In the World's Crisis of Oct. 3, we find an article signed "W. S." (Wm. Sheldon), which we have read with considerable interest, and in reading we felt a strong inclination to notice some of its statements. It is headed, "Miller's Mistake Explained." It is based on the following report of a sermon in Worcester, Mass., by Eld. Goodrich:—
"The Worcester Evening Gazette of Sept. 18th thus reports a discourse given by a Seventh Day preacher:—
'Elder Goodrich, at Reform Club Hall, last night, took for his text Dan. 8:14: "Unto 2300 days, then shall the sanctuary be cleansed." The speaker said: "This text is the great foundation upon which William Miller based his calculation that the second coming of Christ would take place in 1844. His conclusion was reached thus: An angel was commissioned to make Daniel understand the vision of chapter 8. In this explanation the angel said, Dan. 9:24, Seventy weeks (490 years) are cut off upon the Jews from the 2300 years. And this period was to begin at the going forth of the commandment to restore and rebuild Jerusalem, from which point of time to Messiah the Prince, or the time when Christ was anointed, which took place at his baptism, should be 69 weeks, or 483 literal years. The commandment to restore and rebuild Jerusalem went forth in 457 B. C., according to Bible chronology, Ezra 7. Add 483 to 457 B. C. and it brings us to A. D. 27, when our Lord was baptized and began his public ministry, saying "The time is fulfilled." Of the remaining week of the 70 which were cut off upon the Jews, the angel says, Dan. 9:27, "He (Christ) shall confirm the covenant with many for one week (seven years); but in the midst of the week he shall cause the sacrifice and the oblation to cease." Christ confirmed the covenant with the Jews himself the first half of the 70th week. From the time of his baptism in A. D. 27, autumn, till his crucifixion in the spring of A. D. 34, 490 years taken from 2300 leaves 1810, to which add 34, and we have 1844."'
'The speaker said: "We claim that Mr. Miller was mistaken in the event to transpire, but that he was correct in his chronology. He supposed that the earth was the sanctuary, and that its cleansing would be by fire at Christ's coming."'
'The elder stated that there is not a text in the Bible where the earth is called the sanctuary. He then quoted several texts to show that the sanctuary, of this dispensation, which was to be cleansed at the end of the 2300 years, is the heavenly sanctuary, the great antitype of the earthly sanctuary, which Paul says was a "pattern of things in the heavens;" and that its cleansing began at the end of the 2300 years, when Christ, our High Priest entered the most holy apartment of the sanctuary above, according to the type."'
On this Mr. S. comments at considerable length. His first point is as follows:—
"1. It is true that Miller ended the 70 weeks at the cross, instead of allowing them to run to the end of the war against Jerusalem, and also ended the 69 weeks at the Messiah's baptism, instead of ending them at his real advent into the world, treating these two distinct measurements as parts of one with the same beginning."
In Mr. Miller's Lectures, first published in 1836, he took the position that the 70 weeks ended at the crucifixion. But in the Advent Shield and Review, published in May, 1844, we find the following words by Josiah Litch:—
"It has never yet been proved that the crucifixion of Christ just finishes the 70 weeks. On the contrary, Dan. 9:27 gives us a strong intimation, nay, more than an intimation, a strong assertion, that in the midst of the week, within its limits, he should cause the sacrifice and oblation to cease."
By quotations presently herein made, it will be seen that the Advent Herald agreed with Eld. Litch. The position that the 70 weeks ended at the cross he seems to consider that of S. D. Adventists. But it is not our belief, and it never was; and we are surprised that he should even intimate such a thing. We say, and have always said, that the 69 weeks reach to the baptism of Christ, and "in the midst" of the remaining one week of the 70 he was crucified—not at the end of it.
And a remark of Mr. S. in another place in his article is of interest brought into this connection. It is as follows, the italics being his own:—
"When Christ entered upon his public ministry he began by saying, 'The time is fulfilled'—not the time of his being slain as the Lamb of God, but simply the time of his manifestation as the Lamb of God, for John had just exclaimed, 'Behold the Lamb of God.'"
Very well; with this we agree. But when an individual abruptly says, "The time is fulfilled," we take for granted that he refers to a specified time. What relation has this to the prophecy? Now it was a matter of prophecy that a certain time should reach "to Messiah the prince." We say it was not to the time of his birth; there was no announcement of any time fulfilled there, and the expiration of no prophetic period was located there. We believe the 69 weeks ended "at the time of his manifestation as the Lamb of God," as Mr. S. says, and as he more distinctly says at the end of the paragraph: "the time of his manifestation to the people at large." And if this time was not a fulfillment of the prophecy of Daniel, who will tell us of what time the Saviour spoke which was then "fulfilled?" If no time had been specified to end there, then it was the fulfillment of nothing at all.
Again Mr. S. says:—
"2. He also began to reckon from the 7th of Ezra, which incorrect chronology sets down as 457 B. C.; but no commandment to restore and rebuild Jerusalem can there be found."
This may well be styled "a short and easy method" of disposing of some important and strong evidence. After the passing of the time preached by Mr. Miller, A. D. 1843-44, it was still believed by many that Dan. 8:14 (the 2300 days) reached to the second advent. Of course they believed those days had not expired, and that Mr. Miller had made a mistake as to their commencement. They began to search for other reckonings, and pitched upon various other events, real or imaginary, as marking the commencement of the days, and set the time for the advent accordingly. They did not at all improve upon the argument of Mr. Miller, but they felt themselves shut up to a necessity to get another starting point, as they were (and are) determined to insist that the prophecy revealed the time of the coming of the Lord. Sylvester Bliss was editor of the Advent Herald, the paper of which Eld. J. V. Himes, the co-laborer of Mr. Miller, was the publisher. Mr. Bliss was a man of superior education, a thorough student of prophetic chronology, upon which he published a book. In 1856, a correspondent of the Herald tried to remove the old Advent landmark on the 2300 days, and fix their termination in the (then) future. Now Mr. Bliss did not pretend to explain the reason of their disappointment, but he frankly contended for the accuracy of Mr. Miller's calculations, and of the accuracy of the chronology on which he based his argument. He replied to the correspondent in the following language:—
"The Bible gives the data for a complete system of chronology, extending from the creation to the birth of Cyrus, a clearly ascertained date. From this period downward we have the undisputed Canon of Ptolemy, and the undoubted era of Nabonassar, extending below our vulgar era. At the point where the inspired chronology leaves us, this Canon of undoubted accuracy commences. And thus the whole arch is spanned. It is by the Canon of Ptolemy that the great prophetical period of seventy weeks is fixed. This Canon places the seventh year of Artaxerxes in the year B. C. 457; and the accuracy of the Canon is demonstrated by the concurrent agreement of more than twenty eclipses. The seventh weeks date from the going forth of a decree respecting the restoration of Jerusalem. There were no decrees between the seventh and twentieth years of Artaxerxes. Four hundred and seventy years, beginning with the seventh, must commence in B. C. 457, and end in A. D. 14. Commencing in the twentieth, they must commence in B. C. 444, and end in A. D. 27. As no event occurred in A. D. 27 to mark their termination, we cannot reckon from the twentieth; we must, therefore, look to the seventh of Artaxerxes. This date we cannot change from B. C. 457 without first demonstrating the inaccuracy of Ptolemy's Canon. To do this, it would be necessary to show that the number of eclipses by which its accuracy has been repeatedly demonstrated, have not been correctly computed, and such a result would unsettle every chronological date, and leave the settlement of eras entirely at the mercy of every dreamer, so that chronology would be of no more value than mere guess-work. As the seventy weeks must terminate in A. D. 34, unless the seventh of Artaxerxes is wrongly fixed, and as that cannot be changed without some evidence to that effect, we inquire, What evidence marked that termination? The time when the apostles turned to the Gentiles harmonizes with that date better than any other which has been named. And the crucifixion, in A. D. 31, in the midst of the last week, is sustained by a mass of testimony which cannot be easily invalidated."—Advent Herald, March 2, 1850.
And again, seven years later, 1857, having had time and opportunity to often review the ground, he spoke as follows on the point:—
"There are certain chronological points which have been settled as fixed; and before the seventy weeks can be made to terminate at a later period, those must be unsettled, by being shown to have been fixed on wrong principles; and a new date must be assigned for their commencement based on better principles. Now, that the commencement of the reign of Artaxerxes Longimanus was B. C. 464-3, is demonstrated by the agreement of above twenty eclipses, which have been repeatedly calculated, and have invariably been found to fail in the times specified. Before it can be shown that the commencement of his reign is wrongly fixed, it must first be shown that those eclipses have been wrongly calculated. This no one has done, or ever will venture to do. Consequently, the commencement of his reign cannot be removed from that point."—Advent Herald, Feb. 15, 1857.
Since that time a would-be wise man by the name of Thurman wrote a book entitled, "The Sealed Book of Daniel Opened." He affected great knowledge of Astronomy; said he had computed the eclipses and found that Ptolemy's Canon was unreliable, and that he had demonstrated that the Lord would come in 1866. He was so confident that he believed he was specially commissioned to open the seal of the book of Daniel. He had a public discussion in Boston on the subject of the credibility of Ptolemy's Canon, in which he utterly failed to make good his attacks upon it. The last time we conversed with him, which was after 1866, he said in effect that he had concluded to be more modest in his statements. We think that every one who attacks that Canon of Chronology would do well to profit by his example.
Prideaux, a well-known and well-accredited author, speaks thus of the credibility of Ptolemy's Canon:—
"But Ptolemy's Canon being fixed by the eclipses, the truth of it may at any time be demonstrated by astronomical calculations, and no one hath ever calculated those eclipses but hath found them fall right in the times where placed; and therefore this being the surest guide which we have in the chronology, and it being also verified by its agreement everywhere with the Scriptures, it is not, for the authority of any other human writing whatsoever, to be receded from."
And this is but a tithe of the evidence which may be presented in its favor.
Is it true, as Mr. S. says, that no commandment to restore and build Jerusalem can be found in the seventh year of Artaxerxes, or B. C. 457, as given in Ezra 7? We say in this he is greatly at fault. Ezra 6:14, speaking of the finishing of the temple, says: "And they builded and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia." The work was accomplished under the decree of these three kings, and not under the decree of either one alone. It was one work, and the record counts the acts of the three kings "the commandment"—one commandment in three parts. The closing part of this commandment is found in Ezra 7:12-26. In the Hebrew Scriptures this part of Ezra 7 is found in Chaldaic, not in Hebrew, indicating that it is the original copy transferred by Ezra. Much more might be said on these points, but our time and space forbids at present.
The 2300 days reach to the cleansing of the sanctuary; not to the completion, but to the commencement of the work. If our opponents had any strength of argument on this subject it would give color to their argument for removing the data on time. But here we have the entire argument, and, consequently, we have all the evidence on this subject to strengthen our position on time. If any think we are assuming too much on this point we invite their attention to the following statement of Mr. Sheldon, by which he thinks to overthrow our position:—
"The effort to make it appear that there was need of a cleansing work in Heaven by quoting Heb. 9:23, is a failure. While the text reads, 'It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these,' the word purified here means, as in the 18th verse, 'dedicated.' 'Neither the first testament was dedicated without blood,' so the heavenly things were simply dedicated with blood. When under the law blood was applied to inanimate things, it was for their dedication, and not to remove pollution."
When a drowning man catches at a straw he has our sympathy and our pity, because of his condition. But when a man deliberately casts himself into the sea with only a straw for his support, we may pity him also, but it is for quite another reason. Mr. Sheldon is not an ignorant man, which may appear to be unfortunate for himself in taking such a position as the above. He must know, if he has considered the subject even for a moment, that cleansing and dedication have not the475same meaning in lexicography, nor do they refer to the same work in the sacred record. The word in Heb. 9:18 has the proper signification of dedicate, and has not the signification of purify or cleanse. It might only by implication carry the idea of sanctify, in the sense of dedicating, or setting apart, or initiating. But the other has strictly the sense of cleansing, or purifying. So, all the Lexicons.
But the difference of the works referred to is most decisive. In Ex. 24:3-8, is found the account of dedicating the covenant. Moses received the promise of the people to do the will of God, and he then sprinkled blood on the book containing the words of the covenant, and upon the people. Of this Paul distinctly speaks in Heb. 9. He also speaks of the work of the priest in cleansing the sanctuary, which was really the subject of his argument in this chapter. Now the process of this work is given in Lev. 16, and is as different from that of dedicating the covenant as can well be imagined. The dedication of the covenant occurred once, in the manner described. The cleansing of the sanctuary (in the type) occurred every year, and was performed as follows: The high priest—for he only performed this work—took the blood of a goat, slain in behalf of the people as a sin offering, into the sanctuary. In the most holy he sprinkled it upon and before the mercy-seat. Then in the holy he sprinkled the blood upon the altar, and put it also on the horns of the altar. In verse 16 it is said: 'He shall make an atonement for the holy [literally, the sanctuary], because of the uncleanness of the children of Israel.' Also in verse 18, of his work in the holy place, and upon the altar, it is said: 'And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it and hallow it from the uncleanness of the children of Israel.' The dedicating of the covenant was not done in the sanctuary; and the sanctuary was not dedicated yearly by the blood of the sin offering. The two works bore no resemblance to each other, either in form or object.
In what manner was the sanctuary made unclean by the sins of the children of Israel? By the entering therein of their priest, their representative, who stood in their stead; who bore their judgment or their sins. The people never went into the sanctuary themselves. It was defiled by their sins borne by the priest, and by the priest it was cleansed by the blood of the sin offering. Now read Paul's words in Hebrews, and see if they will apply to a dedication: 'Into the second [the most holy] went the high priest alone once every year, not without blood, which he offered for himself and for the errors of the people.' Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged [cleansed] with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified [cleansed] with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself.' This in chapter 9. In 8:1-5, Paul says Christ is in Heaven, 'a minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man.' And of the work of the priests in offering sacrifices and gifts in the earthly tabernacle, he says they 'serve unto the shadow and example of heavenly things.' If this does not clearly establish our position in regard to our High Priest making the atonement in Heaven by purifying or cleansing the sanctuary therein from sin, we can see no use of offering proof on any subject. If Mr. Sheldon could offer as clear proof as this in regard to the 'sleep of the dead,' with as little show of force in objections as there is in objections against this truth, he would more easily convince the world that he is correct on that point. But on that subject he has stronger objections to meet than he can produce against us on this.
We thought to divide this article in two, and extend the argument further, but have concluded to give what we offer on it in one, and ask the indulgence of the reader for its length.
The Coming of Christ:
By John Nevins Andrews
THE DOCTRINE OF THE SECOND ADVENT AS REVEALED IN THE NEW TESTAMENT.
WE have shown that the doctrine of the advent of Christ to execute the Judgment was known from the days of Adam to those of John the Baptist. We are now to trace this doctrine through the New Testament. The Jews well understood from the Old Testament that there is to be a day of future retribution, as is shown by the familiar references made to it by John the Baptist and by Christ. Matt. 3: 7, 12; 7: 21-23; 11: 22, 24; 12: 36, 41; 13: 40-43, 49, 50.
When Christ was at Cæsarea Philippi he thus announced his second advent to his disciples: "For the Son of man shall come in the glory of his Father with his angels; and then shall he reward every man according to his works." Matt. 16: 27; Mark 8: 38; Luke 9: 26. In order that this might be perfectly understood, he promised that certain of his disciples should witness this as it will appear at the last day. This was fulfilled at his transfiguration. Matt. 16: 28; 17: 1-9; 2 Pet. 1: 16-18.
In Matt. 24: 27, 29-31 he says: "For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 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. And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." See also Mark 13: 24-27; Luke 21: 25-27.
In Matt. 25: 31-34 Christ says: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." See also verses 35-46.
In Luke 17: 29, 30 Christ says: "But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed." In John 5: 28, 29; 6: 39, 40, 44, 54, Christ announced the resurrection of the dead, which is an event connected with his second advent. In John 14: 1-3 Christ said: "Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. 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."
At the ascension of the Saviour from the Mount of Olives we read: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1: 9-11.
Peter, a few days after this, thus addressed the Jews: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you; whom the heavens must receive until the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began." Acts 3: 19-21.
St. Paul told the Athenians that God "hath appointed a day in which he will judge the world in righteousness." Acts 17: 31. He wrote to the Romans of the day when God will render to every man according to his deeds. Rom. 2: 7. To the Corinthians, Paul wrote that we are to commemorate the death of Christ till he come again. 1 Cor. 11: 26. He also wrote them that the resurrection of the just would take place at the advent of the Saviour; thus he said: "For as in
Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming. . . . We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." 1 Cor. 15: 22, 23, 51, 52.
St. Paul wrote again to the Corinthians concerning the last day: "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Cor. 5: 10. To the Philippians Paul wrote: "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body." Phil. 3: 20, 21.
The same apostle wrote to the Thessalonians that they had turned from idols to serve the living God, and to wait for his Son from heaven. He told them also that they would be his crown at the coming of our Lord Jesus Christ, when they would appear before God unblameable in holiness. 1 Thess. 1: 10; 2: 19; 3: 13. He also said to them: "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4: 16, 17. He wrote them again in these words: "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God." 2 Thess. 1: 7, 8.
To Timothy he wrote that the Lord Jesus Christ shall judge the quick and the dead at his appearing and his kingdom. 2 Tim. 4: 1. He wrote to Titus that we are to look for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ. Titus 2: 13. He wrote to the Hebrews that Christ will appear the second time to the salvation of those that look for him, and that he will come and not tarry. Heb. 9: 28; 10: 37.
St. James wrote: "Be patient therefore, brethren, unto the coming of the Lord, the coming of the Lord draweth nigh." James 5: 7, 8. St. Peter wrote the brethren that their faith, though tried as by fire, would be found unto praise and glory at the appearing of Christ. 1 Pet. 1: 7. He wrote the elders that when the chief Shepherd shall appear they shall receive a crown of glory, which shall not fade away. 1 Pet. 5: 4. He wrote them again that the doctrine of the second advent is not a cunningly devised fable. 2 Pet. 1: 16-18. He said also that the scoffers in the last days would ask in derision, "Where is the promise of his coming?" 2 Pet 3: 3, 4.
St. John desired that his brethren should not be ashamed before Christ at his coming. He said that the Christian would be made like Christ when he comes again. 1 John 2: 28; 3: 2. St. Jude records the prophecy of Enoch: "Behold, the Lord cometh with ten thousands of his saints." Jude 14. St. John says again, "Behold, he cometh with clouds, and every eye shall see him." Rev. 1: 7. He also saw him upon the white cloud, about to reap the harvest of the earth. Rev. 14: 14. He saw him also riding forth upon the white horse. Rev. 19: 11-16. And in this book Christ says, "I come as a thief," and four times, "I come quickly." Rev. 3: 11; 16: 15; 22: 7, 12, 20. J. N. A.
Willful Ignorance.
By W. N. G.
THE first and greatest gift of our beneficent Creator was light. The first day's work in the creation of our world was calling forth light. "And God said, Let there be light, and there was light. And God saw the light, that it was good." Gen. 1:3, 4. So long as man was obedient to his Creator, he also enjoyed spiritual light, to the extent of personal daily communion with God.476But when the man became disobedient, he fell from his high estate, his spiritual vision was to a great extent darkened by sin, and many of his privileges were cut off. But a plan of redemption was devised in Heaven, the fallen race was again placed upon probation, with a chance for a restoration of the former condition of life and light. The conditions of the restoration to divine favor were obedience and faith in God's plan and the promised Redeemer.
But man had admitted an enemy into his counsel who was not to be easily shaken off, and when God would offer light to his unfortunate creatures this enemy would enshroud it in darkness, and so great was the influence of Satan that he led the increasing population to prefer the darkness. To such an extent did the enemy of light at length prevail that the people were said to "walk in darkness," and to "dwell in the land of the shadow of death." Isa. 9:2. David lamented that "there is none that doeth good, no, not one." Ps. 14:3.
Is this sad condition of man the result of fate, or is it his own fault? We believe that the Scriptures will bear out the assertion that the sinful, darkened, ignorant condition of the human race has always been the result of choice. Surely Adam was not compelled to disobey his Creator; every surrounding was such as to induce him to the opposite course. "The way of Cain" was not forced upon him, for he might as easily have chosen Abel's course and been approved of God. Enoch walked with God and was translated, and his contemporaries had the same opportunity that he had. Noah obeyed God and was saved from the flood, which might have been averted altogether, had his fellow-men made choice to serve the Lord. Lot chose the way toward Sodom, and the loss of his property, his wife, and all but two of his children, was the result of his choice. The history of Israel is one continuous chain of the varying results of choosing good and evil, and furnishes all the evidence that could reasonably be desired upon this point.
All the judgments that the Creator has visited upon his people have been in consequence of their refusing to be instructed by his warnings. Even Sodom, in all its wickedness was faithfully warned, and if even five would have been found willing to accept the message, the city would have been saved. In conspicuous contrast is the case of Nineveh. The prophet had cried in the streets the proclamation of destruction, even fixing the day, "Yet forty days and Nineveh shall be destroyed." But the people repented and turned to the Lord, and the decree was annulled.
When the Saviour came into the world, he was the "Light of men." The world was in darkness, and he presented the true light. But notwithstanding he was "approved of God by miracles and wonders and signs," man's propensity to choose evil led him to disregard the light and reject the Messiah. Whose fault was it? Jesus said to the Jews, "Ye will not come to me that ye might have life." John 5:40. After telling the people that "God sent not his son into the world to condemn the world, but that the world through him might be saved" (John 3:17), he proceeds to state what does condemn: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." Verses 19, 20.
When asked by the disciples why he spoke to the multitude in parables, he answered them in the language of the prophet: "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." Matt. 13:15. The Lord told the prophet Ezekiel that he dwelt in "a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not; for they are a rebellious house." Eze. 12:2.
Thus we see that, in the light of the Bible, ignorance is unnecessary, and that it is the result of sin, a disregard of the will of God—in fact, that it is sinful to be ignorant of his will. And if it was inexcusable in a dispensation of types and shadows, how much more so after light had come into the world. But how is it with our own time? Are we living up to the light that is being shed upon us? When the Saviour was upon earth he imparted to his followers much instruction as to the way of escape from the consequences of sin; but the basis of that instruction was the Scriptures—the same source of learning to which the world had closed its eyes. He brought them nothing new, save the fulfillment of that which they had been taught to hope for—the development of original plans foreshadowed in their daily services. To Nicodemus he expressed surprise, saying, "Art thou a master of Israel, and knowest not these things?" Regarding the new dispensation which he established, the instruction was to come from the same Scriptures of truth, the word of God. Said he, "Search the Scriptures," and after his resurrection, when he would lead his disciples further into the light, he opened unto them the Scriptures. And the apostles, whom he had personally instructed, preached the gospel from the Scriptures.
It is surprising, with all these facts before us, how much negligence, willful disregard of true knowledge, is manifested in these last days. There seems to be a too prevalent idea that ignorance precludes responsibility—that God will not hold us accountable for that which we do not know. There is much itching after the superficial things that please the natural mind, but no special effort to know the will of God and do it. It requires mental labor to search out the truth, and that is considered an unnecessary burden. The labor might be materially lessened if known truth were accepted and acted upon. "If any man will do His will, he shall know of the doctrine." John 7:17.
Willingness on the part of professed Christians to be ignorant of the teachings of the Spirit of truth is a most unaccountable position. One says, our forefathers did not know these doctrines that you call present truth, and they were saved. We might add, they had not the means of knowing them; they were not required to know what was not revealed. The Jews were rejected because they would not receive light that had not been revealed unto their fathers; but Jesus said to his disciples, "Blessed are your eyes, for they see, and your ears, for they hear. For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Matt. 13:17. And the same is true in regard to present truth.
One more point in this connection is, the loss that the church has sustained through negligence of its members to keep pace with the cause of the Lord and his ever-developing truth. How readily and perfectly the field might be supplied with laborers, had professed disciples more of a disposition to search out the hidden treasures of his word. And how much stronger and more influential would the churches be if the members were not so willing to be ignorant of doctrine and duty. How applicable to many of our churches are the words of Paul in his letter to the Hebrews: "When for the time ye ought to be teachers, ye have need that one teach you again . . . the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskillful in the word of righteousness, for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." Heb. 5:11-14. Here is an instance of important and strengthening instruction being withheld from a church because they had not improved their opportunities and prepared themselves for the reception of further knowledge and for further usefulness. How many churches and individuals are defrauding themselves in the same way to-day. Alas, too many.
Orthodoxy and Unitarianism
The concession of Dr. Ellis, of Boston, a leading Unitarian divine, that the Scriptures, fairly interpreted, yield the orthodox doctrines, is repeated and made distinct by the admission of Rev. H. W. Pierson, in the Unitarian Review, that "orthodoxy keeps much closer to the thought and expression of Paul than Unitarianism does."
Imagination and Rest in God
A WISE imagination, which is the presence of the Spirit of God, is the best guide that man or woman can have.
THOU hast made us, O Lord, for thyself, and our hearts are restless until they rest in thee.—Augustine.
The Missionary.
By Stephen Nelson Haskell
Indiana Camp-Meeting.
THIS was the second camp-meeting which this Conference has held this year. It was held at Bunker Hill, in a grove of large beech trees, which are quite numerous in some parts of the State. The friends of the cause came from different parts of the State, so that the campers numbered about 600. The meeting commenced Monday night, according to appointment, although the laborers from abroad did not arrive until Wednesday. A good spirit was in the meetings from the first. The business meetings were harmonious, and there was manifested a disposition to progress as the work moves forward.
This is a young Conference, and hitherto it has not been considered one of great numerical or financial strength. In 1870 Eld. S. H. Lane, a young man of twenty-four years, came to this State to labor. In the fall of that year they held their first camp-meeting, where were present nearly all of the brethren and sisters in Indiana. There were three family tents pitched on the ground and about thirty Sabbath-keepers. This was their commencement. They have had but little labor outside of the help at their annual camp-meetings, but the Lord has blessed them in their efforts to get the truth before their fellow-men. At the present time their Conference numbers about 700. There were sixty-seven tents on the ground. Five churches were received into the Conference, with a membership of 94. There were five ordained ministers and ten licentiates; these all, except Eld. Lane, have developed and been ordained in the State. There are twenty-nine churches and fourteen meeting-houses. Their tithe has been partly used in building these houses of worship, so there has been paid in to the Conference treasury about $3,100 in any year. The demoralizing influence of thus using the tithe is being felt in the Conference.
The subject of Bible-readings in connection with their colporteur work was freely discussed, and the plan fully endorsed by the Conference. A large delegation from this State will attend the Institute to be held at Battle Creek, commencing Oct. 30. The brethren and sisters manifest a strong desire to avail themselves of all advantages offered, that they may become successful laborers in the cause of God.
Resolutions were passed in favor of entering the large cities to establish the work, holding tent-meetings through the summer, preceded by colporteur work, and closing up with a camp-meeting in the fall. Thirteen "Tract Distributors" will be placed in as many prominent depots in the State. Two brethren will enter Indianapolis to labor as colporteurs. This is one of the largest railroad centers in any inland city in America. One hundred and twenty-four trains enter and leave the Union Depot each twenty-four hours.
The subject of foreign missions was presented and met a ready response, notwithstanding they propose to establish their work the coming year in the large cities, which will be at quite an expense. Pledges (including about $2,000 paid) amounted to over $5,000. Four hundred dollars of this sum was pledged and paid a few days previous to the camp-meeting. This was a larger sum than any Conference east of the Rocky Mountains has raised this season, excepting Michigan, which pledged $8,000.
Upon the Sabbath about fifty came forward for prayers. Many of them for the first time made a start to serve God, that Sabbath being the first they had ever kept. Twenty-one were baptized on Monday. Tuesday morning the meeting broke up, with the ordination of Doctor Hill and D. H. Oberholitzer, which make seven ordained ministers in this young (we cannot say weak) Conference; judging from present indications, she stands among her sister Conferences next to Michigan in every respect but numbers.
The speakers on the ground were Elds. I. D. Van Horn, S. H. Lane, Henderson, Reese, and Bartlett, Mrs. E. G. White, and the writer. The Spirit of God gave great freedom to Sister White in speaking.
The brethren returned to their homes much encouraged, feeling that they had met the Saviour at this annual gathering. We can only add, May God bless this Conference. S. N. HASKELL.