A VINDICATION OF THE SEVENTH DAY SABBATH.
AND THE COMMANDMENTS OF GOD:
WITH A FURTHER HISTORY OF GOD'S PECULIAR PEOPLE,
FROM 1847 TO 1848
BY JOSEPH BATES
1. "No God but me thou shalt adore;
2. No Image frame to bow before;
3. My Holy Name take not in vain'
4. My sacred Sabbath don't profane;
5. To parents render due respect;
6. All murder shun and malice check;
7. From filth and whoredom base, abstain;
8. From theft and all unlawful gain;
9. False witness flee and slandering spite;
10. Nor covet what's thy neighbor's right."
THE SABBATH
Jesus kept the Sabbath, and when he was giving them the signs of his coming and the end of the world, he pointed them at least thirty-five years after his death, to the very same Sabbath. On the 29th of June last, you replied to J. Gifford's inquiries on this point, and perverted the word, and called THE, their Sabbath. You also say, "The day before the resurrection was the Jewish Sabbath, which Christ kept in the tomb. When that Sabbath ended, the law of types ended, and of course the typical Sabbath ceased - a new dispensation commenced on the first day, which should be observed in commemoration of the death of Christ, until he comes." Now look at your zigzag course. First, that the whole law with the Decalogue was nailed to the cross. But here, to get rid of this brother's argument, about the Sabbath being kept the day before the resurrection, and after the crucifixion, you stretch out the Sabbath in the fourth commandment about twenty-seven hours, (as long as you wanted it,) and then put it back with the other nine that died the day before. Here too, you say, "Ended the law of types, and of course the typical Sabbath," and then about twelve hours after a new dispensation commenced. Your argument looks like this - the Jewish dispensation ended at the preaching of Christ. Oh no, it was at his death - where the law of Moses, with the commandments of God, were all nailed to the cross. But stop again - the Sabbath did not end, not the types, until twenty-seven hours after; and finally - come to think of it - the dispensation did not end until about twelve hours after that, when Christ arose. Surely J. Turner, with all his mesmeric influence, could not do much better. How much better to follow Paul in Col.2:14, "blotting out the hand-writing of ordinances (the ceremonial law) and nailing it to the cross" on Friday, the 14th day of the first month, "FINISHED" at 3 o'clock, P.M. - John 19:30; Mark 15:33,37 Again, you say "the Jews were so tenacious about the strict observance of their Sabbath, that they would have prevented the disciples fleeing on that day, had they made an attempt to do so; hence for their own salvation, Christ taught his disciples to pray that their flight might not be on that day, not because it would be wrong to save their lives on that day, which the Sabbatarian view seems to teach." In the first place Christ never intimated a word about their Sabbath; it was THE Sabbath, the same that he had kept. Your sophistical argument about their flight, etc etc, touches not the main point. Christ did here recognize THE Sabbath of the Lord thirty-five years beyond the time which you say it was abolished. At that time, if it never did before, as you have it, it belonged as much to the Gentile as the Jew, unless you make another attempt to stretch out the Jewish dispensation thirty-five years to cover it. His disciples certainly kept the Sabbath, the day after his death, and you cannot prove by the Scriptures that the disciples ever held a meeting but once of an evening on the first day. Therefore you must be very much pushed for a Sabbath, to continually call that day one, as you do, at the same time reiterating, "we want none of your inferences!" Luke also recognizes THE Sabbath twenty years beyond the resurrection, and shows that Paul kept it and the Gentiles also. - Acts 13:42, 44 you attempt to destroy all this proof too, because you say this was the Jews' day for worship, and Paul could get a better hearing. Don't you see that the Gentiles invited him to preach to them - they kept the same day, 44th verse, See 16:13; here they are by the river's side. Paul's manner was to reason with them on the Sabbath; see 17:2, and 18:4, 11 So was it the custom of the Saviour; Mark 6:2, and Luke 4:16,31 Now if all this is not New Testament evidence enough for honest believers, in the absence of any other testimony for an abolition, or change of the Sabbath then it is because men would rather pervert the word of God than keep it. {1848 JB, SC3 162.3}
GOD'S CODE OF LAWS IN THE NEW TESTAMENT
"Why do ye transgress the commandments of God?" - Matthew 15:3 {1848 JB, SC3 164.1}
"What is written in the law, how readest thou?" - Luke 10:26 {1848 JB, SC3 164.2}
"Even as I have kept my Father's commandments." - John 15:10 {1848 JB, SC3 164.3}
"Yea, we establish the law." - Rom.3:31 "The law is holy and the commandment is holy." - Rom.7:12 {1848 JB, SC3 164.4}
"Not subject to the law of God." - Rom.8:7, also 13:8-10 {1848 JB, SC3 164.5}
"But the commandments of God." - 1st Cor.7:19; 1st Tim.1:8 {1848 JB, SC3 164.6}
"For whoever shall keep the whole law," etc. - James 2:10 {1848 JB, SC3 164.7}
MOSES' CODE OF LAWS, BY JESUS AND HIS APOSTLES
"That is written in their law, they hated," etc. - John 15:25 {1848 JB, SC3 164.8}
"Justified by the law of Moses." - Acts 13:39 {1848 JB, SC3 164.9}
"Is it written in your law, I said, ye are gods?" - John 10:34 {1848 JB, SC3 165.1}
"Have ye not read in the book of Moses." - Mark 12:26 {1848 JB, SC3 165.2}
"Judged according to our law." - Acts 24:6 {1848 JB, SC3 165.3}
"Out of the law of Moses." - 27:23, and 21:20,22,24,28 {1848 JB, SC3 165.4}
"And your law." - Acts 18:15 Paul. {1848 JB, SC3 165.5}
This and much more could be given to show the clear distinction that Jesus and his Apostles and the Jews always kept up between the law of God and the Law of Moses. This is why so much confusion pervades our minds, when we read Paul to the Corinthians. Rom., Gal., and Col. If we carefully read his letter to the Hebrews, his Jewish brethren, we shall see a clearer distinction. In the 7th chapter, and first part of the 8th, he describes the priesthood; the change to Christ in his sanctuary in the heavens, and then the second covenant, the law of God written on our hearts. 9th chapter explains the first covenant, with its appendages, and the change. 10th chapter shows that these appendages never could make us perfect. 9th verse speaks of the change; 16th verse of the law of God again, and the 28th of the Law of Moses. These four chapters will give more light respecting the two codes of laws; how one is abolished, except the types, and the other established, than all that ever I read from the pens of these no-commandment professors. May God help us to see the clear light. {1848 JB, SC3 165.6}
SCRIPTURAL OBSERVANCE OF THE SABBATH
The only safe rule, is according to the commandment; see Exo.20:8-11 This is the manner the disciples kept it; Luke 23:56 The great God of heaven instituted the Sabbath, or day of rest, when he ended his six days work of creation, rested himself and sanctified the day, and thereby set the example for man. As there was but one man then, it is evident that it was not made for him alone, nor for any particular nation or people that should afterwards come - for he is said to be "no respecter of persons." Some think it was made for the Jews alone; but the commandment refers us to the creation, twenty-five hundred years before there was a Jew on earth. It also requires the stranger (the Gentile) to keep it, and God has promised to make him joyful in his house of prayer, by doing so; Is.56:6,7 He has also given this day of rest to the beasts of burden, and makes man accountable for causing them to violate his day. They cannot speak for themselves; how important, therefore, that we should not, in any way, allow our beast to labor on that day. But, says the objector, surely there is no harm in using my horse to carry my family three or five miles to meeting on the Sabbath. The word says "obedience is better than sacrifice." If the meeting cannot be nearer home, and we cannot walk, why, then go before the Sabbath commences and stay until the day has ended. If a general meeting and all cannot be accommodated, then it would be proper to have it some other day. God has plainly taught us how we shall keep this day: "We are not to do our pleasure on his holy day, but call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor him, not doing our own ways, nor finding our own pleasure, nor speaking our own words, then thou shalt delight thyself in the Lord," and he will bless thee. See also what to us an unaccountable promise God made to his chosen people, if they would not carry any burdens in nor out of their houses, nor do any work on the Sabbath day: "The city of Jerusalem should stand forever." - Jer.17:22-25; see also how Nehemiah enforced the sacredness of the day, - 12:15-21 Moses also, and many others; shewing clearly that God gave more directions about the fourth commandment, and greater promises, than for all others of his laws, and says "Verily, my Sabbaths ye shall keep that ye may know that I, the Lord do sanctify you." And as I think that I have made it plain and positive from the scriptures alone, that the Sabbath was never changed nor abolished, then how simple, plain and safe to follow the example of our Father in heaven. Surely no living person can be condemned for this. Then let us keep the day as the Bible teaches us that he did. {1848 JB, SC3 194.1}
The Sabbath, God says, is a sign and covenant between him and the children of Israel forever; see Exo.31:16,17; Ezek.20:12,20 Read the curse that followed their violating it - 22:8,25-28 Do you still say this is only for the Jewish dispensation? Read in Deut.7:9, the promise to them who keep his commandments to a thousand generations. Suppose a generation to be thirty years: then you have 24,000 years yet to come. But allow the Scripture rule, seventy years, and then we have not reached that point by at least 64,000 years. Do you think his mercy will cease then, so many ages after immortality? It is not in the power of man to make a figure of this. Some other passages regard generation and generation, without limitation. {1848 JB, SC3 196.1}
UNDER THE GOSPEL
Christ, the Son of God, and his Disciples, kept the same Sabbath - (it is folly to speak of any other; the Scriptures forbid it.) He was the Lord of the Sabbath, and he said it "was made for man." - Mark 2:27, 28 for what man? - [See article, 2nd Pillar.] He says he kept his Father's commandments. Paul says they are holy, just and good. John says, they are from the beginning, and points a company who are now keeping them. James tells us we are to keep the whole - surely the Sabbath is here; God himself says it is. - Exo.16:27, 28, and 20:8-11 {1848 JB, SC3 196.2}
Jesus, then, is our example. Surely we shall not err if we follow him. Respecting working, cooking, making fires, etc. etc., please see my reply to Barnabas. Jesus always preached on the Sabbath, and healed, and wrought miracles, and blessed his honest followers. And I know for one that he blesses them still, who worship on that day; see Mark 6:16, 31, he asked "if it was lawful to do well on the Sabbath days?" If we can do good in like manner, we shall be perfectly safe; if better, try it. Just read in the following passages, how and what he did. His being judged by primitive and modern professors, is no rule for us, "What is that to thee, follow thou me." - Matt.12:1-15 he shows that his disciples were "guiltless for eating," 7th v. They were soon into their meeting; see he's at work immediately, 13th v.; see Luke 13:11-17, healing the woman; how withering his reply to his enemies, 14th v. I would that his adversaries were as much ashamed now, 17th v. See 14. Chapter, 1-6, and 7-14; here he went in to eat bread on the Sabbath day; 1st v., here he cures the dropsy and teaches them how to treat the poor, etc. See also John 5:1-20, and 7:21-24, he shows that all of this is not (servile work) but works of mercy and necessity. He even instructed his disciples, Jew and Gentile, respecting the sanctity of THE Sabbath, thirty-six years after his death, Matt.24:20 In chapter 5, he shows that the keeping of the law, etc., will make us great in the kingdom of heaven, 17-19 Then in 38-48 verses, shows us that under the Gospel, we are to follow his teachings and that we are now about to make the change from the ministration of Moses to that of his own, in the Gospel. Do see how John puts it together, Rev.12:17; 14:12, explained to be the spirit of prophecy, in 19:10 Now every law with respect to the keeping the commandments and of course the Sabbath is embraced in the testimony of Jesus. The special messenger of the Lord to the Gentiles, to teach them the abolition of Moses's ministration in the law, observed the Sabbath in obedience to his master; see Acts 17:2; 13:42-44, preaching to the Gentiles, 42 v.; 16:13, by the water side; 18:4, every Sabbath; 11 v. seventy-eight in succession. Luke records these, many years after the Law of Moses was abolished. John had his vision on the Lord's Day. Jesus never claimed any day for his, but the seventh-day Sabbath, Mark 2:28; neither did his Father, Exo.20:10 Therefore, in following the authority and example of God, Jesus Christ, and the holy Apostles, we shall meet our glorious king with clear consciences. We never need to fear to keeping the holy and sanctified Sabbath day too strict. We cannot keep it holy, nor acceptable, if we employ men or beasts to labor for us on that day neither printers, postmasters, nor carriers. The day is not ours, it is the Lord's: follow the Scripture rule, and the Sabbath will be a delight to us, and God will sanctify and save. {1848 JB, SC3 196.3}
THE BEGINNING OF THE SABBATH
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, to do his servile work. According to the record of Moses, in Gen.1:2, 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." {1848 JB, SC3 198.1}
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.4:19,) 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 (degrees) 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 (degrees), 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 calendar then that certainly has changed the seventh day, but somehow or other it does not affect the first day, Sunday. How is it done? Say some two hundred members of 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 affect 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 anything 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 our many inventions. God help the little flock to follow the truth, and "Remember the Sabbath day and keep it holy." Amen. {1848 JB, SC3 198.2}
SEVENTH & FOURTEENTH OF REVELATIONS;
A further History of the Second Advent Doctrine, from its commencement to the treading of the Wine Press, etc. {1848 JB, SC3 210.1}
WITH THE ONE HUNDRED AND FORTY-FOUR THOUSAND LIVING SAINTS, WHICH ARE TO BE GATHERED AT THE SECOND COMING OF JESUS, FROM EVERY NATION, KINDRED, TONGUE, AND PEOPLE; ESPECIALLY THOSE THAT ARE NOW OCCUPYING THE POSITION REFERRED TO IN THE TWELFTH AND THIRTEENTH VERSES OF THE FOURTEENTH CHAPTER. {1848 JB, SC3 210.2}
SECOND ADVENT HISTORY
In the fourteenth chapter of Revelations, John gives a most graphic delineation of the Second Advent movement, from its rise in about 1840, to a glorious state of immortality. He begins to describe from this never-to-be-over -looked, wonderful picture of the last days, forming, and changing in quick succession, under the deep impressions made on the heart, by the heavenly flying messengers, saying with loud voices - the hour of his judgment is come; and reminds one in some of its features, in the changing of positions, of that last dreadful conflict of nations, on the plains of Waterloo, which decided the fate of Europe. So here, in this last great conflict of contending armies, John, in his vision, hears a glorious voice, [see 1:15 and 19:6] and harpers harping with their harps. His eye is turned to the point from whence came the heavenly music, and he beholds a glorified company, with their INVINCIBLE Commander, standing away up on the Mount Zion, that had followed him through his fiery trying conflict, and he had brought them off victorious, and clothed them with immortality and everlasting life; and the Father had stamped "his name in their foreheads," and they numbered 144,000, redeemed from the earth; all the living saints that are saved out of the mighty host of nations. Now read the first five verses of this chapter and methinks you will agree with me, that John is here describing the character of the 144,000 as he had seen them sealed, as stated in the seventh chapter; where he closes their history with the 8th verse, to describe the dead saints, and seven angels with their trumpets, and the effect produced by them, from the 7th chapter, 9th verse to the 12th chapter. Then in the 12th and 13th chapters, the dragon, the beast and his image, etc. etc. And then he takes up the history of this same 144,000, from where he had seen them sealed in the 7th chapter, 4-8 verses; and begins by describing them sealed and redeemed from the earth, in company with the Lamb - the Lord Jesus. From the 6th to the 14th verse, he gives the outline of what they had been passing through, and the mighty host with whom they had been engaged. It will here be remembered that this message, or proclamation of "the hour of his judgment," has gone to every nation and tongue, and people; therefore as Jesus has stated that his elect are to be gathered from the four winds, or from one end of heaven to the other, then his 144,000 will be composed of all nations, particularly the poor ignorant, but honest hearted Slaves of this doomed country. But more especially those described in the 12th verse, walking out in their faith of all the living present truth. {1848 JB, SC3 210.3}
An objection may arise with some; still, supposing that the 144,000, because they are named after the tribes of Jacob in the 7th chapter, they cannot mean the Israel of these last days. Micah, speaking of Jesus, says, "He IS to be the ruler in Israel." - 5:1-2 Gabriel said he would "reign over the house of Jacob forever." - Luke 1:33 Paul says "they are not all Israel that are of Israel;" "If ye be Christ's then are ye Abraham's seed and heirs according to the promise." When John was afterwards giving a description of the holy city, he even say the names of the twelve tribes of the children of Israel inscribed on the twelve gates. This agrees with the description in the 7th chapter, and makes a perfect harmony when we understand that this vision was sixty years after the introduction of the gospel, when the church was the whole Israel of God. The other view would give the literal seed of Jacob full possession of the city; the gates being theirs by the titles on them. This would make a division wall there, and God would be a respecter of persons. The gentiles could have no claim there; thus their joint heir ship with Christ would fail and so would this Revelation; for John was directed to "show (us) things which would shortly come to pass." - 1:1; and to "write the things which thou hast seen, and the things which are, and the things which shall be hereafter" in the churches, in the future - 22:16 So we see this vision was all of the present and future; besides the tribes of literal Israel had before this been rejected and were to "be trodden down until the times of the gentiles were fulfilled." {1848 JB, SC3 211.1}
To make the 14th chapter plainer, in respect to the 144,000, we will try to give an exposition of the 7th. "And after these things, I saw four Angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east having the seal of the living God; and he cried with a loud voice to the four angels to whom it was given to hurt the earth, and the sea; saying hurt not the earth, neither the sea, nor the trees till we have sealed the servants of our God in their foreheads." - 1-3 I believe the general view of these four angels being the four leading governments [see 9th chapter 14,15 verses,] is correct with the exceptions of Prussia or Rome, because neither of those nations have any maritime force on the sea. Great Britain, France, Russia, and the United States of North America, possess this power over all seas, and the most part of Christendom. Our not being a party in the great Christian alliance at the downfall of Napoleon Bonaparte, in 1815, neither in 1840, at the fall of the Ottoman Empire, will not, I think, effect this point; but being one of these four messengers, will make it clear, at least so far as relates to the flying messengers and their work, and our power on the sea. Who does this sealing angel ascending from the east represent? Answer - I think some of the very same flying messengers brought to view in 14:6,7, and 10 and 18 chapters. If messengers in the form, and fashion of men, symbolically represented as flying through the midst of heaven, preaching the gospel to men, and "being clothed with clouds," rainbows and pillars of fire, lighting up the earth with their glory; standing upon the sea, and land, crying as when a lion roareth, that time should be no longer; are called angels, I see not, nor know of any other exposition of this second verse. If it is contended that an invisible angel is here described, then, according to the 9th chapter, 4th verse, it was done in like manner to individuals in the thirteenth century. {1848 JB, SC3 212.1}
ASCENDING from the east, or sun's rising, I think this does not mean rise up out of, etc., as in chapter 13th, or ascending in a similar manner, as in chapter 17:8, but rather the following, for instance: these northern and middle States, and the Canada’s, are now and have been the location of almost all the flying messengers, and the burden of their messages, as represented in the 14th chapter. William Miller began to proclaim the message from the west, (Low Hampton.) And now to reverse it, the sealing messenger is seen ascending from the eastern, the Atlantic States, bounded by the broad ocean, of nearly three thousand miles, which, when looking to the east, as John did at sun rising, would give the appearance of the sun's rising out of the water but a few miles off. Owing to the round surface of our globe, every 15 (degrees), or nine hundred miles that we sail from hence to the east, the sun appears ascending from his ocean bed one hour earlier in the morning. This is familiar to the mariner; as also when they discover another ship, they cry, "sail ho!" Why? Because the top of her sails are only seen, but as they approach each other, ascending up, as it were, out of the ocean bed, the lower sails, and then the hull, and soon after the men are distinctly seen upon her decks. If we look farther east for this sealing angel or messenger, even to Great Britain, or still onward to the northern coast of China, we shall find none that have been so much engaged in the work of God as those above described. But if it is still insisted upon, that this sealing angel is invisible, and then we shall fail to know when we are sealed. But I think that it is a work to be done here, and the saints will understand when they are sealed or marked; as readily as they did when they were rejoicing because they had got the victory over the beast and his image, on the sea of glass (or more sure word of prophecy.) Rev.15:2 This was their sectarian profession that bound them in Babylon; and now their second advent profession, as in Rev.14:12, if adhered to, will bind them to Jesus and seal, or mark, them for the city; see 22:14 Ezekiel had a pre-figuration of this, in his vision of the man clothed in linen with a writer's inkhorn by his side, passing through the city, marking God groaning, sorrowing children, (9:2,4,11,) preparatory to the awful slaughter that was immediately to follow; with the strict charge not to touch them that had the mark (or seal) in their foreheads; - just as it will be in the last days, when the 144,000, all of the living children, are sealed with the seal of the living God in their foreheads, having been marked or sealed in a similar manner, and by the remnant of the messengers that four years ago were writing, lecturing and exhorting the people of God to get clear of the mark of the beast by coming out of Babylon, because she had fallen; developing their true profession, or Christian character, even then, by the help of the marking iron, (the steel pen and stamping type,) with the ink from the writer's ink horn; with this difference, that this simultaneous sealing of the 144,000 will show such a clear development of Christian character in their lives and shining foreheads (or faces,) that it will be clearly understood that Jesus has redeemed them from all iniquity, by purifying "unto himself a peculiar people, ZEALOUS OF GOOD WORKS." [These good works, methinks, will be something more than simply saying we believe the Lord is coming.] Yes, says Malachi, when by his prophetic spirit, he saw Jesus "making up his jewels," at this point of time, "then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." "In the latter (or last) days ye shall consider it perfectly." - Jer. Then "he that is unjust, let him be so, and he that is righteous, let him be so still, and behold I come quickly, etc. - Rev.22:11,12 {1848 JB, SC3 213.1}
This sealing process, then, I understand to be going on with the little flock, progressing in accordance with the last eight years' peculiar labor in their experience, and will be completed and approbated by God in the agonizing time of Daniel's and Jacob's trouble, and proclaimed to the world by God's roaring out of Zion, and uttering his voice from Jerusalem; then he will be the hope of his people; (see Joel 3) then their atonement will be finished, the Sanctuary cleansed, - 16th and 17th verses; "Zion's captivity turned;" "their mouths filled with laughter;" "the jewels made up," and the wise will understand the time of their coming deliverer. 1 {1848 JB, SC3 214.1}
The four Angels
How does the sealing angel, or messenger, ascending from the east, cry with a loud voice to these four angels or governments of messengers, to "hurt not the earth, neither the sea, nor the trees," etc. In the first place, I understand that symbolic prophecies have literal statements interspersed, which serve as a key for the rest: i.e. they have a mixed character; for instance, earth and sea here, literal; trees, symbolical; meaning those that are marked, or sealed; the professed people of God - followers of Jesus. See the clear proof under the sounding of the fifth trumpet by the Turks, in ch.9:4th verse: "they were not to hurt any tree, but only those MEN which have not the seal of God in their foreheads." This proves the trees to symbolize the followers of God; see also Hosea 14:8 Again, it is said that these four messengers were to "hold the wind from blowing on the earth, sea, or any tree." By the wind, I understand as Paul teaches the Eph.4:14, "every wind of doctrine and cunning craftiness, and slight of men to deceive, and lead nations into carnage, war and bloodshed;" see also 2:2, "being led by the Prince of the power of the air, working in men disobedience, according to the course of this world." After the last great battle of nations at Waterloo, in 1815, then these blood-thirsty, conquering crowned heads, formed themselves into what they called a Christian alliance, showing that there was now peace with all the world; since which time they and our own government have been petitioned or prayed to by those who professed to be the followers of the Prince of Peace, to abolish the wicked practice with themselves, and thereby between the trees, (professors or followers of the Prince of Peace,) and servants of God which are now to be sealed, viz. the 144,000. Thousands on thousands of these professors or trees since this work began, have died, and probably one hundred times that number have turned traitors, by deserting their leader and commander, while the great mass of advent believers, which stamped this truth upon them, (the nominal church) in Oct.1844, have since that time, also turned into the enemy's ranks, leaving the remnant to finish up the work. The great majority of these professors were once under the right banner, but the winnowing fan of their great leader has left them with the chaff, so that the voice of the remaining messengers, some of whom were sending these petitions to the four governments, and their prayers to God to restrain these wicked practices, have become so feeble and disregarded by their former associates, that the Devil, seeing his time is short, is now hard at work marshalling his united forces throughout the world, for a mighty victory; and these four messengers are his principal dependence to "gather the whole world to the battle of that great day of God Almighty," but it will not become general until the 144,000 saints are sealed. {1848 JB, SC3 215.1}
Here, then, I understand, that the professed followers of the Prince of Peace, (symbolized as trees,) have been crying with a loud voice by their petitions, which is the symbol for prayer, see 14:15,18, and Matt.27:46, praying these four messengers that have power on all lands, and all seas, not to make any more war, either on the land or on the sea, nor with the professed people of the Prince of Peace, by disregarding their petitions. I know not in what other way these four nations could be prayed to as represented in the second verse. Now the 144,000 are sealed. Then John brings us to the resurrection. The 9th verse says, after this, (mark this point.) I beheld, and lo, a great multitude which no man could number of all nations and kindreds, and people and tongues stood before the throne, clothed in white, with palms in their hands, etc. These I understand are all the sleeping saints from Abel down to the very last one that falls asleep here. Their having palms in their hands, and robed in white, looks to me like the perfect uniformity there will be with them, and the 144,000 that have never died, that I believe will be redeemed right from, or at, the time for the feast of Tabernacles, and form a perfect phalanx, rending the air with their shouts while they are mounting up with wings as eagles to meet their glorified king and Lord; see 19:14; Lev.23:39-44 Here, they will serve God day and night in his temple. - 15th verse. Therefore all the work that is pointed out here in Revelations for the messengers, (called angels,) to perform, will all be accomplished here before Christ comes. Now we will turn again to the {1848 JB, SC3 216.1}
FOURTEENTH CHAPTER OF REV., FIRST TO FOURTEENTH VERSE
"And I looked, and lo, a lamb stood on the Mount Zion, and with him an hundred forty and four thousand; having his Father's name written in their foreheads. - And I heard a voice from heaven as the voice of many waters." Please turn back now to the beginning of the subject 19th page, you will see it is the Father's name written in their foreheads - i.e., they are now sealed - got through with their patient waiting time, and are marked with the name of God; see 3:10-12 In the 2nd verse is the voice; this I understand is God speaking after the saints are sealed, or Christ and the saints; see 1:15, and 19:6, as presented on the 96th page. {1848 JB, SC3 217.1}
"And they sung as it were a new song before the throne - no man could sing that song but the hundred and forty and four thousand, which were redeemed from the earth." [Margin says, bought.] Now mark! these were bought from the earth, and they sang a song that no man could learn. This must have been one which they had learned in their united experience, something like the song of Moses on the banks of deliverance from the Egyptians. No other people could have sung the song because it was the song of their deliverance, for as I have stated these first five verses show this 144,000 in their immortal state, "redeemed from the earth," (not out of it.) "These are they which were not defiled with women." "The woman which thou sawest is the great city which reigneth over the kings of the earth." - 17:18, called Babylon, (the nominal churches). These, then, were the same ones that had come out of the churches; see 8-11 verses, and 15:2. If the other view is insisted upon, then all of this 144,000 must be men and the women would have no part in that number - no matter where they are said to come from - "for they are virgins." Being clear of the harlot mother and her children; and of those in the parable of the ten virgins that went into the marriage of the Bridegroom makes them emphatically so. "These are they which follow the lamb whithersoever he goeth." The above shows that they did follow him, and John shows that they do now in their glorified state; see xix chapter, 14th verse. "These WERE redeemed from among men being the first fruits unto God and to the lamb" - 4th verse. Redeemed or bought from among men (not from among the dead) nor from out of the earth, but from "among men and from the earth." The first fruits cannot be until the harvest, and that cannot be until Jesus comes to reap it with his sharp sickle, see 14th and 15th verses; remember too, that the description John is here giving, is the 144,000 with Jesus, after he has reaped the harvest of the earth. {1848 JB, SC3 217.2}
See how perfectly it harmonizes with the type of Jesus being the first fruits, to God, or handful of the first harvest of barley to represent his resurrection; since which time he has been laboring with his Father for this very harvest. To have the figure harmonize the fruit must come at the harvest time, not the seed time. This is the first fruits unto God and to the Lamb conjointly. The dead saints are nowhere that I know of represented as fruits, before the resurrection. This then is the harmonious view; but we will look at the view which the Bible Advocate and others, have shown, that the 144,000 shown here, were the saints that came out of their graves after the resurrection. - Matt.27:52, 53; and we are told that "Eph.4:8, is to the point." "When he ascended upon high he led captivity captive" - [Margin says, a multitude of captives,] but this marginal reading so much relied on for their proof by the mark thus ( ll ,) (two vertical lines) shows it to be the view of the bible translators. Now to get the clear view, turn to the 68th Ps. 18th verse, from where Paul quoted. Here the marginal reading marked thus [+ Heb.] shows it to be the original, the inspired word. Now let us read - "Thou hast led captivity captive - thou hast received gifts in the man, (in Jesus) yea, for the rebellious also." This changes the meaning, and would make this multitude of captives rebellious saints. Surely Jesus took no such present as this to his Father; therefore there will be no more necessity for straining the plain text in Cor.15:20, 23 {1848 JB, SC3 218.1}
This text is clear, emphatic, and repeated; which distinctly teaches Christ the first fruits of them that slept; afterwards they that are Christ's at his coming, when both the dead and living will be the first fruits to God and the lamb conjointly. To harmonize the type, the saints at Christ's second coming are the next or second fruits to God at the second or last harvest in the 7th month, the revolution, or ingathering of the year, the feast of Tabernacles. Another writer J.Porter, states, that Jesus took these saints that arose at Jerusalem right up to his Father, and then received his power, and returned the same day; and he might also have added, travelled with the two to Emmaus, seven and a half miles; and as others will have it, was back time enough to keep the whole day with his disciples, for the first Sabbath after his resurrection. If we really want the truth, God will give it to us, but not by rejecting other truths. {1848 JB, SC3 219.1}
Now let us see whether the description of character given in these five verses of the 144,000, will apply to the saints that arose in Jerusalem at the resurrection. In the first place, these were never numbered. Second - The record is entirely silent about their being united in their trials and experience, so sing a peculiar song of their own. Third - These were not redeemed form among men, on the earth, but out from among the dead. Fourth - They could not be the first fruit before the harvest, for Paul says, "Christ the first fruits, afterwards they that are Christ's at his coming," (second coming,) not them that were his at his going away at his first advent, - first harvest. That would be a clear perversion of the text; we must wait for the second harvest for the next fruit, 7th month. Fifth - To say that they were virgins, and not defiled with women, is only admitting what we know nothing about. Sixth - John saw the messenger that sealed, and says the number was 144,000; all this, was sixty years what transpired at Jerusalem. This is out of the limits of his vision; and what will, and does forever, destroy this erroneous view is, that the four winds are to be holden by the four Angel nations, until the whole number were sealed, and they have not let go yet; unless it can be proved that it was done 1800 years ago. That old Jerusalem was called a holy place; see Exo.9:8; Acts 6:13; also the testimony of Jesus, Matt.24:15 {1848 JB, SC3 219.2}
Lastly - If it is objected that these are the living saints to be redeemed at the Second Advent, then we fail to find them described in this vision, which would destroy the chain of wonders which he saw respecting the living and the dead, with the varied and changing scenes through which they were continually passing. Now, how simple, plain, and harmonious these verses appear when we apply them down at the end of all things, where they were seen in this vision, and where they most certainly belong. The 5th verse shows them without fault before the throne, clearly in their redeemed and immortal state. Here then is the true description of their characters. In the next seven verses from 6 to 13, John describes {1848 JB, SC3 220.1}
THEIR LABORS IN THE MESSAGES
"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach, unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear God and give glory to him, for the hour of his judgment is come." {1848 JB, SC3 220.2}
This is so plain that all who have been engaged and laboring in the Second Advent Doctrine must admit it to represent William Miller, and those of his faith, as the flying messengers preaching the advent of Jesus to their fellow men, since 1840. Invisible angels never yet preached the gospel to men; but as it has been here - man preaching to man, - then these angels represent our own neighbors, preaching, lecturing, and exhorting us with loud voices to listen to their message, for the judgment was at hand. {1848 JB, SC3 220.3}
He says he "saw another angel" Where did he see the first one, then? Answer - In his description of the trumpets, 8:13, thus he carries our minds back to the simple narration of the first description of these messengers and receivers, out of which were sealed 144,000, in 7th chapter. This message has gone to every nation, kindred, tongue and people. {1848 JB, SC3 220.4}
"And there followed another angel saying Babylon is fallen, is fallen," etc., 8th verse. This fallen city, we say, was the nominal churches, embracing all of the professed followers of the Prince of Peace; and they have fallen, because they rejected this first message at the hour of God's judgment, and shut it out of their worshipping assemblies, and out of their hearts - "they made light of it." {1848 JB, SC3 220.5}
And the third angel followed, saying with a loud voice, "If any man worship the beast and his image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture," etc. - 9th and 10th verses. {1848 JB, SC3 221.1}
These two last described angels, which follow the first, are only a part of the flying messengers described in the 6th and 7th verses - for many of the first class opposed the second and third messengers, and some absolutely denounced them for saying Babylon, or the nominal churches had fallen, and for calling God's people to come out of them and leave them forever. In chapter 18, 4th verse, John heard the same voice from the same people, called the third angel, telling them to come out from Babylon. In the 14 chapter, he more particularly describes the condition of all those who retain or receive again the mark of the beast, or in any way connect themselves with these churches, - Jer.3:3; the plain English of which is, get clear of this mark, or profession, and keep clear; come out and stay out of this "habitation of Devils." For a further explanation of these texts, and definition of the locations of the heavens, etc., see Way Marks. {1848 JB, SC3 221.2}
Any advent believer who undertakes to dispute this, and the two preceding angels' messages, with their clear fulfillment in advent history from 1840 to the fall of 1844, is, in my opinion, but a few steps removed from the gross darkness that surrounds the habitations of Babylon. I will venture again to reiterate the assertion, that since the days of the Apostles, God's people have never witnessed such a simultaneous and righteous movement, as they did during these three messages. Many are writing and preaching that these are, and will continue to be given, while the world stands. This mistake is as fatal as the rejection of the first, because in so doing they will not see any work which God has marked out for them, in this last work for man to fulfill and finish the history of this prophecy. We say, then, that these messages closed with the world, when they were condemned by them, at the end of a cry at midnight, in Oct.1844. God then had other and more important work for his church to perform among them than they ever had before, and it is clearly marked out in the verses which follow these messages, and whoever fails here, fails to follow the Lamb whithersoever he goeth. Be assured, John has not broken the thread of this most interesting narrative here and left us in confusion, to call the testimony of Jesus his commandments; and our resting from this most laborious work in these messages, the resurrection. If our experience, for more than three years past, has not taught us that God is fulfilling his word, by having everything in its place; one thing following another, then we have failed to profit by it. Let me entreat you, my brethren, to critically examine the next three verses: viz. "Here is the patience of the saints, here are they that keep the commandments of God, and the faith of Jesus." - 12th verse. What is the faith of Jesus? Answer, - Chapter 12th, 17th verse says it is his "testimony;" chapter 19th, 10th verse, says his "testimony is the spirit of prophecy." "Teach all nations to observe all things whatsoever I have commanded you." - Matt.28:20 now observe, the faith, or testimony of Jesus, embraces all his teachings. Now mark, this is what our opponent’s call the New Testament commandments, or grace, which they say embraces all the commandments that we are bound to believe or keep! {1848 JB, SC3 221.3}
The text says that these people that are in their patience, their trying time, keep the commandments of God, besides the testimony of Jesus. Here then, we are absolutely directed, not only to the old testament, but to the Decalogue - Exo.20:1-17, and even before there was any Decalogue in the form of a precept; see Exo.16:27-30 This one text, in itself, positively overthrows all of their unscriptural teaching about their New Testament commandments, and clearly demonstrates the perpetuity of God's holy Sabbath, because the commandments of God are one thing, and the testimony of Jesus is another. These are the people, then, and the only ones too, who abide by the whole word of God, in the Old and New Testament teaching, and they that deny the teachings of this text, deny the word of God, and trample down His Holy Sabbath. {1848 JB, SC3 222.1}
In the three preceding verses, God's people are called away, and required, under penalty of their salvation, to continue disconnected from Babylon, the churches to which the great mass before this belonged. Now the very next thing after these messages, John declares that they are keeping the commandments of God; that is, they are keeping the seventh-day Sabbath. Where is the proof, Says the objector? Here it is - when this same people were making their sacrifice, in 1843 and '44, expecting the Lord to come, they were walking out in all the commandments of God, as far as they were taught or knew them at that time; and we all fully believed then, and do now, that all the honest ones were in a saved state; and if called away then, as was brother Fitch and others, the same hope would follow them; but we know that they could not be honest, nor be saved, if they were knowingly living in violation of any of God's commandments; and yet we all positively know now, that with a very few exceptions, we were all living in open violation of the 4th commandment, which we were taught to do, (though not always designedly,) in the churches to which they belonged, and where they are still continued to be taught; and our staying with them, we now see, would not have altered, for they fell for rejecting the message that came before this, and therefore the subject of this 12th verse was not presented to them. Our keeping the first day of the week for the fourth commandment, never was, nor ever will be, fulfilling it, any more than keeping Friday for the Sabbath. John, who kept the right Sabbath, and was now describing our real labors and characters, could not have said that we kept the commandments, unless we were keeping the seventh-day Sabbath, according to God's direction and his practice. This, then, being the only commandment that ever had been objected to, from the days of the Apostles, by those who pretended to keep them, makes it clear that John could not have had any reference to either of the others, but the Sabbath only. Here then, for the first time, they were right in the keeping of God's commandments; and the history of God's confiding children since the messages of 1844, are fully demonstrating this point, which clearly proves this exposition to be unobjectionable and perfect. Another point is that they could not keep the seventh-day Sabbath, until they were separated and undefiled by the woman, (see 4th verse,) hence the declaration that they were doing so after the message of the third angel had separated them from Babylon. John saw the dragon making war with this remnant, (12:17,) and the unclean spirits coming out of the mouth of the dragon (or devil,) have been, and are now, doing this work. The very object in sending forth this work has been to expose these deceivers, who for the last five months more especially, have been bearing down upon this remnant in a paper was, with all the power they could wield. We do not, by any means, expect this is all of it, because we know that the devil will never yield, nor discharge the volunteer company which he is so judiciously marshalling out of the second advent ranks, until every device to destroy the remnant is resorted to, and they are seen emerging from the smoke and carnage of this unholy warfare, ascending to the gates of the holy city, under the waving banner of the commandments of God. - Rev.20:11-14 {1848 JB, SC3 222.2}
The judgment hour cry, in 6th and 7th verses, was the only one that was designed to go to all the nations of the earth; and that of itself was sufficient to condemn a world of sinners and false professors that rejected it. Other tests were required, especially in this land, more than England and other lands, because the light of the church was, and still is, in these middle and northern states. Here also, is where this doctrine emanated from; hence the other messages to test and bring out the true. Then those who reject the messages are the false ones; but the unlettered slave and those who have been, as it were, enshrouded in moral darkness, and have been honestly following the Lamb whithersoever he goeth, as far as they knew, have not rejected this light as have the advent believers in this land; therefore they are not under the same condemnation. {1848 JB, SC3 224.1}
"And I heard a voice from heaven saying unto me, write: Blessed are the dead which die in the Lord from henceforth; yea, saith the spirit, that they may rest from their labors and their works do follow them," 15th verse. {1848 JB, SC3 224.2}
I understand this verse as still referring to the same messengers and their adherents, who had been laboring almost incessantly to convince their friends of the reality of the messages, in an especial manner, during a cry at midnight, where they closed with the world. If it was not true of them then as a body, then there is no history since John had this vision, to show anything like it; and it looks like making Scripture, to attempt its application in the future, disconnected with the labor in the preceding verses. The inference is natural, and it is just like God's order everywhere, that these his honest believers, should rest from their labors with the world, to get their own minds clearly and calmly fixed on the great event before them. Isaiah saw it; see 26:20, 21, and 25:19. How can God's children be shut away in their chambers from the world, and then say at his coming we have waited for him, if they were not resting from their labors with the world, doing what he says, in his 40th chapter 1st verse. It is also in perfect harmony with the type. {1848 JB, SC3 224.3}
Do stop here a little while, and turn to Lev.23:27-32, and show, if you can, where the harmony, anti-type, or clear fulfillments of these verses are, if they are not found in Revelations 14; 12th and 13th verses. {1848 JB, SC3 225.1}
First - then, the type in Leviticus: Here the primitive establishment church annually, on the tenth day of the seventh month, had a twenty-four hour day of atonement, to cleanse them from their sins. During these twenty-four hours they were positively required by the statute or law to enter into a Sabbath of rest and a day of affliction, or trial, and rest from all their labor "from even to even," under penalty of being forever cut off from his people. - 29th and 30th verses. There is one more peculiar trait in this type which demands our particular attention; that is, in every other Sabbath or holy convocation they were positively required to abstain from all servile work - but in the tenth day it is not specified; see also Num.29:7 This shows the perfect order of God that when the church in the last days should enter upon the anti-type, as in Rev.14:12,13, that they would not be required to cease from servile work, (if necessary), because the atonement for them would require more than twenty-four hours, seeing that there were 144,000 from every nation, kindred, tongue, and people; whereas those represented by the type could all be assembled in a few hours. This is also in harmony with the fourth commandment for laboring the other six days for food and raiment, as long as we keep the Sabbath even to the gates of the city. - 22:14 {1848 JB, SC3 225.2}
Second - the anti-type - Rev.14:12,13 After passing through the messages above described they are now out of the Sardis, (or nominal,) into the Philadelphia state of the church, and commenced their day of atonement since Oct.1844, they also enter into the same kind of rest by keeping for the first time the right Sabbath of the Lord our God in their patient waiting, or trying time; resting from their labors, in these messages, from the world: having now done with them; waiting for their great high priest to finish the cleansing of the sanctuary, which blots out their sins, and purifies them to enter into the holy city. The reason of the anti-type in the atonement being longer than the type (twenty-four hours) is obvious, because God will give his people sufficient time to accept or refuse the light presented to them after their labors with the world, to perfectly fulfill the type, by voluntarily entering into this Sabbath and resting from their labors. {1848 JB, SC3 225.3}
Will this be objected to because it reads "Blessed are the dead that die in the Lord from henceforth;" and must mean such as die a natural death. Well, Paul says "prove all things," etc. Suppose then we say this verse was to have its fulfillment from A.D. 96, when John wrote it, henceforth from that time. Then the strong and clear inference would be, that Stephen and James, and all the rest of the disciples who had died before, would not be blessed - because the blessing here given, is from the time when given, henceforward. If we move the beginning of this time to Luther's day, as some will have it, then we cut off John and all the saints up to that time; and if we move it to Oct.1844, then we cut off every saint that has died in the Lord before. {1848 JB, SC3 226.1}
But to get clear of all this, we are told that this 13th verse evidently represents the saints at the resurrection (See Bible Advocate, Sept.23, 1847.) He refers, (as I have,) to the advent message in 6th and 7th verses, but avoids the second and third angels' messages, (8-11 verses) or leaves them and the 12th verse also, to be fulfilled in connection with the 13th verse, at the resurrection. Then to make his view clear to our understanding, we must read it something like this: Blessed are the dead which die in the Lord, from the time the advent message began, (say 1840,) until Babylon falls, and the statement is being made about what is recorded in the 12th verse "where is the patience of the saints," etc. Well, say then, that one hundred saints, or more, have actually departed this life, since that time commenced, and they will be blessed at the resurrection. The question then arises - If this must actually be fulfilled for these few, where is the blessing for John, who had this vision, and all the saints who have actually died since 1840? Is God partial? Shall we find this distinction in the 7th chapter, 9, 10, 15 and 17th verses, where the great multitude of all the departed saints are represented before the throne of God with white robes, and palms in their hands? No. Shall we find it in the 20th chapter? where he says, "Blessed and holy is he that hath part in the first resurrection;" where not only the departed saints, but the 144,000 living ones, are brought to view? No nothing of the kind. This Revelation was concerning "things present (A.D. 96,) and things to come." We see, then, if this 13th verse, as we are told, does represent the departed saints anywhere, or time, since A.D. 96, and will be fulfilled at the resurrection, it is yet incomprehensible. Is it not clear that it only has reference to all the righteous saints in these messages from Oct. 1844? How can it mean the literal dead? Is it not clear that the dead know not anything; therefore the blessing would not affect them as this text teaches any more than to bless any other inanimate substance. The Blessing belongs always to the living. Just look at Jesus sermon, on the mount (Matt 5:3-11 “Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake" etc.etc. This is now being fulfilled to the letter; see also Rev.1:3; 16:15; 19:9; 22:7; 5:12, 13; Luke 24:50, 51, "Blessed are they that hear the word of God and keep it." - Jesus. "Blessed are they that do his commandments," they shall be saved, - 22:14 Also, Isaiah 56:2, that keep the Sabbath; these two last are to the point, just what they are doing in our text, 12th and 13th verses of Rev.14 John is here certainly speaking of a class, or company, of living believers, and not the literal dead. Rest is opposite to labor. He shows that the seraphim and cherubim, (invisible angels,) rest not day, nor night, but are continually "saying Holy, Holy, Holy, Lord God Almighty." - also 5:11,12 The sleeping saints at the resurrection have no rest, they serve God day and night in his temple - 7:15 Then the rest spoken of here in the 13th verse is of the living; resting from their labors with the world. Once more, "Blessed are the dead that die in the Lord." Paul said the commandment so affected him that he died - Rom.7:9 He means that he died to sin. Again, he says, "I die daily," - 1st Cor.15:31; "In deaths oft - 2nd Cor.11:23; "If ye be dead with Christ," etc. - Col.2:20; 3:3,4; also, see Rom.6:8,11, "Dead indeed unto sin, but alive unto God through Jesus Christ our Lord." In all these, and much more, he uses these terms for himself and others that were actually alive in the church. But the general term used for such as were literally dead, by Jesus and the apostles, are asleep; they sleep; "Our friend Lazarus sleepeth." He spake of his death; the people did not understand; he explained by saying "plainly he is dead." - John 11:11-14 Paul says, "they also which are fallen asleep in Christ" - 1st Cor.15:18; "Some are fallen asleep." - 6th verse; "We shall not all sleep, but we shall be changed." - 51st verse: see also 1st Thes.4:15, "Them also which sleep in Jesus" etc.; "Since the Fathers fell asleep" - 2nd Pet.3:4 {1848 JB, SC3 226.2}
History - We prove these, then, to be a part of the same class of the messengers and their adherents that came out of the churches. Thousands of living testimonies could be adduced to prove the multitudes who died in the camp meetings and conferences, about the time that the messengers were closing up their messages. Why, many were burdened with the cry, die to sin, and the world; and live unto God. And thousands passed through this death struggle. Yes, they were blessed by dying in the Lord. Those who deny and make light of this part of our experience, were but little acquainted with the work of God in the fall of 1844, and need to be instructed again. But those that died to sin and the world then; cannot be in a saved state now, if returned to the world. To be safe, follow Paul's example, "die daily." {1848 JB, SC3 228.1}
Then, without destroying one single link of this harmonious chain of events, these saints will be in the right place to fulfill the next message in the 15th verse, "crying with a loud voice," (different from the preceding ones,) this I understand will be a combination of labor among the resting ones, to be united in the incessant prayer, or crying to God day and night in the time of Jacob and Daniel's trouble (Jer.30:7; Dan.12:1,) for deliverance, and for Christ to come on the white cloud, as represented in 14th verse, with his sharp sickle and reap the harvest for all things will appear to be ripe on the earth; see Sam.7:8; Jer.22:4,5; Mark 15:34,37; Luke 18:1,7 Here, I believe, is where the 144,000 living saints of all nations, are sealed; especially will it be manifest among the tried ones then, that have passed through these messages. Then the four angel governments will cease to restrain war and bloodshed; God will speak as in Joel 2:16,17: the Sanctuary will be cleansed; the sins of God's people blotted out - in other words, the atonement finished and their trials ended; their captivity turned. Two such ones will then put ten thousand to flight. Jesus comes out of the most holy place, changes his garments, puts on his kingly robes and stands up to reign over the nations as in Dan.12:1; mounts his cloudy chariot with his sharp sickle to reap the harvest of the earth. Here the 144,000 are in a state of deliverance, ready for the next and last message in the 17th and 18th verses. This message looks like one united and incessant prevailing prayer, (differing from all the others, because of the everlasting union that these messages have at length accomplished with these sealed saints,) ascending to God, while these messengers who have now, as it seems, become reapers similar to those in 19:14, 15, "and are to gather the vine of the earth and cast it into the great wine press of the wrath of God," (19 v.) "To execute upon them (the wicked) the judgment written; this honor have all the saints. Praise ye the Lord." Now return to the 7th chapter, 9-15 verses - "after this," (when? after the saints were numbered and sealed,) "I beheld, and lo, a great multitude which no man could number, of all nations, and kindreds, and people and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. And "they cried saying amen, blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might be unto our God forever and ever, Amen." The 144,000 will then stand on the Mount Zion. {1848 JB, SC3 228.2}
"Fear not little flock, it is your Father's good pleasure to give you the kingdom." {1848 JB, SC3 229.1}