Earlier text: APPENDAGES TO THE LAWWHAT IS BABYLON?
By John Nevins Andrews
DEAR BRO. WHITE:—I have recently met with a copy of the Sabbath Recorder for Dec. 1st, in which I find an article from the pen of Bro. B. Clark, in answer to the above question. The writer thinks that we are in error on this subject, and attempts to correct what he considers our error. We are willing to listen with candor to his objections, and having done this, we request him to listen without prejudice to our reply. We present his argument entire, as follows: Now it is well known, that our "Advent" friends teach that "Babylon" means the churches; and that the words, "Come out of her, my people," (Rev. xviii, 4,) mean that we should come out from the churches of the different denominations. I would inquire, whether this is not a very great error? That "mystery, Babylon the great, the mother of harlots and abominations of the earth," (Rev. xvii, 5,) cannot mean the Christian church in any of its forms, I will suggest a few reasons. 1. The woman had already sat upon five of the different "heads" or forms of government, before there was any Christian church. Rev. xvii, 9, 10. "Five are fallen, (when John wrote,) one is, and the other is not yet come." These "seven mountains," "seven heads," or "seven kings," are understood to mean the seven different forms of government on which the "woman"—the earthly power of human government—had sat: 1. Kings; 2. Dictators; 3. Tribunes; 4. Decemviri; 5. Triumvirate. These were then all "fallen," "one is" (Imperial) when John wrote; this is the sixth; and the seventh, Papal, had not yet come. This "woman," then, being so much older than any Christian church, cannot mean the Church in any of its forms. 2. "Babylon" cannot mean the Christian church, because that "in her was found the blood of saints, and of prophets, and of all that were slain upon the earth," (Rev. xviii, 24,) and this cannot be all found in the Christian church. 3. Babylon cannot mean the Christian church, because "the woman which thou sawest is that great city which reigneth over the kings of the earth," (Rev. xvii, 18,) and the church did not then reign over the kings of the earth. The "great city" is "spiritually called Sodom and Egypt, where also our Lord was crucified." Rev. xi, 8. 4. Babylon cannot mean the Christian church, because it is the staff of the wicked, "the sceptre of the rulers." Isa. xiv, 5. "The hammer of the whole earth." Jer. l, 23. "Mystery, Babylon the great, the mother of harlots and abominations of the earth," therefore, cannot mean the Christian church in any of its forms; but it is the earthly power of human governments. And whether she sitteth upon many waters, (Rev. xvii, 15; Jer. li, 13,) or whether she sitteth upon a scarlet-colored beast, (Rev. xvii, 3,) or on seven mountains, (Rev. xvii, 9,) or whether she sitteth in the temple of God, (2 Thess. ii, 4; Isa. xiv, 13,) or whether she sitteth as a queen, (Rev. xviii, 8; Isa. xlvii, 7, 8,) yet "her merchants are the great men of the earth," who trade most in the affairs of government, and she will make laws, sometimes, contrary to the laws of the Most High, although "power belongeth unto God." If our advent friends will answer the above reasons, and show that "Babylon" means the Christian churches, then we are ready to hear the call, "Come out of her, my people." B. CLARK.
Alden, Erie Co., N. Y., Nov. 1853. In the foregoing article, Bro. Clark has undertaken to prove that Babylon cannot mean the "Christian churches." If by that expression he means churches such as those were which the apostles planted, we should be happy to agree with him. This, however, is not his idea. He undertakes to prove that the Babylon of the book of Revelation does not include a single one of the corrupt bodies of nominal Christians that have flourished since the great apostasy. 2 Thess. ii. If he is correct, the entire apostasy, as such, is vindicated from the charge of constituting the Babylon of the Apocalypse. Here we join issue with him. First, however, it is necessary to correct his misapprehension of our faith, which by the way, furnishes the principal ground for his objections. Having done this, we will answer his objections, and show the unsoundness of the position which he occupies. We do not limit the Babylon of the Apocalypse to the gospel dispensation, nor do we confine its existence during this dispensation to any one of the corrupt bodies of nominal professors which have arisen since the apostasy. On the contrary, we understand that all the corrupt religious bodies which ever have existed, or which exist at the present time, united to the world, and sustained by the civil power, constitute the Babylon of John's vision, which shall be thrown down as a mill-stone is cast into the mighty deep. We understand that the corrupt Jewish Church formed a part of this great Babylon. The Lord Jesus declared that all the righteous blood which had been shed upon the earth, from the days of Abel down to that time, should be required of that generation. Matt. xxiii, 32-36. But the book of Revelation informs us that in Babylon was found the blood of prophets, and of saints, and of all that were slain upon the earth. Chap. xviii, 24. This shows conclusively that Babylon must include the Jewish church. As there has been in reality but one church of the living God from the beginning of the world unto the present time, so has there also been but one corrupt church through this whole period. Hence it is not difficult to understand how the blood of Abel could be found in Babylon; for Cain his murderer was a professor of religion, and with him the corrupt church commenced. And it is a fact that almost all the martyrdoms that have ever occurred, have been set on foot by professed worshippers, generally by the chief priests and scribes. Nor is it difficult to understand why the prophets are called upon to rejoice at the destruction of Babylon. John tells us that the prophets were slain by Babylon. Jesus tells us that it was the Jewish church which slew them. Luke xi, 47-51. The same was also true with respect to the apostles. The Jewish church slew several of them. This shows that Babylon includes the Jewish church, and that it extends back to the days of Cain. No wonder that the prophets and apostles are called upon to rejoice when God avenges them on Babylon. Rev. xviii, 20. By these facts we are shown that it was Babylon which slew the Lord Jesus Christ; the Jewish church which caused his death, forming an important part of that great city. Hence the propriety of the expression in Rev. xi, 8, "the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified." With this great city, the people of God in all ages have been to a very great extent commingled. It will be seen therefore that we do not exclusively apply the prophecy respecting Babylon to any one of the corrupt bodies which have existed, or which now exist. In this great system we understand that the corrupt Papal and Greek churches occupy a large space, and act an important part. War, slavery, conformity to the world, pride, intemperance, politics, and the like, identify with sad and faithful accuracy, the great body of the Protestant churches, as an important constituent part of this great Babylon. In the days of the Jewish church, Babylon slew the prophets. In the days of the Papal church, Babylon slew a vast multitude of the saints of God. Nor has the Protestant church since its rise been free from such acts, whenever it has possessed the power to perform them. The Protestants of Geneva, with John Calvin at their head, burned Michael Servetus, a man who had barely escaped the same fate at the hands of the Popish inquisition. They did this for the same reason that the Papists do the like; that is, they did it for a difference of opinion, and because they had the power to do it. Witness also the long continued oppression which the church of England was able to maintain toward all dissenters. Even the Puritan fathers of New England, themselves fugitives from the wicked oppression of the church of England, could not forbear to hang the Quakers, and to whip and imprison the Baptists. In all these cases the civil arm was under the control of these professed worshippers of Jehovah, and they could not forbear to use it. The Protestant church at the present time holds many hundred thousand slaves. Nor is the fact to be disguised, that the professed church is now the right arm of the slave power. This great fact identifies the Protestant church as a part of Babylon, with absolute certainty. Rev. xviii, 13. Take another fact. Christ forbade his people to lay up treasure on earth. Matt. vi, 19. But the church at the present day, as a body, exhibits greater eagerness in the pursuit of wealth, and in the acquisition of Babylonish treasures, [Rev. xviii, 11-14,] then even worldlings themselves. Consider the following also. In exposing the corruption of the Babylonish church of his time, Christ warned his own people to beware of the like abominations. "But be not ye called Rabbi," says Christ, that is, Master or Doctor; "for one is your Master, even Christ; and all ye are brethren." Matt. xxiii, 8. Apparently to imitate the Romish church, Protestants call all their ministers, Reverend. This word which is used only once in the Scriptures, is there applied to God. Ps. cxi, 9. If it is a sin for the church to call her ministers Rabbi, or Master, how much greater one must it be for her to apply to them the title of Reverend which belongs to God alone! Not content with this, some of these professed servants of Jesus Christ become Right Reverend, and Very Reverend. And not a few of them become Doctors of Divinity, so great is their proficiency in the doctrines of Christ!37 The New Testament speaks in the most decisive manner respecting plainness of dress. But the majority of the professed church, at the present time, walk in all the fashionable follies of the day. They are arrayed in all the gaudy attire of Babylonian merchandise. The merchants of Babylon, are the great men of the earth. In the fold of the nominal church is to be found a large portion of the lawyers, doctors, politicians and great men of the world. To succeed in business, to become honorable in society, or to rise to high offices in the nation, it is very important to make a profession of religion, and to have a good and regular standing in the church. This is most abominable in the sight of God, and yet it is very apparent that the church joyfully welcomes such members, because it will make the body more honorable. Babylon is represented as trafficking in the souls of men. Look at the church of England. There the vacant parishes are set up for sale, and, the highest bidder becomes the possessor of its revenue, and the pastor of its people! To come nearer home let us look at the various religious denominations in every place where they have sufficient wealth and strength to become popular. They must erect a splendid house of worship, and furnish it in the most expensive style; and the members of the church must dress in all the fashion and the pride of life. Then they must have an eloquent man to preach smooth things to fashionable ears. That church which can outdo the other in these particulars, will succeed in securing the fashionable sinners of the place as permanent members of the congregation. Whatever name this is called by, it matters not; the real truth is this: the hearers are to pay a round sum of money and the preacher in return strews "The path that leads to hell, with tempting flowers,
And in the ear of sinners, as they take
The way of death, he whispers peace."
The word Babylon signifies confusion, and comes from Babel, the place where men in their impious attempt to climb up to heaven some other way, had their languages confounded. Gen. xi. The church should be one. This was the will of Christ. Witness his intercession with the Father as recorded in John xvii. He prays that his disciples may be one as he and the Father are one; for this would cause the world to believe in Christ. Since the great apostasy, the majority of his professed followers have busied themselves in attempting to climb up to heaven some other way. They have been confounded in the attempt, and scattered abroad upon the face of the earth, with creeds as discordant as the languages of those who were dispersed at the ancient tower. The Holy Spirit uses the word "Babylon" on account of its signification, and it is a most appropriate designation for the great city of confusion to which it is applied. It may be said that even corrupt Protestants should not be joined with Romanists as forming the great city Babylon; that Romanists claim infallibility, which Protestants never yet have done. We answer that in this, the difference exists only in name. To speak in the language of their several pretensions, Romanists never can err; Protestants never do err. If Romanists claim infallibility in advance for the decrees and ordinances of their church, it is also true that Protestant bodies never afterward acknowledge wherein their churches or their councils have been in error. So that Protestant churches have all the advantages of infallibility, and leave to the Romanists all the odium of claiming it. At the time when the message is proclaimed, "Fear God, and give glory to him; for the hour of his judgment is come," [Rev. xiv, 7,] the people of God are mingled with this great Babylon. For another message follows, announcing the fall of Babylon. These two messages, we believe, have been faithfully proclaimed in the past. In the eighteenth chapter of Revelation, the message announcing the fall of Babylon is presented again, with additions, showing as we understand, that there is in the future a mighty movement to take place on this subject. We have no doubt that God has many dear saints united with the various bodies of professed Christians. These we believe will yet hear the call given in Rev. xviii, 4. There is however one most important fact which demonstrates that it was the Providence of God which has caused the proclamation of the first and second angel's messages within a few years past. Rev. xiv, 6-8. The eighteenth chapter of Revelation in presenting a second message respecting the fall of Babylon, informs us that she has become the hold of foul spirits, and a cage of every unclean and hateful bird. As a demonstration that we are correct in regard to the application of Rev. xiv, let the present movement respecting the spirits of the dead, answer. An innumerable host of demons are spreading themselves over the whole country, flooding the churches and religious bodies of the land to a very great extent. The immortality of the soul, a doctrine which is held by almost every church in the world, is the basis and foundation of all their work. This extraordinary movement clearly evinces the rapid approach of the hour of temptation, that shall come on all the world to try them that dwell on the earth. Let us now consider the various arguments which Bro. C. has adduced against our position. In answer to the first objection we remark that we understand Babylon to be as ancient as he does. The Roman Catholic church is a continuation of the old Roman Pagan church. The Pontiffs of the Catholic church hold their office in regular succession from the old heathen Pontiffs of ancient Rome. The ritual of the Catholic church and her multitude of ceremonies are almost all derived from the Pagans. Pagan priests to a very great extent controlled and guided the civil power until the apostasy of the great body of the Christian church, when they succeeded to the power and influence of the Pagans, and faithfully adopted, though under the name of Christianity, the doctrines and the ceremonies of the heathen. In the days of Pontius Pilate the corrupt church controlled the civil power and caused the death of our Lord; and in all ages it has made war upon the people of God. The second objection does not militate against our faith. The third objection is answered in the reply to objection first. The texts cited in objection fourth, refer undoubtedly to old literal Babylon, which has long since passed away. If however it is contended that these texts refer to the Babylon of the Apocalypse, they do not furnish an objection to the views which we entertain. Mystical Babylon has proved itself the staff of the wicked, in that it has fostered, cherished and sanctioned every species of abomination. As an instance take the subject of slavery. It is literally the scepter of rulers; for the kings of the earth severally cherish some branch of this great Babylon, for the greater security of their thrones, and to aid them in wielding the scepter of despotism. It has enabled the despots of the earth to rule with oppression, and to break in pieces their defenseless subjects. As an illustration of this fact look at Austria. We will now look at Bro. Clark's view of Babylon. He has presented four reasons for rejecting our faith, but he has not presented a single reason why we should receive his. If it were self-evident that Babylon is "the earthly power of human government" reasons might perhaps be unnecessary for its support. But we ask, is it not manifest that such a view is a gross absurdity? If it were correct it would reduce the great harlot of Revelation, to a mere abstraction. Babylon is distinct from the kings of the earth. Rev. xvii, 1, 2, 16; xviii, 9, 10. If therefore Babylon means "the earthly power of human government," it must mean earthly power separate from those who exercise it. Hence this view makes Babylon an abstract evil like envy, malice, or pride. Babylon according to the prophecy rules over the kings of the earth. But instead of "the earthly power of human government" ruling over the kings of the earth, the truth is that the kings of the earth have exercised "the earthly power of human government" in ruling over their respective subjects. It is said of the kings of the earth, "these shall hate the whore, [Babylon] and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire." Rev. xvii, 16. According to Bro. C. the kings of the earth are to hate earthly power, and to make it desolate, and naked, and to eat its flesh, and to burn it with fire! When have they ever hated earthly power? Never. It is their utmost exertion to maintain all they now possess and to acquire all they can. In destroying earthly power, they would cease to be kings. How could the civil power of the earth be punished and the kings be spectators? Rev. xviii, 9, 10. The symbol of a harlot is used to represent Babylon. A woman is the symbol of the church. Rev. xii. A harlot is a symbol of a corrupt church. Eze. xvi. But where is the authority by which Bro. C. rejects this scriptural use of the symbol, and explains it to mean abstract earthly power? The fact that Babylon is distinct from, though unlawfully united with the kings of the earth, is positive proof that Babylon is not the civil power. The fact that the people of God are in her just before her overthrow, proves that she is a professedly religious body. To have Babylon [confusion] must there not be a diversity of creeds in the great city? Are not the great religious bodies of the present time sadly corrupted with sin and wickedness, as described in this article? Are not almost all of them incorporated by the civil power? How many of them could escape the rebuke which is given in James iv, 4? What is duty with regard to them? 2 Tim. iii, 1-5; 2 Cor. vi, 14-18; Rev. xviii, 4. J. N. ANDREWS. "REMEMBER the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it." Ex. xx, 8-11. THOSE who teach that there is no Sabbath for the gospel dispensation, are requested to give us one plain text from the New Testament that teaches that the seventh-day Sabbath has been abolished. When any one will do this, we will notice it in the REVIEW. Inferences from 2 Cor. iii; Rom. xiv; Col. ii, 14-17, which do not mention the Sabbath of the Lord, should not be allowed in a case like this. God gave the Sabbath law in the plainest language possible; and no man should be convinced that it has been abolished, unless he can find inspired testimony as positive and plain. We teach the Weekly Sabbath of the Bible, the Sabbath of both Testaments. Let those who assert that it is abolished, produce one plain text to prove their assertion. This is a reasonable request. Will they produce the text? ANOTHER REQUEST!
By Editor
THOSE who teach that the Sabbath has been changed from the seventh to the first day of the week, are requested to give us one text from the New Testament that teaches such a change; or the example of Christ and the Apostles, recorded in the New Testament, favoring such a change. When any one will point out such a text and such example, it shall be given in the REVIEW. "Can ye not Discern the Signs of the Times?"
By E. R. Seaman
In keeping pace with the fulfillment of prophecy and signs of the times, it may not be inappropriate to notice some of the spiritual manifestations which are now being realized in the churches of our land, as illustrative of the predictions of 2 Thess. ii, xi; Rev. xviii, 4. The Spiritual Telegraph for Feb. 11th, has a communication from Mr. J. W. Killgore, of Como, Tenn., concerning a protracted meeting held by the Baptist denomination of that place, at which a young lady was rendered speechless, with her muscles cramped and rigid, and her eyes partly closed and set in their sockets. After continuing in this state some half an hour, she returned to her former condition, with feelings of most perfect happiness. The next night she experienced the same, but when she returned to her natural state her motion and her appearance were totally different from what they had been the evening previous. She was not happy now as before, much cramped, appeared to labor hard to express her feelings, but mournful gutturals were all that she could utter. The writer further says that he has no doubt but that she was under the influence of spirits, and accounts for the change the second time, by its being the operation of an inferior spirit. He says, also, that such demonstrations are by no means uncommon at revival meetings. He closes by expressing wonder that his orthodox friends yet doubt in relation to these spiritual manifestations. While these false reformations are in progress through the land, we may expect to hear of and perhaps witness similar delusions of satan; for we are evidently in the chronology of the time spoken of by Malachi (Chap. iii, 15,) when even they that tempt God are delivered. But their children (converts) are short-lived, as we find by comparing this text with Hos. v, 7; for they shall beget strange children. For after the excitement is past, "one month" shall devour them with their portions. Many no doubt, are honestly deceived by these false guides, and may perhaps be eventually saved under the loud cry of the third angel. Satan's work is to undermine the foundation of the Christian's hope, and deceive if it were possible the very elect. Hence he will work with all power and signs and lying wonders. One reason why they are called lying wonders is because the legitimate38 agents of them are not what they represent themselves to be, viz., the spirits of departed friends and relatives. They come with a lie in their mouth. The spirit of man is not immortal, as many vainly suppose; but the words spirit and breath of man are synonymous, as we find in Job xvii, 1. My breath is corrupt, in the margin, spirit. Also in Chap. xxvii, 3. The spirit of God is in my nostrils, margin, breath. The common atmosphere we receive from God inflates the lungs, and gives heat and life to the system. Therefore we can more plainly understand what the Psalmist means when he declares that man's breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Also, Job xiv, 12, speaking of death the common portion of man, says: "So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep." No consciousness then to the dead in any sense of the word until a certain period; viz., "until the heavens be no more." Peter informs us that it is at the Second Advent of our Lord Jesus Christ, who will then with a shout, the voice of the archangel and the trump of God call forth the sleeping saints. But the rest of the dead live not again until a thousand years after. We need not therefore, look for any one that has died to come back and move tables &c., until the Lord comes at least, then we believe their time will be occupied in a higher and holier work of ascribing honor and praise to him that sitteth on the throne, and to the Lamb for ever and ever. The word of God ought to silence every Spiritualist in the land, and would, if they were not given over to believe a lie, that they all might be damned that believe not the truth; which truth specially relates to the much slighted and despised doctrine of the glorious appearing of the Son of man. In view of these mighty wonders which are threatening to drown the world with their delusions, a voice is beginning to be heard, which is to sound louder and louder, saying "Come out of her [Babylon] my people, that ye be not partakers of her sins and that ye receive not of her plagues; for she is becoming the hold of every foul spirit, and the cage of every unclean and hateful bird."
E. R. SEAMAN.
Rochester, Feb. 12th, 1854. Reply to A. N. Seymour.
By J. B. Frisbie
In the Harbinger of Feb. 4th, there is a letter by A. N. Seymour, dated Jan. 1st, 1854. He writes that "Eld. Nottingham and wife became converts to seventh-day Sabbath-keeping last June, but became thoroughly disgusted with Sabbatarian principles and influence, by being associated with them four or five months. They doubtless were honestly led into that snare, and have as honestly abandoned it. O, that every other honest soul may do the same!" We are well satisfied that Eld N. was not deceived in what the Sabbath Advent brethren believed before he embraced their faith. Eld. N. has been disfellowshipped by the brethren at Sylvan, for the unchristian spirit that he manifested, also, the denial of the Spirit of God to operate on the mind of believers, separate from the Word, and that God has nothing to do in calling men to preach, &c. We understand he was not disfellowshipped for not believing the visions. It is not very strange that he should become thoroughly disgusted with Sabbatarian principles, &c., after he began to mistrust that he would not be accepted to go with the message, and was silenced and disfellowshipped by the church. As to his honesty, we leave others to judge. Eld. S. says, "There is evidently a re-action taking place in their ranks." If by re-action, he means that we will not fellowship such as do not walk according to the Bible rules for Christians, &c., we have long thought that such a "re-action" ought to be among some others—that it might be better for them. We do not like to boast of our prosperity or numbers. But in this case there may be nothing wrong to mention something as we now understand the matter. About one year and a half since, there were perhaps less than fifty Sabbath-keepers among us in the State of Michigan, with one messenger. Now there are over two hundred, with three or four messengers constantly in the work. Sabbath-keepers are increasing almost daily. It is the Lord's work. S. says, "Some have not gone so far into the delusion as to lose all sense of duty and consistency; hence they cannot be made to subscribe to all tests of their leaders." If it is a delusive snare to get people to keep the commandments of God that they may not be sinners, and obey the gospel of Jesus that they may be saved when he comes, we plead guilty; for these are the tests. S. says, "their teachers, as I am credibly informed, impose upon their adherents the necessity of believing that Ellen White's visions are equally inspired with the visions of Daniel and John, and if they do not believe this, they must be tried and disfellowshipped." That "credible" informant has "credibly informed" that which is not so. We will quote from the last page (64) of the book, the object for which the visions are given: "I recommend to you, dear reader, the Word of God as the rule of your faith and practice. By that Word we are to be judged. God has, in that Word, promised to give visions in the 'last days,' not for a new rule of faith, but for the comfort of his people, and to correct those who err from Bible truth." Solomon says, [Prov. xxix, 18.] "Where there is no vision the people perish: but he that keepeth the law, happy is he." We will insure that no brother or sister has, or will be, disfellowshipped, who obeys the pure teachings of the Bible. This is all that God, the Bible or the visions require us to do. S. says, "This is one of the doctrines which they imposed on Eld. N. and wife." When Eld. N. told me that we did this, I told him plainly that it was the Bible and not the visions that we tried, tested and disfellowshipped by. Why should he now tell this, unless for an excuse? S. says, "Never have I been more thoroughly imbued with a knowledge that it is an inglorious delusion of Satan, than at the present moment." What is such an inglorious delusion of Satan? To give us visions for the comfort of his people, and to correct those who err from Bible truth? that calls upon us to keep the commandments of God, be much in prayer, and have faith in exercise, to seek for holiness of heart, meekness of soul, devotion to God, to obey all that he has required in his Word? Is this the work of Satan? truly, then must he be a brighter angel of light than I had supposed him to be, insomuch that his kingdom is divided against itself, therefore it cannot stand. Mark iii. 24-26. It is not Satan's work to rebuke sin and teach holiness of life, as the visions do, according to the Bible; while it seems that which teaches controversy is of Satan. We are bound to believe all that accords with the Bible, and its plain teachings, wherever found. S. says, "And I look forward, earnestly desiring to see those honest hearts who have been led astray from the path of duty and truth, return to their former faith." We should regard those who leave the present truth, in the light of 2 Pet. ii, 22. "But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed, to her wallowing in the mire." Why such a desire for commandment-keepers to return to their former faith, and have them become Sabbath-breakers that they may become sinners; for Sabbath-breaking is a sin, a transgression of that law, of which James (ii, 10) says, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all"—Sabbath not excepted. S. says, "I could write much which I have learned of late, which is perfectly reckless of justice and consistency, that might cause you to mourn over the weakness of frail humanity; but as sufficient has already been said on the subject to arrest the attention of the church, probably it might not be judicious to protract the matter to any great extent." This looks as if it was thrown out to prejudice the minds of the readers of the Harbinger. As to the sincerity of S. we have nothing to say at present. I should rather thought he would out with what was so perfectly reckless, that we could find it; for if there is any such thing wrong among us, we want to find it and get rid of it. We rather think it is an unjust insinuation, designed more for an effect than a reality. S. says, "May the Lord guide them and us out of all error into truth, and save us, is my prayer." We respond, Amen to this prayer, believing that if S. is sincere in making it he will yet learn, like my unworthy self, that it will be far better to keep the commandments of God than to fight them, even if we have to keep God's holy Sabbath, that was made 2500 years before a Jew existed. A case has recently been decided in the Supreme Court of Pennsylvania, relative to the right of a person to travel unnecessarily on Sunday. It seems that a man named Johnson had been convicted before an Alderman of Pittsburg, of driving an omnibus on Sunday, and fined $4 for the offence. Johnson appealed to the Supreme Court, which by a majority vote affirmed the decision of the Alderman. Apostolic Example for Sunday-keeping.
By H. Barringer
DEAR BRO. WHITE:—In the reply to my four propositions, it is said that there is "no apostolic example for Sunday-keeping, and it is not for our opponents to assume these points and then build their inferences thereon. Let them first produce the command or example, and then will their deductions be entitled to our consideration." That is perfectly honest: if the first day has no divine example for its observance, it is not enjoined upon us. This then is the first point to be settled. Was the first day observed by the apostles? for if it was, then its observance is binding upon us; that is, if that day was thus observed by them to as late a time as when the epistles were written: otherwise I cannot see that it is; for the mere example of the apostles in the very beginning of the Christian dispensation is not a correct or permanent rule to follow respecting such questions; for Paul purified himself with the Jews and "entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be made for every one of them." And this he attended for seven days. Is that observance therefore binding upon us? Of course not. Why? Because Paul only attended to it as a matter of mere expediency. Paul circumcised Timothy for the same reason. Yet he says, at a later time, "I testify again to every man that is circumcised, that he is a debtor to the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Gal. v, 4. If they made circumcision a permanent rule or ordinance, they denied Christ, for he was the end of the law. We are to inquire then, Did Luke's calling the seventh day the Sabbath, make that day the permanent Sabbath, any more than did Paul's circumcision of Timothy, make circumcision a permanent rite in the church? Here again we are led to inquire—What saith the apostles on this subject at a later time?—what saith the epistles and Revelation concerning this day? All I can find in the epistles is this: "Let no man therefore judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath-days." It should be observed that the term days, as here attached to Sabbath, is in italics, and therefore not in the original. We have however the testimony of 54 men eminent in learning and particularly well acquainted with the languages, that sabbath-days, instead of Sabbath, is the true signification of the original. The context also seems to sustain this conclusion. The above thoughts will also apply to the first day. This day is no where mentioned in the epistles or Rev. except in 1 Cor. xvi, 2, "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you, lay by him in store, as God hath prospered him, that there be no gatherings when I come." Here we find the first day permanently set apart for a church duty, shall we not say a congregational duty? so it seems to me. The foregoing arguments must decide, so far as the Acts and epistles are concerned, what day is meant by Lord's day in Rev. i, 10. I must conclude from the above reasons, that the first day is more clearly enjoined in the Acts of the apostles and epistles than the seventh day. I am however ready and desirous to have further light on the subject. Yours, for the truth, H. BARRINGER. A Lonely Traveller
By U. Bucklin
DEAR BRO. WHITE:—While many of my dear brethren and sisters who love our Lord Jesus Christ, are identified with his cause on earth, and rejoice in hope of the glory to be revealed at his appearing and kingdom—while many such are on his Holy Day gathered together in small companies, speaking freely to each other, exhorting and comforting each other, mingling their voices and faith at the mercy seat, and realizing the faithfulness of the "Coming One" who has said, "Where two or three are gathered together in my name there am I in the midst." There are others scattered up and down the earth, who are like myself sitting in solitary places, and whose language emphatically is
"I'm a lonely traveller here, &c." With such I can truly sympathize; for with the exception of a Sabbath-day spent at Bro. C. Andrew's, N. Y. city, I have not met in social worship with those of like precious faith, since last July, when I parted from the little band in Waukau, Wisconsin. They too have their trials; but I rejoice that the Lord knoweth them that are his. "He knoweth how to deliver the godly out of temptation" and blessed be his name that while he sees it necessary to keep us in the furnace his wisdom and love stand pledged for our safety and purity if we confide in him. I have just been reading a letter in which the writer says, "How necessary that our words be pure." Ah, indeed! how important it must be, when he who spake as never man spake has said, "Blessed are the pure in heart; for they shall see God. Who can estimate the value of a pure heart, cleansed by the precious blood of that Lamb who was without blemish; in whose lips there was found no guile. Oh for a fresh application of it to every believer's heart: then shall we offend not in word, and be able also to bridle the whole body; for a good tree cannot bring forth evil fruit, any more than a corrupt tree can bring forth good fruit. Situated as I am at present, among a people who enact and execute laws in violation of the plainest precepts of the gospel, who regard it a crime to do unto a brother in bonds as we would they should do unto us, it cannot be expected that many, if any, are inquiring for the narrow way, or a close walk with God. I have not met with the first one yet. O what a feast it would be, to meet once more with a whole-hearted Christian. I have endeavored to present soul and body a living sacrifice to God, and my prayer daily is,
"Direct, control, suggest, this day,
All I design to do or say." The result I leave with him, realizing I am not mine own, but that I have been purchased with the precious blood of Christ. I look to him as the model. I long to be like him. His word is precious unto me. I am much interested in the letters published in the Review and in proportion as I discover the spirit of consecration, I am strengthened and encouraged. O that the great head of the church would baptize his people anew with the spirit of holiness, and multiply witnesses to the power of his grace; that power that enables its possessor to keep looking unto Jesus, overcoming the world, through faith in his precious blood. I am sometimes led to cry out, "How long O Lord how long, shall the wicked triumph." How long ere the voice of the oppressor shall cease from the land. Let us still pray, "Thy Kingdom come; thy will be done in earth as it is in heaven."
Yours in hope.
U. BUCKLIN.
Yorktown, Va., Feb. 4th, 1854.