At the present time, no portion of the Holy Scriptures more deeply concerns the church of Christ than Rev. xiv. At whatever period in the history of the church, the proclamations contained in this chapter are made, they must from their very nature constitute the grand, absorbing theme of that generation. Whenever the angels of this chapter are commissioned by God to announce to the nations of the earth that the hour of his judgment is come, or to proclaim the fall of Babylon, or to utter against the worshipers of the beast the most dreadful threatening which the Bible contains, no man can disregard their work, or treat their warnings as nonessential, except at the peril of his soul. If it were merely possible that these warnings were addressed to ourselves, it would become us to examine this subject with serious attention. But if this point can be proved by decisive testimony, it is certain that we cannot too carefully attend to the warnings here uttered.
It was but a few years since that all Advent believers were united in applying this prophecy to the present generation. But in the long period of trial and patience that has followed their disappointment, many of them have, to a great extent, lost sight of their original faith. A considerable number now contend that these angels are to utter their voices of warning in the future age; that is, in a period subsequent to the Second Advent. Another class attempt to show that they had their fulfillment many ages in the past; the first angel beginning in the days of the apostles, the second in the time of Luther; and the third at a period somewhat later.
As proof that these angels belong to the future age, the fact is adduced that John saw them flying through the midst of heaven immediately after having seen the Lamb stand upon mount Zion with the 144,000. As the latter event is future, it is concluded by some that the angels of this prophecy must be future also. If it were a fact that the events predicted in the book of Revelation were there given in consecutive order, there would be some force to this argument. But it is evident that that book is made up of many distinct views, usually introduced by the expression, "And I saw," or something of that kind, as in Rev. xiv, 6. The series of events, which begins in chapter xii, with the dragon, evidently extends through the work of the beasts in chapter xiii, and ends with a view of the remnant in their glorified state [Rev. xiv, 1-5] upon mount Zion. Then begins a new series of events with the angel of chapter xiv, 6.
The following reasons forbid the application of this prophecy to the future age:
1. This view would make the angel with the everlasting gospel to every nation, kindred and tongue, an angel from heaven with another gospel. Gal. i, 8. For the apostolic commission extended only to the harvest, which is the end of the world. Matt. xxviii, 19, 20; xxiv, 14; xiii, 24-30, 36-43. Paul participated in this commission, and he thus declares its import: that God "now commandeth all men everywhere to repent; because he hath appointed a day in the which he will judge the world in righteousness." Acts xvii, 30, 31. The apostolic commission extended only to the end—the day in which God shall judge the world by Jesus Christ. A gospel preached in that day, would be another gospel than that preached by Paul, and one that has no Saviour in it. This would indeed show that the angel of Rev. xiv, 6, 7, was the very being on whom rests the curse of Paul in Gal. i, 8.
2. The second angel announces the fall of Babylon. Verse 8. After this proclamation a voice is heard from heaven, saying, "Come out of her, my people." Rev. xviii, 1-4. Now that the absurdity of placing this transaction after the Second Advent may be seen, please read 1 Thess. iv, 16, 17. It is there plainly stated that at the coming of Christ, his people shall all be caught up to meet him in the air, and thenceforward be forever with the Lord. Will the Lord take his people to Babylon when he comes? Never. He says, "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." John xiv, 2, 3. Then the Lord will not have occasion to call his people out of Babylon after the Second Advent; for from that time onward they are to be forever with him.
3. Let us now see whether the third angel's message can be applied to the future age with any propriety. Those who will compare Rev. xiv, 9-12; xiii, 11-17, will see at once that the warning voice of the third angel relates to the fearful scene when the two-horned beast is to act its part in oppressing the saints of the Lord. But if the third angel's proclamation relates to the period which follows the Second Advent, then the work of the two-horned beast must also transpire in the future age. And what a scene must the future reign of the saints present, if Rev. xiii, 11-17, is to be fulfilled in that time! But by turning to Rev. xx, 4-6, it will be seen that the period for the triumph of the beast and his image, and for the reception of his mark, precedes the thousand years' reign of the saints. And when the reign of the saints commences, the triumph of the beast is past.
The beast doubtless represents the Papal power. Rev. xiii, 1-10; Dan. vii, 8, 20, 21, 25, 26. But by turning to 2 Thess. ii, we learn that the Papacy is to be destroyed by the brightness of Christ's coming. Further, we learn from Rev. xix, 19-21, that the final overthrow of the beast and false prophet, or two-horned beast, takes place in the battle of the great day of God Almighty, in immediate connection with the Second Advent. By these plain testimonies we establish the fact that the beast will be destroyed at the Second Advent. Therefore we ask, what danger will there be that man will worship the beast at a time when there will be none for them to worship? God will never send an angel to warn men against the worship of the beast when he does not exist.
The language of verse 12, "Here is the patience of the saints," is sufficient of itself to overthrow the application of these messages to the future age. The following scriptures clearly teach that the patience of the saints refers to the present time, and not to the period of their future glorious reward, "Ye have need of patience, that, after ye have done the will of God, ye might receive the promise." Heb. x, 36. "In your patience possess ye your souls." Luke xxi, 19. "Be patient, therefore, brethren, unto the coming of the Lord." James v, 7. Will the saints have need of patience in the kingdom of God? Will they have to possess their souls in patience after they have received the promise, even life everlasting? 1 John ii, 25. It is tribulation that worketh patience. Rom. v, 3; James i, 2, 3. Are the saints in tribulation after they are made immortal, and crowned with everlasting joy? No, never. Isa. xxv, 8, 9; xxxv, 10; Rev. vii, 13-17. But the saints are in their patience when the third angel's message is given. Hence that message does not belong to the future age.162
But verse 12 concludes thus: "Here are they that keep the commandments of God and the faith of Jesus." It is evident that this refers to the period when the remnant are keeping the commandments of God, while exposed to the wrath of the dragon, [Rev. xii, 17,] and that it does not refer to the period when the commandment-keepers shall have entered in through the gates into the Holy City; [Rev. xxii, 14;] and that it refers to the period when the saints are living by faith, [Heb. x, 38, 39,] and not to the period when they shall have received the end of their faith, the salvation of their souls. 1 Pet. i, 9.
But verse 13, which pronounces a blessing on the dead which die in the Lord from hence-forth, that is, from a point of time as late at least as the third angel's message, presents a testimony which cannot be evaded. It demonstrates that this part of John's vision relates to a period prior to the first resurrection; for the saints cannot die after being made immortal. 1 Cor. xv, 51-56. Our Lord testifies that they can die no more, but are equal unto the angels, and are the children of God, being the children of the resurrection. Luke xx, 36. If any are still disposed to locate these angels' messages in the day of God itself, let them carefully read the following scriptures. Matt. xxiv, 37-39; Luke xvii, 26-30; Gen. vii, 21, 22; Luke xxi, 35; Ps. ii, 6-9; Rev. ii, 26, 27; xix, 11-21; xxii, 11, 12; 2 Thess. i, 6-10.
The next inquiry relates to the past. Have not these messages met their fulfillment in the history of the church in past ages? We think not. Our reasons for this conclusion are, in part, the following:
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. No truths of greater moment than God's voice to us at the present time, can engage our attention.
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 affirm that it has been made.
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 not only be 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 reserved the warning to that generation who alone need 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 the 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 now received Christ, must retain him till 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 them that he had told the church of these things when he was yet with them. And where could Paul have learned this fact, which he had thus conversed upon to the Thessalonians? 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, who in his seventh chapter has given the successive events which intervened between his time and the judgment. In this series of events he 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 them that that day was not at hand. For the man of sin, or 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 without fail see the force of his statement.
The Papal supremacy began in 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 chap. 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 off 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 was to understand when his coming was at hand, by the fulfillment of certain promised tokens. Until those should be seen, the church was 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 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 parable in Matt. xxii, 1-14; Luke xiv, 16-24, furnishes an important testimony on this subject. Matthew gives a particular account of the first part of this parable, but merely states in a word the final calls to the guests. Luke on the contrary omits the first part of the parable, but gives its concluding features with peculiar distinctness. We think the identity of the parable in Matt. xxii, and Luke xiv will be seen by every one who will compare those scriptures together. It is evident that Matthew by the calls to dinner, represents the calls which were made to the Jews at the First Advent. It is to be observed that the general work of inviting the guests had preceded these calls. For these are a special announcement to those that had been bidden, that the dinner is ready. These we understand to refer to the work of John the Baptist and others at the time of the First Advent. And we understand that the destruction of the city and people in the parable refers to the destruction of Jerusalem and the rejection of the Jews.
The call to the dinner, proving of no effect, the king turns to another people. We understand this as we do the text in which our Lord tells the Jews that the kingdom should be taken from them and given to a nation bringing forth the fruit thereof. Matt. xxi, 43. This part of the parable Matt. has given in a word, that the servants in obedience to the command of their Lord were enabled to furnish the wedding with guests. But Luke has taken up this part of the parable with minute accuracy. The dinner indeed was past and the people to whom it was offered unworthy of sharing it as guests, but the purpose of the king was not to be made void. At supper time, says Luke, a message was sent forth to announce to those that had been bidden that supper was ready. We understand that this call to the supper is made to the Gentiles and that it is in immediate connection with the Second Advent. For we think that none will deny that the supper of Luke xiv, 16 and that of Rev. xix, 9, is the same. Thus we see that there was to the Jews the general work of bidding the guests, and the special call at dinner time; and that to the Gentiles there is the general work of the gospel in bidding, and then at supper time the special call to the marriage supper.
These three calls to the marriage supper [Luke xiv, 16-24] we understand to be the same as the three messages of Rev. xiv, 6-12. The first call to the supper is "at supper time," and the first angel announces that "the hour of his judgment is come." None will dispute the fact that the judgment and the marriage supper are in immediate connection with each other. Rev. xix, xx. The three calls are not the general work of the gospel in bidding; they are made at supper time, that is, at the close of the day. And the three proclamations in Rev. xiv, in like manner are not the general work of the gospel, but special warnings addressed to the world as the great work of our High Priest is closing up.
The book of Nahum furnishes a very striking testimony on this subject. The chariots are to seem like torches, and to run like the lightnings, in the day of God's preparation. Chap. ii. Now we may learn the event for which this day of preparation is appointed, by reading the first chapter of this prophet.163That the sublime scenes of the Second Advent and the day of God are there portrayed, we think few will be disposed to deny. The day of God's preparation is therefore, for this very event. Now it is evident that the hour of God's judgment cannot precede the day of his preparation for the judgment. Hence the day of God's preparation, is the time for the warning respecting the judgment, and the associated proclamation to the inhabitants of the earth. And how strikingly have we seen the sign which marks the day of God's preparation fulfilled before our eyes! Since the time of the end commenced, in which the prophecies relative to the judgment were to be unsealed, and many were to run to and fro, and knowledge to be increased, chariots running like the lightnings have made their appearance in almost every part of the civilized world. We think this a demonstration that we are now in the day of God's preparation, and that consequently this is the period of time in which the three proclamations of Rev. xiv, are to be made. For the day of God's preparation for the Second Advent, must be the time for the world to be warned respecting that event.
If we read the message of the second angel with care, and the more full reference to the subject in Rev. xviii, we may also gather some important ideas relative to the chronology of these messages. The people of God are called out of Babylon, that the plagues which God is about to inflict upon her, may not fall upon them also. These plagues are enumerated as, death, mourning and famine, and utter destruction by fire. And it is said that these shall come upon her in one day. It is evident that these plagues have not yet come upon her. The hour of Babylon's judgment, when the kings shall mourn over her for fear of her torment, is yet future. The warning therefore respecting Babylon must of necessity relate to that generation that shall live when her plagues shall come upon her. The warning respecting the flood, or the destruction of Sodom, belonged to that time which should witness those events. And the warning respecting the judgments on Babylon must relate to that generation that shall be alive when these judgments shall be inflicted.
The third angel presents a fearful warning against the worship of the beast and his image and the reception of his mark. It must be evident to every person that this warning must relate to the time when men shall be required to worship the image on pain of death. That this work of the two-horned beast, as recorded in Chap. xiii, has as yet been accomplished but in part, is certain. See verses 13-15. Hence it is a great error to locate this proclamation in any past age.
(To be Continued.)
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Sunday-keeping at the West.
By Editor
The following extract from the correspondence of the Central Christian Herald shows that the Roman Catholics of this country, as well as those of Europe, regard the Sunday as a mere festival, not at all entitled to be kept with the strictness of the Bible Sabbath. What a pity that these Protestant reformers, who no doubt feel a real zeal for the sabbatic institution, should stand directly in their own light by trying to make a Sabbath out of a popish festival day. The state of things which they regard as so sad will certainly grow worse and worse while they continue to occupy this strange and inconsistent position. The correspondent in question says:—
"It is an occurrence by no means uncommon, as I am informed, in this city, (St Louis) especially upon the grounds adjoining their churches, to see upon the Sabbath both the clergy and laity engaged at the sports of the season, bat and ball, marbles and the like. With a friend I visited one of these churches, on Sunday afternoon. We entered the inclosure—a church in the center of the city—and to our dismay witnessed the priests and a large number of youths thus engaged, disturbing the neighbors by their boisterous confusion and noise. I recollected how Cataline sought to corrupt the youth of Rome, and I could not but exclaim, These are the Catalines of America—the disturbers of our peace, the corruptors of our youth, the plotters of the ruin of the Republic!
"The effect of this anti-Sabbath policy upon the masses is exhibited, as indeed it is in all our cities in the extensive patronage bestowed upon the numerous pleasure gardens with which the city is environed, and which, immediately after vespers, are thronged by them, and where drunkenness and revelry, to a greater or less extent, on every Sabbath, abound.
"O, can the eye of the American patriot not see in all this an augury of danger to our national character and permanency? And shall we sleep over this subject? What is true of St. Louis is equally so of Cincinnati and most of our cities; and our youth, aye, our people, are being contaminated by it. State Sabbath conventions, County Sabbath Conventions, City Sabbath Conventions, Presbyterian, Methodist, Episcopalian, and Baptist Sabbath Conventions, should be held all over our land; and means decisive and prompt, be resorted to, that, under God, our Sabbath and nation be preserved."
E. L. BARR
By E. L. Barr
From Bro. Barr.
DEAR BRO. WHITE:—I wish to say to the saints scattered abroad that although unworthy I rejoice through the mercy of God that I have the light of the third angel's message to guide me through the darkness and perils of time's last hours, and have also the privilege of sharing in the trials and sufferings of the remnant, and hope to be purified by obeying the truth and be glad with exceeding joy when the glory of our soon coming King is revealed. My heart is comforted and encouraged to labor and toil on in view of what God is doing for his precious cause and suffering people, especially while I see the way preparing for the solemn warning of the third angel to be heard in new places.
On our way from Vermont to Maine we called at Lunenburgh, Vt., where two faithful souls had kept the Sabbath for about three years, and have cast an influence which tells to many minds that those who keep the commandments are blessed of the Lord. We called and conversed with some of their neighbors on the present truth, and by their request held a meeting in the evening. Had a free time, and quite a large congregation, (considering the short notice and rainy weather,) who gave the best attention to the word spoken. The next morning we journeyed on until about noon, when we arrived at Bro. French's in Northumberland, N. H., formerly from Vt. They were whole hearted in the advent cause in 1843 and '44, and did much to sustain it. Here we had a good opportunity to correct a wrong impression left upon their minds in regard to the faith of the Sabbath-keepers who were reported as believing that the Lord did come in '44. We hung up our chart and passed hastily over the three messages of Rev. xiv, and when we got through, one individual said, "Why, how different from what Esq. D. said they believed! Now tell us the reasons why you keep the seventh-day Sabbath. We take the Advent Herald and have heard but very little about the Sabbath-keepers." This request we complied with most cheerfully, as there are so many good reasons why we should keep the commandments. May the Lord enable them to receive and live out the third message as faithfully as they did the first and second.
From this place we hasted on to our appointment at Jay, Me., where we met the little church on Sabbath at Bro. Wm. Bryant's, and were blessed in keeping the holy Sabbath. On First-day we held a meeting at a school-house near by, where we enjoyed much of the presence of the God of truth while speaking to the candid congregation. On Second-day evening we held a meeting at Wilton, where we had quite a large congregation and good attention. Our next appointment was at Canaan, where we spent two Sabbaths: had very interesting meetings, and left in full confidence that as soon as the church gets right God will add to their numbers. We next went to Brewer, where we found the church striving to come up through much tribulation to the rest that remains to the people of God. The church has been much refreshed, and are still contending earnestly for the faith once delivered to the saints.
I will here take the liberty to answer through the Review the question that has been asked by private letters: What is the little Michigan paper doing in your travels? Answer—nothing. O how I pity any poor soul that is so unfortunate in time's last hour as to be found scattering abroad. The productions of any class of religious teachers unless they are fully in the work of God and rightly dividing the word of life, can no more satisfy the honest inquirer after truth, than husks did the poor prodigal. O, dear brethren, how dreadful are the scenes that are just before us, and what vast responsibilities devolve upon every soul whose mind has been enlightened by the present truth, and what awful consequences follow when "these fall away." May the Lord give his saints to feel more deeply the importance of being as wise as serpents and as harmless as doves; and to unite their strength against the powers of darkness as the dangers thicken while nearing the harbor of eternal rest. Lord bless and bring the honest souls safely to land, is the prayer of your unworthy brother in the tribulation and patience of the saints.
E. L. BARR
Brewer, Dec. 1854.
Correction of Errors in Baptist Minutes
By Edmund Perry; John Barden
From Bro. Barden & Perry.
DEAR BRO. WHITE:—Our love for truth and the cause of truth, is the only apology we have to make for taking this method to correct some errors published in the minutes of the twenty-ninth annual meeting of the Penobscot Baptist Association, held Sept. 5th, 6th, and 7th, 1854. On page 17th in their report of the state of the Carmel church, we find this statement: "Some of the prominent members of this church, including even its officers, were deluded by a prevalent fanaticism, and neglected their duties to the church. Though very feeble, and perilling even its visibility, the church did not hesitate after ineffectual efforts for their reclamation, to exclude from its fellowship those in whose wisdom and piety it had long confided and who constituted a large proportion of its strength."
Now mark this: some of its prominent members, including even its officers, (deacons Perry and Barden,) like Paul before Agrippa, not having the privilege before, now take the liberty to answer to this charge of delusion and fanaticism for ourselves.
1st. We frankly confess that after the way that some call heresy, so worship we the God of our fathers, believing all things which are written in the law and in the prophets. 2d. The Captain of our salvation has said, [Matt. xxiv, 33.] "So likewise ye when ye see all these things, know that it is near even at the doors;" and blessed be his holy name for ever; this knowledge no man taketh from us. 3d. We have responded, Amen, with warm hearts to the truth Paul preached to Titus, Chap. ii, 11-13, and are now looking for the blessed hope and by the grace of God mean to look a little while longer until he actually will appear the second time without sin unto salvation.
For believing and talking and trying to live these sublime truths, we have been published to the world as deluded fanatics. We leave the reader to judge how much injury individuals of the faith above mentioned would do the church of God. 1 John iii, 3. "And every man that hath this hope in him purifieth himself even as he is pure." Again, The church after "ineffectual efforts for their reclamation did not hesitate to exclude," &c. Now as to the truth of this assertion we leave the maker of it to answer for it to a higher tribunal than that of man. But as for any knowledge of the time when, and place where, Bible efforts were made to reclaim us, we have none. Perhaps this accounts for the efforts being ineffectual.
It is true however, that we were excluded, but how? It was said to us at a certain time that there was to be a conference in a remote part of the town, but nothing was said about any important business to be done at the conference. As it was very inconvenient for us to attend, we did not, which gave them a chance to cut us off at a church meeting held in the morning before the conference without any molestation, or even giving us a letter of excommunication or a chance to answer for ourselves. Then to see them turn about and boast of the Lord's blessing them for faithfully and fearlessly doing their duty is enough to make the heart sick, when we take into consideration the fact that the directions given by the great Head of the church [Matt. xviii, 15-17] were entirely unheeded, as were also the rules laid down by the inspired apostles. But we would not mourn so much in view of the unfair treatment we have received in this matter, as we would in view of the fact, that the professed church of Christ has so far departed from the faith, as to exclude members without giving them as good a chance to defend themselves as the civil law, which provides for all men a fair and impartial trial.
We make not these fair statements of facts to injure any man or body of men, but we make them because we believe the cause of truth demands it, and inasmuch as we believe that in this matter we suffer as christians, we will neither murmur nor complain, but hope by the grace of God to commit the keeping of our souls to him in well-doing as unto a faithful Creator, until our soon coming King shall return and bid all our sorrows cease.
Yours in hope of eternal life.
EDMUND PERRY.
JOHN BARDEN.
Carmel, Me., Dec. 28th, 1854.
SUPREMACY OF THE SCRIPTURES.
Sir Walter Scott in the last moments of dissolving nature, addressing his son-in-law said, "Bring me a book." "What book?" replied Lockhart. "Can you ask," replied the man whose works have charmed the world, "can you ask what book? there is but one" Precious Bible!