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Let The Dead Speak

May 2011 Issue

By ITH Ministries

God has given me light regarding our periodicals. What is it?--He has said that the dead are to speak. How?--Their works shall follow them. We are to repeat the words of the pioneers in our work, who knew what it cost to search for the truth as for hidden treasure, and who labored to lay the foundation of our work. They moved forward step by step under the influence of the Spirit of God. One by one these pioneers are passing away. The word given me is, Let that which these men have written in the past be reproduced. Review and Herald - May 25, 1905

This month's articles.

1.       Elder J.N. Andrews - Departing and Being with Christ 

2.       Elder J.N. Andrews - Fall Of Babylon 

3.       Joseph H. Waggoner -Doctrine of a Trinity - Subversive of the Atonement  

4.       James White - CATHOLIC REASONS FOR KEEPING SUNDAY 

5.       J. B. FRISBIE - Repairing the Breach 

 

 

Elder J.N. Andrews

Departing and Being with Christ 

(State of the dead)

"For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor; yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better; nevertheless to abide in the flesh is more needful for you." Phil.1:21-24. 

 WHAT did Paul mean by departing?  

 It is fair to answer this by his words to Timothy: "The time of my departure is at hand." 2Tim.4:6. It was his death.    

Could he be with Christ by dying?   

That depends upon the place to which the dead go.    

Where do the dead go?    

To sheol or hades, the one of these names being the Hebrew, and the other the Greek, term to designate the place of the dead.    

How do you know that the dead go to sheol or hades? The psalmist asks what man there is that can deliver his soul from death and sheol. Ps.89:48. Jacob, at death, entered sheol. Gen.38:35; 43:38; 44:29,31. Korah and his company went down into sheol. Num.16:30,33. Job was to be hid in sheol, and wait there till the resurrection. Job14:13; 17:13. All the wicked go into sheol. Ps.9:17; 31:17; 49:14. All mankind go there. Ps.89:48; Ecc.9:10. (N.B. These words in our English version are sometimes translated grave, and sometimes hell.)    

Have you any other proof that the dead are in hades? Yes. When the resurrection occurs, all the righteous being rescued from death and the place of the dead, triumph over both in most exultant language. 1Cor.15:51-55. And at the second resurrection, both death and hades give up the wicked dead. Rev.20:11-15. Paul did, therefore, enter hades by departing this life.    

Did Paul find Christ in hades?    

No, indeed. Christ had been there before Paul, but was not there when Paul entered the silent abode of the dead. We have express statements on this point. Peter says that David spoke of Christ's resurrection when he said, "Thou wilt not leave my soul in hell." (Greek, hades.) And he informs us that at the resurrection of Christ, "his soul was not left in hell," or hades. Observe, this is not spoken of his death that his soul was not left in hades; for then it might be evaded as meaning that his soul should not be suffered to enter hades at all. But it is spoken of his resurrection that his soul was not left there. And this proves, beyond dispute, that his soul did enter this abode of the dead, but remained there only till the morning of the third day. Compare Acts2:25-31; Ps.16:8-11.    

But was not Paul grievously disappointed, on entering the place of the dead, not to meet Jesus there?    

There is no reason to believe that he expected to meet him in hades. In fact, there is excellent testimony to show that he looked to a very different occasion for the meeting with Christ. But there was no sadness, gloom, nor disappointment, to Paul in hades. It is a place where there is no knowledge. Ecc.9:10. Those who enter there have no thoughts. Ps.146:4.    

All is silence, darkness, sleep, rest. The wicked therein are silent in death. Ps.31:17. The righteous in sheol do not praise God, and do not even remember him to whom they have given their lives to honor. Ps.6:5; Is.37:10-19; Ps.115:17  

But how sad and gloomy such a prison-house to Paul, and how long and dreary his confinement therein?    

To the living the grave may be dark and cold, and the period of waiting may seem long and tedious. But not so to the silent sleeper in his quiet rest. There is no lapse of time to those whose thoughts have perished. There is no gloom to those who "know not anything." Ecc.9:5. There can be nothing tedious, nor distressing, nor unpleasant, to those in hades. In fact, there can be no time to them at all. It is an atom of time, as the twinkling of an eye. Rather, it is simply a blank. This is proved by facts of frequent occurrence. Men receive blows upon the brain which destroy the power of thought. They remain in this condition sometimes for months. When consciousness is restored, thought begins at the very point where it was suspended.    

An officer wounded in battle, and remaining months without a thought, when relieved by surgical operation has arisen in bed and finished the order he was giving when struck down. This shows that to those who have no power of thought time is annihilated. To Stephen, who fell asleep while gazing upon the glory of Heaven, it will ever be the same as though, without one moment's delay, he had entered it. Acts7:55-60. And so of many Christians who have had rapturous views of Heaven in the hour of their death. It will never seem to them as though Heaven had even disappeared from their view. In winking, we cease to gaze upon that which is before us. It disappears from our view, yet we do not even notice the disappearance of the object. Such is the sleep of death. To the sleeper, it is an imperceptible atom of time, of which he can take no account.    

Have you any evidence that Paul did not expect to be with Christ till the resurrection?    

Judge for yourself in the light of such words as the following: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me IF THE DEAD RISE NOT? let us eat and drink, for TO-MORROW WE DIE." 1Cor.15:32. If Paul entered Heaven by dying, and by that event was taken to be with Christ, where there is fullness of joy, was not this of some advantage to him? Suppose there never should be a resurrection, would not Paul's immortal soul - if he had one - in the felicity of Heaven find something to compensate his cross-bearing life? Indeed, he would, were he to enter Christ's presence at death, even though there were no resurrection. But he plainly indicates that if there was to be no resurrection, there would be no reward; a decisive proof that he knew nothing of the entrance into the heavenly city by the gate of death. In fact, had he entertained such an idea, instead of speaking of immediate death as a sad thing if there were no resurrection beyond it, he would have said, "Courage, brethren, to-morrow we die, and that will usher us into our Lord's presence." His words convey, in every respect, the opposite idea.    

Was there not some point of time to which Paul looked for deliverance and reward? Was this the day of death, or of the coming of Jesus?    

There is a certain day which he has emphasized very remarkably. It bears the designation in his epistles of "THAT DAY." It is thus presented:    

1Thess.5:2,4: "For yourselves know perfectly that THE DAY OF THE LORD so cometh as a thief in the night.... But ye, brethren, are not in darkness that THAT DAY should overtake you as a thief."    

2Thess.1:10: "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."     

2Thess.2:1-3: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition."    

2Tim.1:12: "For the which cause I also suffer these things; nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against THAT DAY."    

2Tim.1:18: "The Lord grant unto him [Onesiphorus] that he may find mercy of the Lord in THAT DAY; and in how many things he ministered unto me at Ephesus, thou knowest very well."    

2Tim.4:6-8: "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at THAT DAY; and not to me only, but unto all them also that love his appearing."     

These scriptures do plainly teach the fact that the advent of Jesus was the time to which Paul looked for the deliverance of the saints, for the gathering of himself and all the others to Christ's presence, and for the placing of the crown upon his own head, and upon the heads of all that really love the appearing of Jesus. He refers to the time of this great reward as "THAT DAY." But he marks it over and over in such a manner that we cannot mistake the point of time. It is not the day of his death, but it is the day of the Lord Jesus.     

But can you give a text from Paul's writings in which both the time and the manner of the taking of the saints to be with Christ are presented?    

The following text is exactly to the point:    

1Thess.4:16,17: "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and 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 to meet the Lord in the air; and SO shall we ever be with the Lord."    

The word "so" (Greek, ovw) signifies "in this manner," or "thus." This text shows with distinctness the time and the manner of meeting the Lord, and being received into his presence. It is indeed a testimony of the same character as that in 2Thess.2:1, where the coming of the Lord Jesus Christ is made the point for the gathering together of Paul and his brethren to him.    

There can be no doubt that this was Paul's hope, but can you confirm it by the words of the Lord Jesus?    

If a direct statement of the Saviour will answer, here it is:    

John14:2,3: "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."    

Now observe, 1. Jesus was going away personally. 2. While absent, he was to prepare a place for his people. 3. Then he was to come back and receive them. 4. That thus they might be where he was. Then it follows that they cannot be with him till he comes after them. He will not come after them till he has completed the preparation of the place for them. And observe this fact, if they could go to him before he comes after them, they would find the place unprepared for their reception. Heaven is a prepared place for a prepared people. Our Lord has fixed the time and the manner of the saints' being received to be with Christ. It is at his glorious advent.     

Then how do you reconcile all these testimonies with the language of Paul, quoted at the head of this article, in which he says, "Having a desire to depart, and to be with Christ, which is far better?" The reconciliation is not a matter of difficulty. The departure is by death; the being with Christ is by the resurrection. These are two events, and not one and the same thing. "To depart, AND to be with Christ, which is far better." We may illustrate this by a supposition. We will say that Paul, when at Miletus, being very anxious to see the brethren in Jerusalem, and to find rest from the severe labors of the field he had, in the face of bitter opposition, so long cultivated, used this language: 

"Having a desire to depart, and to be with James at Jerusalem." No one would misunderstand that language. The departing was one thing; the being with James, another thing at some distance in the future.    

Can you illustrate this out of Paul's language relative to the death and appearing of Jesus?    

I can give an illustration that meets the point exactly, and that uses one of the very terms of the disputed text. Here is the passage:    

2Tim.4:6,8: "For I am now ready to be offered, and the time of my departure is at hand.... Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing."    

Paul's "departure" was at hand. This was his violent death by the ax of the executioner. But his reward was laid up for him till the day of Christ's appearing. The word "henceforth" covers the period between his departure and his being with Christ.    

But might not Paul be with Christ before the appearing of Jesus, though he received not his crown till that time?    

No. If being with Christ would be any "advantage" to Paul, it follows from his own words that he could not be with him till the resurrection. 1Cor.15:32. He could not be with Christ on his own showing, as we have seen, until Christ comes after him. "So shall we ever be with the Lord." Besides, this text relative to the crown must not be set aside too summarily. A crown implies a throne, a kingdom, and a reign. Paul will not have these things withheld after entering 

his Lord's presence. But the time to reward the saints, small and great, does not come till after the sounding of the seventh angel. Rev.11:15,18. We say, therefore, that 2Tim.4:6-8, is a good illustration of Phil.1:23.     

But why should Paul speak of these two events, death, and the entrance into Christ's presence, in so closely connected a manner if they are really separated by a long space of time?    

Several reasons may be assigned:    

1. The Scriptures often speak of events widely separated in such a manner that the careless reader would suppose them one and the same thing; or at least that they were both to transpire at the same point, or very near to each other.    

Heb.9:27: "And as it is appointed unto men once to die, but after this the Judgment." But with most men there is a very long space between.    

Rev.2:10: "Be thou faithful unto death, and I will give thee a crown of life."    

Jam.1:12: "Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." But we do know from plain testimony that the crown is not given as soon as man falls in death, but when he rises in the resurrection of the just. 2Tim.4:8; 1Pet.5:4. As a further illustration of the fact that there is need of care in reading the Bible, that we may give everything its proper place, take this text:    

Luke2:39: "And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth." Now who would suppose that between this performance of all things required by the law when our Lord was eight days of age (see verse 21), and  their return into Nazareth, occurred the flight into Egypt? Yet such was the case. Matt.2. It appears that they returned unto Bethlehem, and were there found of the wise men. Then, at the warning of God, Joseph fled into Egypt, and staid till Herod's death, then returning out of Egypt he was afraid to stop in Bethlehem, and so retired to his old home in Nazareth. But all these things Luke passes over.    

2. A second reason for Paul's manner of expression is found in the fact that his death would close his probation, and make it certain that he should be with Christ when Christ comes after his saints.    

3. A third reason is that to him it would be the same thing as though death did usher him into Christ's presence. For there would not be even a moment to him between departing and being with Christ.    

Paul was in a strait betwixt two. He was now an aged man, and a prisoner of Jesus Christ. He had borne the burden in the heat of the day. Being bowed to the earth with burdens, cares, toils, labors, and sufferings, he felt that for himself it was better to die; but when he saw the flock of God contending with Satan, and wrestling for life, he felt that it was needful that he should live yet for a season for their furtherance and joy of faith.    

Paul rests in the silence of hades. He is not yet with Christ. But Christ has been in hades, and when he left it, took away the key. Acts2:31; Rev.1:18. If the dead should not rise, Paul would have no advantage from all his labor. But Christ shall call, and Paul shall answer. He shall stand up an immortal being. He shall ascendto meet the Lord in the air. The crown shall be placed on his head. And "so" shall he "ever be with the Lord."   

Name:  Departing and Being with Christ
Book Code:  DBC
Author:  Andrews, John Nevins
Author Code:  JNA
Date of Publication:  ND
Publisher:  Seventh-day Adventist Publishing Association
Publication Type:  Pamphlet
Number of Pages:  16
 

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Elder J.N. Andrews

THE FALL OF BABYLON 

What constitutes the fall of Babylon? Those who contend that the Babylon of Revelation is the city of Rome, answer that the fall of Babylon is the burning of Rome; while those who make Babylon a symbol of the church of Rome only, answer that this fall is the loss of her civil power-the fall of the woman from the beast. We dissent from both these positions, believing that the fall of Babylon is a moral fall, and that it denotes her rejectionas a body, by God. That the fall of Babylon is not the burning of Rome appears from the following facts: 

1. The cry "Come out of her my people," is made after the announcement that she has fallen. Rev. xviii, 2, 4. It is therefore evident that Babylon exists after her fall, and that the people of God are still in her midst. Hence it is evident that her fall is distinct from her destruction 

2. When it is said, "Come out of her my people," it is added as a reason, "that ye be not partakers of her sins, and that ye receive not of her plagues." Her fall had taken place; but she still existed to sin against God, and her plagues were yet future; therefore her fall and her destruction were events entirely distinct. 

3. When her plagues are named in verse 8, they are said to be death, mourning and famine, and utter destruction by fire. Her plagues were yet future at the time of her fall; consequently her fall is not her destruction by fire. Between those two events the people of God make their escape from her.           

4. The burning of Rome would not cause that city to become the hold of foul spirits and the cage of every unclean and hateful bird. Indeed, the only effectual cleansing that wicked city will ever receive will be by fire. These facts clearly evince that the fall of Babylon is not the burning of Rome. Beside this, we have clearly proved that Rome is not the Babylon of the Apocalypse, which is sufficient of itself on this point.           

That the fall of Babylon is not the loss of civil power by the Papal church, the following facts clearly prove:           

1. This would make the angel say, Babylon is fallen, that is, has lost her civil power, because she made all nations drink of her wine. Such a statement would be false; for it was by this very means that she obtained her power.           

2. Babylon becomes the hold of every foul spirit and the cage of every unclean and hateful bird in consequence of her fall. Rev. xviii, 1, 2. It would be perfectly absurd to represent this as the consequence of her loss of civil power.           

3. But the greatest absurdity appears in this fact, that it makes Rev. xviii, 1-4 utter a sentiment like this: Babylon has lost her civil power; therefore come out of her my people.           

We understand that the fall of Babylon is her rejection by God. That the Holy Spirit leaves her in consequence of her alienation from God and union with the world, and that thus she is left to the spirit of Devils. As an illustration we will refer to the fall of the Jewish church, the harlot of Eze. xvi. This fall is distinctly stated in Rom xi. Its particulars may be gathered from Matt. xxi, 43; xxiii; xii, 43-45. That fall was her rejection by God; her destruction was deferred for a considerable period.           

1. The nature of the reasons assigned for the fall of Babylon proves that it is a moral fall. For it is because she has made the nations drunk with her wine. In other words, it is her wickedness that has caused God to reject her.           

2. The consequences of her fall, testify that that fall is her rejection by God, and not her destruction. For her fall causes her to become the hold of foul spirits, and the cage of unclean and hateful birds. This shows that God has given her up to strong delusions. For this reason it is that the voice from heaven cries, "Come out of her my people."            

The cause of the fall of Babylon is thus stated: "she made all nations drink of the wine of the wrath of her fornication." Her fornication was her unlawful union with the kings of the earth. The wine of this, is that with which the church has intoxicated the nations of the earth. There is but one thing that this can refer to, viz., false doctrine. This harlot, in consequence of her unlawful union with the powers of earth, has corrupted the pure truths of the Bible, and with the wine of her false doctrine, has intoxicated the nations. A few instances of her corruption of the truths of the Bible must suffice:           

1. The doctrine of the natural immortality of the soul. This was derived from the Pagan mythology, and was introduced into the church by means of distinguished converts from Paganism, who became "fathers of the church." This doctrine makes man's last foe, death, the gate to endless joy, and leaves the resurrection as a thing of minor importance. It is the foundation of modern spiritualism.           

2. The doctrine of the Trinity which was established in the church by the council of Nice, a. d. 325. This doctrine destroys the personality of God, and his Son Jesus Christ our Lord. The infamous measures by which it was forced upon the church, which appear upon the pages of ecclesiastical history might well cause every believer in that doctrine to blush.           

3. The corruption of the ordinance of baptism. Burial in baptism is the divinely authorized memorial of our Lord's burial and resurrection. This has been changed to sprinkling, or pouring, the fitting memorial of but one thing, viz., the folly and presumption of man.           

4. The change of the fourth commandment. The pagan festival of Sunday has been substituted by the church for the Rest day of the Lord. The Bible plainly teaches that the sanctified Rest day of the Lord, is the divinely authorized memorial of the rest of Jehovah from the work of creation. But the church has changed this to the first day of the week, to make it a memorial of our Lord's resurrection, in the place of baptism, which has been changed to sprinkling.           

5. The doctrine of a thousand years of peace and prosperity before the coming of the Lord. This doctrine will probably prove the ruin of as many souls as any heresy that ever cursed the church.        

6. The doctrine of the saint's inheritance beyond the bounds of time and space. For this fable, multitudes have turned from the scriptural view of the everlasting kingdom in the new earth.           

7. The spiritual Second Advent. It is well known that the great majority of religious teachers and commentators of the present time openly advocate the view that Christ's second advent, as brought to view in Matt. xxiv, took place at the destruction of Jerusalem; and also that he comes the second time whenever any person dies.           

8 The right to hold human beings in bondage and to buy and sell them, is now made out in the most confident manner from the Old and New Testaments, by the leading doctors of divinity of most denominations; and some of the most distinguished and skillful are able to make out this from the golden rule. The professed church to a fearful extent, is the right arm of the slave power, and our own nation is a perfect illustration on the subject of slavery, of a nation drunken with the wine of Babylon. That most infamous law, "the fugitive slave bill," was vindicated by our most distinguished doctors of divinity as a righteous measure.          

9. Finally, the lowering of the standard of godliness to the dust. This has been carried so far that the multitudes are made to believe that "every one that saith, Lord, Lord, shall enter into the kingdom of heaven." In proof of this I might appeal to almost every tomb stone or funeral discourse.           

God appointed the church to be the light of the world, and at the same time ordained that his Word should be the light of the church. But when the church becomes unfaithful to her trust, and corrupts the pure doctrines of the gospel, as a natural consequence the world becomes intoxicated with her false doctrine. That the nations of the earth are in such a condition at the present time is too obvious to be denied. The world is intoxicated in the pursuit of riches and honor, but the sin lies at the door of the church; for the church sanctions what the Lord strictly forbade, and she sets the example to the world. If the church had not intoxicated the world with the wine of her false doctrines, the plain truths of the Bible would powerfully move the public mind. But the world seems hopelessly drunken with the wine of Babylon.           

At the time of the first angel's message, the people of God were in Babylon; for the announcement of the fall of Babylon, and the cry "Come out of her my people," is made after the first proclamation has been heard. Here also we have a most decisive testimony that Babylon includes Protestant as well as Catholic churches. It is certain that the people of God at the time of the preaching of the hour of his judgment were in all the popular churches. And this fact is a most striking testimony as to what constitutes the great city of confusion. In a word, Paul has well described the Babylon of the Apocalypse, and the duty of the people of God with reference to it, in 2 Tim. iii, 1-5. "This know also, that in the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." Who would dare to limit this description to the Catholic church?           

The preaching of the hour of God's judgment, and the immediate coming of the Lord, was at once the test of the church, and the means by which she might have been healed. It was the test of the church in that it showed that her heart was with the world, and not with her Lord. For when the evidences of his immediate Advent were set before her, she rejected the tidings with scorn, and cleaved still closer unto the world. But it might have been the means of healing her. Had she received it, what a work would it have wrought for her! Her unscriptural hope of a temporal reign, her false view of the Second Advent, her unrighteous justification of oppression and wickedness, her pride and conformity to the world, would all have been swept away. Alas that this warning from heaven was rejected! To use the language of the parable, [Luke xiv,] none that in their heart rejected that first call to the marriage supper shall ever appear as guests at that table. The last means that heaven had in store to heal Babylon having failed, God gave her up to her own heart's desire.           

It is well known that in immediate connection with the proclamation of the hour of God's judgment, the announcement of the fall of Babylon was everywhere made throughout our land. Its connection with the Advent message is well expressed by the following from Elder Himes, dated McConnellsville, O., Aug. 29, 1844.           

"When we commenced the work of giving the 'Midnight cry' with Bro. Miller in 1840, he had been lecturing nine years. During that time he stood almost alone. But his labors had been incessant and effectual in awakening professors of religion to the true hope of God's people, and the necessary preparation for the Advent of the Lord: as also the awakening of all classes of the unconverted to a sense of their lost condition, and the duty of immediate repentance and conversion to God as a preparation to meet the Bridegroom in peace at his coming. 

These were the great objects of his labor. He made no attempt to convert men to a sect, or party, in religion. Hence he labored among all parties and sects, without interfering with their organization or discipline: believing that the members of the different communions could retain their standing, and at the same time prepare for the Advent of their King, and labor for the salvation of men in these relations until the consummation of their hope. When we were persuaded of the truth of the Advent at hand, and embraced the doctrine publicly, we entertained the same views and pursued the same course among the different sects, where we were called in the providence of God to labor. We told the ministers and churches that it was no part of our business to break them up, or to divide and to distract them. We had one distinct object, and that was to give the 'cry,' the warning of the 'judgment at the door,' and to persuade our fellow men to get ready for the event. Most of the ministers and churches that opened their doors to us, and our brethren who were proclaiming the Advent doctrine, co-operated with us till the last year. The ministry and membership who availed themselves of our labors, but had not sincerely embraced the doctrine, saw that they must either go with the doctrine, and preach and maintain it, or in the crisis which was right upon them they would have difficulty with the decided and determined believers. They therefore decided against the doctrine, and determined, some by one policy and some by another, to suppress the subject. This placed our brethren and sisters among them in a most trying position. Most of them loved their churches and could not think of leaving. But when they were ridiculed, oppressed, and in various ways cut off from their former privileges and enjoyments, and when the 'meat in due season' was with-held from them, and the syren song of 'peace and safety' was resounded in their ears from Sabbath to Sabbath, they were soon weaned from their party predilections, and arose in the majesty of their strength, shook off the yoke, and raised the cry, 'Come out of her, my people.' This state of things placed us in a trying position. 1. Because we were near the end of our prophetic time, in which we expected the Lord would gather all his people in one. 2. We had always preached a different doctrine, and now that the circumstances had changed, it would be regarded as dishonest in us, if we should unite in the cry of separation and breaking up of churches that had received us and our message. We therefore hesitated, and continued to act on our first position until the church and ministry carried the matter so far, that we were obliged in the fear of God to take a position in defense of the truth, and the down-trodden children of God.           

Apostolic example for our course. 'And he went into the synagogue, and spake boldly for the space of three months concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way before the multitude; he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.' Acts xix, 8, 9. It was not until divers were hardened, and spoke evil of that way (the Lord's coming) before the multitude, that the brethren were moved to come out, and separate from the churches. They could not endure this 'evil speaking' of the 'evil servants.' And the churches that could pursue the course of opposition and 'evil speaking' towards those who were looking for the 'blessed hope,' were to them none other than the daughters of the mystic Babylon. They so proclaimed them and came into the liberty of the gospel. And though we may not be all agreed as to what constitutes Babylon, we are agreed in the instant and final separation from all who oppose the coming and kingdom of God at hand. We believe it to be a case of life and death. It is death to remain connected with those bodies that speak lightly of, or oppose the coming of, the Lord. It is life to come out of all human tradition, and stand upon the word of God and look daily for the appearance of the Lord. We therefore now say to all who are in any way entangled in the yoke of bondage, 'Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.' 2 Cor. vi, 17, 18."-Advent Herald.           

The testimonies of the churches themselves, given in 1844, are sufficient to establish the fact of their fall. The Congregational Journal says:           

"At a recent meeting of the Presbytery of Philadelphia, Rev. Mr. Barnes, pastor of the 1st Presbyterian Church in Philadelphia, whose notes are so extensively used in our families and Sabbath-schools, stated that he had been in the ministry for twenty years, and never till the last communion had he administered the ordinance without receiving more or less to the church. But now there are no awakenings, no conversions, not much apparent growth in grace in professors, and none come to his study to converse about the salvation of their souls. With the increase of business, and the brightening prospects of commerce and manufactures, there is an increase of worldly-mindedness. Thus it is with all denominations."            

The Christian Palladium for May 15th, 1844, speaks in the following mournful strains:-"In every direction we hear the dolorous sound, wafting upon every breeze of heaven, chilling as the blasts from the ice-bergs of the north-settling like an incubus on the breasts of the timid, and drinking up the energies of the weak; that lukewarmness, division, anarchy and desolation are distressing the borders of Zion. Perhaps it is so. What then? Do we well, like the howling women of ancient days, to rend our flesh-our hair, and fill the whole atmosphere with our wailings? It is but a few passing months since the whole extent of our wide spread country, rang with triumphant peals of joy borne upon the wings of numerous religious periodicals, and spontaneously overflowing from every Christian heart. Not a lip but was shouting the victories of the cross, or joining in the triumphant songs of the redeemed. And is the whole scene now so changed?"           

"Great Spiritual Dearth.-It is a lamentable fact, from which we cannot shut our eyes, that the churches of this country are now suffering severely on account of the great dearth, almost universally complained of. We have never witnessed such a general declension of religion as at the present. Truly the church should awake and search into the cause of this affliction; for an affliction every one that loves Zion must view it. When we call to mind how 'few and far between,' cases of true conversion are, and the almost unparalleled impertinence and hardness of sinners, we almost involuntarily exclaim, 'Has God forgotten to be gracious? Or, is the door of mercy closed?"           

"Look again, and behold the spirit of the world, how it prevails in the church. Where is the pious man who has not been made to sigh on account of these abominations in the midst of us? Who is that man in the political crowd whose voice is heard above the rest, and who is foremost in carrying torch-lights, bellowing at the top of his voice? O, he is a Christian? perhaps a class-leader or exhorter. Who is that lady dressed in the most ridiculous fashion, as if nature had deformed her? O, she is a follower and imitator of the humble Jesus! O, shame! where is thy blush? This is no uncommon picture, I assure you. Would to God it was. My heart is pained within me while I write."-Circleville, Ohio. Religious Telescope, 1844.           

About that time proclamations of fasts and seasons of prayer for the return of the Holy Spirit were sent out in the religious papers. Even the Philadelphia Sun of Nov. 11th, 1844, has the following: "The undersigned ministers and members of various denominations in Philadelphia and vicinity solemnly believing that the present Signs of the Times-the spiritual dearth in our Churches generally, and the extreme evils in the world around us, seem to call loudly on all Christians for a special season of prayer, do therefore hereby agree, by divine permission to unite in a week of special prayer to Almighty God, for the outpouring of his Holy Spirit on our City, our Country, and the world. . . . Any who cannot devote the whole week as above proposed, are requested to devote as much of the week as may be convenient.           

Thomas H. Stockton, and 30 others."           

Bishop Soule says:-"There has been a decrease of 35,732 members in the Methodist church during the past year. [1845.] The preceding year, [1844,] there was an increase of 1  ,000." Northern Christian Advocate says: "In 1845 there was a decrease in the Black River, Oneida and Genesee conferences of 8  7."           

The Baptist Almanac, for 1846, reports a decrease of 4702 of that denomination in the State of New York. Other facts might be given from the statistics of all denominations equally gloomy.        

Prof. Finney, Editor of the Oberlin Evangelist, Feb. 1844, says: "We have had the fact before our minds, that in general, the Protestant churches of our country, as such, were either apathetic or hostile to nearly all the moral reforms of the age. There are partial exceptions, yet not enough to render the fact otherwise than general. We have also another corroborated fact: the almost universal absence of revival influence in the churches. The spiritual apathy is almost all-pervading, and is fearfully deep; so the religious press of the whole land testifies. It comes to our ears and to our eyes, also through the comes to our ears and to our eyes, also through the religious prints, that very extensively church members are becoming devotees of fashion-join hands with the ungodly in parties of pleasure, in dancing, in festivities, etc. . . . But we need not expand this painful subject. Suffice it that the evidence thickens and rolls heavily upon us, to show that the churches generally are becoming sadly degenerate. They have gone very far from the Lord and he has withdrawn himself from them."           

How unlike what God designed that his people should be, has this great city become! The church of Christ was to be the light of the world, a city set upon a hill which could not be hid. Matt. v, 14-16. But instead of this, his professed people have united with the kingdoms of this world, and joined affinity with them. They are now established upon the decrees of kings, and the laws of the nations, rather than upon the word of God, the only true foundation of the church. Thus has the wisdom of men taken the place of the power of God. The unlawful connection of the professed church with the wicked world [James iv, 4] has resulted in her rejection by God; for how can the God of truth and holiness recognize as his people, those who in addition to their departure from their Lord, have rejected with scorn the tidings of his speedy coming?           

In Rev. xviii, the message announcing the fall of Babylon is presented again, with additions, showing as we understand, that there is in the future a mighty movement to take place on this subject. We have no doubt that God has many dear saints united with the various bodies of professed Christians. Those we believe will yet hear the call given in Rev. xviii, 4. There is however one important fact which demonstrates that it was the Providence of God which caused the proclamation of the first and second angels' messages within a few years past. Rev. xiv, 6-8. Chap. xviii, in presenting again the message respecting the fall of Babylon, informs us that she has become the hold of foul spirits, and a cage of every unclean and hateful bird. As a demonstration that we are correct in regard to the application of Rev. xiv, let the present movement respecting the spirits of the dead, answer. An innumerable host of demons are spreading themselves over the whole country, flooding the churches and religious bodies of the land to a very great extent. The immortality of the soul, a doctrine which is held by almost every church in the world, is the basis and foundation of all their work. This extraordinary movement clearly evinces the rapid approach of the hour of temptation, that shall come on all the world to try them that dwell on the earth.           

It is an interesting fact that the judgment on the great harlot, which is so fully described in Rev. xviii, is shown to John by one of the seven angels having the seven vials filled with the wrath of God. Rev. xvii, 1. From Chap. xvi, 17-21, we learn that the judgment on the harlot Babylon is inflicted by the angel having the seventh vial. Hence we may justly conclude that the angel, who shows John the judgment of Babylon, is that one of the seven who has her judgment to inflict. In other words, it is the angel who has the seventh vial. It is agreed on all hands that the seventh angel of Rev. xvi, is yet future. It follows therefore that Rev. xviii, which describes the judgment on Babylon, and gives the call to come out of her, belongs to the future. It is manifest that Babylon is rapidly becoming the hold of foul spirits, and of unclean and hateful birds. The call to come out of her is made while her plagues are immediately impending.           

The destruction of Babylon, as described in Rev. xviii, takes place under the seventh vial. For it is under that vial that she comes in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Rev. xvi, 17-21. The people of God are called out of her, just before the seven last plagues are poured out. Those plagues are future, as we shall hereafter prove. Hence it is certain that Rev. xviii cannot be applied to the events of the 16th century. It is manifest that the destruction of Babylon begins before the great battle takes place; for the kings are spared to witness her destruction; [Rev. xviii;] but in the great battle they are all destroyed. Rev. xix. While the saints eat the marriage supper, they behold the smoke of her burning, and in response to the call of Rev. xviii, 20, they rejoice over her. Rev. xix, 1-9.           

Babylon is to be thrown down with violence as a millstone is cast into the great deep, and she is to be utterly burned with fire. If this utter destruction were her "fall," there would be no need of the second angel's proclamation to announce the fact, for her destruction is to be witnessed by the kings and merchants, and by every ship-master, and by all the company in ships, and sailors, and by as many as trade by sea. This is conclusive proof that the fall and the destruction of Babylon are not the same, and that Babylon itself is not a literal city; for its destruction causes results that the destruction of no city on the globe could cause. It is evident from what has been said, that the destruction of Babylon takes place in immediate connection with the Second Advent. This fact is of itself a sufficient refutation of the view that locates the call, "Come out of her my people," in the future age. For Babylon is destroyed at the very commencement of that age.           

The duty of the people of God is plainly expressed, "Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Her sins have reached unto heaven, and God hath remembered her iniquities. She has united herself to the kings of the earth, and confided in the arm of flesh, and not in Jehovah of hosts. For the sake of this protection, she has smoothed down the terrible threatenings of God's word against sin, and she has thrown the mantle of religion over some of the basest of human crimes. As an instance, we will cite the fugitive slave law, which has the sanction of the leading doctors of divinity, with some honorable exceptions. Pride, love of the world, and departure from God, too plainly identify the Babylon of the Apocalypse with St. Paul's description of the popular church of the last days. 2 Tim. iii, 1-5. "From such," says the Apostle, "turn away." If we would not partake of her sins, and thus share in the plagues that are about to be poured out upon her, we must heed the voice from heaven, "Come out of her my people."         

 The Three Angels of Revelation 14 - Page 52-68

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  J. H. Waggoner  

 

 Joseph H. Waggoner: 1820 - 1889  

 (Father of E. J. Waggoner)

 Doctrine of a Trinity
Subversive of the Atonement
 

It will no doubt appear to many to be irreverent to speak thus of the doctrine of a trinity. But we think they must view the subject in a different light if they will calmly and candidly examine the arguments which we shall present. We know that we write with the deepest feelings of reverence for the Scriptures, and with the highest regard for every Scripture doctrine and Scripture fact. But reverence for the Scriptures does not necessarily embrace reverence for men’s opinions of the Scriptures. 

It is not our purpose to present any argument on the doctrine of the trinity, further than it has a bearing on the subject under consideration, namely, on the Atonement. And we are willing, confidently willing to leave the decision of the question with all who will carefully read our remarks, with an effort to divest themselves of prejudice, if they unfortunately possess it. The inconsistencies of Trinitarians, which must be pointed out to free the Scripture doctrine of the Atonement from reproaches under which it has too long lain, are the necessary outgrowth of their system of theology. No matter how able are the writers to whom we shall refer, they could never free themselves from inconsistencies without correcting their theology. 

Many theologians really think that the Atonement, in respect to its dignity and efficacy, rests upon the doctrine of a trinity. But we fail to see any connection between the two. To the contrary, the advocates of that doctrine really fall into the difficulty which they seem anxious to avoid. Their difficulty consists in this: They take the denial of a trinity to be equivalent to a denial of the divinity of Christ. Were that the case, we should cling to the doctrine of a trinity as tenaciously as any can; but it is not the case. They who have read our remarks on the death of the Son of God know that we firmly believe in the divinity of Christ; but we cannot accept the idea of a trinity, as it is held by Trinitarians, without giving up our claim on the dignity of the sacrifice made for our redemption. 

And here is shown how remarkably the widest extremes meet in theology. The highest Trinitarians and lowest Unitarians meet and are perfectly united on the death of Christthe faith of both amounts to Socinianism. Unitarians believe that Christ was a prophet, an inspired teacher, but merely human; that his death was that of a human body only. Trinitarians hold that the term “Christ” comprehends two distinct and separate natures: one that was merely human; the other, the second person in the trinity, who dwelt in the flesh for a brief period, but could not possibly suffer, or die; that the Christ that died was only the human nature in which the divinity had dwelt. Both classes have a human offering, and nothing more. No matter how exalted the pre-existent Son was; no matter how glorious, how powerful, or even eternal; if the manhood only died, the sacrifice was only human. And so far as the vicarious death of Christ is concerned, this is Socinianism. Thus the remark is just, that the doctrine of a trinity degrades the Atonement, resting it solely on a human offering as a basis. A few quotations will show the correctness of this assertion. (J. H. Waggoner, 1884, The Atonement In The Light Of Nature And Revelation, pages 164, 165) 

We trust that we have shown to the full conviction of every one who “trembles at the word” of the Lord, that the Son of God, who was in the beginning, by whom the worlds were made, suffered death for us; the oft-repeated declarations of theological writers that a mere human body died are, by the Scriptures, proved untrue. These writers take the doctrine of a trinity for their basis, and assume that Christ is the second person in the trinity, and could not die. Again, they assume that death is not a cessation of life; and between the two unscriptural assumptions they involve themselves in numerous difficulties, and load the doctrine of the Atonement with unreasonable contradictions. We would not needlessly place ourselves in opposition to the religious feelings of any class, but in order to clear the doctrine of the Atonement from the consequences of these assumptions, we are compelled to notice some of the prominent arguments presented in favor of the doctrine of a trinity. 

In the “Manual of Atonement,” 1 John 5:20 is quoted as containing most conclusive evidence of a trinity and of the Supreme Deity of Christ. It is there claimed that he is called “the true God and eternal life.” The whole verse reads thus: “And we know that the Son of God is come, and hath given us an understanding that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God and eternal life.” A person must be strongly wedded to a theory who can read this verse and not see the distinction therein contained between the true God and the Son of God. “We are in him that is true.” How? “In his Son Jesus Christ.” The distinction between Christ and the true God is most clearly shown by the Saviour’s own words in John 17:3: “That they might know thee, the only true God, and Jesus Christ, whom thou hast sent.” 

Much stress is laid on Isa. 9:6, as proving a trinity, which we have before quoted, as referring to our High Priest who shed his blood for us. The advocates of that theory will say that it refers to a trinity because Christ is called the everlasting Father. But for this reason, with others, we affirm that it can have no reference to a trinity. Is Christ the Father in the trinity? If so, how is he the Son? or if he is both Father and Son, how can there be a trinity? for a trinity is three persons. To recognize a trinity, the distinction between the Father and Son must be preserved. Christ is called “the second person in the trinity;” but if this text proves a trinity, or refers to it at all, it proves that he is not the second, but the first. And if he is the first, who is the second? It is very plain that this text has no reference to such a doctrine. (J. H. Waggoner, 1884, The Atonement In The Light Of Nature And Revelation, pages 167-169) 

As before remarked, the great mistake of Trinitarians, in arguing this subject, is this: they make no distinction between a denial of a trinity and a denial of the divinity of Christ. They see only the two extremes, between which the truth lies; and take every expression referring to the pre-existence of Christ as evidence of a trinity. The Scriptures abundantly teach the pre-existence of Christ and his divinity; but they are entirely silent in regard to a trinity. The declaration, that the divine Son of God could not die, is as far from the teachings of the Bible as darkness is from light. And we would ask the Trinitarian, to which of the two natures are we indebted for redemption? The answer must, of course, be, To that one which died or shed his blood for us; for “we have redemption through his blood.” Then it is evident that if only the human nature died, our Redeemer is only human, and that the divine Son of God took no part in the work of redemption, for he could neither suffer nor die. Surely, we say right, that the doctrine of a trinity degrades the Atonement, by bringing the sacrifice, the blood of our purchase, down to the standard of Socinianism. (J. H. Waggoner, 1884, The Atonement In The Light Of Nature And Revelation, page 173) (This is also found in Review & Herald, November 10, 1863, vol. 22, page 189) 

The divinity and pre-existence of our Saviour are most clearly proved by those scriptures which refer to him as “the Word.” “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not anything made that was made.” John 1:1-3. This expresses plainly a pre-existent divinity. The same writer again says: “That which was from the beginning, ... the Word of life.” 1 John 1:1. What John calls the Word, in these passages, Paul calls the “Son,” in Heb. 1:1-3. “God... hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power.” In other places in this letter this same exalted one is called Jesus Christ. In these passages we find the divinity or “higher nature” of our Lord expressed. Indeed, language could not more plainly express it; therefore it is unnecessary to call other testimony to prove it, it being already sufficiently proved. 

The first of the above quotations says the Word was God, and also the Word was with God. Now it needs no proof—indeed it is self-evident—that the Word as God, was not the God whom he was with. And as there is but “one God,” the term must be used in reference to the Word in a subordinate sense, which is explained by Paul’s calling the same pre-existent person the Son of God. This is also confirmed by John’s saying that the Word “was with the Father.” 1 John 1:2; also calling the Word “his Son Jesus Christ.” Verse 3. Now it is reasonable that the Son should bear the name and title of his Father, especially when the Father makes him his exclusive representative to man, and clothes him with such power—“by whom he made the worlds.” That the term God is used in such a sense is also proved by Paul, quoting Ps. 45:6, 7, and applying it to Jesus. “But unto the son, he saith, Thy throne, O God, is forever and ever, … therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” Heb. 1:8, 9. Here the title of God is applied to the Son, and his God anointed him. This is the highest title he can bear, and it is evidently used here in a sense subordinate to its application to his Father.

It is often asserted that this exalted one came to earth and inhabited a human body, which he left in the hour of its death. But the Scriptures teach that this exalted one was the identical person that died on the cross; and in this consists the immense sacrifice made for man—the wondrous love of God and condescension of his only Son. John says, “The Word of life,” “that which was from the beginning,” “which was with the Father,” that exalted, pre-existent One “which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled.” 1 John 1:1, 2. (J. H. Waggoner, 1884, The Atonement In The Light Of Nature And Revelation, pages 152-154) 

Ques. What is Sunday, or the Lord’s Day in general? 

Ans. It is a day dedicated by the Apostles to the honor of the most holy Trinity, and in memory that Christ our Lord arose from the dead upon Sunday, sent down the holy Ghost on a Sunday, &c.; and therefore it is called the Lord’s Day. It is also called Sunday from the old Roman denomination of Dies Solis, the day of the sun, to which it was sacred. - Douay Catechism, page 143. (J. H. Waggoner, July 18, 1854, Review & Herald, vol. 5, no. 24, page 86, par. 16-18) 

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James_White

James Springer White: 1821 - 1881

CATHOLIC REASONS FOR KEEPING SUNDAY

1. Because "it is also called Sunday from the old Roman denomination of Dies Solis, the day of the sun, to which it was sacred." "Sunday was a name given by the heathens to the first day of the week, because it was the day on which they worshiped the sun."  

2. Because it is "in honor of the blessed Virgin Mary."  

3. Because "it is a day dedicated by the apostles to the honor of the most Holy Trinity." 

4. "Because Christ was born upon a Sunday."  

5. Because he "rose from the dead upon a Sunday."  

6. Because he "sent down the Holy Ghost upon a Sunday."  

7. Because "the work of our redemption was a greater work than that of our creation."  

8. Because "we have for it the authority of the Catholic Church and apostolic tradition."  

9. Because "Sunday is sanctified by hearing Mass."  

10. Because of a letter reported to have "come from Heaven to Jerusalem, and found at St. Simeon's tomb."  

PROTESTANT REASONS

1. Because Christ rose from the dead on Sunday.  

2. Because Christ sanctioned the first day by meeting with his disciples on the evening of that day. John xx,19,26.  

3. Because the apostles met on the first day to break bread. Acts xx,7.  

4. Because the apostles told them to make their collections on that day for the poor saints. 1Cor.xvi,1,2. 
5. Because John was in the Spirit on the Lord's day. Rev.i,10.  

6. Because Paul says, "Let every man be fully persuaded in his own mind" - whether he will keep one day above another, i.e., whether he will keep Sunday or not.  

7. Because Constantine established it by law, A. D. 321.  

8. Because it is the law of our own country.   

9. Because Sunday is the Christian Sabbath.  

10. Because the "old fathers" say that some kept Sunday.

11. Because learned men and ministers, say it was changed.  

12. Because some say that the day we now keep, is the seventh-day Sabbath.  

13. Because the Lord only requires us to keep a seventh part of time.  

14. Because nobody knows whether we are keeping the right day or not, as time might have been lost.  

15. Because it don't make any difference what day we keep if we are only sincere and honest.  

16. Because it is customary, that is, fashionable.  

17. Because the Lord has blessed me so many times on that day, therefore I think I ought to keep it.

18. Because I don't like to be changing about so much.  

19. Because all my neighbors keep it.  

20. Because I have always kept it, and my friends before me, and some of them died happy, and I will run the risk of it, rather than change now.

21. Because our church keeps it, therefore I will.  

22. Because there are so many new things, and winds of doctrine, and so many "Lo heres," and "Lo theres," that we don't know what to believe, therefore I am agoing to stick to my old church.  

These and many more unfounded and frivolous excuses, are framed up in favor of Sunday-keeping which are called by some, good and conclusive reasons for not obeying God's holy Sabbath law: "The seventh day is the Sabbath of the Lord: "thus making the law of God void by their traditions.

How will such stand in the judgment, with such excuses in their mouths, before that God whose law they have broken, after having the light. Will it not be said, "thou art weighed in the balances, an art found wanting."

 

The Advent Review and Sabbath Herald - April 4, 1854

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BY J. B. FRISBIE. 

Repairing the Breach

A little while before Jesus comes the second time; the commandments of God are to be proclaimed with a loud voice. In doing this the breach which the horn that had eyes, [Dan.vii,25,] had made in the law has to be made up.

We have shown that the Pope was prophesied of; that he should think to change laws. From their own testimony we find they claim to have done it. Now to the prophecy that it must be made up.

Rev.xiv,9-14. And the third angel followed them, saying with a loud voice... Here are they that keep the commandments of God. And I looked, and behold a white cloud and upon the cloud one sat like the Son of man. Rev.xxii,12. And behold, I come quickly; and my reward is with me, to give every man according as his work shall be. Verse 14. Blessed are they that do his commandments. James ii.10. For whosoever shall keep the whole law, and yet offend in one point he is guilty of all. James v,7,8. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 1John iii,11. But we know that, when he shall appear we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. This testimony is sufficient to show that the commandments have much to do with the coming of Christ.

Eze.xiii,45. O Israel, thy prophets are like the foxes in the deserts. Ye have not gone up into the gaps. [breaches, margin.] neither made up the hedges for the house of Israel to stand in the day of the Lord. The day of the Lord in this text shows that the breaches here have something to do with the present time. Isa.lviii,1. Cry aloud, and spare not, lift up thy voice like a trumpet, and shew my people their transgressions. . . . Verse 12. And they that shall be of thee shall build the old waste places, thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Verse 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day: and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Verse 14. Then shalt thou delight thyself in the Lord: and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.

The breach here is called the Sabbath which is to be repaired after many generations. We find no other breach in God's law but this. So we can but understand it to refer to the present time, when the commandments are one of the lost things to be preached with a loud voice or cry just before Jesus is to make his second appearing in the clouds of heaven. Everything bespeaks his near approach. It is time to wake out of sleep for soon the last angel's message of mercy will close for ever. Then he that is unjust let him be unjust still, he that is holy let him be holy still. We will here present a few popular reasons for Sunday-keeping.

The Advent Review and Sabbath Herald - April 4, 1854

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