Here, also, we cannot be too particular; God claims every moment of his
day. Out of one hundred and sixty-eight hours in the week he claims
twenty-four, and gives man the balance, one hundred and forty-four, to do
his servile work. According to the record of Moses, in Gen. i: 2, God
commenced the motion of this Planet from a chaotic state of darkness, and
sent it flying round the sun at the rate of about fifty-eight thousand
miles per hour. He “divided the light from the darkness, and God called
the light day, and the darkness he called night, and the evening and the
morning were the first day,”—4, 5. God “made the sun and the moon; the sun
to rule the day, and the moon the night, to divide the light from
darkness.”
Jesus says “are there not twelve hours in the day?” Well, then, there must
be twelve hours in the night, to make a twenty-four hour day, and it must
be equally divided, for us to keep the weeks correct. For example—say now
the first of Jan., the inhabitants of the north pole have no sun, while
those at the south have the sun all the twenty-four hours; now as we
approximate to the centre or middle of the globe from the south pole, we
shorten the days, but from the north we shorten the nights; when arrived
at the centre, or under the sun, (the great time piece for the inhabitants
of all the earth, Deut. iv: 19,) we find the days and nights are equal. At
the beginning of the sacred year, for the passover, the sun rises at 6 A.
M. and sets at 5 P. M., and there is not an inhabitant on any part of this
globe that can regulate the time for day, or night without admitting the
polar distance into his calculation, which is 90° from the centre. This at
once shows that all the way we can calculate time is by calculating from
the centre of the earth, and also bringing the sun there, if his
declination be north or south. Therefore by the same rule (and no other,)
we regulate the weeks, and must of necessity begin the scripture day at 6
P. M., or else being in one place, we never have two Sabbaths begin at one
time. Says the objector we might begin at sunset. If so, no two persons
could keep the same time except they were directly north or south of each
other. But can they keep the same time all over the globe if they begin at
six P. M.? Yes, certainly. For example.—Jerusalem being about 90°, or
fifty-four hundred geographical miles east of us, makes a difference of
six hours; it is six P. M. with them when it is noon day with us; their
Sabbath closes then, six hours before it does with us—but it is at six
o’clock P. M. there. And so when the Sabbath closes here, although it is
precisely the same hour of the day, viz. six P. M., and in like manner all
round the globe. Hence the necessity of beginning the twenty-four hour day
at sun set from the centre of the earth. We are told that we cannot keep
time right, because men, who circumnavigate the globe, make a difference
of twenty-four hours in time. Well, suppose men could girt the globe with
their magnetic wires, so that half of the inhabitants of the United States
could pass clear round ten times a day, what odds would that make to the
motion of the globe. This looks like another snare of Satan. The change
from old to new style, they say, if eleven days are taken from the
calender then that certainly has changed the seventh day, but some how or
other it does not affect the first day, Sunday. How is it done? say some
two hundred members in the British Parliament on Thursday, at six P. M.
the first day of Jan. pass a unanimous vote by uplifted hands that we drop
eleven days from the calendar. Now all the change here, is, it is now a
few minutes past six P. M. on the same Thursday night called the eleventh
of Jan. God never stopped the earth’s motion one moment to listen to them.
This certainly did not effect the day of the week, any more than the sun’s
standing still a whole day, that being true also, at 4 P. M., did not
prevent them from counting Friday when it came. If he stood still for
twenty-four hours, then no time would be lost to us, for Friday could not
come until six, P. M., two hours after he started again. If it had been
less than twenty-four hours then must it be regulated. The shadow going
back ten degrees or forty minutes on the dial of Ahas, (“not ten hours,”)
was another miracle, but it remains to be proved that the _sun_ went back.
If any thing could possibly affect the time before the christian era,
Jesus certainly had the correct _time_, _the Sabbath_ before he was
crucified. Astronomers can find no change since. If the christian era was
four years out of date, it does not follow that the day of the week has
changed since God instituted the Sabbath in Paradise. Gen. first chapter
teaches when the sun is up it is day or morning; when he is down it is
night, or evening. God reckoned the first six days from evening to
morning; but further on, in the history of the world, he says “from even
to even shall you celebrate your Sabbath,” or rest. This proves that every
day in the week began at evening; so it must continue while we have day
and night. Surely God has done all things well, but man has sought out
many inventions. God help the little flock to follow the truth, and
“Remember the Sabbath day and keep it holy.” Amen.
THE LAST EXPERIMENT ON DEFINITE TIME; THE PROLONGING OF THE DAYS _ALL_
FAILED.
In 1843, the Herald and Midnight Cry for many months stated that all the
signs preparatory to the second coming of Christ, were in the past. Soon
after the passing of the _time_ in 1844, they changed their minds and told
us that we had but “just entered upon the ground of disputed chronology
and that we should be justified in looking with more and more confidence
to the extreme boundary of 1847, the extreme point of time in
_dispute_.”—See Advent Harbinger, Sept. 28th, 1847. On the strength of
this, A. Hale came out with his definite time—LAST EXPERIMENT.
Well, we have now come to Jan. 1848, and all has failed. What is the
matter? Answer—the disputed time was properly named; there is no truth in
it. It is all a perfect failure; hence all their boasting ends with it. We
say the cry at midnight, was right, and the appointed time did end in the
fall of 1844, as shown in the _Way Marks_. We will now try some further
proof, and still farther that their confessions and reorganization have
fairly led them into the Laodocean state of the Church. They say that
Christ may come any time; this is the teaching of all three of the
Editors, and some of them talk loudly about the ending of the 2300 days,
at that point of time. How vain to assert that the 2300 days will end
here, the first of January. It is well known that the spring, or fall is
the only place ever fixed for their ending.
Those who believe that Christ was crucified any where but in the middle of
the week are teaching, as H. H. Gross, that his advent will be in the
spring. Those who still believe in the types, and that Christ was
crucified in the midst or half of the week can see no place for the ending
of the 2300 days or the advent of Jesus, but in the seventh month. Neither
can the 6000 years end any where but in the seventh month; the proof is
clear in Gen. i: 11, 12, and 29, that the seed and fruit was ripe for the
harvest when God finished his six days; proof, Adam and Eve partook of it.
It is also perfectly clear that God changed the beginning of the year from
thence to the first month, to commence the feasts of the Lord and the
types to which we have, and still may, refer; see Exo. xii: 2; xiii: 3, 4;
xxxiv: 18; Deut. xvi: 1. This was the beginning of months and the
beginning of the year, the passover month.
Now we say here, according to the scriptures, Christ was crucified on the
14th day of Abib, or April, in the midst (or middle) of the week, meaning
the last week of the seventy. This is just 486-½ years; then the balance
_eighteen hundred and thirteen and a half_ years more, would just make the
2300 days, or years. Now carry the half year from the Passover to the fall
of the seventh month, then you will have just 1813 full years to come.
Then, of course, every full year unto the last, must end here; and it is
not in the power of man to make them end any where else, but in the
seventh month. Neither is it in the power of any adventist, who says he
believes in the speedy coming of Christ, to show any thing about their
ending, since Oct. 1844, because we never have, and it is not likely we
ever shall know of any other place or point, for their ending. If the
beating of the air, three years, has proved a failure, and made the
subject gross darkness, what can be expected from a farther experiment. If
any one disputes this point, he will confer a great favor by showing where
they do end.
There is _one_ more point; that is, God’s people are now in their trial
foretold by prophets and apostles; and in their every day experience. If
they deny this, then they cannot look for Jesus, because that trial must
take place here in _time_; and according to the type, it must be while
Jesus our great high priest is cleansing the sanctuary—for by turning to
Lev. xxiii: 27-32 verses, we see the type of affliction was always on the
tenth day of the seventh month, in the day of atonement, and it continued
all the time that the high priest was in the most holy place, cleansing
the sanctuary. The reason for this is obvious; if we turn to Lev. xvi:
15—“And he shall make an atonement for the holy place _because_ of the
_uncleanness_ of the _children_ of _Israel_, and _because_ of _their
transgressions in all their sins_,” &c.; see also 29-34 verses,
particularly the 30th verse. Then the true meaning of the cleansing of the
sanctuary is, Christ our high priest in the sanctuary which the Lord
pitched and not man; Heb. xiii: 2, that is, the new Jerusalem in the
heavens, making atonement, or blotting out the sins of his true waiting
people; and while he is doing this, they are in their trial. “Here is the
patience of the Saints,” as it was in the type referred to, with this
difference—their day and trial and atonement was “from even to even,” just
twenty-four hours, whereas ours is to be from the tenth “day of the
seventh month, until God roars out of Zion and utters his voice from
Jerusalem,” then Jerusalem will be _holy_, the atonement will be
finished.—Joel iii: 16, 17—God’s people be cleansed, sealed, and the
captivity of Zion turned. This will be the shaking of the Heavens and the
earth, the sea and all nations. Matt. xxiv: 29; Amos i: 2; Hagg. ii: 6-7;
Jer. xxv: 30, 31; Heb. xii: 26; Eze. xiii: 25, 28. According to the signs
given by Jesus, the next after this will be the sign of the son of man in
heaven; “And then the son of man.”—Matt. xxiv: 30. But as the world is to
be taken by surprise, “crying peace and safety,” they will not long be
troubled with the shaking of the heavens and earth, it will pass from the
mind, most likely, as has the _cry at mid-night_, so that after this,
Christ will “come as a thief.” But I do not design now to take up the
argument, but merely refer to these points to show our position. For
further reference, see Way Marks. I now propose to show the certain
failure and confusion of all those Adventists who have denied the past,
and the ending of the 2300 days. As I have already shown, they have
prolonged, or, as in Prov. x: 27, “added to the days.” The 2300 days, all
the time from where they ended, Oct. 1844, to the extreme end of 1847,
which would be three and a half years. Hosea calls this removing the
bounds; well, we see they have finally moved them 1260 days. But God calls
to Ezekiel and says: “What is that proverb that ye have in the land of
Israel, saying the days are prolonged, and every vision faileth. _Tell
them therefore_, thus saith the Lord God, I will make this proverb to
cease, and they shall no more use it as a proverb in Israel, but say unto
them the days are at hand and the effect of every vision, for there shall
be no more any vain vision, nor faltering devination within the house of
Israel; For I am the Lord, I will speak, and the word that I shall speak
shall come to pass; It shall be no more prolonged, for in your days, O
rebellious house, I will say the word, and will perform it, saith the Lord
God” xii: 22-25. Three things here we notice; first, that the effect of
every vision is to fail with the rebellious house of Israel. This, then,
most certainly includes the _effect_ of Daniel’s vision on the second
advent believers, it is the _effect_ of _every vision_. The effect of
John’s vision fails with this. Now we actually know that the _effect_ of
Daniel’s vision since 1842, has caused the whole world to tremble. We have
no account in history that any vision, or all the visions of the prophets
together, ever _began_, as it were, to have such an EFFECT as was produced
down to Oct. 1844. _From that time the effect began to cease._ Second,
here at the end of the prolonging of the days then, of this vision, God is
to speak. It is well known that he never has spoken to the world since
these prophets were born; therefore this is in the future, and right here
at this point of time, and after this _effect_, and before the coming of
Jesus. Third, then these days spoken of here are no other than the days of
Daniel’s vision, to measure time, for Ezekiel’s vision nor any other
vision given to the prophets, have chronological time to mark their
fulfillment, save Daniel’s and John’s. Respecting the rebellious house of
Israel, the prophets plainly and emphatically describe them to be in these
last days, according to the texts above. The 27th and 28th verses of this
xii chapter of Ezekiel, is more emphatic still: “They of the house of
Israel (same rebellious house,) say the vision that he seeth is for many
days to come, (yes, it is already advocated that it is thirty years, in
the future,) he prophesieth of the times that are far off.” God says
“there shall none of my words be prolonged _any more_, but the word which
I have _spoken_ shall be done saith the Lord God.” Here, then, if we will
believe God, no man after the prolonging of the days shall do it any more;
that is, after the effect of the vision. What is the sign? Answer—God
says, _He will_ SPEAK. This, then, will end _all_ the controversy. Now our
history fully proves that the prolonging of the 2300 days with the effect
of the vision, is claimed, to the end of the Jewish year of 1847, this
spring. Now mark this! The rebellious house continue to say that these
days, say Daniel’s 2300, will not end until the coming of Christ, and he
may come any time. I think I have proved conclusively that the 2300 days
cannot end any where but in the seventh month; and the above scriptures
and our history do clearly show that they have ended, and the time has
been prolonged to the end of 1847. Now the seventh month 1847, is past,
and this was the last point in their land marks, where the types, or
seventy weeks shows they could end. It is impossible for any man to show
their ending in the coming spring; and they have by their own showing
forever shut themselves out for saying it will be in the fall of 1848,
because this spring is the very extreme point to which the days are, or
can be, prolonged. Here then, I say, according to the heading of this
article, their last experiment fails, and fails them forever; they have no
point to guide them to now, it is all gross darkness. Now if this is what
the Bible Advocate calls “following the word of God and sound reason,” I
am glad that the shut door and Sabbath believers, are on the other side of
the gulf, with “light in all of their dwellings.”
Now let Zachariah, the prophet, finish this subject. In his peculiar view
of the wonderful things to take place in the last days from the tenth to
the fourteenth chapter inclusive, he says, “And it shall come to pass that
in all the land, saith the Lord, two parts therein shall be cut off and
die, but the third shall be left therein, and I will bring the third part
through the fire and will refine them as silver is refined, and will try
them as gold is tried; _they shall_ call on my name and I will hear them,
I WILL SAY IT IS MY PEOPLE; and THEY _shall say_ THE LORD IS MY
GOD.”—xiii: 8, 9. Here then, is clearly pointed out the believers in the
coming of Christ; a cry at mid-night shows first, but two parts; but
before Christ comes Zachariah shows three parts. Now for the development
of the history. The first is already described, by prolonging the days and
denying the past. The three papers Advent Herald, Advent Harbinger and
Bible Advocate, are still advocating their views, and as I have shown,
_cut_ themselves off. Second, class or part, are the spiritualizers; a
large majority of which have joined the Shakers, whose faith is, that
Christ came the second time in Ann Lee, more than seventy years ago, thus
forever _cutting_ themselves off from even looking for his personal
appearing; John calls them anti-christ—thus, “Little children it is the
last time, and as ye have heard that anti-christ _shall come_, even now
are there many anti-christs (i. e. don’t believe in any Christ—he is God,
and God is love, &c.) whereby we know it is the last time: They went out
from us, but they were not of us; for if they had been of us, they would
no doubt have continued with us; but they went out that _they_ be made
_manifest_ that they were not all of us. Who is a liar but he that denieth
that Jesus is the Christ? _He is anti-christ_ that denieth the Father and
Son.”—1st John ii: 18-22 verses. John classes all such with _liars_, and
they are barred from the kingdom of heaven. In the 19th verse he says,
“they were not ALL of us.” This I think shows that some would see their
error and repent. John here embraces _all_ such believers from his day to
the last. Here, then it is clearly manifest that this second part have cut
themselves off! The third part are now in the fire (or fiery trial.); they
are to be _refined_ as silver, and _tried_ as gold; they shall call on
God, and they will be his people. They have nothing to boast of, they have
got to overcome “by their perseverance.”—[_Camp. trans._ of Luke xxi: 19.]
Jesus also distinguishes them from the other parts: “They have a little
strength (nothing to boast of,) and hast kept my word and hast not _denied
my name_.” Which one? New name—King of Kings and Lord of Lords.—Rev. iii:
8, 12. The first and second classes have denied his name. The first say he
is the Mediator, and therefore cannot have received his kingdom; the
second class have dissolved his name into vapor. Ninth verse shows they
have got to bow to his third part, because _they_ have kept the word of
his patience: Where is it shown that they do this? Answer—in Rev. xiv:
12th verse, “_Here is the patience of the Saints_; here are they that keep
the commandments of God and the faith of Jesus.” Yes! here are they who
are denounced as “_door shutters_” and “great _sticklers_ for the _seventh
day Sabbath_, in and out of _almost every door_ but the right one,
following _any thing_ but the _word_ of God and _sound reason_!” triumphed
at last. How amazing these things appear; not more so perhaps than to the
prophets when looking down into our history and beholding this first class
composed of the leading messengers and about all of the shepherds, after
leading the whole flock out into the most dangerous part of their journey,
desert, denounce, and betray them; and then go and form themselves into a
confederacy and positively disregard the message which God pressed upon
them, viz. “Comfort ye, comfort ye my people, saith your God,” &c. I
rejoice in my soul and praise the _living_ God, who is seated upon this
Great White Throne in the height of his Sanctuary in the heaven of
heavens, that I am still numbered in this third part. Call me what you
please, my feet are planted on the _Rock_. I had rather suffer affliction
with the Outcasts, than enjoy the pleasures of sin with all other people.
Praise the Lord! if faithful, we shall soon enter the everlasting kingdom.
Amen.