Earlier text: THE WARNING VOICETHE SANCTUARY AND 2300 DAYS.
By Editor
No subject has greater claims on the attention of the Advent people than the Sanctuary and 2300 days of Dan. viii. This has been considered the most important pillar of our faith, and we think that those who will again carefully investigate this subject, will see that it still remains the main pillar in the faith of those who are waiting for the Lord, and are expecting him soon. According to our best light on chronology, the 2300 days have ended. But if our former view that the Sanctuary is this earth, or a portion of it, and that it is to be cleansed by fire at the coming of Christ, then the days have not ended. One of two things is certain. We have either been in error in dating the 70 weeks from the seventh of Artaxerxes, B. C. 457, or in applying the Sanctuary to the earth, and its cleansing to be accomplished by fire at Christ's coming. If the 2300 days date from B. C. 457, then they terminated in 1844. If they ended there, then we have not formerly fully understood this subject; for no part of this earth was cleansed by fire and restored in 1844. If our former view is correct, that the 2300 days reach to the Second Advent, then they did not commence until more than eight years later than B. C. 457. Some date the 70 weeks from the twentieth of Artaxerxes. In this case they would terminate thirteen years later than if dated from the seventh. If dated from the seventh, they terminated A. D. 34. If dated from the twentieth, they terminated A. D. 47. But as there was no event that occurred near that time to mark the termination of the seventy weeks, it is useless to urge that they commenced at the twentieth of Artaxerxes. In the midst [middle] of the 70th week, the "sacrifice and oblation" of the Jews was to cease. This ceased to be of any virtue, when Christ, the antitypical sacrifice, was nailed to the cross. Here is the great way-mark that makes the prophecy sure. Dating from the seventh of Artaxerxes, the middle of the 70th week, (when Christ was crucified,) would fall on the Spring of A. D. 31. In one week there are seven years. From the middle of the 70th week to its close, was three and a half years, which being added to the Spring of A. D. 31, brings us to the Autumn of A. D. 34 for the close of the 70 weeks. Seventy weeks, or 490 years taken from the 2300, leaves 1810, which being added to the Autumn of A. D. 34, the end of the 2300 years is shown to have been in the Autumn of 1844. The connection of the eighth and ninth chapters of Daniel, or, that the 70 weeks are the first 490 of the 2300 days, never looked clearer than at the present time. We will here state some evidence of their connection. After Daniel had seen the vision relative to the ram, he-goat, little horn and 2300 days, and sought for its meaning, [Dan. viii, 2-15,] he heard a voice from between the banks of Ulai, which said, "Gabriel, make this man to understand the vision." Verse 17. All will agree that the angel obeyed this voice, and made Daniel understand the vision. Gabriel then explained to Daniel the ram, goat and little horn; but gave him no instruction relative to the 2300 days, where to commence them, and whether they were literal or prophetic. And at the close of this chapter, Daniel says: "I was astonished at the vision, but none understood it." He certainly understood the symbols of the three universal kingdoms; for Gabriel fully explained each of them in verses 16-25. Then what was it that "none understood," at the close of this visit from Gabriel? Answer, the time. The angel in this chapter gives no starting point for the 2300 days. Now pass over the ninth chapter, and read the first verse of the tenth. "In the third year of Cyrus king of Persia, a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long; and he understood the thing, and had understanding of the vision." Now Daniel understands the vision, which the last verse of the eight's chapter states that "none understood." He must have received this "understanding of the vision" in the ninth chapter. The first nineteen verses of the ninth chapter record Daniel's prayer. The Prophet then says: "Yea while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding, . . . understand the matter, and consider the vision." Verses 20-23. Now the angel has come to finish what the voice from between the banks of Ulai, commanded him to do, [Chap. ix, 16.] viz: "Gabriel, make this man to understand the vision." Here the Prophet's attention is called to a former vision. He has come to give him "skill and understanding," relative to his vision of 2300 days, for he says: "Understand the matter, and consider the vision." And what are the first words he utters to the Prophet, as he gives him "understanding of the vision," which he declares at the close of the eighth chapter "none understood"? "Seventy weeks are determined [cut off] upon thy people," &c. These weeks, all agree, are 490 years. Cut off from what? Time can only be cut off from time; therefore the 70 weeks are cut off from the 2300 days. Can they be cut off from the 2300 literal days? They cannot. Therefore the days are prophetic, each day for a year. The angel continues: "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince shall be seven weeks, and threescore and two weeks," &c. Here the event from which to date the period is given. Mark the expression: "Seventy weeks are determined upon thy people." "Thy people" here refers to the Jews. Hence, only 490 of the 2300 years belonged to the Jews, and to their Sanctuary. What was left, after the seventy weeks were cut off, for the Jews, must belong to another people, or church, and to the Sanctuary of that other church. It is evident that it belongs to the new covenant, or gospel church, and the new covenant Sanctuary in heaven, of which Christ is the minister. Now Gabriel has obeyed the command to make Daniel "understand the vision." He did this in part in the eighth chapter. He there explained the symbols of Medo-Persia, Grecia and Rome, yet none understood the vision. But in his visit to the Prophet in chapter nine, he gives a rule by which the days might be known to be years, and also names the event from which the period should be dated. Now the Prophet can say in the first verse of chapter ten: "The time appointed was long, and he understood the thing, and had understanding of the vision." The 70 weeks, then, is the key to unlock the vision of 2300 days, and give us understanding of the matter. We copy the following from the Journal of Eld. J. V. Himes, published in the Advent Herald of Feb. 26th, 1853. In speaking of his visit to Exeter, N. H., he says: "While in this place some touching recollections were recalled in reference to my first introduction and acquaintance with Father Miller. It was in this place that I first heard him preach, and was introduced to him. He preached on Dan. viii, 13, 14: 'Then I heard one saint speaking, and another saint said unto that certain saint which spoke, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.' Although I had read his written discourse on this subject, I was not impressed with its harmony and strength until now. He poured forth a flood of light from other scriptures upon every part of his subject, and fully shut me up to the faith, both as to the manner and time of our Saviour's Second Advent. And although the time has passed without the event being realized, I have never been able to solve the mystery. The connection of the seventy weeks with the 2300 days vision still looks clear, but it cannot be harmonized with the light we now have on chronology; but having done our duty,173we wait patiently for the clear light of heaven upon the subject, in expectation of the full and speedy realization of all we ever hoped for in the fulfillment of prophecy, both as to the nature of the events, and the time of their realization, at the end of the days. And we are exhorted in view of this, not to 'cast away our confidence which hath great recompense of reward, for we have need of patience, that after we have done the will of God, we might receive the promise.' So we watch and wait and hope." We are glad that Eld. H. sees and here acknowledges the connection of the 70 weeks with the 2300 days vision. It is a matter of much regret that the Herald of May 22, 1852, should admit that these two periods have different starting points. One object in giving the above extract is to show the present position of the Editor of the Herald on this subject. But what of the "mystery" of which Eld. H. speaks? Can it not be "solved"? May we not understand our present position? Watchman what of the night? Shall the watchman reply. We are not "able to solve the mystery" relative to the time of night? "The watchman saith, the morning cometh, and also the night: if ye will inquire, inquire ye; return come." Isa. xxi, 12. But what is this "mystery"? Why, Christ did not come, and the land of Palestine was not cleansed by fire in 1844, where the 2300 days ended, according to our present light on chronology. But did the angel say, Unto 2300 days; then Christ shall come, &c.? Never. "Then shall the Sanctuary be cleansed," are the words of the angel. Those who taught that Christ would come at the end of the 2300 days, in 1844, inferred that the Sanctuary to be cleansed at the end of the days was the earth, or the land of Palestine. We say "inferred," for we were never able to give one text of plain testimony on the point. It is true that Ex. xv, 17; Ps. lxxviii, 54; Isa. lxiii, 18, are quoted as proof; but they afford none. When read with their connection, they will be seen to refer to the Jewish Sanctuary.—See Bro. Andrews' remarks on these texts in No. 17 of the Review, or his Pamphlet, pages 25-27. But we confess that it is a "mystery" that some of our Advent brethren should still hold fast the former view, that the Sanctuary is this earth, or Palestine, and that it is to be cleansed by fire at the coming of Christ, when there is not one text of scripture that favors such a view. But two things are recognized in the scriptures as God's Sanctuary. 1. The typical Sanctuary of the Jews, or first covenant. 2. The heavenly Sanctuary of which Christ is a minister. This is the new covenant Sanctuary. "Now of the things which we have spoken this is the sum; we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the Sanctuary and of the True Tabernacle, which the Lord pitched, and not man." Heb. viii, 1, 2. Here the two are brought to view, and held in contrast. One, the type, earthly, pitched by man; the other, the antitype, heavenly, "which the Lord pitched." The one was God's Sanctuary, or dwelling place, [Ex. xxv, 8.] during the first covenant, and was cleansed at the close of each year. The other is the greater and more perfect Tabernacle where Christ ministers at "the right hand of the throne of the Majesty in the heavens." This latter Sanctuary is to be cleansed at the termination of the 2300 days. Here an objection at once arises in the minds of those who have not investigated this subject. They are sometimes apparently disgusted with the idea that there is anything in heaven that needs cleansing. But it may be seen that their difficulty arises from want of knowledge on the point. May we not correctly determine the nature of the cleansing of the antitype in heaven, from the type on earth? Most certainly. The type was cleansed yearly "because of the uncleanness of the children of Israel, and because of their transgressions in all their sins." Lev. xvi, 16. The type, then, was cleansed, not as we would cleanse a room or garment, but from sin. Now hear Paul:—"It was therefore necessary that the patterns [the two holies of the earthly Sanctuary] of things in the heavens should be purified [cleansed] with these; [blood of beasts;] but the heavenly things themselves [heavenly holy places] with better sacrifices than these." Heb. ix, 23. Here then is a plain statement that the heavenly Sanctuary was to be purified or cleansed. This can be done only by virtue of the blood of the Son of God, the minister of the True Tabernacle. We present the plain statement of Heb. ix, 23, and say to those who object on the ground that there can be nothing in heaven to be cleansed, that they must settle the matter with the Apostle. He teaches (1) that the two holy places of the earthly Sanctuary were "patterns" and "figures" of heavenly things, the true holy places of that Sanctuary of which Christ is the minister, and (2) that this heavenly Sanctuary was to be purified or cleansed. The cleansing is of the same nature as that of the earthly, the removal of the sins of God's people. We say that the subject of the Sanctuary and 2300 days claims the attention of the Advent body at this time, more than any other. The clear light of chronology terminates the days in 1844; but no part of the earth was cleansed then, or since that time. Says J. B. Cook, "I acknowledge that we were mistaken in the time, and I also acknowledge that I do not know how to mend the matter." "Watchman, what of the night?" The watchman saith, I do not know. I thought I once knew the time of night, but was mistaken, and "cannot mend the matter." The "mystery" lies here: The time was right; but there was a mistake in the event to occur at the end of the days. The mystery is in making the words, "Then shall the Sanctuary be cleansed," mean, Then Christ shall come, and burn up the old earth, and give the new heavens and earth. Now just as long as men look to this earth for the Sanctuary, just so long will this glorious theme remain to them a mystery.—And the only way that it can be solved, is by the present light on the Sanctuary, which harmonizes the past Advent movement, and shows our present position. For a thorough exposition of this subject, read Bro. Andrews' Pamphlet on the Sanctuary and 2300 days. How unscriptural were the ideas we cherished before we “were enlightened,” respecting the final rest of the saints. We have thought that our everlasting abode would be far from materiality, and a thousand winds of doctrine have been blowing, which have no foundation either in truth or common sense. Thus we have sung of the soul “winging its flight far beyond the regions of space,” and there in some region beyond space, spending its eternity in praising God. This idea came from the very fount of spiritualism, and all the glorious descriptions of the New Earth, with all the ideas consequent on their literal fulfillment, have been crowded into it: while we have the plainest evidence that the very earth in which we are “pilgrims and strangers,” will be given to “the saints of the Most High, who shall take and possess it for ever, even for ever and ever.” When we have presented a bible view of this subject to many who profess to believe the Bible, we have been charged with making heaven a “vile menagerie.” Such a regard for truth has characterized our opponents from the beginning. But the child who puts confidence enough in the word of his Father to believe it all, feasts on the truth, that this earth, so dark—so lonely—so sinful now, will be restored to its original purity. Then, “the morning stars” will sing again, “and all the sons of God will shout for joy.”—Hope of Israel. Of a letter from Bro. Wm. Miller, taken from the Voice of Truth, of 1845. "Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit saith the Lord of hosts. Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace, unto it. Moreover, the word of the Lord came unto me saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it: and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth." Zech. iv, 6-10. "Will some of our Judaizing brethren tell us how any stones can be added to the building, of which Christ laid the foundation, and is builded by the Spirit, after the cap, or headstone is brought in when he shall descend from heaven with a shout, (1 Thess. iv, 16,) and finish it. Can carnal Jew and heathen be converted and placed in the same, after the headstone is brought in, and the building is finished at the second coming of Jesus Christ? "Now let them read Acts iii, 19-24. 'Repent ye therefore, and be converted, that your sins may be blotted out when the times of refreshings shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you. Whom the heaven must receive, until the times of restitution of all things which God hath spoken by the mouth of his holy prophets, since the world began.—For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days.' "How can they restore the unrepenting and unconverted Jew, or heathen, after Christ comes, whom the heaven must receive until the times of restitution of all things, spoken by the mouth of all the holy prophets since the world began? after every soul is cut off, or destroyed from among the people who will not hear Christ—when he shall come to be admired in all them that believe? 2 Thes. i, 7-10: 'And to you who are troubled, rest with us when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.' Can Judaizers reconcile these texts with their views in a plain and simple manner and agree without comparing notes or views?" "Him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." While the wise virgins amid the darkness of the midnight hour, are pressing to their saddened hearts the promises, "I will come again and receive you unto myself; that where I am there ye may be also;" "I will see you again, and your heart shall rejoice, and your joy no man taketh from you." "Yet a little while and he that shall come, will come and will not tarry," &c. There are not wanting sinners to contradict, saying, Where is the promise of his coming, all things continue as they were; those events and phenomena which you regard as signs, have been common to all times; this dark night will pass away and your beloved will not come. And as if all this were not enough, some of high standing in the churches, charge them with dishonesty and wickedness; viz; "Can such men be honest?" One of this class (though not a minister) said the other day to a brother, "You are supremely selfish, in desiring Christ to come and make you immortal. It is my business to obey God, without any anxiety for my own salvation. If I obey God, he is under obligation to save me." The brother's reply was, "It seems to me that it is not supreme selfishness for me to receive with a thankful heart, the unmerited gift which God has freely presented." But in view of all these things, let the "wise virgins" diligently "consider him that endured such contradiction"—that he "resisted unto blood, striving against sin." Let them not forget the shameful abuse he received from his ungodly neighbors at Nazareth, when they, filled with wrath, rose up and thrust him out of their city, and would have destroyed him, if their vengeance could have found means. He had lived quietly among them—been industrious in his calling—and blameless in his life; yet, when he came to read and to explain to them the Scriptures, the power of his word stirred their deepest revenge. See Luke iv, 16. Let them consider the wicked plot laid by the leading men in the Church for the purpose of bringing him under "the power and authority of the governor." Luke xx, 20. The ridiculous argument of the Sadducees against the resurrection of the body. Luke xxvii, 5. That desperate mob, armed with "swords and staves," and provided with "lanterns and torches," and headed by a professed minister—and that most shameful of all trials, in which, smiting, spitting, and mocking, were fully mingled.— [Brethren, none of us have received this; if we should, may it be with the meekness and gentleness of Christ.] Let the wise virgins consider well this Jesus, and the opposition he received from professed friends and open enemies, lest ye be wearied and faint in your minds. Let your faith and hope be in God, that they may never fail.—Voice of Truth. DEAR BRO. WHITE:—I feel desirous to contribute something, if it is but a mite, to cheer the hearts of God’s scattered remnant, that are striving to keep all his commandments, and are rejoicing in the faith of Jesus; for I can truly say that the soul-stirring epistles of my dear brethren and sisters, as they come to us through the welcome messenger, the Review, causes our hearts to be enlarged with love in return towards God and towards them. O, I feel to praise the Lord, that I have been permitted to live to see so much truth as is now shining forth in these last days from his precious word. Our experience has been short, when compared with the most of you in the glorious doctrine of the Second Advent of our Lord. Therefore, we have not experienced many of the trials of faith that you have passed through, though we think we can see the hand of the Lord in them. It was not until the Fall of 1849 that myself and wife were blessed with the privilege of hearing the glorious doctrine proclaimed by the first and second angel’s messages. And with these glorious truths came the truth which reveals so clearly that man is mortal, and that immortality is a gift of God through our Lord Jesus Christ; and that Jesus must come before his children can have immortality. And we felt that we could then pray with the Spirit, and with the understanding, come Lord Jesus, come quickly. And in these blessed truths, we were still rejoicing when the Lord sent his servants to us, a little more than a year since with the third angel’s message. O how much reason we have to love and praise God for his mercy to us; his mercy endureth forever. O, I had not known sin, but by the law, but when the commandment came, sin revived, and I died.—But, bless the Lord we feel that we can now say the law is holy, and the commandment holy just and good; that we delight in them, and are striving to keep them, the fourth not excepted. And there are now six of us in this vicinity, that are striving to keep all the commandments of God, and the faith of Jesus, that we may have right to the tree of life, and enter in through the gates into the city. Our hearts have been made glad again, by the coming of our brethren among us, giving meat in due season. We feel that the labors of Brn. Loughborough, and Edson, have been blessed among us. The faith of God’s children have been greatly strengthened, their lamps trimmed anew, and their lights shining more clear. After the meetings closed here, Bro. and Sr. Miller accompanied our brethren eighteen miles, to Gerry, to Bro. Stephen Pratt’s, myself and wife joining. The next day we held three meetings, those present seemed to pay good attention to the word spoken. May the Lord bless the seed sown. From Gerry we all went to Busti, thirteen miles farther, where we held meetings Sabbath and First-day, and the Spirit of the Lord attended the preaching of the word, and the prayer meeting held on Sabbath morning was one of those rich and heavenly seasons where the holy Spirit runs from heart to heart, and the place is made solemn by the presence of God. The Spirit remained with us through our meetings, and the prejudices of many were removed, and their objections taken away, and they left to fall upon the word of God. May the Lord by his Spirit guide their minds into the truth, that they may turn their feet into his testimonies, and make haste to keep his commandments. O, dear brethren and sisters, what a blessed hope is ours. Well might David say, “great peace have they that love thy law, and nothing shall offend them.”—Ps. cxix, 165. May that holy law be written in our hearts, that we may be actuated by its holy principles, that we may realize the day in which we live, that it is a day of strong temptation, a day of thick darkness, when the love of many are waxing cold because iniquity abounds; but God is the hope of his people. O, if we put our trust in him, his grace will be sufficient for us. I long to meet you all in the kingdom, where there will be no opposition to God’s truth. Yours in love, waiting for redemption till Jesus shall come, J. HAMILTON.
Fredonia, N. Y., March 6th, 1853. Paine’s Testimony to Present Truth
By Luther Paine
DEAR BRO. WHITE:—I will inform you, and the dear, scattered flock, of my attachment to the truth, emanating from God, through the medium of his blessed Word. On the 10th of July, 1852, under the reign of grace, with decision of mind, I hoisted the holy star-spangled flag of the fourth commandment, to the top gallant mast head, destined to remain, and from thence, to wave in the breeze, and fresh gales of gospel truth, subject to the beholder’s approval or scorn, until our hope is consummated. The Sabbath question is plain and clear, together with the subject of the Sanctuary. I have been much blessed in the observance of the holy Sabbath. The opposers of the third angel’s message, in this region, I fear, are doing their last work. I am satisfied that the truth of the last message is drawing a line of separation between the lovers of truth, and those we have loved. O, I would that the eye-salve might be applied to their eyes, and cause the scales to fall, so “that they may behold wondrous things out of God’s law.” We must possess holy hearts in order to keep the commandments of God—“Israelites, indeed, in whom is no guile.” We are thankful to our God, that he has sent his servants to dig us out of the rubbish of error, into the sunshine of truth. My companion and two daughters are with me in the truth. Bro. Bates called on us recently, and gave one lecture, and meat in due season was presented. But our neighbors (being professed Adventists) had no appetite to receive it; their stomachs being so foul with error. But they were zealous in opposition to truth. I accompanied Bro. Bates to Barre, called on Bro. Newcomb, Cleaveland, who was sick. His physician, a few days previous, remarked, that he might live a week or ten days. He was inclined to receive the Sabbath truth, being honest in heart, and an Advent in the past. And having faith in the skill of the Great Physician, and in the use of the means which James directs, he requested Bro. Bates to present his case.—And in answer to the prayer of faith, the healing power was manifest. And praise, and thanksgiving (while he walked the room) flowed from his heart and lips to God. He proclaimed that he was made whole, with the exception of being weak. From thence we went to Athol. Bro. Bates gave them a plain discourse on the Sanctuary, &c., which should be received by all the lovers of truth; but the spirit of war was manifest in, and by the professed Sabbath-keepers. Yes, that spirit so unlike the Spirit of Jesus. But I will show you some of the fruit. One of the brethren clenched Bro. Bates by the collar, shook him, and then remarked that he did not do it, that it was God that did it. They would have us think they were the sanctuary. So much for Spiritualism. We were glad to get away. Yours, for the patience of the saints, and the faith of Jesus. LUTHER PAINE. Ware, Mass., March 7th, 1853. An Experience of Spiritual Renewal
By Elizabeth Place
From Sr. E. Place to Bro. G. Smith.
DEAR BRO. SMITH:—I will give you a sketch of my experience for a few years past, and if you think it will be an encouragement to God’s tried and scattered children, you may send it to Bro. White. I was converted when very young, yet I was not satisfied unless I could say, I know beyond a doubt that Jesus is mine and I am his. This evidence (in answer to fervent and continued prayer,) God was pleased to give me in the year 1841. For several years I enjoyed the Spirit of Christ. I had severe trials, and heavy crosses, yet by taking up the cross, and continuing decided and faithful, I was blessed of God. But for a few years past, I have to confess that I have lived the most of the time at a dying rate, indeed, and it has seemed for a few months past especially, as if everything spiritual or truthful was becoming extinct here on the earth. I would bow before God and endeavor to consecrate myself, soul, body and spirit to him. Yes, I would resolve and re-resolve, and still remain (too near) the same. Sometimes I would feel for a short time to exclaim, My Jesus is mine and I am his; yet I could not find firm footing as in days gone by, and I would soon find my strength gone, and myself again overcome by temptations; and thus things continued until the first day of January this present year. I spent the most part of the day alone. I again endeavored to dedicate myself anew for Christ. I trust I felt willing to do the will of God, if I knew what his will was; and the desire of my heart was that God would make duty plain, and enable me to live for him. Those were the feelings of my heart for about two weeks. I then dreamed that two men came to our house. I saw them walking from the East, with their arms around each other and were in close conversation, and seemed to exhibit that love and affection for each other that is not common in these days. The next day you and Bro. Holt came to our house. I felt immediately that God had sent you here. Bro. Holt talked to us, you know, from the chart. It was the first chart I had ever seen. You had before this given me a pamphlet called the “Present Truth,” and about a year since Bro. Myers gave me a paper in relation to the Sabbath. I felt it to be in accordance with Scripture, and felt convicted; yet it was explained away by those in whom I had confidence, in this way, that we are not under law now, but under grace, &c; but yet I did not feel satisfied. After Bro. Holt showed the Sabbath, and the third angel’s message so clearly, I did not dare to reject the light, for I felt that if I did, and trampled upon God’s Holy Sabbath, I should bring darkness and condemnation upon my own soul. The Lord enabled me to take up the cross, and keep the following seventh day, and in keeping God’s commandments I find there is great recompense of reward. Yes I feel, truly, that my feet are again firmly planted upon the Rock, not by merely observing the day, but by keeping all God’s commandments in the love and fear of God. When I commenced to keep the Lord’s Sabbath, I was alone in keeping it in our family, and supposed I was the only one in our neighborhood. I have since175learned that one of my sisters kept the same day, and is now rejoicing in the present truth. Her husband is favorable, and I trust will embrace the truth. My mother has since commenced to keep the Sabbath, and is rejoicing in God; and my faith is strong that every member of our family will be brought into the ark of safety. I feel grateful to God that he counted us worthy, and put it into the hearts of his servants to come under our roof. All the arguments of friends against the truth are powerless unless it is to strengthen my faith and increase my courage. O, I feel that I am cut loose from all attachment to this world, its spirit and its maxims. O, dear brethren and sisters, let us be faithful, and pray that we may be moulded more and more into Christ’s glorious image. The desire of my heart is that I may be child-like, humble and teachable, and that my daily walk and conversation may convince those about me, that I have Christ formed within the hope of glory. Your sister in Christ, ELIZABETH PLACE.
Oswego, N. Y., Feb. 26th, 1853. If Christ is your Lawgiver, who is your Mediator?
By R. F. Cottrell
THOSE who are unwilling to obey the fourth commandment of God, are often heard exclaiming, “Christ is my lawgiver.” With them sin is the transgression of the law of Christ, and the commandments of God are the commandments of Jesus. An Apostle says, There is one lawgiver, who is able to save and to destroy. James iv, 12. Who is that one lawgiver? Do you say it is Jesus? Who then is your mediator? Paul says, There is one God, and one mediator between God and men, the man Christ Jesus. 2 Tim. ii, 5. A mediator or intercessor is one that acts between two parties—the offended and the offender—to effect a reconciliation.—Jesus, our mediator, died to answer the just demands of his Father’s violated law. Can man be reconciled to God by this sacrifice, and not return to the keeping of that law? If he can, then all are reconciled—all are saved. Another Apostle declares, that, “Sin is the transgression of the law.” 1 John iii, 4. Does he mean the law of Christ? Let us inquire a little further of the same Apostle. Chap. ii, 1. “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate (with whom?—With Jesus? No, no; but) with the Father, Jesus Christ the righteous.” It is clear then that those who acknowledge no lawgiver but Christ, have no advocate; and it is to be feared, that those who have no advocate will be lost. Dear reader, you who desire salvation, think on these things. Mill Grove, Feb. 23d, 1853. The Law and Salvation by Grace
By Elizabeth Dow
DEAR BRO. WHITE :—I have noticed with peculiar interest, the following remark of Bro. N. W. Rockwell, in a late number of the Review. "When any person breaks, or disregards any one, or all of the ten precepts of the immutable law of God, he is no longer under grace." I have thought much of the subject, and am compelled to believe that it is even so, although it cuts off hope in the case of some who are very dear to me. My heart has been pained, by hearing opposers of the Advent cause (for want of better argument, perhaps) accuse commandment-keepers of attempting to obtain salvation by works of the law, undervaluing the precious Saviour, and the price paid for our redemption. Now this is either a great mistake, or willful ignorance. Do they not know that to whom much is forgiven, the same loveth much, and that by the law is the knowledge of sin? How can we understand our errors, or discover the magnitude and enormity of our guilt in the sight of God, unless we have right views of the extent and spirituality of his law, and realize its claims upon us? But when we are brought to see that the commandments are so exceeding broad that they extend to every thought, we are ready to smite on the breast and cry, "God be merciful to me a sinner." Then we feel the need of a helper who is mighty to save. It is written, [1 John iii, 4.] "Sin is the transgression of the law." And was it not sin that crucified the Son of God? Yea, verily. He was wounded for our transgressions, he was bruised for our iniquities. And will those who love him continue to transgress, and thus crucify him afresh, and re-open all his wounds? O, no. Love constraineth to obedience.—Let none pretend to the faith of Jesus, who, with the light that now shineth, can disregard the commandments of God. Here I wish to sketch a few words of my own experience, humiliating though it must be. Let truth be magnified, whoever may be abased. I can truly adopt the language of the Poet, "My guilt appeared but small before,
Till terribly I saw
How perfect, holy, just, and pure,
Was thine eternal law." This I had never seen but partially, until the voice of the third angel awakened attention to the subject. Examination of the Sabbath question led me to fear that I was not guiltless with regard to other commandments, and immediately I set about the work of self-examination, in the light of each precept separately considered. And oh, how appalling was the result! The first made me an idolater, as really so as the worshippers of Juggernut. True, I had never bowed to a graven image, but had suffered worldly objects to occupy a larger place in my heart, than the high and lofty One that inhabiteth eternity, from whom cometh every good and perfect gift. O, what baseness! The third convicted me of taking his fearful and holy name in vain. Not in the use of what is termed profane language, but, strange to tell, in my very devotional exercises. By reading his word carelessly, and indifferently, by cold and formal prayers, and in singing, how oft had the sacred name been spoken, with a spirit of lightness and vanity. With regard to the fourth, I was doubly guilty.—Not only was the mark of the beast found in the forehead, but the day that I stupidly supposed was the Sabbath of the Lord, had seldom been kept holy as he requires. In short, I found myself in a state of condemnation, justly exposed to the wrath of God. And in view of all this, how precious, how exceedingly precious, lovely, and glorious did the Saviour appear, as he sweetly manifested himself to my soul, able, willing, to save to the uttermost, all that come to God by him. Why, his very name is sweeter music to the repenting sinner, than all else that ever was heard this side of heaven. Why was he called Jesus? "For he shall save his people from their sins." Dear brethren and sisters, is not this just what we need, and what we receive through him? Pardon for the past, and salvation, present and eternal. O, yes, his law-abiding people know that he is an all-sufficient Saviour, and that without him they can do nothing. I do thank the Lord, and hope to thank and praise him in his everlasting kingdom, for the third angel's message. Without it, how would my salvation have been possible, since none but those that do his commandments can have right to the tree of life, and admittance into the City. Truly, he is not willing that any should perish. Many thanks are due, also, to the brethren and sisters through whose faithfulness I received knowledge of the truth; likewise to those who have been mindful of my low estate, and rendered pecuniary aid.—May the blessing of the Lord that maketh rich and addeth no sorrow therewith, be theirs; and they receive an hundred fold in this life, and in the world to come, life everlasting. Yours, hoping, by the grace of God, to overcome and inherit all things. ELIZABETH DOW. Washington, N. H., March, 1853.