt. But meat in due season was those expositions of God’s word which showed his hand in the movement, and such cheering testimonies as are quoted in the foregoing pages in vindication of the Advent movement. How humiliating and painful the fact that Satan is permitted to bring the spiritual warfare within the Second-Advent ranks.

5. That in the sense of the parable the Bridegroom had come. Come where? Answer, To the marriage. Was the marriage of the Lamb to take place in this world at the second appearing of Christ? The Bridegroom had not come. But if the marriage of the Lamb was to take place in Heaven, the position might be correct. And right here the charge of our Lord to the waiting ones comes in with peculiar force: “Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord when he will return from the wedding.” Luke xii, 35, 36. If our Lord at his second appearing returns from the wedding, then the marriage of the Lamb must take place in Heaven prior to his return. Therefore, the coming of the bridegroom in the parable illustrated some change in the position and work of our great High Priest in Heaven in reference to the marriage of the Lamb.

In a letter to the _Voice of Truth_ for Feb. 19, 1845, William Miller says:

“I presume, Bro. Marsh, you have seen Brn. Hale and Turner’s _Advent Mirror_, printed in Boston, Jan., 1845, concerning the marriage, in the parable of the virgins. I do believe in the main they are right--that cannot be the personal coming of Christ. Why, say you? Read Luke xii, 36: ‘And ye yourselves like unto men that wait for their Lord, when he shall return from the wedding, that when he cometh and knocketh, they may open to him immediately.’ You see his coming, for which we look, is after the wedding.

“Has Christ come in the sense spoken of, Matt. xxv, 10? I think he has.

“I know many of my brethren whom I highly esteem, will, and do, disagree with me on this matter. I would advise them not to have any hardness. Remember what James says, v, 9: ‘Grudge not one against another, brethren, lest ye be condemned: behold the Judge standeth before the door.’ It would seem that in this very time when we have need of patience, the apostle, by the inspiration of the divine Spirit, foresaw that there would be danger of grudging, or grieving one another, and warns us not to do it, lest ye be condemned: for ‘the Judge standeth before the door!’

“Let the dear brethren see to it, that we give meat in due season. Let no one say in his heart, My Lord delayeth his coming, and begin to beat and bruise, and grudge against his fellow-servant. He that seeks to save his life now by conformity to the world, or worldly men, will lose it; and he that loses his life now for the truth’s sake, will find eternal life.”

6. That the established view, that in the marriage of the Lamb the church is the bride of Christ, was among the errors of past times. By investigation it was clearly seen that there were two things which the Scriptures of the Old and New Testaments illustrate by marriage. First, the union of God’s people in all past ages, as well as at the present time, with their Lord. Second, Christ’s reception of the throne of David, which is in the New Jerusalem. But union of believers with their Lord has existed since the days of Adam, and cannot be regarded as the marriage of the Lamb. It is supposed that Isaiah [liv, 5,] speaks of the church when he says, “Thy Maker is thine husband;” but Paul, in Gal. iv, applies this prophecy to the New Jerusalem.

Says John, speaking of Christ, “He that hath the bride is the bridegroom.” John iii, 29. That Christ is here represented in his relation to his followers by a bridegroom, and his followers by a bride, is true; but that he and they are here called the bridegroom and bride, is not true. No one believes that the event called the marriage of the Lamb took place eighteen hundred years since.

Paul, in writing to the church, 2 Cor. xi, 2, says, “I have espoused you to one husband, that I may present you a chaste virgin to Christ.” But does this prove that the marriage of the Lamb took place in Corinth? Or, did Paul only wish to represent by marriage, the union which he had effected, through the gospel, between Christ and the church at Corinth?

He also says, Eph. v, 23, “For the husband is the head of the wife, even as Christ is the head of the church.” But please turn and read from verse 22, and it will be seen that Paul’s subject is the relation and duty of man and wife to each other. This is illustrated and enforced by the relation of Christ and the church. Those who suppose that Paul is here defining who the Lamb’s wife is, are greatly mistaken. That is not his subject. He commences, “Wives, submit yourselves unto your own husbands.” Verse 22. “Husbands, love your wives.” Verse 25. It is, indeed, an excellent subject, but has nothing to do in determining what the bride is.

The marriage of the Lamb does not cover the entire period of probation, in which believers are united to their Lord, from Adam to the close of probation. It is one event, to take place at one point of time, and that is just prior to the resurrection of the just.

Then what is the bride in the marriage of the Lamb? Said the angel to John, “Come hither, I will show thee the bride, the Lamb’s wife.” Rev. xxi, 9. Did the angel show John the church? Let John testify. “And he carried me away in the Spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of Heaven from God.” Verse 10.

The New Jerusalem is also represented as the mother. “But Jerusalem which is above is free, which is the mother of us all.” Gal. iv, 26. Christ is represented (Isa. ix, 6,) as the “everlasting Father” of his people; the New Jerusalem, the mother, and the subjects of the first resurrection, the children. And, beyond all doubt, the resurrection of the just is represented by birth. How appropriate, then, is the view that the marriage of the Lamb takes place in Heaven before the Lord comes, and before the children of the great family of Heaven are brought forth at the resurrection of the just.

Let those who are disposed to cling to the old view that the church is the bride, and that the marriage is after Christ comes, and the saints are caught up to Heaven, answer the following questions:

1. Who are illustrated by the man found at the marriage, Matt. xxii, not having on the wedding garment?

2. Will any be caught up by mistake, to be bound hand and foot, and be cast down to the earth again?

3. If the church is the wife, who are they that are called to the marriage as guests?

4. Jerusalem above is the mother of the children of promise; but if the church is the Lamb’s wife, who are the children?

5. That the door was shut. The clear light from the heavenly sanctuary that a door, or ministration, was opened at the close of the 2300 days, while another was closed at that time, had not yet been seen. And in the absence of light in reference to the shut and open door of the heavenly sanctuary, the reader can hardly see how those who held fast their Advent experience, as illustrated by the parable of the ten virgins, could fail to come to the conclusion that probation for sinners had closed.

But light on the subject soon came, and then it was seen that although Christ closed one ministration at the termination of the 2300 days, he had opened another in the most holy place, and still presented his blood before the Father for sinners. As the high priest, in the type, on the tenth day of the seventh month, entered the most holy place, and offered blood for the sins of the people, before the ark of the testament and the mercy-seat, so Christ, at the close of the 2300 days, came before the ark of God and the mercy-seat to plead his blood in behalf of sinners. Mark this: The great Redeemer then approached the mercy-seat in behalf of sinners. Was the door of mercy closed? This is an unscriptural expression, but, if I may be allowed to use it, may I not say that in the fullest sense of the expression the door of mercy was opened on the tenth day of the seventh month, 1844?

Beside the ark of God containing the ten precepts of his holy law, over which was the mercy-seat, did the trusting ones now behold their merciful High Priest. They had stood in harmony with the whole Advent host at the passing of the time, then represented as “the church in Philadelphia;” meaning brotherly love. And with what inexpressible sweetness did the following words addressed to that church come home to their stricken hearts: “These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth. I know thy works. Behold, I have set before thee an open door, and no man can shut it.” Rev. iii, 7, 8.

Adventists were agreed that the seven churches of Rev. ii and iii, symbolized seven states of the Christian church, covering the entire period from the first advent of Christ to his second appearing, and that the sixth state addressed represented those who with one united voice proclaimed the coming of Jesus, in the autumn of 1844. This church was about to enter upon a period of great trial. And they were to find relief from it, so far as ascertaining their true position is concerned, by light from the heavenly sanctuary. After the light should come, then would also come the battle upon the shut and open door. Here was seen the connecting link between the work of God in the past Advent movement, present duty to keep the commandments of God, and the future glory and reward. And as these views were taught in vindication of the Advent movement, in connection with the claims of the Sabbath of the fourth commandment, these men, especially those who had given up their Advent experience, felt called upon to oppose. And their opposition, as a general thing, was most violent, bitter, and wicked.

The shut and open door of the heavenly sanctuary constituted the strong point upon which the matter turned. If we were right on the subject of the cleansing of the sanctuary, then the door or ministration of the holy place was shut, and the door or ministration of the most holy place was opened, the 2300 days had ended, the preaching of time was correct, and the entire movement was right. But let our opponents show that we were in error upon the sanctuary question, that Christ had not entered the most holy place to cleanse the sanctuary, then the 2300 days had not ended, the preaching of the time was an error, and the entire movement was wrong. And, again, if the door or ministration of the most holy place was opened, and the faith of the waiting ones was to view Jesus standing before the mercy-seat and the ark of the ten commandments in Heaven, how forcible the arguments for the perpetuity and claims of the entire law of God, the fourth precept not excepted. The hand of the Lord was with those who took a firm position that the great Advent movement had been in his direct providence, and that the time had come for the Sabbath reform, and many embraced these views. Then it was that our opponents arose in the spirit of persecution, manifesting the wrath of the dragon against those who kept the commandments of God, and labored to open the door that had been shut, and to shut that door which had been opened, and thus put an end to the matter. Hence the strong expressions quoted above--“He that openeth and no _man_ shutteth, and shutteth and no _man_ openeth.” “Behold I have set before thee an open door, and no _man_ can shut it.” Nothing can be plainer than that man, or a set of men, near the close of the history of the church, would war against the truth of God in reference to the shut and open door.

And to this day those who retain the spirit of war upon those who keep the commandments of God, make the belief in the shut and open door odious, and charge it all upon Seventh-day Adventists. Many of them, however, are not unaware of the injustice of this. Some of this people did believe in the shut door, in common with the Adventists generally, soon after the passing of the time. Some of us held fast this position longer than those did who gave up their Advent experience, and drew back in the direction of perdition. And God be thanked that we did hold fast to that position till the matter was explained by light from the heavenly sanctuary.

And it may be worthy of notice that although the belief in, and abandonment of, the shut-door position has been general, there have been two distinct and opposite ways of getting out of it. One class did this by casting away their confidence in the Advent movement, by confessions to those who had opposed and had scoffed at them, and by ascribing the powerful work of the Holy Spirit to human or satanic influences. These got out of the position on the side of perdition.

Another class heeded the many exhortations of Christ and his apostles, applicable to their position, with its trials, dangers, and duties--Watch--Be ye therefore patient--Cast not away therefore your confidence--For ye have need of patience--Hold fast. They waited, watched, and prayed, till light came, and they by faith in the word saw the open door of the heavenly sanctuary, and Jesus there pleading his precious blood before the ark of the most holy place.

But what was that ark? It was the ark of God’s testimony, the ten commandments. Reader, please follow these trusting, waiting ones, as they by faith enter the heavenly sanctuary. They take you into the holy place and show you “the candlestick, and the table, and the shewbread,” and other articles of furniture. Then they lead you into the most holy where stands Jesus, clad in priestly garments, before the mercy-seat which is upon, and but the cover of, the ark containing the law of God. They lift the cover and bid you look into the sacred ark, and there you behold the ten commandments, a copy of which God gave to Moses. Yes, dear reader, there, safe from the wrath of man and the rage of demons, beside his own holiness, are the ten precepts of God’s holy law.

The waiting, watching, praying ones, embraced the fourth precept of that law, and with fresh courage took their onward course to the golden gates of the city of God, cheered by the closing benediction of the Son of God: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Thus they came out of the position of the shut door on the side of loyalty to the God of high Heaven, the tree of life, and the eternal city of the redeemed. The reader will not fail to see the difference between their course and getting out of the shut door on the side of perdition. God pity the apostate.

THE SEVENTH ANGEL.

The seventh angel, the last of the seven trumpet angels, had been supposed to be the same as the “last trump,” which will awake the righteous dead. But many among the Adventists were about this time taking a different view of the subject. The six former trumpet angels were symbols, and each had occupied a period of time, during which a series of events took place. Why not the seventh be a symbol covering a period of time, during which a series of events might also transpire?

But the scenes connected with the last trump mentioned by the apostle, are represented as transpiring “in a moment, in the twinkling of an eye.” Not so with the events under the sounding of the seventh angel. “But in the days of the voice of the seventh angel,” is the testimony of Rev. x, 7. As this entire chapter has a direct bearing upon the subject of the great Advent movement as symbolized by the three messages of Rev. xiv, I will here give it with a few brief remarks of application.

“And I saw another mighty angel come down from Heaven, clothed with a cloud; and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, and cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And the angel which I saw stand upon the sea and upon the earth, lifted up his hand to Heaven, and sware by him that liveth forever and ever, who created Heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.” Verses 1-6.

I will briefly call attention to the following points in the above quotation:

1. The angel, in a most solemn manner, swore that there should be time no longer. This does not mean that with the oath of the angel, time, as measured by days, months and years, would cease; for the next verse speaks of the “days” of the voice of the seventh angel. And even from the second advent of Christ and the resurrection of the just, a thousand years are marked as reaching to the resurrection of the unjust. In fact, while the earth and the sun and moon shall endure and continue their revolutions, so long will there be days, months and years. And there is no scripture evidence that these bodies will ever cease to exist. The oath of the angel, therefore, must refer to prophetic time.

2. The angel holds in his hand, as he swears upon the subject of time, a little book open. It may be inferred from this language, that this book was at some time closed up. This was true of the book of Daniel. “But thou, O Daniel, shut up the words and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.” Dan. xii, 4. It was to be sealed only to the time of the end, when it was to be opened, knowledge of the subject of which it treats should be increased, and many run to and fro in the Scriptures and obtain knowledge upon the subject. If this open book in the hand of the angel represents the unsealed book of Daniel, how forcible the application of his solemn oath to the manner in which the close of prophetic time was proclaimed in 1844.

The oath of this angel must be regarded as a symbol of a most solemn and positive message proclaimed by the servants of God. His right foot upon the earth, and his left upon the sea, represent its extent, and shows that it was to be borne to the people by sea and by land. The prophet continues:

“But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished, as he hath declared to his servants, the prophets.” Verse 7.

Why introduce the sounding of the seventh angel thus, unless his sounding commenced with the termination of the prophetic time? He is to continue his sounding a period of days, probably prophetic, meaning years, and in the beginning of his sounding, or during the first portion of the period of his sounding, the mystery of God is to be finished. This mystery is the gospel considered with especial reference to the means by which its blessings are secured to the nations of the earth. It is something which, before the apostles’ days, even from the foundation of the world, was not made known as it was then revealed. Rom. xvi, 25, 26; Eph. iii, 3-5. It was known that the woman’s seed should bruise the serpent’s head, and that in Abraham and his seed should all the nations of the earth be blessed; but how this was to be accomplished was not understood till more fully revealed at the first advent of the Saviour, and set forth by the preaching of his apostles. Before this it was not seen that when the Redeemer should be manifested to the world, all walls of partition shall be broken down, all distinctions be obliterated, and Jew and Gentile, male and female, bond and free, be on equal terms and in equal measure blessed in him. Hence Paul presents as the distinguishing feature of the mystery of God, the fact “that the Gentiles should be fellow-heirs, and of the same body, and partakers of the promise in Christ by the gospel,” and that in Christ all might be gathered together in one. Eph. iii, 6; i, 9, 10. Hence we more fully define the mystery of God to mean the great plan of salvation, as it centers in the work of Christ, and is revealed in the New Testament. See also Eph. vi, 19; Col. iv, 3; and Gal. i, 11, 12, compared with Eph. iii, 3.

The finishing of the mystery of God is the completion of the great plan of salvation in connection with Christ’s ministry in the heavenly sanctuary. In the type the yearly round of service was finished on the tenth day of the seventh month. In the antitype Christ entered the most holy place of the heavenly sanctuary at the end of the 2300 days, to finish the great plan of salvation. The mystery of God was to be finished, as he had declared by his servants, the prophets; and the cleansing of the sanctuary spoken of by the prophet Daniel, is only another expression signifying the same thing as the finishing of the mystery of God. Hence the seventh angel began to sound at the close of the 2300 days, in 1844, when the cleansing of the sanctuary, or the finishing of the mystery of God, commenced.

A series of events to occur under the sounding of the seventh angel is mentioned in chapter xi. After the announcement, in verses 15-17, of his sounding, during which period all earthly kingdoms are to pass into the hands of the King of kings, an event which interests both earth and Heaven, and calls for the grateful thanks of the good of both worlds, this series is given as follows:

1. “And the nations were angry.” This is supposed to have reference to the political commotions and wars of the nations, which the prophets of God have described as marking the closing hours of probation.

2. “And thy wrath is come.” This has reference to the seven last plagues, which will be poured out immediately following the ministry of Christ in the heavenly sanctuary.

3. “And the time of the dead, that they should be judged.” This is not the investigative Judgment of the righteous. That closes with the ministry of Christ in the heavenly sanctuary. It is the Judgment of the wicked dead. We are therefore carried forward in this third event to the time of Christ’s appearing in the clouds of heaven, and the resurrection of the just, when he and they will sit in Judgment on the cases of the wicked during the one thousand years.

4. “And that thou shouldst give reward unto thy servants, the prophets, and to the saints, and them that fear thy name, small and great” It is true that all these receive immortality at the second coming of Christ, at the commencement of this great Judgment period; but their reward embraces the promised inheritance, the new earth, which will not appear till the close of the one thousand years. “Blessed are the meek for they shall inherit the earth.” Then, at the close of the one thousand years, will the prophets, the saints, and all who fear the name of God, both small and great, receive their full reward.

5. “And shouldst destroy them which destroy the earth.” This is also the period of the final destruction of God’s enemies, who have taken part in destroying (corrupting, margin,) the earth. And here closes the sounding of the seventh angel, or the third woe. The prophet still continues:

“And the voice which I heard from Heaven spake unto me again, and said, Go, and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey; and as soon as I had eaten it my belly was bitter.” Verses 8-10.

In this highly-figurative portion of the prophecy, John, in receiving the little book from the hand of the angel, represents those who received the doctrine of the coming and kingdom of Christ, as proclaimed in connection with the time, based upon the prophecy of Daniel. His eating the little book, and enjoying its sweetness, represents the holy delight with which they feasted upon the gospel of the coming kingdom. In the symbol, the little book in the mouth of John was as sweet as honey. “What is sweeter than honey?” And what could feast the consecrated soul, imbued with the love of Jesus, as the news of his soon return in glory, with all the holy angels, to redeem those who loved and looked for his appearing?

But in the symbol there is a change from the sweetness of honey to bitterness. This represents the change from the joy of bright hope to the painful sadness of disappointment, experienced by believers at the passing of the time. The hope and faith had been to them an anchor in the storm, a shield in the fight, and their exceeding joy all the day long; and as they drew near the point of expectation, their hopes grew brighter, their faith stronger, and their joys were complete. The time passed; and only those who felt it can form any idea of the bitterness of that disappointment. Probably there never has been a time since the crucifixion, that the high expectations and bright hopes of the disciples of Jesus, have been so completely crushed as at the passing of the time in 1844. And the feelings of the many thousands of disappointed ones were like those expressed by Mary: “They have taken away the Lord out of the sepulchre, and we know not where they have laid him.”

A good degree of relief, however, very soon came in the well-defined position that there was a time of waiting for the Lord, and trial of faith, after just such a disappointment as believers had experienced. And with it came also the general impression that our work, in bearing testimony to the world, was finished. The solemn announcement of the hour of God’s Judgment, in the first message of Rev. xiv, had been made. The stirring testimony in reference to the condition of those who rejected this message, and still clung to a corrupted Christianity, symbolized by the second message, had been borne. Everywhere among believers had been heard the solemn cry, “Babylon is fallen, is fallen.” “Come out of her my people.” And these messages were clearly seen to be in the past.

But when was the third message to be given? This is one of the series, all of which are to be given in the history of God’s people in this mortal state. This is as distinctly marked in the prophetic sketch of Rev. xiv, as the first and second messages are. And although the disappointed ones felt for a time that their work in warning the world was done, yet God designed to roll upon them again the burden of his work, and they go forth and proclaim the third message. This work, dear reader, is most clearly pointed out in the remaining verse of the chapter upon which I have been commenting: “And he said unto me, Thou must prophesy again before many peoples and nations and tongues and kings.”

To prophesy sometimes means simply to teach, as in 1 Cor. xi, 4, 5; xiv, 3, 24; Matt. vii, 22. In the first and second messages the prophecies had been opened to the people, and they had been taught the solemn and stirring truths relating to the Judgment. Believers had come up to the time of expectation with a testimony for the people, and the burden of the work upon them. The time passed, and with it also passed from them the burden of the work, and they suddenly found themselves destitute of any message for the people. They felt that their work was done for the world. In that position they should have waited until the great truths connected with the third message were seen by the light of the heavenly sanctuary, and the Spirit of God impressed them with the new work before them, to proclaim the third message, expressed by the prophetic words, “Thou must prophesy [teach the people] again.” This brings me to consider briefly the three messages of Rev. xiv.

THE FIRST MESSAGE.

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his Judgment is come; and worship him that made heaven and earth, and the sea, and the fountains of waters.” Rev. xiv, 6, 7.

This is called the first angel, because it is the first of the series. See verse 9. John calls it “another angel,” from the fact that he had previously seen an angel flying in the midst of heaven.

This proclamation is one of pre-eminent importance. It is not a mere local judgment, but one that concerns all the inhabitants of the earth. Hence it has reference to the final Judgment scene. It is the same gospel that Paul preached that is here styled the “everlasting gospel.” But the great truth uttered by this angel would not have been a truth if uttered by Paul, for he lived at the commencement of the gospel dispensation, and this proclamation relates to its closing scenes. It seems to be the same as “this gospel of the kingdom,” that our Lord presents in Matt. xxiv, 14, as the sign of the end of this dispensation, and which was to be preached in all the world for a witness unto all nations before the end should come.

The truth on this point is well expressed in the following language of the late Mr. Bliss, editor of the _Advent Herald_, December 14, 1850:

“As an indication of the approach of the end, there was, however, to be seen another angel flying through the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Rev. xiv, 6. The burden of this angel was to be the same gospel which had been before proclaimed; but connected with it was the additional motive of the proximity of the kingdom, ‘saying with a loud voice, Fear God, and give glory to him; for the hour of his Judgment is come; and worship him that made heaven and earth, and the sea, and the fountains of waters.’ Verse 7. No mere preaching of the gospel without announcing its proximity, could fulfill this message.”

In harmony with this testimony from the editor of the _Herald_, I will here give another from a tract on prophecy, published by J. V. Himes about the same time, which also speaks of the character of the message and the time of its application. The title of the tract is “Our Specific Work.”

“The proclamation of an everlasting gospel, ‘The hour of his Judgment is come,’ Rev. xiv, 6, 7, is the leading Advent proclamation.

“The facts summed up are these: John, looking into the distant future, gazing upon the theatre of the final conflict, sees a messenger, a minister of an everlasting gospel, fly through mid-heaven, with a special, elevated, joyous, public, proclamation, requiring haste and extraordinary energy in its delivery. The proclamation contains a fact, and a command founded upon that fact. 1. The fact: ‘The hour of his Judgment is come.’ 2. The command: ‘Fear God,’ &c. These are the elements of this special commission. The work of this symbol agent is thus clearly defined; no terms more specific.

“Does this messenger symbolize a class of teachers? Such has been the general understanding of expositors. Mr. Wesley and Dr. Benson so interpret the passage. On this point there is great unanimity. It is plain from the fact that it is said to preach. That class of people is modern. Mr. Wesley and Dr. Benson make this messenger symbolize the Protestant reformers in the days of Luther. With their view agree a mass of expositors. This commission, however, cannot be Luther’s.

“That body must exist somewhere, and, in its character and in the nature of its work, it must agree with the symbol messenger. They must agree as face to face in a mirror. Can such a body be found? The proclamation above stated has been heard. The world can bear testimony to this. The cry, ‘The hour of his Judgment is come,’ sounded through all Christendom. The multitudes heard, and scoffed, or trembled. By what body of believers was this proclamation made? Not by those who taught that that Judgment was a thousand years in the future. No church which holds to the doctrine of a spiritual reign can be that body, as the elements of their proclamation flatly contradict those elements above stated. Such a body now existing can be found alone among those who constitute the Advent believers in Europe and America.”

In proof that this message has not been fulfilled in the history of the church in ages past, I offer the following reasons:

1. No proclamation of the hour of God’s Judgment come, has ever been made in any past age.

2. If such a proclamation had been made many centuries in the past, as some contend, it would have been a false one.

3. The prophecies on which such a proclamation to men in a state of probation must be based, were closed up and sealed to the time of the end.

4. The Scriptures plainly locate the message of warning respecting the Judgment in a brief space immediately preceding the advent of our Lord; thus directly contradicting the view that locates these messages in past ages.

We now offer proof in support of the foregoing propositions. If they are sustained, they establish the fact that the present generation is that one to which the angels’ messages are addressed. We earnestly invite all who wish the truth, to weigh this part of the argument with especial care.

1. Has the proclamation of the hour of God’s Judgment come, been made in any past age? If such a proclamation has never been made in past centuries, there is an end to controversy on this part of the subject. No persons have ever been able to show any such proclamation in the past. The apostles did not make such a proclamation. On the contrary, they plainly inform us that the day of the Lord was not then at hand. Martin Luther did not make this proclamation; for he thought the Judgment about three hundred years in the future. And finally, the history of the church presents no such proclamation in the past. Had the first angel preached to every nation, and kindred, and tongue, and people, that the hour of God’s Judgment had come, the publicity of such a proclamation would be a sufficient guaranty that the history of the world would contain some record of the fact. Its total silence respecting such a proclamation, is ample proof that it never was made, and should put to silence those who make such an affirmation.

2. We are on firm ground, also, when we say that had such a proclamation been made to the world in past ages, it would have been a false proclamation. Four reasons sustain this statement. 1. There is no part of the Bible on which such a message, centuries in the past, could have been based. Hence had such a proclamation been made, it would have been without scriptural foundation, and consequently not from Heaven. 2. It would have been in direct opposition to those scriptures which locate the Judgment, and the warning respecting its approach, in the period of the last generation. The scriptures which sustain these two reasons we shall presently cite. 3. The history of the world amply evinces that the hour of God’s Judgment had not come ages in the past. 4. Nor would it be true of past ages, if limited to Babylon. For Rev. xviii, 8-10, clearly shows that the hour of Babylon’s Judgment is yet in the future. It is certain, therefore, that the angel with the proclamation respecting the hour of God’s Judgment, has not given it at a time when it would be not only destitute of scriptural support, but would absolutely contradict their plain testimony.

3. The prophecies which give us the time of the Judgment, and which present the succession of events leading down to that great crisis, were closed up and sealed till the time of the end. We refer particularly to the prophecies of Daniel. See chap. viii, 17, 26; xii, 4, 9. Hence it is evident that God reserves the warning to that generation which alone needs it. Noah’s warning respecting the flood, was alone applicable to those who should witness it; thus also the warning respecting the Judgment is alone applicable to that generation which lives in the last days.

4. The Bible locates these messages in the period which immediately precedes the second advent, and plainly warns us against the proclamation of the Judgment at hand prior to that time. Here we join issue with our opponents. Instead of finding that the apostles gave this proclamation, as some teach, we shall find indubitable evidence that they located this warning far in the future, and that they admonished the church to heed none that should precede a given time. If we recur to the book of Acts, we shall find Paul preaching before Felix, of the Judgment to come; and before the Athenians, that God hath appointed a day in which he will judge the world in righteousness by Jesus Christ. Acts xxiv, 25; xvii, 31. But that book nowhere intimates that Christ was immediately coming to Judgment. Peter points his hearers to the future, saying, that the heavens which had then received Christ, must retain him until the times of restitution. Acts iii, 21.

The first epistle to the Thessalonians may seem to teach that the apostles expected the coming of Christ to Judgment in their day. Indeed, it is evident that such an idea was received from it by the Thessalonian church. Hence it was, that in his second epistle to them, Paul found it necessary to speak explicitly on the point. He tells them that the coming of Christ to the Judgment could not take place until the great apostasy; and as the result of that apostasy, that the Man of Sin should be revealed, showing himself that he is God, and exalting himself above all that is called God, or that is worshiped. That this mystery of iniquity is the great Romish apostasy, none but a Papist will deny.

Paul reminds the Thessalonians that he had told them of these things when he was yet with them. And where could Paul have learned this fact, which he had thus stated to them? He was accustomed to reason from the Scriptures, and not to deal in assertion. Hence, it is very evident that he refers to the prophecy of Daniel, which in its seventh chapter has given the successive events which intervened between its time and the Judgment. In this series of events it has with wonderful precision described the power to which Paul has referred as the Man of Sin. No Protestant will deny the identity of Daniel’s little horn and Paul’s Man of Sin. And as Daniel has brought it into a series of events which ends with the Judgment and the setting up of the everlasting kingdom, it was an easy matter for Paul to tell where in this series of events he stood, and whether the Judgment was its next event or not. The apostle, therefore, plainly tells him that that day was not at hand. For the Man of Sin, the little horn, must arise and perform his predicted work, and when that should be accomplished, the coming of Christ should transpire, to consume “that Wicked” with its brightness.

Now when was the little horn to arise? Daniel was told that it should arise after the ten horns upon the fourth beast; or, in other words, after the fourth empire should be divided into ten kingdoms, which was accomplished about five hundred years after Christ. The Judgment therefore could not come prior to that time. But how long was this little horn to have power to wear out the saints? Daniel informs us that it should be for “a time and times, and the dividing of time.” How long is this period? Rev. xii shows that it is 1260 prophetic days, or years. Verses 6, 14. It follows therefore that the apostle carries the mind forward five hundred years to the development of the Man of Sin, and thence 1260 years for his triumph, before the Judgment could be preached as an event immediately impending. Whoever will carefully read Dan. vii, will get the original of Paul’s argument in 2 Thess. ii, and will not fail to see the force of his statement.

The papal supremacy began 538, and ended in 1798 with the overthrow of the Pope’s temporal power. The warning of Paul against a false proclamation respecting the Judgment at hand, therefore, expires at that time, and not before. For we have then reached the point of time where the last important event in Dan. vii, before the Judgment has transpired. An angel from Heaven preaching the hour of God’s Judgment come, many years in the past, would be giving a different gospel from that preached by Paul. Those who locate the angel of Rev. xiv, 6, 7, in past ages, virtually place upon his head the anathema of Paul in Gal. i, 8.

And what is of very deep interest, the point of time at which Paul’s warning expires is the commencement of the time of the end--the very point to which the visions of Daniel were closed up and sealed. Compare chapter xi, 33, 35; vii, 25, and the fact that the 1260 years’ persecution of the saints terminates with the commencement of the time of the end, will appear obvious. How gloriously does this view of the subject make the truth of God shine out! For the warning of the apostle against a false proclamation of the Judgment at hand, expires at the very point where the seal is taken from those prophecies which show when the Judgment sits. And it is respecting this period, the time of the end, that it is said, Many shall run to and fro, and knowledge [on the very subject which was before concealed] shall be increased. Then the time of the end is the period in which the Judgment-hour cry, and the subsequent messages are to be given. Dan. viii, 17, 26; xii, 4, 9.

Another important argument on this point is found in what our Lord has said relative to the signs of his second advent. The church were to understand when his coming was at hand, by the fulfillment of certain promised tokens. Until these should be seen, they were not authorized to look for the immediate advent of the Lord. But when the signs which our Lord promised began to appear, his church might then know that his coming to judge the quick and the dead was at hand. It is an interesting fact that Christ has marked the time in which these signs were to begin to appear. Consequently the messages in question could not be delivered prior to that time. “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.” Matt. xxiv, 29. “But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken.” Mark xiii, 24, 25. We think there can be no mistake that in these scriptures our Lord refers to the papal tribulation of Daniel the prophet. The signs of his second coming were to commence “_in_ those days,” but “_after_ that tribulation.” In other words, the 1260 prophetic days should not be quite over, but their tribulation should be ended, when the sun should be darkened. The sun was darkened in 1780, and the tribulation of those days was then past, but the days did not expire till 1798. Thus we have the signs of our Lord’s immediate advent just opening upon us, as we come down to the time of the end, the period when the vision should be unsealed, and many run to and fro with the word of warning to a perishing world.

The extent of this proclamation is worthy of notice. An English writer, Mourant Brock, thus remarks: “It is not merely in Great Britain that the expectation of the near return of the Redeemer is entertained, and the voice of warning raised, but also in America, India, and on the continent of Europe. In America about three hundred ministers of the word are thus preaching ‘this gospel of the kingdom;’ whilst in this country, about seven hundred of the church of England are raising the same cry.”--_Advent Tracts_, Vol. ii, p. 135.

Dr. Joseph Wolfe traveled in Arabia Felix, through the region inhabited by the descendants of Hobab, Moses’ father-in-law. In Yemen he saw a book which he mentions thus:

“The Arabs of this place have a book called Seera, which treats of the second coming of Christ, and his reign in glory.”

“In Yemen he spent six days with the Rechabites. ‘They drink no wine, plant no vineyards, sow no seed, live in tents, and remember the words of Jonadab, the son of Rechab. With them were children of Israel, of the tribe of Dan, who reside near Terim in Hatramawt, who expect, in common with the children of Rechab, the speedy arrival of the Messiah in the clouds of heaven.’”--_Wolfe’s Mission to Bokhara_.

“In Wirtemberg there is a Christian colony numbering hundreds, who look for the speedy advent of Christ; also another of like belief on the shores of the Caspian; the Molokaners, a large body of Dissenters from the Russian Greek church, residing on the shores of the Baltic--a very pious people, of whom it is said, ‘taking the Bible alone for their creed, the _norm_ of their faith is simply the Holy Scriptures’--are characterized by the ‘expectation of Christ’s immediate and visible reign upon earth.’ In Russia the doctrine of Christ’s coming and reign is preached to some extent, and received by many of the lower class. It has been extensively agitated in Germany, particularly in the south part among the Moravians. In Norway, charts and books on the Advent have been circulated extensively, and the doctrine received by many. Among the Tartars in Tartary, there prevails an expectation of Christ’s advent about this time. English and American publications on this doctrine have been sent to Holland, Germany, India, Ireland, Constantinople, Rome, and to nearly every missionary station on the globe. At the Turks Islands, it has been received to some extent among the Wesleyans. Mr. Fox, a Scottish missionary to the Teloogoo people, was a believer in Christ’s soon coming. James McGregor Bertram, a Scottish missionary of the Baptist order at St. Helena, has sounded the cry extensively on that island, making many converts and pre-millennialists; he has also preached it at South Africa, at the missionary stations there. David N. Lord informs us that a large proportion of the missionaries who have gone from Great Britain to make known the gospel to the heathen, and who are now laboring in Asia and Africa, are Millennarians; and Joseph Wolfe, D. D., according to his journals, between the years 1821 and 1845, proclaimed the Lord’s speedy advent in Palestine, Egypt, on the shores of the Red Sea, Mesopotamia, the Crimea, Persia, Georgia, throughout the Ottoman Empire, in Greece, Arabia, Turkistan, Bokhara, Affghanistan, Cashmere, Hindostan, Thibet, in Holland, Scotland and Ireland, at Constantinople, Jerusalem, St. Helena, also on shipboard in the Mediterranean, and at New York city, to all denominations. He declares he has preached among Jews, Turks, Mohammedans, Parsees, Hindoos, Chaldeans, Yesedes, Syrians, Sabeans, to Pachas, Sheiks, Shahs, the kings of Organtsh and Bokhara, the queen of Greece, etc. And of his extraordinary labors the _Investigator_ says: ‘No individual has, perhaps, given greater publicity to the doctrine of the second coming of the Lord Jesus Christ, than has this well-known missionary to the world. Wherever he goes, he proclaims the approaching advent of the Messiah in glory.’”--_Voice of the Church_, pp. 342-344.

The following, from the pen of the editor of the _Voice of Truth_ for January, 1845, fairly represents the position of all American Adventists at that time:

“We are doubtless near that auspicious hour when the harvest of the earth will be reaped, as described in Rev. xiv, 14-16. The history of God’s people in this mortal state, as given in that chapter, before being glorified, is nearly complete. The everlasting gospel, as described in verses 6 and 7, has been preached unto every nation, kindred, tongue, and people; saying with a loud voice, Fear God, and give glory to him; for the hour of his Judgment is come, and worship him that made heaven, and earth, and the sea, and the fountains of waters. No case can be more clearly demonstrated with facts than that this message has been borne to every nation and tongue under heaven, within a few past years, in the preaching of the coming of Christ in 1843, or near at hand. Through the medium of lectures and publications the sound has gone into all the earth, and the word unto the ends of the world.”

But those were disappointed who expected the Lord would come in 1843 and in 1844. This fact, with many, is sufficient reason for rejecting all the testimony in the case. To them the position that the Advent movement was in fulfillment of prophecy, when at the same time those who took part in the movement were sorely disappointed, is an absurdity. We acknowledge the disappointment, but cannot acknowledge that this furnishes a just reason for denying the hand of God in that work. It is a fact that God’s people have fulfilled prophecy, and at the same time been disappointed in their hopes. This was the case with the disciples and the shouting multitude on the occasion of our Lord meekly riding into Jerusalem, when they cried, “Hosannah to the Son of David: Blessed is he that cometh in the name of the Lord; Hosannah in the highest.” The prophet of God had said, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” Zech. ix, 9. And his words must be fulfilled. That which inspired the shouts of the disciples was the expectation that their Master would then ascend to the throne of David and reign among them. But in this they were disappointed. In a few days their hopes died, as he expired upon the cross. Did they fulfill prophecy? No one will deny that they did? Were their expectations which moved them to fulfill the prophecy realized? They were utterly disappointed.

And while those were disappointed in every particular, Adventists, in 1844, were right in three of the four leading points of the Advent faith. These points were, first, the manner and object of Christ’s second advent; second, the application of the prophetic symbols of the book of Daniel; third, prophetic time; and fourth, the event to take place at the end of the prophetic periods. In respect to the first three points, the Adventists of 1844 were right. As to the fourth, they were mistaken. The angel did not tell Daniel that Christ would come at the end of the 2300 days. His words to the prophet are: “Unto two thousand and three hundred days, then shall the sanctuary be cleansed.” The subject of the cleansing of the sanctuary of Dan. viii, 14, is now understood, and seen to be quite another thing than the second coming of Jesus Christ in the clouds of heaven, to redeem his people and destroy his enemies by the fires of the last day.

Disappointment by no means proves that God has no hand in the guidance of his people. It should lead them to correct their errors, but it should not lead them to cast away their confidence in God. It was because the children of Israel were disappointed in the wilderness that they so often denied divine guidance. They are set forth as an admonition to us, that we should not fall after the same example of unbelief.

But it must be apparent to every student of the Scriptures, that the angel who proclaims the hour of God’s Judgment, does not give the latest message of mercy. Rev. xiv, presents two other and later proclamations, before the close of human probation. This fact alone is sufficient to prove that the coming of the Lord does not take place at the close of the first angel’s proclamation.

THE SECOND MESSAGE.

“And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.”

This angel is spoken of as the second, because the one following it is, in the language of inspiration itself, called the third. In commenting upon language so highly symbolic, the first point is to determine the meaning of the symbol introduced.

1. What, then, is the Babylon of this message? It is here simply called “that great city.” But it is elsewhere spoken of in the book of Revelation in a manner which cannot fail to lead to a correct solution of this question. In Rev. xvii, 18, this same city is called a woman. “And the woman which thou sawest is that great city, which reigneth over the kings of the earth.” Now a woman is always in the Scriptures, when used as a symbol, taken to represent religious organizations, the true church being represented by a virtuous woman, as in chapter xii, and the false by a corrupt woman, as in the text before us, and many other places. Babylon is something distinct from the civil powers of the earth; for with her the kings of the earth form unlawful connections. It is the place where the people of God as a body are, for they are at a certain time called away from her communion. These considerations show that we are not to look to any literal city for the Babylon of the Apocalypse, nor to any civil powers, but to ecclesiastical or church organizations. Is, then, any particular church, to the exclusion of all others, designated by the term Babylon? It would not be consistent to suppose this; for 1. The term Babylon, from Babel, where God confounded the language of men, signifies mixture, confusion. In the sense in which we have shown it to be used in the book of Revelation, it must denote conflicting and discordant religious creeds and systems. But this would not be applicable to any one religious denomination, as each of these denominations is more or less a unit. 2. The people of God who are called out of Babylon, are not as a body connected with any single denomination. Hence we must understand by the term all the false and corrupted systems of Christianity. That the Romish and Greek churches are included in these, few will be disposed to deny; while the Protestant churches, alas! more or less identified with war, for a long time the bulwark of American slavery, fatally conformed to the world, and guilty of the long catalogue of sins charged by Paul upon professed Christians in the last days, 2 Tim. iii, 1-5, must be reckoned as a member of the family. In this branch of the family we find that mixture and confusion in the multiplicity of sects and creeds which most fitly answers to the import of the term.

2. What is the fall of Babylon? Evidently a moral fall. In Rev. xviii, 1-5, where a second and subsequent announcement of this event seems to be given, we read, “Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” That is, as the result of her fall she had sunk to this deplorable condition. Having fallen, her iniquities rapidly increased, her sins reached unto Heaven, and God’s people are called out. Verses 4, 5. Hence this fall is a moral one. The absurdity of applying this to Rome or any other literal city, where but few, if any, of the people of God are, and out of which they could not be called after its fall or destruction, must be very apparent. The harmony of applying it to a religious body which can apostatize and become corrupt, and from which the people of God can be subsequently called out, is equally clear, and the necessity for such an application no less evident. No other is at all admissible.

The cause of the fall of Babylon is said to be because she “made all nations drink of the wine of the wrath of her fornication.” Her fornication was her unlawful connection with the kings of the earth. The wine of this is that with which the church has intoxicated the nations of the earth. There is but one thing to which this can refer, and that is, false doctrine. This harlot, in consequence of her unlawful union with the powers of earth, has corrupted the pure truths of the Bible, and with the wine of her false doctrine has intoxicated the nations. As a few of the gross errors which she has caused the masses to receive as Bible truth, we mention the following: 1. That the soul is immortal. 2. That sprinkling and pouring are baptism. 3. That Sunday is the Sabbath. 4. That there are to be a thousand years of peace and prosperity before the coming of the Lord. 5. That the saints’ inheritance is not the earth made new, but an immaterial, intangible region beyond the bounds of time and space. 6. That the second advent is to be understood spiritually, and that it took place at the destruction of Jerusalem, or that it takes place at conversion or at death. 7. That it is right and scriptural to hold human beings in bondage; and 8. That it is of no consequence, if we may judge from their practice, to come out and be separate from the world. Most of these pernicious errors Protestant sects have drawn from the Romish mother, and others they have themselves originated, showing conclusively that they are but the daughters of the great apostasy.

We have seen that Babylon is composed of several divisions; and we know that the name of the whole is frequently applied to any one of its parts. Hence the name Babylon may be applied to any one of these divisions. Consequently when it is announced that Babylon is fallen, it is not necessary to understand that as a whole it experienced a moral change for the worse. It would be true if such change took place in any one of its great branches. The cry, Babylon is fallen, being given subsequent to the first message, is evidence that the fall took place at that time.

The truths connected with the proclamation of the first angel were calculated to correct many of the fundamental errors of Babylon, and open the way for the reception of the whole truth in place of her false doctrines. That these errors were honestly held by the different churches, is not to be questioned. But after light has been given to a person sufficient to enable him to discard an error, he becomes guilty for longer retaining it. So when Babylon, through the proclamation of the first message, was called upon to correct her errors, and redeem her influence over the people, and refused to do so, she then became guilty of willfully refusing the truth, and making the nations intoxicated with her false teaching. Just as the people of God when they are called out after her fall, become guilty by longer retaining their connection with her. Hence the proclamation of the fall of Babylon comes in after the first message, stating the consequence of her rejection of that message. That message has already been located in the present generation; and Rev. xviii shows that Babylon’s fall must take place in the last days, as it is just previous to her final destruction. But as we look over apostate Christendom, we see that the Romish and Greek churches are no more corrupt, either in doctrine or practice, than they have been for ages past. No marked change for the worse has taken place in those bodies within the present generation, nor is there scarcely room for them to become worse than they have already for centuries been. We therefore look to the religious bodies composing the great Protestant family for the fulfillment of the announcement made in the second message, especially in our own country, where the first message was more definitely proclaimed. The inquiry now arises, has there been any moral declension in these bodies within the memory of the generation now living? Did any such change take place with them about the time of the first message, and have they since been filling up their cup of iniquity, as represented in Rev. xviii? If so, we have the place for an unmistakable application of the second message.

But that we may not seem to judge these denominations ourselves, as we might be accused of not rendering impartial judgment, we will let their own members speak, and on their testimony will let the question rest. To show that we are not alone in ranking the popular Protestant sects as a part of Babylon, we offer the following. If they themselves claim it, we are not disposed to dispute it.

Mr. William Kinkade, in his “Bible Doctrine,” p. 294, says:

“I also think Christ has a true church on earth, but its members are scattered among the various denominations, and are all more or less under the influence of Mystery Babylon and her daughters.”

Mr. Hopkins, in a treatise on the millennium, says:

“There is no reason to consider the antichristian spirit and practices confined to that which is now called the Church of Rome. The Protestant churches have much of antichrist in them, and are far from being wholly reformed from her corruptions and wickedness.”

Mr. Simpson, in his “Plea for Religion,” says:

“For though the Pope and Church of Rome is at the head of the grand 1260 years’ delusion, yet all other churches, of whatever denomination, whether established or tolerated, which partake of the same spirit, or have instituted doctrines or ceremonies inimical to the pure and unadulterated gospel of Christ, shall sooner or later share in the fate of that immense fabric of human ordinances; and that Protestant churches should imitate the Church of Rome, in this worst part of its conduct, can never be sufficiently bewailed.”

Alexander Campbell says:

“The worshiping establishments now in operation throughout Christendom, increased and cemented by their respective voluminous confessions of faith, and their ecclesiastical constitutions, are not churches of Jesus Christ, but the legitimate daughters of that mother of harlots, the Church of Rome.”

Lorenzo Dow says of the Romish Church:

“If she be a mother, who are the daughters? It must be the corrupt, national, established churches that came out of her.” _Dow’s Life_, p. 542.

In the Religious Encyclopedia, (Art. Antichrist), we read:

“The writer of the book of Revelation tells us he heard a voice from Heaven, saying, ‘Come of her, my people, that ye partake not of her sins, and receive not of her plagues.’ If such persons are to be found in the ‘mother of harlots,’ with much less hesitation may it be inferred that they are connected with her unchaste daughters, those national churches which are founded upon what are called Protestant principles.”

In the spring and summer of 1844, a distinct message was proclaimed, setting forth the fallen condition of the churches, which resulted in calling from them fifty thousand believers in the immediate coming of Christ. And the testimonies from the very churches they had left could but convince them that they had entertained correct views of the fallen state of the churches, and had done the will of God in separating from them.

The _Christian Palladium_ for May 15, 1844, speaks in the following mournful strains: “In every direction we hear the dolorous sound, wafting upon every breeze of heaven, chilling as the blast from the icebergs of the north--settling like an incubus on the breasts of the timid, and drinking up the energies of the weak; that lukewarmness, division, anarchy and desolation are distressing the borders of Zion.”

The _Religious Telescope_, of 1844, uses the following language: “We have never witnessed such a general declension of religion as at the present. Truly the church should awake and search into the cause of this affliction; for an affliction every one that loves Zion must view it. When we call to mind how ‘few and far between’ cases of true conversion are, and the almost unparalleled impenitence and hardness of sinners, we almost involuntarily exclaim, ‘Has God forgotten to be gracious? or is the door of mercy closed?’”

These testimonies only are offered out of much of like import that might be quoted, as they are specimens of the whole. But it may be said that our views of the moral fall and spiritual death of the churches are shown to be incorrect by the great revivals of 1858. Of the fruit of these revivals let the leading Congregational and Baptist papers of Boston bear testimony. Says the _Congregationalist_ for November 19, 1858:

“The revival piety of our churches is not such that one can confidently infer, from its mere existence, its legitimate, practical fruits. It ought, for example, to be as certain, after such a shower of grace, that the treasuries of our benevolent societies would be filled, as it is after a plentiful rain, that the streams will swell in their channels. But the managers of our societies are bewailing the feebleness of the sympathy and aid of the churches.

“There is another and sadder illustration of the same general truth. The _Watchman and Reflector_ recently stated that there had never been among the Baptists so lamentable a spread of church dissension as prevails at present. And the sad fact is mentioned that this sin infects the very churches which shared most largely in the late revival. And the still more melancholy fact is added, that these alienations date back their origin, in most cases, to the very midst of that scene of awakening. Even a glance at the weekly journals of our own denomination, will evince that the evil is by no means confined to the Baptists. Our own columns have, perhaps, never borne so humiliating a record of contentions, and ecclesiastical litigation as during the last few months.”

A Presbyterian pastor, of Belfast, Ireland, uses the following language respecting the recent revivals in this country: “The determination to crush all ministers who say a word against their national sin [slavery], the determination to suffocate and suppress the plain teachings of Scripture, can be persisted in and carried out at the very time these New York Christians are expecting the religious world to hail their revivals. Until the wretchedly-degraded churches of America do the work of God in their own land, they have no spiritual vitality to communicate to others; their revivals are in the religious world what their flaunted cries of liberty, intermingled with the groans of the slave, are in the political.” _New York Independent_, _December_, 1859.

During the time of the great Irish revival of the past year [1859] the General Assembly of the Presbyterian church of Ireland, held its session in Belfast. Says the Belfast _News-Letter_ of September 30: “Here in this venerable body of ministers and elders, we find two ministers openly giving each other the lie, and the whole General Assembly turned into a scene of confusion bordering upon a riot.”

These sad facts need no comment. In Ireland the ministers of the gospel are unable to meet in General Assembly without a riot among themselves; in America prayers for the enslaved were not allowed in the revival meetings. No wonder that fruit of genuine piety is difficult to be found.

How unlike what God designed that his people should be, has this great city become! The church of Christ was to be the light of the world, a city set upon a hill, which could not be hid. Matt. v, 14-16. But instead of this, his professed people have united with the world and joined affinity with it. This unlawful union of the church and the world (James iv, 4,) has resulted in her rejection by God; for how can the God of truth and holiness recognize as his people, those who in addition to their departure from their Lord, have rejected with scorn the tidings of his speedy coming?

The following extract is from an address before the Theological School, Cambridge, Mass.:

“I think no man can go with his thoughts about him into one of our churches without feeling that what hold the public worship had on men is gone or going. It has lost its grasp on the affections of the good, and the fear of the bad. It is already beginning to indicate character and religion to withdraw from religious meetings. I have heard a devout person, who prized the Sabbath, say in bitterness of heart, ‘On Sunday it seems wicked to go to church.’ And the motive that holds the best there is now only a hope, and a waiting.”

Prof. S. C. Bartlett, of Chicago, in the New York _Independent_, says:

“Religion now is in a different position from Methodism then. To a certain extent it is a very reputable thing. Christianity is, in our day, something of a success. Men ‘speak well of it.’ Ex-presidents and statesmen have been willing to round off their career with a recognition of its claims. And the popularity of religion tends vastly to increase the number of those who would secure its benefits without squarely meeting its duties. The church courts the world, and the world caresses the church. The line of separation between the godly and the irreligious fades out into a kind of penumbra, and zealous men on both sides are toiling to obliterate all difference between their modes of action and enjoyment.”

For further testimony from their own lips respecting the state of the churches, their covetousness, pride in church buildings, operatic singing in their worship, their religious gambling, their endorsement of dancing, their zeal for worldly pleasure, and their pride and fashion, we refer the reader to the works entitled “The Three Messages,” and “The State of the Churches,” for sale at the Review Office, Battle Creek, Mich.

THE THIRD MESSAGE.

“And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.” Rev. xiv, 9-12.

This is the most solemn warning that the Bible contains. As the pen of inspiration has recorded this language for our instruction, it will be wise for us to listen and obey. It is certain that church history presents no testimony that this message has been heard in the past. And the fact that the first and second angels of this series apply to the present generation, most clearly establishes the point that this message does not belong to past ages. Said J. V. Himes, in 1847:

“But the fourteenth chapter [of Rev.] presents an astounding cry, yet to be made, as a warning to mankind in that hour of strong temptation. Verses 9-11. A denunciation of wrath so dreadful cannot be found in the book of God, besides this. Does it not imply a strong temptation, to require so terrific an admonition?”

It is proper that I should here notice three symbols employed in this message, namely, the beast, his image and his mark, and call attention to four other distinct points embraced by it. These are, the patience of the saints, the commandments of God, the faith of Jesus, and the penalty threatened.

1. The Beast. The familiar manner in which the Beast, the Image, and the Mark, are introduced in this message, shows that they are symbols which are elsewhere explained in the prophetic word; for when a symbol is first introduced into prophecy, specifications and particulars are given sufficient to lead the humble seeker after truth to an understanding of it. We find no such particulars in this message respecting the symbols here introduced, and therefore look for them in other portions of the book of Revelation. In chapter xiii, 1, and onward, we find a power introduced under the symbol and name of “a beast.” The time and manner of its use is given, its characteristics are pointed out, its work is described, the time of its duration is stated, and the termination of its career is foretold. That this is the beast mentioned in the third message is certain; for it is the only symbol in the book of Revelation which bears the unqualified title of “the beast.” In verse 11 of chapter xiii, another beast is introduced, but after being once named as another beast, it is ever after designated by the pronoun he. This other beast makes an image to the first beast, and causes all to receive the mark of that beast. No other image or mark as pertaining to any beast are anywhere introduced; hence these are the ones referred to in the third message. Therefore the symbols before us are all described in chapter xiii.

We now inquire, What power is represented by the beast? To learn this, we go still further back, to chapter xii, where we find a power symbolized by a great red dragon, which is the one next preceding the beast of chapter xiii. The seven heads and ten horns upon both of these symbols, show that they represent two phases of the same power. By universal consent of Protestant expositors, the great red dragon is considered a representative of Pagan Rome. The next phase presented by Rome after the Pagan form was the Papal. Rome Papal succeeded Rome Pagan. The dragon gave his seat, power, and great authority to the beast. Hence the beast can represent none other but Papal Rome.

This is further shown by the identity that exists between this beast and the little horn of Dan. vii, 8, 19-26, which Protestant commentators all agree is a symbol of the Papacy. If the reader will compare carefully the verses referred to in Dan. vii, with Rev. xiii, 1-10, he will see, 1. That both these powers are blasphemous powers, speaking great words and blasphemies against God. 2. That they both make war with the saints, and prevail against, or overcome them. 3. That they both have a mouth speaking great things. 4. That they both succeed the Pagan form of the Roman empire. 5. That they both continue a time, times, and dividing of time, or 1260 years. 6. That both at the end of the specified period lose their dominion. Now here are points that prove identity; for when we have in prophecy two symbols, as in this instance, representing powers that come upon the stage of action at the same time, occupy the same territory, maintain the same character, do the same work, exist the same length of time, and at the end of that time meet the same fate, those symbols represent the same identical power. Now all these particulars do apply alike to the little horn of Dan. vii, and the beast of Rev. xiii, conclusively showing that they both represent the same power. No more need here be said to show that the beast is the Papacy. Those who wish to pursue the argument more at length, will find it presented in works published at the Review Office.

2. The image. This is the image of the beast we have just been considering. An image is a representation, similitude, copy or likeness, of any person or thing. As the beast is the Papal church, a church having civil power to carry out its decrees, and execute whatever penalty it might affix to the crime of heresy, an image of this beast must be an ecclesiastical organization, possessing the same essential features and established upon the same basis. Do we anywhere see any room for, or any indications of, a movement of this kind? The power that forms the image, is the second beast of Rev. xiii, called another beast having two horns like a lamb. Any inquiry respecting the image, properly calls for a previous examination of this two-horned beast symbol; but for this we have not space in the present work. A few propositions only can here be laid down; and perhaps this is all that is in the present case essential, as they will be found abundantly proved in other works. 1. The two-horned beast is a symbol of the United States of America. 2. Its two horns represent the two leading principles of this government, Republicanism and Protestantism. 3. It occupies the right territory to answer to the prophecy; for as it is another beast, it must be located outside of the territory occupied by the first beast and its ten horns, 4. It was seen coming up at the right time, the time when the first beast went into captivity, in 1798. This nation was then beginning to attract the notice of the world as a rapidly-developing and rising power. 5. It bears the right form of government, which, according to the prophecy, must be republican, not monarchical. 6. It is performing the work assigned it in the prophecy. In short, it most admirably fits every part of the prophetic description.

The formation of the image is yet future; but if we are right in the application of the two-horned beast, we are to look for it in our own country; and within a very short time; as the career of all earthly governments is soon to close in the ushering in of the day of the Lord. Let us then notice how the way is prepared and preparing for this last great act of the two-horned beast. Under the mild influence of one of the lamblike horns, the Protestant principle that all have liberty to worship God according to the dictates of their own consciences, which the government has thus far guaranteed to all its subjects, churches have multiplied in the land. But these churches have rejected light and truth, and as a body have met with a moral fall. A catalogue of twenty immoral features, with no good ones, is the photograph which Paul gives in 2 Tim. iii, 1-5, of the popular churches of these last days. But many of the people of God are yet to be found in connection with these churches, and are yet to be called out. Rev. xviii, 4. And when this shall be accomplished, and the good have all left the nominal churches, when the saving influence of such is all withdrawn from their communion, then we shall have most fitting material for the formation of an image to the beast; for they will then be ready for any acts of persecution and oppression against the people of God, which Satan can induce those to enter upon who are led captive by him at will. And where could we more naturally look for an image to the mother of harlots, than to the daughters? We may be sure that the child will develop into a perfect image of its mother. Then let these fallen churches, from whom the good have all departed, and the grace of God is withdrawn, be formed into an ecclesiastical organization, and let the government grant it power (which of course it will not have till the government does grant it) to enforce its dogmas under the pains and penalties of the civil law, and what do we have? An exact image to the first beast, a church clothed with power to enforce its doctrines upon dissenters with fire and sword. That the churches in the condition to which these are fast tending, will be ready for such a work, history and analogy abundantly prove. And here would be an organization, separate from the government, constituting no part of it, yet created by it, and forming a most perfect counterpart to the prophecy of the image of the beast.

And now we ask, Do we see any indications of a movement of this kind? We answer, Yes, as the following extracts out of many that might be given will show. Let it be remembered that first it is “said” to them that dwell on the earth, the people of the nation, that they should make an image to the beast. The question must first be agitated, and the movement be recommended, before the public mind will be prepared for decisive action in the matter.

Dr. Lyman Beecher, as quoted by Lorenzo Dow, said:

“There is a state of society to be formed by an extended combination of institutions, religious, civil and literary, which never exists without the co-operation of an educated ministry.”

Rev. Charles Beecher, in his sermon at the dedication of the Second Presbyterian church, Fort Wayne, Indiana, February 22, 1846, said:

“Thus are the ministry of the evangelical Protestant denominations, not only formed all the way up, under a tremendous pressure of merely human fear, but they live, and move, and breathe, in a state of things radically corrupt, and appealing every hour to every baser element of their nature to hush up the truth, and bow the knee to the power of apostasy. Was not this the way things went with Rome? Are we not living her life over again? And what do we see just ahead? Another General Council! A world’s convention! Evangelical alliance, and universal creed!”

In a speech delivered in New York, Mr. Havens said:

“For my own part, I wait to see the day when a Luther shall spring up in this country who shall found a great American Catholic Church, instead of a great Roman Catholic Church; and who shall teach men that they can be good Catholics without professing allegiance to a Pontiff on the other side of the Atlantic.”

The _Northwestern Christian Advocate_, of December 10, 1862, of the President’s message says:

“The Chief Magistrate sees in the dogmas of the quiet past, nothing equal to the stormy present. He sees that history must be made. He sees further, that the Union may be saved, if Christianity and statesmanship may join hands.”

There are movements already inaugurated to form a great union of the popular churches. Rev. J. S. Smart (Methodist), in a published sermon on the “political duties of Christian men and ministers,” says:

“I claim that we have, and ought to have, just as much concern in the government of this country as any other men.... We are the mass of the people. Virtue in this country is not weak; her ranks are strong in numbers, and invincible from the righteousness of her cause. Invincible if united! Let not her ranks be broken by party names.”

In a speech delivered in New York city, on “The Coming Conflict,” February, 1866, the speaker said:

“The time is coming when an attempt will be made to engraft a religion upon the laws of the country, and make adherence to a certain form of religion absolutely necessary for an applicant for office.”

An association has just been formed for the purpose of securing the adoption of certain measures for the amending of the National Constitution, so that it shall speak out the religious views of the majority, and, especially to enforce Sunday-keeping under the popular name of “Christian Sabbath.” It is called the “National Association,” and its officers are a long array of Reverends, D. D.’s, Honorables, Esquires, &c. In their address they say:

“Men of high standing, in every walk of life, of every section of the country, and of every shade of political sentiment and religious belief, have concurred in the measure.”

In their appeal they most earnestly request every lover of his country to join in forming auxiliary associations, circulate documents, attend conventions, sign the memorial to Congress, &c., &c.

In their plea for an amended Constitution, they ask the people to “consider that God is not once named in our National Constitution. There is nothing in it which requires an ‘oath of God,’ as the Bible styles it (which, after all, is the great bond both of loyalty in the citizen and of fidelity in the magistrate); nothing which requires the observance of the day of rest and of worship, or which respects its sanctity. If we do not have the mails carried and the post offices open on Sunday, it is because we happen to have a Postmaster-General who respects the day. If our Supreme Courts are not held, and if Congress does not sit on that day, it is custom, and not law, that makes it so. Nothing in the Constitution gives Sunday quiet to the custom house, the navy yard, the barracks, or any of the departments of government.

“Consider that they fairly express the mind of the great body of the American people. This is a Christian people. These amendments agree with the faith, the feelings, and the forms of every Christian church or sect. The Catholic and the Protestant, the Unitarian and the Trinitarian, profess and approve all that is here proposed. Why should their wishes not become law? Why should not the Constitution be made to suit and to represent a constituency so overwhelmingly in the majority?... This great majority is becoming daily more conscious not only of their rights but of their power. Their number grows, and their column becomes more solid. They have quietly, steadily opposed infidelity, until it has, at least, become politically unpopular. They have asserted the rights of man and the rights of the government, until the nation’s faith has become measurably fixed and declared on these points. And now that the close of the war gives us occasion to amend our Constitution, that it may clearly and fully represent the mind of the people on these points, they feel that it should also be so amended as to recognize the rights of God in man and in government. Is it anything but due to their long patience that they be at length allowed to speak out the great facts and principles which give to all government its dignity, stability, and beneficence?”

We offer these extracts simply to show the tendency of the popular agitation on this subject. It indicates what is in the hearts of leading ones in the popular churches, and what they are waiting to do, as soon as they shall have the power. It is corroborative evidence that the application we make of the two-horned beast, and the image, is correct.

3. The mark and worship of the beast. The two-horned beast causes men to worship the first beast and receive his mark. The worship and mark are alike enforced by the two-horned beast. It is this worship and mark against which the third angel warns us. It becomes, therefore, a matter of solemn moment to inquire what is meant by these expressions, since the message levels against these things, whatever they are, a denunciation more terrific than any other threatening that can be found in the word of God. The sin must be one which is most presumptuous and Heaven-daring. What is it? Many are ready to assert that we never can know, and accuse us of prying into secret things, when we raise the question. But is this possible? If we cannot know what the mark and worship are, we are liable to receive the one, and perform the other, without knowing it. We then become subject to the terrible punishment threatened. But would God ever punish a person thus for sins which he did not know he was committing? Never. It would be contrary to the principles on which he has thus far dealt with mankind, and contrary to the justice of his own nature. And a special message, that of the third angel, is sent out to warn men, not against something they are never to know anything about, but against a plain and open act of disloyalty to God, which the two-horned beast is to require of them, and to which if they yield, they must drink of the unmingled wrath of God. We return to the inquiry, What is the mark of the beast?

The beast, as we have seen, is the Papacy. The two-horned beast which is to enforce the mark is our own government. What is the mark of the Papacy which this nation is to enforce? It must be something on which they occupy common ground, and in which both are equally interested. The mark of any power must be something to distinguish the adherents of that power. This none can dispute. And that which distinguishes the adherents of any power, must be some law, requirement, or institution of that power. It can be nothing else. The mark of the beast, then, must be some requirement, of course of a religious nature, which the Papacy has instituted, and to which it claims obedience from its followers, as a token of its right to legislate in religious matters. This is an unavoidable conclusion from the foregoing principles, which must be admitted as sound.

Again, the beast has been shown to be identical with the little horn of Dan. vii, and of that power it is said that he should “think to change times and laws.” What laws are these which the Papacy should think to change, but not have power to change? It must be divine laws, the laws of God; for all human laws may be changed by earthly powers. This power is again brought to view under the title of the “Man of Sin;” 2 Thess. ii, 3; and of him it is said that he “exalteth himself above all that is called God.” How could he do this? There is one way, and only one, in which it could be done, and that is, to change the law of God by putting in place of some of its requirements an enactment of his own, and demanding obedience to that change, to the violation of the law of God.

In all these testimonies, the evidence tends with wonderful harmony to one conclusion, namely, that the Papacy was to promulgate some religious enactment, which would involve a change of the law of God, and obedience to which would stand as an acknowledgment of its supremacy in religious things. If we can find a Papal enactment of such a nature, this surely must be the mark of the beast. It may now facilitate our investigations of this subject to appeal directly to the Romish church for information. Among its claims and institutions do we find anything of this kind? We do; and it may surprise some Protestants to learn that it is the institution of Sunday in place of the Sabbath of the fourth commandment. Hear what that church claims on the subject of the change of the Sabbath:

“_Q._ Have you any other way of proving that the _Church has power_ to institute festivals of precept?

“_A._ Had she not such power, she could not have done that in which all modern religionists agree with her;--she could not have _substituted the observance of Sunday_, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no scriptural authority.”--_Doct. Catechism._

“_Q._ How prove you that the church _hath power_ to command feasts and holy days?

“_A._ _By the very act of changing the Sabbath into Sunday_, which Protestants allow of; and, therefore, they fondly contradict themselves, by keeping Sunday strictly, and breaking most other feasts commanded by the same church.

“_Q._ How prove you that?

“_A._ Because by keeping Sunday, they _acknowledge the Church’s power_ to ordain feasts, &c.”--_Abridgment of Chris. Doc._, pp. 57-59.

These extracts are from standard Roman Catholic works, and clearly set forth the claim of that church. When a person is charged with a crime and confesses it, that is usually considered sufficient to settle the matter and preclude the necessity of any further investigation. The prophecy declared that the little horn should think to change times and laws; and here the Papacy claims to have accomplished this very work; and we must admit the claim or give up the prophecy as a failure; for no other fulfillment can be shown. What need have we of further evidence? Notice, also, how admirably this work of the Papacy answers to all the prophecies touching it. 1. It is a change of the law of God, such as the little horn was to accomplish; for the fourth commandment requires the observance of the seventh day as a memorial of creation, while this requires the observance of the first day for another reason. 2. It is a work by which it sets itself up above God, as the Man of Sin was to do; for it places its institution in place of that of Jehovah, and demands obedience to it on its own authority in preference to the requirement of God. 3. It involves on the part of those who understandingly yield to it, that worship which the beast, Rev. xiii, 8, was to receive from those that dwell on the earth. 4. It is in striking contrast with the commandments of God, which those are found keeping, Rev. xiv, 12, who refuse the mark and worship of the beast. 5. It is claimed as a token of the authority of the church to ordain religious institutions, just such as the mark of the beast must be intended to show; for, in so many words, the “_very act_ of changing the Sabbath into Sunday,” is claimed by that church as proof of its power to command feasts and holy days; and the observance of this institution is considered by them as an _acknowledgment_ of such power. 6. Protestants have brought this error from the Romish church, and though they rest it on different ground, are equally tenacious of the institution, and equally zealous for its preservation. As above quoted from the address of the “National Association” for amending the Constitution, Catholic and Protestant are alike interested in this matter; and the Protestant will, of course, be ready to join with the Catholic in upholding that which is to him equally dear.

Here, then, we have an institution of the Papacy which admirably answers to every specification of the prophecy, and which singularly enough, this nation, though Protestant, is taking steps to make a national institution, and will soon be ready to enforce by the civil arm. For proof that Sunday-keeping has no foundation in the Scriptures, but is an institution of the Papacy, as Romanists claim, see History of the Sabbath, and other works, published at the Review Office.

If, then, the keeping of a counterfeit Sabbath, and one so long and generally observed as the first day of the week, constitute the mark of the beast, the question will doubtless arise in many minds, if the good of past ages who have lived in the observance of this institution, have borne the mark of the beast, and rendered worship to that antichristian power; and if the many Christians of the present time who are still keeping the first day, are worshiping the beast, and wearing his mark. By those who wish to raise a blind prejudice against the views of S. D. Adventists, we are uniformly represented as so teaching. But it is purely a misrepresentation. We do not so teach; nor does such a conclusion follow from our premises. It has already been noticed that the mark and worship of the beast are both enforced by the two-horned beast. Now, in view of this fact, there can be no worship nor reception of the mark, such as is contemplated in the prophecy, till it is enforced by this power. The great majority of Protestants who have kept the first day of the week as the Sabbath, although it is an institution of the Papacy, have not had the remotest idea that it had any connection whatever with that false system of worship. Have such been worshiping the beast, while they have been keeping Sunday without a thought of that power, honestly supposing they were keeping a Bible institution? By no means. Have they had the mark of the beast? Not at all. The denunciation of the third message is against those who knowingly keep Sunday as an institution of the beast. It speaks of those who are enlightened in the matter, and of those alone. And for a person thus enlightened, knowing what God requires and what the beast requires, to basely yield to the requirements of the beast, to avoid persecution, turning away in a cowardly manner from what he knows God requires, from motives of worldly interest,--this is what makes his sin so presumptuous and Heaven-daring in the sight of God; this is what calls forth the terrible threatening uttered by the third angel. But the good of past ages have not kept the day with any such understanding of the matter, nor from any such motives.

Just so with the mass of Protestants now living. But the third message is sent forth to warn us in reference to an issue yet future. The people of God are coming up to translation. They must be freed from Papal errors. The truth is to be agitated; and the antagonism between the requirements of God and those of antichristian powers, is to be set in a clearly-defined light before the people. The issue is to be met understandingly, the two-horned beast demanding from its subjects the reception of the mark, and the performance of the worship of the first beast, on pain of death, and God commanding us to refuse the mark and worship of the beast, and keep his commandment, on pain of drinking his unmingled wrath. With this issue before them, those who yield to his requirements instead of the requirements of God, will worship the beast and receive his mark. Thus seeking to save their lives by avoiding the wrath of earthly powers, they will lose them by becoming exposed to the wrath of God. Till this issue is upon the people, under the enactment of civil law, we accuse no one of worshiping the beast or receiving his mark. And the third message is sent forth to warn men to put away their errors and receive the truth, that they may be prepared to stand when this fiery ordeal shall come, and, at last, having gotten the victory over the beast, his image, his mark, and the number of his name, to sing the victor’s song upon the sea of glass.

4. The patience of the saints. The chronology of the third message is distinctly marked as being the period of “the patience of the saints” which follows the proclamation of the two former messages. “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” Verse 12. And this period of the saints’ patience is marked by a most important fact, namely, the keeping of the commandments of God and the faith of Jesus. We have seen that the first angel’s message refers to the solemn proclamation of the immediate second advent, consequently the period of patience here brought to view must be the same as that which in many scriptures is located immediately preceding the second advent. A few texts must suffice as examples.

“Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience; that, after ye have done the will of God, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul.” Heb. x, 35-39.

“Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient, stablish your hearts: for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned: behold the Judge standeth before the door. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.” James v, 7-10.

“Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.” Rev. iii, 10, 11.

“And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.” Isa. xxv, 9.

5. The commandments of God. The period of the saints’ patience is distinguished by the fact that they are keeping the commandments of God, and the faith of Jesus. It should be distinctly noticed that the commandments here brought to view, are not the commandments of Christ. There maybe a certain sense in which all the precepts of the Saviour may be called the commandments of God; that is, if viewed as proceeding from the sovereign authority of the Father; but when the commandments of God are spoken of in distinction from the testimony or faith of Jesus, there is but one thing to which reference can be made, namely, the commandments which God gave in person, the ten commandments. See John xv, 10. “If ye keep my commandments ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” And thus we find the law of God which he proclaimed in person referred to in the New Testament as “the commandments of God,” or as “the commandments.”

“And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother, and Thou shalt love thy neighbor as thyself.” Matt. xix, 17-19.

“And they returned and prepared spices and ointment; and rested the Sabbath day, according to the commandment.” Luke xxiii, 56.

“Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven.” Matt. v, 17-19.

“Honor thy father and thy mother (which is the first commandment with promise), that it may be well with thee, and thou mayest live long on the earth.” Eph. vi, 2, 3.

“But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honor thy father and mother: and he that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honor not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.” Matt. xv, 3-6.

“What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet.” Rom. vii, 7.

6. The faith of Jesus. This term is used in distinction from the commandments of God. It does not refer to a particular degree or kind of faith which the Saviour exercised in the performance of his miracles; for it appears that he wrought these by the power which he had already received from his Father. Matt. viii, 2, 3; Mark i, 40, 41; Luke v, 23, 24. The world itself was made by him. John i. He had ample power, therefore, to perform every miracle which he wrought. There is but one other thing to which this term can refer, namely, the precepts and doctrines of our Lord as recorded in the New Testament. Thus “the faith of the gospel” (Phil. i, 27) must refer to the precepts and doctrines of the gospel. The faith to which a multitude of the priests were obedient (Acts vi, 7), which was resisted by Elymas the sorcerer (Acts xiii, 8), which was committed to the apostles for the obedience of all nations (Rom. i, 5), which Paul testifies that he had kept (2 Tim. iv, 7), and which is to be earnestly maintained, as once delivered to the saints (Jude 3), must refer, we think, to the precepts and doctrines of the everlasting gospel. That the faith of Jesus is used in this sense in Rev. ii, 13, we think cannot be denied. “Thou holdest fast my name,” says Jesus, “and hast not denied my faith.” That this is the sense in which it is used in Rev. xiv, 12, is further evident from the fact that it is spoken of as kept in the same manner that the commandments of God are kept.

“Here are they that keep the commandments of God [the Father], and the faith of Jesus” [the Son]. This excludes alike the blind Jew, who makes his boast in the law and rejects Jesus, and also the Christian who professes faith in Christ while he breaks the commandments of God. It embraces Christian commandment-keepers only.

7. The penalty threatened. The fearful penalty connected with the warning of the third angel consists of two things: 1. The wine of the wrath of God, poured out without mixture into the cup of his indignation. 2. The torment with fire and brimstone in the presence of the holy angels, and of the Lamb. Let us carefully consider each in order.

What is the wine of the wrath of God? The next chapter clearly explains this point. “And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And one of the four beasts gave unto the seven angels seven golden vials, full of the wrath of God, who liveth forever and ever.” Rev. xv, 1, 7. It follows therefore that the wine of the wrath of God is the seven last plagues. This fact will be further apparent as we proceed to show that these plagues are future. That the plagues pertain to the future, we think can be established beyond controversy.

1. The wrath of God as threatened by the third angel, is poured out in the seven last plagues; for the first plague is inflicted on the very class that the third angel threatens. Compare Rev. xiv, 9, 10; xvi, 1, 2. This fact proves that the plagues must be future when the third angel’s message is given; and it also proves the identity of the wrath of God without mixture, and the seven last plagues.

2. We have shown that the plagues, and the wrath of God without mixture, are the same. And wrath without mixture must be wrath with nothing else; that is, wrath without mercy. God has not yet visited the earth with unmixed wrath; nor can he while our great High Priest ministers in the heavenly sanctuary, and stays the wrath of God by his intercession for sinful men. When the plagues are poured out, mercy has given place to vengeance.

3. Hence it is that the seven angels are represented as receiving the vials of the wrath of God, the seven last plagues, after the opening of the temple of God in Heaven. If we turn to Rev. xi, 15-19, we shall find that the opening of the temple in Heaven is an event that transpires under the sounding of the seventh angel. And that account concludes with a brief statement of the events of the seventh vial or last plague. Now if we turn to chapter xv, 5-8, and xvi, 1-21, we shall read an expanded view of the facts stated in chapter xi, 15-19, and shall find that the two accounts conclude in the same manner, namely, with the events of the last plague. These scriptures show that the seven angels do not receive the vials of the wrath of God to pour out upon the earth until the temple in Heaven is opened. That temple is opened under the voice of the seventh angel. The third woe is by reason of the voice of the seventh angel. Chap. viii, 13; ix, 12; xi, 14. The seven plagues are poured out under the sounding of that angel, hence the plagues are future, and constitute the third woe.

The foregoing reasons establish the fact that the plagues are future. We see no reason why they will not be similar in character to those poured out on Egypt, while their consequences will be far more terrific and dreadful. May God count us worthy to escape the things coming on the earth, and to stand before the Son of man. The seven last plagues are poured out on the living wicked; but the second part of the penalty affixed to the warning of the third angel, is not inflicted until the end of the thousand years, when all the wicked are raised and suffer it together. This part of the penalty I will now consider.

“He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever,” &c. The final perdition of ungodly men, in the lake of fire, is without doubt the subject of these awful words. That we may rightly understand this text, we call attention to several important facts.

1. The punishment of the wicked will be inflicted upon them on this earth; for the final conflagration of our globe is to constitute the lake of fire in which they are rewarded, each according to his works.

“Behold the righteous shall be recompensed in the earth; much more the wicked and the sinner.” Prov. xi, 31.

“But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgment and perdition of ungodly men.” 2 Pet. iii, 7.

“But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolators, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.” Rev. xxi, 8.

“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.” Mal. iv, 1.

“And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 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.” Rev. xx, 7-9.

2. The prophet Isaiah (chapter xxxiv) describes the final conflagration of our globe in language which is a complete parallel to that of the third angel in describing the punishment of the wicked. Those who contend that Isaiah refers only to ancient Idumea, must admit that the period of time described in this strong language, must finally come to an end. And those who admit that Isaiah, in the language we are about to quote, refers to the conflagration of our earth, will find in what follows ample proof that that scene will finally close.

“For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever; from generation to generation it shall lie waste; none shall pass through it for ever and ever.” Chap. xxxiv, 8-10.

3. But this terrific scene of final conflagration is not to last throughout unlimited duration. For the earth having been burned, and all its elements melted, new heavens and new earth are to follow, as the present earth succeeded to that which was destroyed by water. And in the earth thus made new the righteous are to be recompensed.

“But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also; and the works that are therein shall be burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness; looking for and hasting unto the coming of the day of God, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” 2 Pet. iii, 10-13. “And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea.” Rev. xxi, 1.

4. Thus however dreadful and long-continued the punishment of the wicked will be (for each is to be punished according to his deserts), that punishment will finally result in the utter destruction of all transgressors. All the wicked will God destroy. Ps. cxlv, 20. They shall die the second death. Rev. xxi, 8; Rom. vi, 23; Eze. xviii, 4, 20. They shall perish, being consumed into smoke. Ps. xxxvii, 10, 20, 38. They shall be punished with everlasting destruction, being burned up in unquenchable fire. 2 Thess. i, 9; Matt. iii, 12. And thus having been consumed, root and branch, they shall be as though they had not been. Mal. iv, 1; Obadiah 16.

RISE AND PROGRESS OF THE THIRD MESSAGE.

The position of all Adventists after the passing of the time, was at best a very trying one, and the work for a time moved slowly, attended with much opposition. To “hold fast the beginning of their confidence” in the great movement, in the face of a scoffing world and church, and amid violent opposition from those who were drawing back from the faith, was a severe trial of faith and patience. And the numbers who had the moral courage, and shared sufficiently in the grace of God, to do this, were found to be small.

Those who cowardly yielded to the clamors of opponents, to confess that they had been in error on the time, occupied the unhappy position of wearing the Advent name after giving up as error the very means which had made them Adventists. While those who apostatized so far as to give up the Advent faith, hope, and name, for a place in some one of the nominal churches, were destined to be regarded as vacillating, and ever feel the sting of remorse for so great a weakness as embracing the “blessed hope.” Those who wished to renounce the Advent faith, and free themselves from the reproach suffered by those who adhered to it, might find a degree of relief for the present in confessing their way back into the church. But of those who have been imbued with the spirit of the Advent faith and hope, and have tasted the heavenly gift, and have been partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, and have apostatized, there are few who can again enjoy the insipid piety of the popular churches. In fact such persons are very unhappy and dissatisfied with their position and relations in religious matters, unless their apostasy has been so sinful as to obliterate from the soul all traces of Christian experience, and they be given over to the sensual pleasures of this life. May God pity this unhappy class, and may they again stand with those who are looking for the blessed hope.

But the position of those who discard the great movement which made them Adventists, and yet cherish some of the leading views of William Miller, and rejoice in the Advent name, is more inconsistent, and their course far more sinful in the sight of God, than that of those who made an entire surrender of both position and name. What a position in the sight of God, angels and men! They bless the Advent faith, hope and name, and curse the very means which has made them what they profess to be! These may hold the doctrines of the personal coming of Christ, the literal resurrection of the dead, and life and immortality alone through Christ to be given at the resurrection of the just, but while failing to acknowledge the hand of God in the Advent movement in the past, and standing opposed to the third angel’s message of the present, have no well-defined position as to the plan of God in warning the world and proving his people preparatory to the coming of the Son of man. And it is because of the ignorance of the people as to the true position, and because there is no real cross in what these men do teach, that they have influence. Some of them speak of Millerism and Miller, as they would of Mormonism and the notorious Smith, and yet claim to be Adventists. But if the hand of God has been with those who have borne the Advent name at any time, it was during the great time movement of 1843 and 1844. More recent time movements and operations of various kinds, by those who regard that grand movement as an error of Millerism, compare with it about the same as a rushlight compares with the noonday sun.

And these men will speak proudly of their Advent faith, and bless the Advent name, while they curse the great Advent movement, which has brought the Advent doctrine before the present generation. The sin against the Holy Ghost, which had no forgiveness in the days of Christ, was to attribute the work of the Spirit, in the miracles of Jesus, to Satan. How much less, think you, is the sin of those who deny the work of the Spirit of God in the Advent movement, and attribute the power which attended that work to human and satanic influences? I do not say that all Adventists, besides Seventh-day Adventists, take the foregoing positions. Most of them, however, do; and the candid reader who regards the view of the great Advent movement taken in these pages with favor, will not fail to see both the glaring inconsistencies and the sinfulness of the positions taken by these professed Adventists.

But the true position is free from such absurdities, and is harmonious in itself. It honors God, vindicates his word, and sustains Christian experience. It explains the past, definitely points out present duty, and lights up the glorious future. It presents a connected system of truth, the most beautiful in all its parts, that the mind of man ever contemplated.

The period of the third message dates from the disappointment in 1844, and from that time to the present the development of its great truths has been progressive. Immediately after the passing of the time, not a few took a firm stand that the first and second messages were in the past, that the midnight cry had been given, that the 2300 days had ended, and that we had reached the patient waiting, watching time. But it was not until the subject of the cleansing of the sanctuary was brought out in 1846, that the termination of the 2300 days became one of the clearest points in the entire system of Second-Advent truth. This established us in the fulfillment of the first and second messages in the past, opened before us the ark of God containing the ten precepts of his holy law in the most holy place of the heavenly sanctuary, and called our attention to the third message, with its solemn warning to flee the worship of the beast and his image, and in its stead keep the commandments of God and the faith of Jesus. How forcible the closing words of the third angel: “Here is the patience of the saints, here are they that keep the commandments of God and the faith of Jesus.” And how natural the conclusion that the Sabbath reform should come in right here.

INTRODUCTION OF THE SABBATH.

As early as 1844, sister Preston, a Seventh-day Baptist, who was a believer in the soon coming of Christ, introduced the Sabbath to the Adventists of Washington, N. H., and made a good impression. With the help of the publications of her people, and the blessing of God, about forty embraced the Sabbath. The truth on this subject reached other points in New Hampshire. About that time Elder T. M. Preble embraced the Sabbath, and began to teach it. He called the attention of Adventists to the question, by a pamphlet on the subject, dated February 13, 1845. After showing the claims of the Bible Sabbath, and the fact that it was changed to Sunday by the Papacy, he said; “Thus we see Dan. vii, 25, fulfilled, the little horn changing times and laws. Therefore it appears to me that all who keep the first day for the Sabbath, are the Pope’s Sunday-keepers, and God’s Sabbath-breakers.” But Elder Preble, not seeing the Sabbath reform under the message of the third angel, and that in the ripening of the harvest of the earth, the Sabbath was to be a test, continued his ministerial labors in connection with those who bitterly opposed it. He soon lost his interest in the subject, and has since become one of its bitterest opposers. The same is true of Elder J. B. Cook, and a few other Advent ministers, who at a later point of time, embraced the Sabbath and abandoned it. Elder Preble had, however, called the attention of Adventists to this subject, and several in different parts of New England embraced the Sabbath, whose interest in it did not prove as transient as his had been.

In 1845, Elder Joseph Bates, then of Fairhaven, Mass., began to teach the Sabbath of the Bible, and several in Massachusetts, and Maine, embraced it as the fruit of his labors. He wrote and circulated gratuitously a small work upon the subject. By reading this little pamphlet, I was established upon the Sabbath, and began to teach it. This little work reached several in Connecticut, and with Bro. Bates’ personal labors, brought over to the Sabbath a number in western New York and different parts of New England.

But these were generally the poor of this world, and the very few among them who had means, did not realize that on them rested the responsibility of sending the truth to others. Hence the cause moved slowly.

In the autumn of 1847, Bro. Bates sat down to write a work of more than one hundred pages, with only a York shilling at his command. And I was chopping cord-wood for my daily bread for the support of my little family, where I could earn but fifty cents a day. We two were alone in publicly teaching the Sabbath. Under such circumstances we could do but little in the cause. I state these things to show the reader the humble manner in which this cause commenced, and the sacrifices then made to spread the truth.

I well remember when Bro. Bates felt deeply impressed with the duty to labor in Vermont, and, being destitute of means, resolved to start on foot from Fairhaven, Mass. A natural sister of Mrs. W. had come from Maine to Fairhaven, to perform the duties of the kitchen for one dollar a week, and in this way raise means to spread the truth. On learning Bro. Bates’ intention to perform the long journey on foot, she went to her employer and asked for five dollars, which she obtained and gave to Bro. Bates to help him on his way to Vermont. God greatly blessed the mission, as many witnesses, who still observe the Sabbath, can testify. Let not those brethren and sisters who take but little interest in spreading the truth, blush at this simple narrative. He who notices the sparrows, saw this act of self-sacrifice, and set his seal of approbation. It was written in the books from which all are to be judged according to their deeds. And did not the angels who rejoice much over one repenting sinner, rejoice over this simple means of sending the light of present truth among the Green Mountains of Vermont? That sister will receive her reward. I write not these things to shame the wealthy believer, who is burying himself up in his wealth and his cares, and losing his interest in the cause, and his hold on Heaven; but I design to state facts that you may be led to seek that spirit of sacrifice, which those who were first in this cause evinced, that you may walk in that humble path of obedience in which they walked, and enjoy the blessing of entire consecration, which then rested upon them.

FIRST CONFERENCE OF BELIEVERS.

In the spring of 1848, in company with Bro. Bates, Mrs. W. and self attended a conference of believers, at Rocky Hill, Conn. This was the first general meeting held by Seventh-day Adventists. In point of numbers and influence, it marked a new era in the cause; and yet we all numbered less than thirty. The brethren were much encouraged, and Bro. Bates began to labor more extensively as the way opened before him.

MRS. WHITE’S EXPERIENCE.

Here I must introduce the part which the Spirit of God has led Mrs. W. to act in connection with this cause. I do this,

1. Because her experience and labors have been closely connected with its rise and progress.

2. Because of the spirit of prejudice and enmity existing against her calling and labors. This is manifested by those who are ignorant of the facts in the case, or if not wholly ignorant, are led by a spirit of frenzied persecution. The bearing which this has upon the cause is a sufficient reason for laying the facts as they are before the public.

3. Because of the importance of her work, in connection with this cause, as will be seen in the following pages.

It was but a few weeks after the passing of the time, in 1844, that she had her first vision. The circumstances of this manifestation are briefly stated by Mrs. W. as follows: “I visited sister H., one of our Advent sisters, whose heart was knit with mine. In the morning we bowed at the family altar. It was not an exciting occasion. There were but five of us present, all females. While praying, the power of God came upon me, as I never had felt it before. I was surrounded with light, and was rising higher and higher from the earth,” &c. (_Spir. Gifts_, vol. ii, p. 30.) Her condition in vision may be described as follows:

1. She is utterly unconscious of everything transpiring around her, as has been proved by the most rigid tests, but views herself as removed from this world, and in the presence of heavenly beings.

2. She does not breathe. During the entire period of her continuance in vision, which has at different times ranged from fifteen minutes to three hours, there is no breath, as has been repeatedly proved by pressing upon the chest, and by closing the mouth and nostrils.

3. Immediately on entering vision, her muscles become rigid, and joints fixed, so far as any external force can influence them. At the same time her movements and gestures, which are frequent, are free and graceful, and cannot be hindered nor controlled by the strongest person.

4. On coming out of vision, whether in the day-time or a well-lighted room at night, all is total darkness. Her power to distinguish even the most brilliant objects, held within a few inches of the eyes, returns but gradually, sometimes not being fully established for three hours. This has continued for the past twenty years; yet her eyesight is not in the least impaired, few persons having better than she now possesses.

She has probably had, during the past twenty-three years, between one and two hundred visions. These have been given under almost every variety of circumstance, yet maintaining a wonderful similarity; the most apparent change being, that of late years they have grown less frequent, but more comprehensive. She has been taken off in vision most frequently when bowed in prayer. Several times, while earnestly addressing the congregation, unexpectedly to herself and to all around her, she has been instantly prostrated in vision. This was the case June 12, 1868, in the presence of not less than two hundred Sabbath-keepers, in the house of worship, in Battle Creek, Mich. On receiving baptism at my hands, at an early period of her experience, as I raised her up out of the water, immediately she was in vision. Several times, when prostrated by sickness, she has been relieved in answer to the prayer of faith, and taken off in vision. At such times her restoration to usual health has been wonderful. At another time, when walking with friends, in conversation upon the glories of the kingdom of God, as she was passing through the gate before her father’s house, the Spirit of God came upon her, and she was instantly taken off in vision. And what may be important to those who think the visions the result of mesmerism, she has a number of times been taken off in vision, when in prayer alone in the grove or in the closet.

It may be well to speak as to the effect of the visions upon her constitution and strength. When she had her first vision, she was an emaciated invalid, given up by her friends and physicians to die of consumption. She then weighed but eighty pounds. Her nervous condition was such that she could not write, and was dependent on one sitting near her at the table to even pour her drink from the cup to the saucer. And notwithstanding her anxieties and mental agonies, in consequence of her duty to bring her views before the public, her labors in public speaking, and in church matters generally, her wearisome travels, and home labors and cares, her health and physical and mental strength have improved from the day she had her first vision.

As to the character of the visions, I only wish to state at present that this may be learned by reading the several volumes of “Spiritual Gifts,” for sale at the Review Office. As to their fruits, and the nature of the opposition they have met, I shall speak more fully hereafter.

SECOND GENERAL CONFERENCE.

In the summer of 1848, we received an invitation to hold a Conference with the few friends in Western New York. I was destitute of means, and with feeble health entered the hay-field to earn the sum necessary to bear our expenses to that meeting. I took a large job of mowing, and when fainting beneath the noonday sun, I would bow before God in my swath, call upon him for strength, rise refreshed, and mow on again. In five weeks I earned enough to bear our expenses to the conference. Bro. Bates joined us at this meeting. The notice had been given to all in the Empire State who were in sympathy with our views, and there was a general rally; yet there were not more than forty present.

And what confusion of sentiment among this few! A spirit of discussion and contention for points not important prevailed, so that we who had come so far could hardly have chance to give our message, and the meeting would have proved a failure, and the good brethren would have separated in confusion and trial, had not the Lord worked in a special manner. His Spirit rested upon Mrs. W., and she was taken off in vision. The entire congregation believed that it was the work of God, and were deeply affected. She related what she had seen, which was given to correct some errors among them, and in melting strains exhorted them to leave their errors, and those points on which they had differed, and unite on the important truths of the third message. And on that good evening the brethren sacrificed their Babel of sentiments and united on the truth. And what was the result? Harmony began to prevail, and many came flocking to the standard of truth.

The fruit of this vision was good. It could not have been the work of an enemy, according to the test given by our Lord, in Matt. vii, 15-20: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore, by their fruits ye shall know them.”

THE OPPOSITION.

By the spring of 1849 the subject of the Sabbath began to attract considerable notice from Advent believers, who, seeing that the first day of the week could not be sustained by divine authority, were falling back to the position of no Sabbath in the Christian dispensation. And it may be worthy of notice, that this is the result everywhere the Sabbath question is discussed. The reason why the regular Baptists have taken this position more generally than any other denomination, may be because of their relation to the Seventh-day Baptists, who have more or less brought the subject to their notice. As an illustration of this point, when William E. Arnold, of Rochester, N. Y., in 1844, stated to Elder Joseph Marsh his convictions of duty to observe the seventh day as the Sabbath, Elder Marsh replied that the first day of the week, as the Sabbath for Christians, was clearly proved from the word of God, and the unvarying practice of the Christian church. Mr. Arnold invited him to give the subject especial attention. He promised to do so and report the next Sunday. His report was simply this: That he had examined the subject, and had become satisfied that the Sabbath was Jewish, and that there was none for Christians.

The change from the first day to no Sabbath cannot be regarded in any better light than a change from bad to worse, and it is a matter of grief that thousands, finding themselves utterly unable to sustain the observance of first-day, take refuge from the pointed arrows of truth in this comparatively strong hold of unbelief. The masses are ignorant of the facts relative to the first day of the week. They think the New Testament abounds with direct testimony that it is sacred time. Elder Joseph Bates asserted in a grove, in Connecticut, in 1849, that there was not one text in the New Testament which taught a change of the Sabbath from the seventh to the first day of the week. An intelligent-appearing gentleman interrupted by saying, “There are more than twenty.” “Well,” said Bro. Bates, “will you please to give us one?” The gentleman replied, “I can give you twenty.” Bro. B. urged, “If you can give twenty, you can certainly give one. We wait for one; only give us one text.” The gentleman was silent and Bro. B. went on with his subject.

It is a fact that the first day of the week is mentioned in the New Testament only eight times, and is not in a single instance spoken of as a sacred day. Inspiration gives it the simple title of first day of the week. See Matt. xxviii, 1; Mark xvi, 2, 9; Luke xxiv, 1; John xx, 1, 19; Acts xx, 7; 1 Cor. xvi, 2.

It is also a fact that inspiration in the New Testament gives the seventh day of the week the sacred title of Sabbath, fifty-nine times, and in every instance refers to the day on which God rested, and which he sanctified and blessed. See Matt. xii, 1, 2, 5, 8, 10, 11, 12; xxiv, 20; xxviii, 1; Mark i, 21; ii, 23, 24, 27, 28; iii, 2, 4; vi, 2; xv, 42; xvi. 1; Luke iv, 16, 31; vi, 1, 2, 5, 6, 7, 9; xiii, 10, 14, 15, 16; xiv, 1, 3, 5; xxiii, 54, 56; John v, 9, 10, 16, 18; vii, 22, 23; ix, 14, 16; xix, 31; Acts i, 12; xiii, 14, 27, 42, 44; xv, 21; xvi, 13; xvii, 2; xviii, 4.

Those who examine the subject are generally compelled to admit that there is no inspired testimony favoring a change of the day. Some, however, cling to the idea that the change is sustained by the example of Christ and the apostles. As far as the example of our Lord is concerned, they can refer us to but two instances of his meeting his disciples on the first day of the week. The first occasion was when he appeared to them on the evening of the day of his resurrection; and they were astonished to learn that he had risen from the dead. The second was eight days after this, and hence could not be upon the first day of the week; and neither of these meetings, so far as we have any proof, were from previous appointment, or designed for religious worship.

And there is no evidence that the apostles regarded the first day of the week as a day of worship. There is no record of a single instance of their holding a meeting in the daytime of the first day of the week. It is true that Paul met with his brethren, at Troas, on a first-day evening to break bread. That meeting continued all night on the first day of the week. The night is the first half of the twenty-four hour day. Therefore that meeting was held on what we call Saturday night. The next morning, Sunday, Paul started on his long journey to Jerusalem, and spent the last half of that day in traveling on foot, and sailing with his brethren toward Mitylene. Thus we have apostolic example for regarding the first day as a proper day for secular business.

Neither can 1 Cor. xvi, 2, serve the cause of first-day observance. This text does not refer to a single element of the Sabbath. Holy time, rest from labor, and public assembling for divine worship, are not intimated therein. Justin Edwards, in his Notes on the New Testament, comments on this text thus: “Lay by him in store; at home. That there be no gatherings; that their gifts might be ready when the apostle should come.”

With this now contrast New Testament testimony relative to the Sabbath. Our Lord recognized the existence of the Sabbath at the destruction of Jerusalem, A. D. 70, as verily as the seasons of the year. “And pray ye that your flight be not in the winter neither on the Sabbath day.” He refers to a definite day. Not one day in seven and no day in particular, but the day of the Sabbath. In Mark ii, 27, he says, The Sabbath was made for man.

In Luke xxiii, 56, is the record of the disciples’ resting the Sabbath day according to the commandment. This act of resting on the Sabbath was after the crucifixion, and the record of it was made by inspiration nearly thirty years later still.

The book of Acts shows what the apostles did. Which day of the week did they observe as the Sabbath? The writer of the book of Acts records instances of the apostles’ holding meetings upon the Sabbath. On one occasion when Paul had been addressing a mixed assembly, “the Gentiles besought that these words might be preached to them, the next Sabbath,” showing that it was understood even by the Gentiles, that the Sabbath was Paul’s regular day of worship. Acts xiii, 42. And the next Sabbath day came almost the whole city together, to hear the word of God. Verse 44.

At another time Paul and Timotheus, on the Sabbath, went out of the city of Philippi to a place “by the river side, where prayer was wont to be made,” and held a public meeting. Lydia believed, and was baptized, and her household. But was the Sabbath Paul’s regular preaching day? Was this his manner? Let chapter xvii, 2, answer. “And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.”