Objections.

Objections to the Truth.

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THE PRESENT TRUTH.

PUBLISHED, SEMI-MONTHLY, BY JAMES WHITE.

Vol. I.] OSWEGO, N. Y. DECEMBER, 1849. [No. 6

POPULAR OBJECTIONS ANSWERED.

It is not uncommon for those upon whose attention the claims of the seventh day are urged, to attempt to escape the force of truth by a variety of objections. This is often done by such as are convinced that the Scriptures require the observance  of the seventh day and not the first. It is a remarkable feature of these objections, that they  are totally unlike and destructive of each other. But as they are often presented and much relied on, we will mention a few of them.

1. "The original Sabbath cannot be observed in different parts of the earth, as the day begins at different points of time."

This objection, if it were of any force, would affect the observance of the first, or any other day of the week, equally with the seventh. It is, therefore, an objection, to the appointment of any particular day, and of course charges God with folly in giving the commandment. All that can reasonably be inferred from the difference of time, is that the original Sabbath was not observed at exactly the same time in all parts of the world. And since all the nations_ of the earth agree in the numbering of the days of the week, no practical difficulty could ever arise from this.—The same may be said in regard to "sailing around the world." If it is really an objection, it lies against the appointment of any day. Those, therefore, who acknowledge the wisdom of God, should be slow to make such an objection to his commandment. Those who object to the seventh day because they can gain or lose a day by sailing around the world, may consistently with themselves call two nights and; an intermediate dark day one night. The truth does not require that men should thus " put darkness for light," and so " wrap it up." A cause which demands it, ought for this reason to be abandoned.

2. "The seventh day is the Sabbath of the Jews."

It is not uncommon, in discussions on this subject, to speak contemptuously of the seventh day as the Jewish Sabbath. An enlightened person, however, will look upon this as the fruit of ignorance or malice.- The Sabbath was given long before the existence of the Jewish nation, and is in the Scriptures often called the Sabbath of the Lord, never the Sabbath of the Jews. It is true, we are told by one of the prophets that the Lord made known to Israel his holy Sabbath ; but if this makes a Jewish Sabbath, then, the other nine precepts of the decalogue are Jewish, and may with the same propriety be reproached as such. This conclusion would reach still further, make the Scriptures Jewish, and the Saviour of men and his salvation Jewish. Such, therefore, as consider this an objection to the seventh day, to be consistent with themselves, should reject the religion of Jesus altogether. But how does it correspond with the spirit of Christ thus to reproach and speak contemptuously of a people to whom we are so deeply indebted, and of whom, as concerning the flesh, Christ came 1 " Boast not thyself against the branches; for if God spared not the natural branches, take heed lest he also spare not thee2_' - We ought to labor for their salvation by manifesting towards- them the spirit of the' Messiah,,  rather than to increase their prejudices by speaking contemptuously of things they hold dear.

3. "-The first day of the week is so generally observed"

It is-often said, If the first day be not the Sabbath,-why do so many observe it? With equal pertinence might we ask, If all the systems religion which heathen men have lived and died by are false, why have they been suffered so to abound as to swallow up almost every vestige of true religion? Why have the disciples of Mahomet been suffered to exceed in numbers, the professors of Christianity? Why is the purest denomination of Protestants permitted to bear such a disproportion to the church of Rome? The reason is obvious; truth is not more easily propagated than error, and pure religion has always been connected with persecution and reproach. If we are to determine between truth and error by the " show of hands," we shall be compelled to adopt the greatest absurdities. The number of those who observe the first day, therefore, can be no evidence for or against its claims.

4. " Whether Christians ought to observe the seventh day or not is a doubtful question; and therefore inquiry on the subject is unprofitable and ought to be avoided."

It would be wrong for disputants to cherish an unchristian spirit in the discussion of this question, and it would be equally wrong to neglect honest and thorough inquiry on the subject. To consider both sides of a question involving a religious duty, with moderation and candor, is safe and profitable. The fact that some doubts are' connected with it, is the very reason why it should be-examined. That which at first seemed doubtful may thus become clear and certain. The noble Bereans were commended for their spirit of inquiry., and in this respect they should be an example for us The assertion that inquiry in -regard to things revealed is unprofitable, implies that we ought not to concern ourselves about what is our duty, and is contrary to the exhortations of Scripture to add knowledge to faith and virtue, and to grow in the knowledge of our Lord and Saviour. " Buy the truth, and, sell it not," is the advice of the Word of God.  We should not, therefore, be hindered from our inqueries by any earthly considerations.

5. When the claims of the original Sabbath are plainly presented, many seem to be convinced of their justness, but, at the same time, think that a general return to the seventh day is impracticable.

They alledge that  custom of keeping the first day has been so long and, generally maintained—that it is so intimately wrought into the habits, calculations and business of life—that it has received such explicit sanction from the civil powers, and is so often and ably vindicated by ministers and commentators, that it is in vain to expect a change, and that the cause of Sabbathkeeping is rather retarded than promoted by efforts to promote a change. The, principle of expediency here acknowledged is at war with the Bible, and extremely dangerous. When men can gravely question whether it is better to follow their own customs than to return to the law of God, their ease is critical. God delights not in such. He will dwell only with those who " tremble at his word." Not those who say, " Lord, Lord," but those who " do his will," are accepted of him.—Again, if the views here expressed had been adopted if other cases, what would have become of reforms which have already blessed the world? What would have become of the whole subject of Protestantism? There is nothing more impracticable in a Sabbath reform, than in any other reform. In other cases, difficulties which at first seemed insurmountable, have given way to laborious and prayerful effort; so may they in this. At any rate, we ought to "obey God rather than man."

The Faithful and the Foolish

Continued…..

When Bro. Miller, and those who became acquainted with him, and adhered to his expositions of the prophecies, went forth faithfully showing to the world that according to the best light they could obtain from the prophecies, the prophetic periods and the signs, that Christ would come by the end of the Jewish year 1843, then the faithful servants gave " meat in due season." And while giving this cry, the hireling priest, the infidel, and the drunkard, united in raising the cry, " My Lord delayeth his coming "—" These are fanatics who say he is coming ;" and thus they smote their fellow-servants. Here were two events, perfectly fulfilling in all their features, the acts of the faithful and wise servants, giving " meat in due season," and the evil servants, uniting with the drunkard, in opposing the truth, who will reap their reward with hypocrites in bitter weeping, and gnashing of teeth.

While these two cries were going throughout the width and breadth of the land, the specified time came, and the virgins, with the word of God, (their lamps,) went forth fully expecting to meet the bridegroom at that point of time. Now for a disappointment, and tarrying time. Were these the next events that actually transpired in our experience after we went forth in the spring of 1844 to meet the bridegroom? Thousands, thousands can answer this question in the affirmative ; and the evil servants have not yet forgotten to reproach and taunt us with this disappointment. Next in this series of events is a cry at midnight, or about the middle of the slumbering and sleeping time, " Behold the bridegroom cometh, go ye out to meet him." This also, was fulfilled in exact order as to time and event. It was calculated that, the Jewish year, 1843, would end the twenty-first of March, 1844; and this was the time of the first going forth. The second going forth was on the tenth day of the seventh month, 1844. The tarrying time, or time 'of slumbering and sleeping, was the space between these two points; and at the centre point, or midnight, the second cry began to be heard, which increased in power,  and effect as it went throughout the land, waxing louder and louder, until the virgins were fully awake.

Thus we had in our experience, previous to the tenth day of the seventh month, 1844, a perfect fulfilment of all the events in the parable, as stepping stones to the SHUT DOOR; and since that time, the event, (knocking: at the shut door,) that was to take place after the shutting of the door, has not failed to fill tip the concluding scene in the drama. We are thus brought to a clear and perfect fulfilment of every feature of this important parable, and also to a clear fulfilment of those Scriptures connected with, and relating to the shut door ; such as the parable of the great supper, Luke xiv, 16-24; the proclamation of the " mighty angel," " that there should be TIME NO LONGER,"  Rev. x, 1-8 ; the flying angel, proclaiming the hour of judgement come, Rev. xiv, 6, 7; and the cleansing of the sanctuary, &c. Therefore, we are brought, by the force of circumstances, and the fulfilment of events, to the irresistible conclusion that, on the tenth day of the seventh month, (Jewish time,) in the autumn of 1844, Christ did close his daily, or continual ministration or mediation in the first apartment of the heavenly sanctuary, and SHUT THE door, which no man can open; and opened a door, in the second apartment, or Holiest of all, which no man can shut, (see Rev. iii, 7, 8,) and passed within the second vail, bearing before the Father, on the breast-plate of judgement, all for whom he is, now acting as intercessor. If this is the position that Christ now occupies, then there is no intercessor in the first apartment; and in vain do misguided souls knock at that door, saying " Lord, Lord, open unto us." The words of the prophet apply to the fulfilment of this point in the parable.

" They shall go with their flocks and with their herds to seek the Lord ; but THEY SHALL NOT FIND HIM--HE HATH WITHDRAWN HIMSELF FROM THEM.

" They have dealt treacherously against the Lord, for they have begotten STRANGE CHILDREN ; now shall a month devour them with their portion."—Hosea v,6, 7

But, says the objector, does not this leave the present generation, who have passed the line of accountability, since that time without an intercessor or mediator, and leave them destitute of the means of salvation ? In reply 'to this objection, I would remark, that as they were then in a state of INNOCENCY, they were entitled to a record upon the breast-plate of judgement as much as those who had sinned and received pardon ; and are therefore subjects of the present intercession of our great high priest.

The professed conversions, through the instrumentality of the different sects, are also urged as positive proof that the door is not shut. I cannot give up the clear fulfilment of prophecy, in our experience which shows the shut door in the past.

for the opinions, fancies and feelings of men, based upon human sympathy and a superstitious reverence for early imbibed views. God's word is true, though it prove all men liars. As a stream is of the same character as the fountain that sends it forth, (see James iii, 11,) and does not rise higher than the fountain, so these professed converts will not rise to a better state than the low standard of the fallen sects ; therefore, they are converted to the religion of the various sects, but not to God, and the high and holy standard of the Bible. The Prophet Hosea saw this time ; and for " our learning " and guide has written—" They have dealt treacherously against the Lord ; for they have begotten strange children."

DAVID ARNOLD Fulton, N. Y. Dec. 16, 1849.

THE PRESENT TRUTH.

PUBLISHED, SEMI-MONTHLY, BY JAMES WHITE.

Vol. I.] OSWEGO, N. Y. DECEMBER, 1849. [No. 6.

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Having read this article on the Shut Door…. We must take into consideration time and place. I felt further study was necessary.  People in every generation that passes must apply the Scriptures as God enlightens it to them, because they have no other recourse. To simply ignore God's word would be a spiritual tragedy, and eternal mistake. We always need to pray as we study, always! We need the guidance from the very One who relayed these words to the men who wrote them originally.  We need to pray for protection from any and all deception Satan has lying in wait for us.

Was what David Arnold wrote in 1849 truth? It was for His time.  Yet here we are 170 years later. This parable of the Ten Virgins is truly enlightening in its warning for God's people throughout time, since it was given to mankind.

Here is another article published January 1999 in a Watchman, What of the Night?, monthly newsletter put out by the Adventist Laymen's Foundation. 

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NOTE- The following article does not start with the Ten Virgin parable, however it will eventually get there, so please patiently read all leading up to it. Thank you!

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Basic Understandings

The underpinnings of Adventism rest on the prophecy of Daniel 8:14, typology associated with the Hebrew sanctuary and its services, and the parable of Jesus as recorded in Matthew 25. (See The End of Historicism by Kai Arasola, pp. 90, 128) Commenting on typology, Dr Arasola writes "The typology of the NT is both horizontal, referring to historical fulfilments, and vertical, illustrating things considered as heavenly realities. An example of horizontal typology is in 1 Cor. 10 where Paul regards things from the Exodus and wilderness itinerary as symbols of various things in Christian experience" (p. 162) [Regarding vertical typology, he states - "Some of the clearest examples of vertical typology are found in the book of Hebrews" (p. 163)].

One horizontal type drawn by Paul from the Wilderness wanderings will preface our discussion of Basic Understandings. He wrote - "Neither murmur ye, as some of them murmured, and were destroyed of the destroyer" (1 Cor. 10:10). This is referring to the experience found in Numbers 14 where it is written: "And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness" (ver. 2).

This murmuring and discontent was the result of the report of ten of the twelve spies sent into the land of Canaan to search out the land. While Paul does not draw specifics from this experience or any other which he cites, he does leave the whole open for typological instruction. "They are written for our admonition upon whom the ends of the world are come" (v. 11). There is one aspect to the murmuring experience at Kadesh-barnea which we need to give careful consideration. God in judgment declared "Ye shall know my breach of promise" (14:34). The margin reads - "altering of my purpose." God intended to take the children of Israel into the Land of Promise at Kadesh-barnea, the point to which they had then come after leaving Sinai. Instead they went back into the wilderness for forty more years of wanderings till that generation died. They finally crossed over the Jordon at Jericho.

In the fifth volume of the Testimonies for the Church, there are a series of statements which associates the Church as "modern Israel" and compares its experiences with those of ancient Israel in the wilderness. (All of these statements were written in the decade leading up to 1888) They read:

I have been shown that the spirit of the world is fast leavening the church. You are following the same path as did ancient Israel. (pp. 75-76)

The sin of ancient Israel was in disregarding the expressed will of God and following their own way according to the leadings of unsanctified hearts. Modem Israel are fast following in their footsteps and the displeasure of the Lord is surely resting upon them. (p. 94)

Satan's snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people. (p. 160)

[While this last reference alludes to the time after the forty years of wandering, it does add to the conclusion that the Seventh-day Adventist Church was perceived as "Modern Israel" by the Messenger of the Lord and thus subject to the type-antitype analogy in 1 Corinthians 10. (See The Exodus and Advent Movement in Type and Antitype by Taylor G. Bunch. This has just been republished by Teach Services, Brushton, NY 12916)].

We reached our Kadesh-barnea at Minneapolis in 1888 God sent to His Church a report from the Land of Promise of the glorious redemption in Christ Jesus through faith in His righteousness. What broke out in the camp of modern Israel? - rebellion. The reaction to the report of "two spies" who brought forth evidences of the "fruit" of the Heavenly Land of Promise has been noted as a matter of record in the original edition of 1888 Re-Examined. Quoting from the Writings, they wrote:

I (Ellen White) can never forget the experience which we had in Minneapolis, of the things which were revealed to me in regard to the spirit that controlled men, the words spoken, the actions done in obedience to the powers of evil ... They were moved at the meeting by another spirit and they knew not that God had sent these young men to bear a special message to them which they treated with ridicule and contempt, not realizing that the heavenly intelligences were looking upon them.

Wieland and Short rightly concluded - "Thus did modern Israel, fondly expecting to be vindicated before the world by a display of supernatural power in the long-expected 'loud cry' actually do despite to the Spirit of grace, and despised the riches of His goodness." (A Warning and Its Reception, p. 17)

Following the rejection of the God-sent message of Righteousness by Faith at Minneapolis, a series of crises followed, even as in the case of ancient Israel as they returned to the Wilderness (See Numbers 16 & 20). The organizational struggles which climaxed in 1901 and 1903 grew out of the rejection of the message of 1888. (See Testimonies for Ministers, pp. 362-363) Of this trend, Ellen White would write to P. T. Magan:

We may have to remain here in this world because of insubordination many more years, as did the children of Israel, but for Christ's sake, His people should not add sin to sin by charging God with the consequence of their own

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wrong course of action. (M-184-1901)

The fact that we are still here proves the accuracy of this possibility. The possibility has become a reality. We face the necessity of accurately analyzing what did happen, and its significance for us as we stand on the eve of the Third Millennium of the Christian Era. We face the question - Will the final events be now as they would have been had the end come at the close of the 19th Century? Or, to ask the question in another way - Will the "altering of the Divine Purpose" affect the final events in a way similar to the way the course of the history of the Children of Israel was effected by the insubordination at Kadesh-barnea?

Beyond question, the Seventh Month Movement, out of which Adventism originated, taught that that Movement was the fulfilment of Jesus' parable-prophecy of Matthew 25. This is attested to in The Great Controversy which reads:

The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24 ..., Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent ... After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words, "Then shall the kingdom of heaven be likened unto ten virgins." Here is brought to view the church living in the last days, the same that is pointed out in the close of Chapter 24. (p. 393; writer's emphasis)

In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the "midnight cry" was heralded by thousands of believers. Like a tidal wave the movement swept over the land. (p. 400)

Simply stated, those involved in the Seventh Month Movement, believed that the whole of the parable of the ten virgins applied to their experience. They could reason in no other way because they believed that Jesus would return October 22, 1844, the 10th day of the 7th month. Thus all prophecies of events prior to the return of Jesus would be fulfilled in their entirety. But if we continue to so believe as they did, we will err because we will fail to take into consideration the continuance of time, and the application of that parable as the scroll unrolls. Here is a critical area for study which left unresolved will continue to promote the disunity and continued confusion which marks the various segments in Adventism today.

The parable is twofold in its message. There are two calls to go forth to meet the Bridegroom, the first implied, the second explicit. Actually the lesson intended by the parable does not begin to unfold, until the first call is an accomplished fact. It is stated in the Greek aorist (past) tense - "Then ... ten virgins ... took their lamps, and went forth (ἐξῆλθον) to meet the bridegroom" (Matt. 25:1). Then Jesus describes how they went forth: five being "wise" took oil with them; five foolishly did not. However, after coming out as a united group - all ten - they "slumbered and slept" (ver. 5). The story as it unfolds indicates that at "midnight" a call from outside the sleeping virgins arouses them declaring - "Behold, the bridegroom; be going out (ἐξέρχεσθε) to a meeting of him" (v. 6; literal). This verb is in the present tense indicating the focus of the parable on the time of the second call to go out to meet the bridegroom.

Ellen White was conscious of this factor and noted it in connection with the 1888 experience. She wrote:

I was confirmed in all I had stated in Minneapolis, that a reformation must go through the churches. Reforms must be made, for spiritual weakness and blindness were upon the people who had been blessed with great light and precious opportunities and privileges. As reformers they had come out [notice the past tense] of the denominational churches, but they now act a part similar to that which the churches acted. We hoped that there would not be the necessity for another coming out [present tense]. While we will endeavor to keep the 'unity of the Spirit' in the bonds of peace, we will not with pen and voice cease to protest against bigotry. (Ms. Release 1216, pp. 5-6; 1888 Material, Vol. 1, pp. 357).

This statement says much. While the Adventist Church was not Babylon ("the denominational churches"), if she did not reform, but continued in the path of "Babylon," it would produce "the necessity for another coming out." Then in writing of the first Tasmanian Campmeeting in 1896, she interjects the concept that such a coming out will become a reality. She wrote:

My mind was carried into the future, when the signal will be given, "Behold the Bridegroom cometh; go ye out to meet him." But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. (R&H, Feb. 11, 1896)

This revelation is saying in simplest language possible that there is to be a second coming out. There will be a division among the "Ten Virgins." It will not be a separation from the "denominational churches" which marked the initiation of the Ten Virgins into one corporate body. It will be a separation within the "Virgins." It will take character to respond to the "signal" and come out a second time. In 1896, the Spirit speaking through "the messenger of the Lord" indicated that it was yet future. What was then future is now present.

Further in 1901, the same year she was to indicate to P. T. Magan that because of insubordination our entrance into

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"the land of Canaan" would be delayed, she conveyed at the close of a letter to Dr. J. H. Kellogg the necessity to study the prophecy of Jesus found in Luke 21. Her words were:

"The words of Revelation 18 will be fulfilled. [The specific verses are not given, so the whole of the chapter must be assumed] Is not this description enough to cause all who read to fear and tremble? But those who do not love the light, who will not come to the light lest their deeds shall be reproved, will not follow on to know the Lord. By their attitude they say, I want not thy way, Lord; I want my own way.

But God has given His object lesson. If the world will not heed, will not the people of God take heed? In the twenty-first chapter of Luke, Christ foretold what was to come upon Jerusalem; with it He connected the scenes which were to take place in the history of this world just prior to coming of the Son of man in the clouds of heaven with power and great glory. (MS. Rel., #1102, pp. 10-11: Letter 20, 1901)

Already in 1898 the Pacific Press had published a book by James Edson White, The Coming King, which commented on the prophecy of Jesus as given in Luke. Edson White wrote:

"We also read that 'Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.' Luke 21:24. Jerusalem has never again come into the possession of the Jews, and will not until 'the times of the Gentiles be fulfilled.' This will be when the work of the gospel is finished." (p. 98)

The counsel was not heeded, and the exegesis given Luke 21:24 by James Edson White was left undeveloped. In 1944, the same Pacific Press published a paperback by J. C. Stevens titled - Palestine in Prophecy. This was given wide circulation as a book of the month by the Voice of Prophecy. It closed with the sentence - "Palestine and Jerusalem do not have a bright future in this present world, and those, and those are holding the hope of national restoration for the Jews are following a theological will-o'-wisp.11 (p. 97)    Again in 1947, another paperback, The Jews and Palestine, came from the Pacific Press, this time written by Roy F. Cottrell. He declared -    "The God of heaven who overthrew the city and nation and who because of their apostasy dispersed the inhabitants to the ends of the earth, forever settles the question of a complete return and restitution in old Canaan by asserting that it 'cannot be."' (p. 61)    Yet one year later, Israel once more became a State. Was this a fulfilment of Bible Prophecy? No! But coming events cast their shadows before." (See Desire of Ages, p. 636)

God was beginning to set His hand a second time "to recover the remnant of His people." God convicted again two young men to re-examine the Message of 1888, and to call the attention of the leadership of the Church in 1950 to the results the rejection of that message had brought upon the people of God. The Bible Conference called in 1952 had as its main objective to show that the Church did proclaim the message of Righteousness by Faith (Our Firm Foundation, Vol. II, pp. 616-617), and thus blunt the charge made by Wieland and Short. However, during this Conference, the Church's attention was redirected to the prophecy of Luke 21:24, and the exegesis as given by James Edson White was enlarged.

Arthur S. Maxwell, in his presentation of the "Imminence of Christ's Second Coming," listed three areas of "Unfulfilled Prophecy" from his viewpoint in time (1952). One of these then, unfulfilled prophecies was Luke 21:24. He stated -    "The recent dramatic restoration of the nation of Israel focused the attention of mankind once more on Palestine." (ibid., p. 230) Here is a reversal of the interpretation given the previous decade, and a tacit admission that our prophetic exegesis had been faulty in certain aspects. Observing that this event was not "in fulfilment of the promises to Abraham, Isaac, and Jacob," Maxwell said "however, there is one prophecy concerning Palestine that we should all be watching with special care," and he quoted Luke 21:24.

As Maxwell reviewed how victorious "the forces of Israel" were "in every other part of Palestine," he observed that "they failed to take the most dazzling objective of all. Mysteriously they were held back from achieving this most cherished goal, this culminating triumph, as by an unseen hand." Then he asked - "What could be the reason?" And his own answer was - "Only that the times of the Gentile. are not yet fulfilled." He cited an experience of ancient Israel where because "the iniquity of the Amorites" was "not yet full" (Gen. 15:16); they were not permitted to enter Palestine. He concluded - It may well be that the same principle applies today, on a wider scale. If so, then Jerusalem is to remain trodden down by Gentiles till the probationary time of all Gentiles has run out." (pp. 230-231)*

From this date - 1952 - to the fulfilment of Luke 21:24 in 1967, the agitation over the 1888 Message has paralleled in time. (See A Warning and Its Reception for the reaction of the Church to the allegations made in 1888 Re-Examined and the responses of Wieland and Short.) In 1967, in the same month that Jerusalem came again under Jewish control, a meeting was held in Washington by the General Conference brethren at which Elder R. J. Wieland was given an opportunity to defend his and Short's manuscript. In an eight page letter, Wieland outlines for D. K Short the reaction and attitude of the leadership of the Church. The final paragraph reads:

To sum it all up, as I see the meeting in retrospect: the 1951 report [by the General Conference] said the Ms was unworthy of serious consideration because it was "critical"; the 1958 report said it was unworthy of such consideration because it used EGW statements out of context; the 1967 hearing concludes it is likewise unworthy because its fruitage is evil. When we are not able to say

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anything effective to clarify misunderstandings, I do not think the last charge is really fair; but I believe the time has come to "let go and let God, " and keep still. The Lord Jesus gave everybody, good and bad, an excellent example as sheep before her shearers is dumb, so He opened not His mouth. Whether I am right or wrong, I believe I must from hereon be "dumb." (p. 8, "Buff Section" of A Warning & Its Reception)

[Wieland did not follow through on his "belief," but the events of history indicate that God has indeed taken the reins in His own hands, and that the Enemy has come down in great wrath setting in operation "every conceivable power of evil." (R&H, Dec. 13, 1892)]

To declare the fruitage of the message of Christ's righteousness as evil, is no different than declaring that very Righteousness One, a malefactor [evil doer] (John 18:30). The leadership had made its decision. Thirteen years later, the Church in session would place its imprimatur on a Statement of Beliefs which denied the original trust given to it by God. The "signal" was then given. Israel moved its capital from Tel Aviv to Jerusalem, and by an act of the Knesset declared that Jerusalem united as one city was to be the capital of all Israel.

What are all of these facts - if so recognized - saying to us? Number one and primary is the factor that the final edition of The Great Controversy in 1911 did not contain the added light given to the Messenger of the Lord between 1888 and 1911 involving the Parable of the Ten Virgins and Luke 21.

How this omission should affect our use of The Great Controversy in understanding current events is a question that must be resolved.

Secondly, an understanding of Revelation 18 as well as Luke 21 was indicated in the letter to J. H. Kellogg written by Ellen White in 1901. While, as we noted above, no specific verses are indicated in the counsel, the section of Revelation 18 which concerns the call to come out of Babylon is primary in current "historic" Adventist thinking. Certain aspects of this factor of basic understandings, essential for this hour, need to be addressed. This we shall do in the following article.

From <http://www.adventistlaymen.com/Documents/BASIC_UNDERSTANDINGS.html>

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And another ---

EXCERPT from Appendix F (Bible Study Guide)

The teachings of Scripture in regard to the second coming of Christ use various comparisons. The Son of man is pictured as coming first to the Ancient of days to receive a kingdom. (Daniel 7:13-14) In the book of Revelation when the Lord God omnipotent exercises His power to re-establish His authority in the earth, the declaration is made - "the marriage of the Lamb is come." (Rev. 19:6-7; 11: 15-17) The coming of the Son of man to the Ancient of days involves a pre-Advent investigative judgment. This dual representation of Jesus' coming is mingled by Jesus in a parable He told. Jesus likened the kingdom of heaven "unto a certain king, which made a marriage for His son." (Matthew 22:2) When those bidden would not respond, the festive hall was filled with other guests. Then the king came in to inspect the guests. (22:11) If a guest failed to have on the wedding attire supplied by the king, he was cast out "into outer darkness." (22:12-13) While the thrust of the first part of the parable was directed to the Jewish leadership and how they responded to the coming of Jesus the first time, the second section involves those who responded to fill the places of the original Israel. The robe fitly represents the righteousness of Christ. The messengers whom God has sent, present to God's second Israel the robe necessary to come to the marriage supper of the Lamb.

There is another parable which Jesus told which should engage our attention in regard to the marriage of the Lamb. It is the parable of the Ten Virgins. (Matthew 25:1-13) The setting should be carefully studied. As the story begins, ten virgins have already responded to one call to go forth and meet the Bridegroom. They "took their lamps and went forth (exelthon from exerchomai) to meet the bridegroom." (Verse 1) They were all a part of one group - albeit five were wise and five were foolish. "They all slumbered and slept" because the Bridegroom tarried. (Verse 5) Then at "midnight" a cry was made. (Verse 6) It was the darkest hour, and the voice came from outside of the virgins. This is what makes this parable so distinctive from the other marriage parables Jesus told. The invitations in the other parables were given by servants of the same kingdom as were the invited guests. Further, this voice at midnight calls in the same language as the call which brought them together in the first instance. The voice called - "Go ye out to meet Him." (Verse 5) Here the word is exerchesthe from exerchomai, but in the present tense: - "Be going out to a meeting of Him." In response to this a separation occurred. Five responded, while five continued to lean upon the venders of spiritual merchandise until it was too late - the door was shut! (Verse 11)

Here is the same picture as all the other calls - a messenger with the Lord's message. The tragedy is that there will be those who will be giving lip service to the messenger and messengers of the past, but who will miss or reject the message and messenger of the midnight hour. The concept of the spiritual gift, which we call the spirit of prophecy, is much broader as pictured in Scripture than we are prone to accept. Our limited view may prove very costly in the light of eternity.

Bible Study Guide (Adventist Laymen['s Foundation)  Appendix F An Overview Page 90, 91

From the First Sanctuary Apartment to the Second.

Continued from yesterday….

The Apostle Paul clearly shows that Christ, while fulfilling his priesthood, occupies a sanctuary containing two apartments; the Holy, or first tabernacle, and the Holiest of all, or second tabernacle, within the second vail. In the Holy is the candlestick, the table of shew bread, and the golden altar.—See Heb. ix, 2 ; Ex. xl, 24-26. In the Holiest of all, is the ark of the covenant, the mercy-seat, and the two cherubims overshadowing the mercy-seat, above which is seen the most excellent glory, or Ancient of days.— See Heb. ix, 3-5 : Ex. xxvi, 33, 34.

Heb 9:2  For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. 

Exo 40:24  And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. 

Exo 40:25  And he lighted the lamps before the LORD; as the LORD commanded Moses. 

Exo 40:26  And he put the golden altar in the tent of the congregation before the vail

Heb 9:3  And after the second veil, the tabernacle which is called the Holiest of all; 

Heb 9:4  Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; 

Heb 9:5  And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. 

Exo 26:33  And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy. 

Exo 26:34  And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.

I am now prepared to explain the third division of the text, viz. " they that were ready went in with him to the marriage." In order to make the matter 'perfectly plain to your understanding, let us go back, and see in what way they went in, under the typical services.

Under the Mosaic economy, a cycle of one year embraced all the ordinances, and services of the tabernacle, and typified all the services of Christ, while acting in the capacity of a priest. Under the type there was a daily ministration for the sins of the people, for three hundred and sixty four days, then that ministration ceased. Then on the last day of this cycle of three hundred and sixty-five days, or the tenth day of the seventh month, the high priest, having washed himself in pure water, puts on the holy garments, made expressly for the services of this day. Thus prepared, he passes from the Holy, into the Holiest of all, bearing on the breastplate of judgement the names of all the tribes of Israel. In this' manner, all the true Israel went in with him.

Thus Christ, in the antitype, in the true tabernacle in heaven, closes the antitypical daily ministration in the Holy Place, clothes himself in the holy garments, having on the breast-plate of judgement, on which is inscribed the names of the true Israel of God, who are described by the following words in the text, " they that were ready." Thus arrayed, he is prepared to perform all -the services of the antitypical tenth day, and passes into the Holiest of all before the mercy-seat, and is brought near before the Ancient of days. Thus, they that were ready went in with him to the marriage as he went in to receive his bride, " and the DOOR WAS SHUT."

The cleansing of the sanctuary, blotting out the sins of all Israel, and sending them away upon the head of the scape-goat, &c. in the type, were performed by the high priest on the memorable tenth day of the seventh month, all of which were shadows of the services of Christ in the heavenly tabernacle, after his ministration -in the Holy Place closes ; some of which I may notice hereafter.

4. The marriage.

I think there are but three portions of Scripture in the New Testament that speak of marriage, which refer to Christ. The parable of the king's son, Matt. xxii, 2-14 ; the parable of the ten virgins, Matt. xxv, 1-12, and Rev. xix, 7-9 ; in all these it is used as a figure, to represent something that is, not real marriage; but that which bears a close resemblance to it. Therefore, the only reasonable conclusion that I can arrive at is, that marriage, when used in reference to Christ, represents the receiving into close connection, and perpetual union, the Kingdom, or some component part of the- Kingdom.

When the prophet says, "thy land shall be married,"—see Isa. lxii, 4—he means that the territory or locality of the Kingdom is to be brought into close connection with the KING OF KINGS AND LORD OF LORDS. When the New Jerusalem is adorned as a bride for her husband, and is given to Christ, and the saints or virgins go in with him, as guests to the marriage, then it is that he receives the capital of his promised and long looked for Kingdom.

Isa 62:4  Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. 

And when, as described to John in vision—see Rev. xix, 1-9—

Rev 19:1  And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: 

Rev 19:2  For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 

Rev 19:3  And again they said, Alleluia. And her smoke rose up for ever and ever. 

Rev 19:4  And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. 

Rev 19:5  And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 

Rev 19:6  And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 

Rev 19:7  Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 

Rev 19:8  And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 

Rev 19:9  And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. 

God shall have judged her that did corrupt the earth with her fornication, and :shall have "avenged the blood of his servants at her hand ;" and when the voice as "of a great multitude," and " as the voice of mighty thunderings " shall proclaim " Alleluia, for the Lord God omnipotent reigneth, let us be glad and rejoice, and give honor to him ; for the marriage of the Lamb is come, and . his wife hath made herself ready ;" and when to her is " granted that she should be arrayed in fine linen, clean and white," which " is the righteousness of saints," then the subjects of the Kingdom become the bride; and in joint-heirship with the bridegroom possess " the Kingdom and dominion, and the greatness of the Kingdom under the whole heaven."

5. THE SHUT DOOR.

A door supposes a change of scenery, or a change from one apartment to another. There are several things to which the term door is applied, such as " door of utterance," and "door of faith." "I  am the door," said Jesus. But the door mentioned in the text represents not only a change in the position of the bridegroom, (Christ,) but it also shows a change in his relation to the world, from that which he previously held. Here, again, let us examine the services of the typical priesthood, that we may understand the services of Christ in the antitype. After the priests had performed the daily, services, ordained especially for the Holy Place, or first apartment, and the memorable tenth day of the seventh month had arrived, then there was an entire change in the services of the sanctuary to be performed on that day.

By reading the sixteenth chapter of Leviticus, you will find that the high priest here washes his flesh in water, puts on the holy garments, and enters upon an entire new work. The offering up of the daily sin-offerings has ceased, and the high priest, on this day, atones for or blots out the sins of Israel, and removes them from the altar, where they have been imputed or laid during the year, through the blood of the victims daily offered. On this day of atonement, or of cleansing the sanctuary, the high priest (as above stated) passes into the Most Holy Place, bearing on the breast-plate of judgement the names of all such as, through obedience to the typical ordinances, have applied for a remission of sins, through the blood of their victims there offered ; and THE DOOR of the first apartment is SHUT. " And there shall be No MAN in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of  xvi, 17. On this day of atonement, he is a high priest for -those only whose names are inscribed on the breast-plate of judgement. Now just so sure as the Aaronic priesthood was a type of the priesthood of Christ, then the sanctuary, with its apartments and appendages, were figures of the true sanctuary in heaven ; and the services and ordinances of the earthly tabernacle were shadows of Christ's ministration, which is the substance. With this view of the subject,, 'It is, plain that a time in Christ's ministration must come, (before he puts on the kingly robes, and girds his sword upon his thigh, and comes to execute judgement,) that he Will cease to be a priest in the first apartment of the true tabernacle for the sins of the whole world, and put on the holy garments, and, with the true Israel of God inscribed on His breastplate of judgement, go in with them before the mercy-seat, where John saw one having a golden censor offering the prayers of all saints (wise virgins) before the throne ' and be a merciful high priest over the household of faith, cleanse the sanctuary and place all the-sins of the true Israel upon the scape-goat, which is the devil: Then, he will lay off the priestly garments, and clothe himself with the garments of wrath, and come to gather his elect from the four winds, under heaven, and destroy the wicked, and burn up their City.

Having thus explained the text, I will now examine some ideas suggested in the -foregoing exposition. And first, the time of the fulfilment of the events, contained in the text, may be known by those which precede, and those that follow. Christ, after giving the signs of his coming, and a description of what should take place at his coming, proceeds to give a history of 'some of the scenes which should be transacted previous to that event. It appears that just before his coming, his wise and faithful servants, seeing the signs fulfilling, and some of the events which were to precede his coming actually transpiring, would raise the soul-thrilling cry—" The LORD IS COMING,"   and thus wake up others to an examination of this all-important subject by this " meat in due season." Then this cry would excite those professed servants, who were unfaithful in their Master's cause, and who loved the things of -this present world; to raise an Opposite cry—" My Lord delayeth his coming." While these opposite cries are being given, THEN commences the fulfilment of the parable of the ten virgins. Here some, by examining the arguments of the faithful servants, and 'seeing good evidence that the signs were fulfilling, were led thereby to go forth to meet the bridegroom. We here. plainly see that the cry of the faithful servants is the cause of their going forth, and that, their going forth is the effect produced by this cause; therefore, the fulfilment of the parable could never commence without the cry, The Lord is Coming," being first raised by the faithful servants.

Having Shown how this important parable must commence, let us examine the different steps of its progression. First, the virgins go forth to meet the bridegroom ; second, they meet with a disappointment ; third, they wait or tarry, still believing that his coming is near, yet, by waiting, they become drowsy, arid slumber and sleep ; fourth, a cry is heard, BEHOLD THE BRIDEGROOM COMETH)  GO OUT TO MEET HIM ;" fifth, a trimming of lamps, and oil effort, on 'the part of the foolish virgins, to -procure oil; and sixth, the scenes described in the text take place. Now has there been a succession of events, within our second advent experience, which, bears an exact resemblance to the above named events in the parable ? -If there, has, then we have, at least, some good reasons for believing that the door is shut.

TO BE CONTINUED….

THE PRESENT TRUTH.

PUBLISHED, SEMI-MONTHLY, BY JAMES WHITE.

Vol. I.] OSWEGO, N. Y. DECEMBER, 1849. [No. 6.

We are now studying - 'The Present Truth' papers published in the middle 1800's. These are called the 'Present Truth' because it WAS Present Truth for that time. So why study them now? Because TRUTH at any time is worth studying, and we KNOW that often ORIGINAL truth presented before Satan has had an opportunity to corrupt it, can be very enlightening. At the very least we will see, by the grace of God, through the Holy Spirit, what truth then is still uncorrupted today and still very relevant for us living in these dark, dark times. Our world today compared to a hundred and seventy years ago is so much worse than it was, with so much evil being called good, and good being called evil.  May God bless us as we seek HIS truth for us in our present, bringing us only closer to Him and prayerfully the Second Coming of our Lord and Savior Jesus Christ!

And The Door Was Shut.

THE SHUT DOOR EXPLAINED.

" And while they went to buy, the bridegroom came ; and they that were ready, went in with him to the marriage ; and the door was shut."—Matt. xxv., 10

This text is the concluding part of one of the most important parables ever given by the Messiah, while acting in the capacity of a prophet. Its importance will be evident, when we consider the circumstances under which it was given, and the time of the fulfilment of those events it is designed to represent. The time of their fulfilment may be clearly known by the events which precede, and those that immediately follow.

This parable is a part of that memorable and last conversation that Christ had with his disciples, before the night of his betrayal, in which he portrayed to them the destruction of Jerusalem, and, the signs,  and events which should immediately precede his coming, and the end of the world. Let us, therefore, waive every other consideration of minor importance, and candidly, and thoroughly investigate this all-important subject.

The text, according to its natural division, contains five parts :-

1. The buying of oil.

2. Coming of the bridegroom.

3. The going in with him.

4. The marriage.

5. The shut door.

1. The buying of oil is designed to represent a fruitless effort, on the part of the foolish virgins, to obtain that which would produce light upon the subject of the coming of the bridegroom. It also appears that they had previously a stinted share of oil, which for a short time produced a little light, barely enough to lead them to go forth at the first cry to meet the bridegroom. But while they were in the tarrying time, their light became darkness ; and when the second cry was made at midnight, " BEHOLD THE BRIDEGROOM COMETH, GO YE OUT TO MEET HIM," they (excited more by fear than love)_ made an effort to obtain light; but not being ready, could not go in, and "THE DOOR WAS SHUT."

2. Coming of the bridegroom. The definition of bridegroom is one newly married, or about to be united in marriage to a bride. Now if the term bridegroom, in this parable, applies to Christ, (which all will admit,) then all the scenes represented by this parable are to have their fulfilment in close connection with the marriage, or the giving of the bride to Christ. Here, two questions arise; first, what is represented by the bride, and second, where is she to be given to Christ, or where is the marriage to be solemnized?

First, what does the bride represent ? The angel said to St. John, while in holy vision, " Come hither, I WILL SHEW THEE THE BRIDE, THE LAMB'S WIFE.

Hero John was shown " that Great City, the Holy JERUSALEM." See Rev. xxi, 9, 10. 'St. Paul, in his letter to the Galatians, says, "But Jerusalem which is above is free, which is the mother of us all." Gal. iv, 26. From these quotations we learn that the Holy City, the New Jerusalem, which John saw " coming down from God out of heaven, prepared AS A BRIDE ADORNED FOR HER HUSBAND," is what is represented as the bride ; and its being given to Christ is compared to a marriage. Second, where is the marriage to -take place ? Said Jesus, " Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he shall RETURN FROM THE WEDDING- Luke 12:35,36.

He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return." Luke xix, 12.  Daniel also, in the night visions, saw one like unto- the Son of man come to the Ancient of days, and he was brought "NEAR BEFORE HIM; and there was given him dominion, and glory, and a kingdom." See Dan. vii, 13, 14. From these passages, it is plain that the receiving of the kingdom (which includes capital, territory and subjects, is what is compared to a marriage, or receiving a bride ; and that it takes place near before him, (the Ancient of days,) a little previous to his " RETURN FROM THE WEDDING," in the " far country." If the above is the correct position in reference to the bridegroom, the bride, and the marriage, then it follows of necessity that the coming of the bridegroom is not to the earth ; but "near before" the Ancient of days, to receive the bride, or New Jerusalem, the capital of the kingdom, in connection with the territory and subjects, previous to his second advent; and also, that the coming of the bridegroom, and Christ's second appearing, are two distinct and separate events.

3. The going in with him. There is, evidently at this point in the parable, a change in the position of the bridegroom, and also in the relation he sustains to the church and world. Now, in order that we may arrive at a correct understanding of this important CHANGE, let us examine what inspiration has taught us of the priesthood of Christ in the heavenly sanctuary, which plainly shows this change. St. Paul, in his letter to the Hebrews, written A. D. 64, says, " 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. By reading the eighth and ninth chapters of Hebrews, you will readily discover that Paul, in' order to lead us to a correct understanding of all things pertaining to Christ, while occupying the position and relation of priest, points us back to the Aaronic priesthood, the worldly sanctuary, with its apartments, furniture and services as figures, or true representations of the heavenly priesthood, sanctuary, furniture and services. 0 ! how little is known of Christ and his work in the heavenly sanctuary, through a neglect to compare type with antitype, and shadow with substance ; and how ready are such neglectors to brand any one with fanaticism, who presumes to follow inspiration in this matter.

I would here state, that we have the best authority for referring to Moses and the prophets. Christ, after his resurrection, said to his disciples—" These are the words which I spake unto you, while I was yet with you, that ALL THINGS MUST BE FULFILLED WHICH WERE WRITTEN IN THE LAW or MOSES, and in the prophets and in the psalms, CONCERNING Luke xxiv, 44. -Also, Paul, while a prisoner at Rome, when they had appointed him a day, and many came to him, into his lodging, expounded and testified to them " the kingdom of God, persuading them CONCERNING JESUS, both out of the LAW OF Moses, and out of the prophets, from morning till evening."—See Acts xxviii, 23.  " Having therefore obtained help of God, I continue unto this day; witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come."—Acts xxvi, 22

The prophet Malachi, while describing the burning day, and addressing those to whom the prophet Elijah should be sent, before the coming of-  the great and dreadful day of the Lord, says, "Remember ye the LAW OF Moses my servant, which I commanded unto him in Horeb for all Israel," &c..—See Mal, iv, 1-4. From these Scriptures we see that we are not only directed to the law of Moses, but a positive injunction is laid upon us to remember it. Not to keep it ; for its ordinances were nailed to the cross ; but its types and shadows, as St. Paul has taught, were figures of the true. They were a true representation of the good things to come " connected with the ministration of Christ in the heavenly sanctuary. Therefore, they are our positive, and only sure guide, contained in the oracles of truth, to lead us to a correct understanding of the work of Christ in " THE TRUE TABERNACLE, WHICH THE LORD PITCHED, and not man."

*******

More  on this tomorrow. For now please reread the above and search the scriptures given, and even more, if so led. Get a complete understanding of what is being said here. Will time and place reveal a change to the information given? We will study and pray for all enlightenment needed to comprehend what our God would have us understand.  From the above - if our understanding is correct so far- the Bride is New Jerusalem, the Bridegroom is Jesus Christ our Lord and Savior. The Bridegroom is coming to take the five prepared virgins to the marriage and that marriage is the Bridegroom receiving the Bride, Christ receiving New Jerusalem. This is not Christ redeeming His people from earth- by the time Christ returns to take the living and dead in Him, to heaven, Christ has already received the heavenly bride, the heavenly Jerusalem. His saints are NOT New Jerusalem.  We know the saints will inherit the new Jerusalem and when they do--

Rev 21:22  And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 

Rev 21:23  And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 

Our Savior, the Lamb of God will already be a part of the new city, He is not receiving the new city here, but He is the TEMPLE of the new city along with God the Father, their pure and perfect light shines throughout.

More on all this tomorrow by the grace and will of our God. May our understanding be enlightened through the Holy Spirit by our Savior, Jesus Christ.

*******

THE PRESENT TRUTH.

PUBLISHED, SEMI-MONTHLY, BY JAMES WHITE.

Vol. I.] OSWEGO, N. Y. DECEMBER, 1849. [No. 6.

We are now studying - 'The Present Truth' papers published in the middle 1800's. These are called the 'Present Truth' because it WAS Present Truth for that time. So why study them now? Because TRUTH at any time is worth studying, and we KNOW that often ORIGINAL truth presented before Satan has had an opportunity to corrupt it, can be very enlightening. At the very least we will see, by the grace of God, through the Holy Spirit, what truth then is still uncorrupted today and still very relevant for us living in these dark, dark times. Our world today compared to a hundred and seventy years ago is so much worse than it was, with so much evil being called good, and good being called evil.  May God bless us as we seek HIS truth for us in our present, bringing us only closer to Him and prayerfully the Second Coming of our Lord and Savior Jesus Christ!

After the Sabbath, Jesus Rose From the Dead.

THE SABBATH.

My object in this article is to show that Christ was crucified, and laid in Joseph's new tomb the day before the weekly Sabbath, and that, he rose from the dead the day after the Sabbath.

Jesus was nailed to the cross at the third hour of the day, which was nine o'clock A. M.—See Mark xv, 25. At the ninth hour of the day, or three o'clock P. M Jesus said "IT IS FINISHED," and bowed his head, and gave up the ghost. See John xix, 30 ; Mat. xxvii, 45-50 ; Mark xv, 33-37 : Luke xxiii, 44-46.

This gave three hours for Joseph to take the body of Jesus from the cross and lay it in the sepulcher; and for the women to return and prepare spices and ointments before the Sabbath commenced.  And they returned, and prepared spices and ointments ; and rested the Sabbath-day, according to the commandment,"—Luke xxiii, 56

EVEN and EVENING do not always mean the same thing. This I will show. Evening, according to the first division of time, was the night, or first half of the twenty-four-hour day.--See Gen. i, 5-31. Even was the last hours of the day, just before evening commenced. The paschal lamb was sacrificed at even, and no one will take the ground that all Israel killed their passover lamb in the night or evening. "And ye shall keep it up until the fourteenth day of the same month ; and the whole assembly of the congregation of Israel shall kill it (margin) between the two evenings."—Ex. xii, 6.

"Joseph Frey, a converted. Jew, in his work on the Passover, says the afternoon or evening of the day was by them divided into two parts, the lesser or former evening, and the greater or latter evening. The dividing point between the two, was three in the afternoon, the ninth hour of the day."—See Advent Herald, Oct. 9, 1844, page 7

" But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover at even at the going down of the sun. Duet. Xvi:6.  See also Lev. xxiii, 5.  When the sun, passes the meridian, at noon it begins to go down, and at three o'clock, or at even, when all Israel killed their lamb, the sun was about half way down.

The crucifixion for ever, settles this point. On the, very day of the month, and hour of the day ,  that the passover lamb was killed, the Lamb of God, while on the cross cried, "It is finished," bowed his head and died.

Jesus, kept.the passover with his disciples one day before its appointed time. " Now before the feast of the passover," etc.—Read John xiii, 1,2. All may see that Jesus could not be the antitype of the slain lamb, and keep the passover at the same time.

Again Jesus was crucified on the day or the preparation for the passover feast. See John xix, 31, and 42. The preparation of the fourteenth day was to  put away leaven, kill the lamb, etc. so  that on the very hour that Jesus cried, "It is finished," all Israel killed their lamb. From that time, which was three o'clock P. M. until evening, or the commencement of the fifteenth day, was called even.

The tenth day atonement was celebrated from the even of the ninth day of the seventh month, to the even of the tenth day. —See Lev. xxiii, 27-32.

If even here means evening, then they commenced their day of atonement at the beginning of the ninth day, which would make it the ninth day atonement, and not the tenth. Begin it at even, at the close of the ninth day, and all is plain.

Again, the fifteenth day of the first month was the first day of the seven days feast of unleavened bread. This is positive and plain, from Lev. xxiii, 6, and Num, xxviii, 17.  The Jews were to celebrate the feast from the even of the fourteenth day, until the even of the one-and-twentieth day.— See Ex. xii, 18. Now if even means evening in this case, then the feast commenced at the beginning of the fourteenth day, twenty-one hours before the lamb was slain, and the fourteenth day was the first day of the feast, instead of the fifteenth, according to Leviticus xxiii, 6, and Nom, xxviii, 17.

The, preparation was a memorial which commemorated the slaying of that lamb in Egypt, whose blood was put on the two side-posts, and on the upper doer-post of the houses of Israel, that when the Lord passed through Egypt, to slay the first-born of the Egyptians, he might see the blood on the houses of Israel, and pass over them.—See Ex. xii, 7-13, and  21-27.

The feast of unleavened bread commemorated the hasty departure of Israel from Egypt, with " their dough before it was leavened " so that they had to bake " unleavened cakes of the dough which they brought forth out of Egypt," for their breakfast the next morning.--See Ex. xii, 31-39 ; xiii, 6-8 and 14.

Thus the time of the preparation and the beginning of the feast of unleavened bread are clearly shown. On the fourteenth day, at three o'clock P. M. the lamb was slain, and from that time to the beginning of the fifteenth day they were preparing the lamb, and putting away leaven out of their houses. This was the preparation  and the space of time that it occupied was called even.

The fifteenth day, which was the first feast day, commenced with the EVENING which immediately followed the preparation, or EVEN of the fourteenth day.

" In the fourteenth day of the first month T EVEN is the Lord's passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord, etc.—Lev. xxiii, 5, 6.

It was at even, the time of the preparation, and not evening, that Joseph of Arimathea took the body of Jesus from the cross, and laid it in his new tomb. The holy women, then had three hours to prepare spices and ointments, before the evening of the Holy Sabbath commenced; which they kept according to the fourth commandment.

The Sabbath that followed the crucifixion was called " an high day "—John xix. 31 ; because the first feast day came on the Holy Sabbath, that year. It was as likely to come on the seventh day, as on any day of the week. This view plainly proves that the crucifixion was on the sixth day of the week; therefore the next day was the Sabbath of the Lord our God.

Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. Luke xxiv, 1.

The three last hours of the sixth day of the week, was not sufficient time for the women to prepare, and use the spices and ointment; so after they had bought and prepared them they put them aside, and rested on the Sabbath ; and then early in the morning they came to the sepulchre to apply them to the body of Jesus; but he was not there, he had arisen. The modern view, which has blinded and ensnared some, that Monday is the first day of the week, when compared with Scripture testimony, teaches that twenty-seven hours from Friday at three P. M. to Saturday at six P. M. was not time enough to prepare, and apply the spices and ointment; therefore the women had to wait until Monday morning. This view is perfectly unnatural, blind and inconsistent, while the one which I have here presented, is natural and plain.

Jesus-rose from the dead on the third day. This he preached to the two disciples, as they walked in company to Emmaus.

"Then opened he their understanding, that they might understand the Scriptures And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day."—Luke xxiv, 45, 46

Jesus' sufferings on the cross were from nine o'clock A. M. to three o'clock P. M. Friday; the day that Jesus did " suffer" on the cross, was the first day, the Holy Sabbath was the second day, and the first day of the week was the THIRD DAY ; and Jesus rose from the dead.—See Cor. xv, 3, 4 ; Matt. xvi, 21; xx, 19; Mark ix, 31; x, 34; Luke ix, 22 ; xviii, 33

Some have concluded that Christ rose on the Sabbath, from the following Scripture. " In. the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary to the sepulchre."--Matt. xxviii, 1.

Here, I will give Whiting's translation. "After the Sabbath, as the first day of the week was dawning," etc. Campbell translates it as follows : " Sabbath being over, and the first day of the week beginning to dawn," etc. This makes it all clear.

That I have shown that the crucifixion was the day before the Holy Sabbath, and, that the resurrection was the day following it, I hope is plain to all who may read this article.

There is, however, one lone text that is brought to prove that the position I have here taken is incorrect—

"For as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth."—Matt. xii, 40.

The text must be explained so as to harmonize with the multitude 'of texts that positively declare the resurrection of Jesus on the third day. If Jesus lay in the tomb three days and three nights, then he arose on the fourth day, and not on the third, according to the Scriptures. Scripture must, explain Scripture—then a harmony may be seen throughout the whole.

Jesus never was in the heart of this globe, called earth ; heart being the centre, or at least in the earth, beneath its surface. He was laid in Joseph's new tomb, or as Campbell has it, MONUMENT, "hewn out in the rock." Jonas was in the -bowels of the whale. In like manner, Jesus never was in the heart of this globe.

Then earth in, this case must mean the powers of earth; or the power and control of wicked men, and the Devil. For proof that earth does not always mean this literal globe, see the following Scriptures

"O earth, earth, earth, hear the word of the Lord."--Jer. xxii, 29. Here the people are addressed, and not this globe.-See also Deut. xxxii, 1; Isa. i, 2; and many other texts. On that ever memorable night, that the Lord's supper, and washing the saints' feet were instituted, our Lord and Master was betrayed into the hands of sinners. He, knowing that the time had come for the powers of earth and hell to triumph over him, a short season, passed over the brook Cedron, where he was taken and bound. As they came to take Jesus, he said to them—" When I was daily with you in the temple ye stretched forth no hands against me; but this is YOUR HOUR, and the POWER OF DARKNESS."—Luke xxiii, 53.

Thus, Jesus was in the heart of the earth, or controlled and held by the powers of earth and hell, from the time that he was betrayed into the hands of sinners, until he arose from the dead, in-triumph and victory. Jesus was as much in the heart of the earth when before Pilate, and on the cross, as he was while in Joseph's tomb. With this view, all the Scripture testimony will harmonize.

To some this may look like spiritualism; but let such give us a better view; that will harmonize all the Scripture testimony, and we will take it.

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THE PRESENT TRUTH.

PUBLISHED, SEMI-MONTHLY, BY JAMES WHITE.

Vol. 1 OSWEGO, N. Y. DECEMBER, 1849 . NO. 5.

We are now studying - 'The Present Truth' papers published in the middle 1800's. These are called the 'Present Truth' because it WAS Present Truth for that time. So why study them now? Because TRUTH at any time is worth studying, and we KNOW that often ORIGINAL truth presented before Satan has had an opportunity to corrupt it, can be very enlightening. At the very least we will see, by the grace of God, through the Holy Spirit, what truth then is still uncorrupted today and still very relevant for us living in these dark, dark times. Our world today compared to a hundred and seventy years ago is so much worse than it was, with so much evil being called good, and good being called evil.  May God bless us as we seek HIS truth for us in our present, bringing us only closer to Him and prayerfully the Second Coming of our Lord and Savior Jesus Christ!