PROBABLY no man ever more fervently desired to be led in the true and right way than did the psalmist David. No one certainly has expressed himself more ardently in this respect. Whenever he took up his pen, his hand was swift to transcribe such expressions as these: "Lead me, O Lord, in thy righteousness." "Lead me in a plain path." "For thy name's sake, lead me and guide me." "Lead me to the Rock that is higher than I." "Lead me in the way everlasting." "Lead me into the land of uprightness." And in the midst of all these fervent desires and ardent wishes to be led in the right ways of the Lord, he tells us of the leaders by which he wishes to be guided. "O send out," he exclaims, "thy light and thy truth; let them lead me, let them bring me unto thy holy hill, and to thy tabernacles." Ps. xliii, 3. Such were the leaders that David desired; and whatever leaders were thought safe and sufficient by so careful a man as he, to them we may safely trust the direction of our steps.
"Thy light and thy truth"—the illuminating power of thy Holy Spirit, and the truth revealed in thy word and contained in thy promises; in other words that "Spirit and truth," in which we are required to worship God. Whoever is led by these, so long as he presses onward in the way to which they point, need have no fears. His steps will not slide. He will move in harmony with God's people, through his pilgrimage here, and will not fail of the eternal rest at last. A church thus led, will not move contrary to God's order and providence in any essential step which they may take.
Now these leaders for which David prayed, will be the leaders of that company which in any age constitute the people of God; for it is only to the righteous nation which keeps the truth that the gates are to be opened at last; and it is only those who have the Spirit of Christ who are accounted his. It becomes important, therefore, not only to strive to find the truth, and walk in the light, but also to search for that people who are led thereby. If God has a people upon earth, they are a people who are guided by these two great principles. Where are this people? Reader; we appeal to you. Where are the people who give evidence that they are led by the light of God's Spirit and countenance, and the truth of his word? Are they those who reject, or those who keep, the fourth commandment of the decalogue? And again, what people would you suppose most likely to have the greater measure of light beaming upon their pathway, those who receive, or those who reject, the special operations of that agency which God has appointed to be the light bearer to his people, namely, his Holy Spirit? If those who keep the commandments of God and the faith of Jesus according to the Bible definition of those terms are not the ones whom God is leading by his light and truth, then where can that people be found? We say this not boastfully, but as an expression of gratitude for the way in which as a body this people have thus far been led.
But says one, Your present theory gives evidence of light and truth; but I know not that your past history affords any evidence that you have heretofore been led by these principles. We answer, It is to this very history that we appeal in proof of our proposition. Look at the progress of this cause, from its small beginning to the present time. See it gradually and steadily rising and extending its influence. Behold it counting its advocates at first by dozens, and now by thousands. Mark how from its first circumscribed limits, its sound has gone forth to every free State in the Union, penetrating even to California and Oregon.
But it may here be asked, Would you consider the spread of a doctrine evidence that it is of God? If so, do not Mahometanism, Catholicism, Mormonism and Spiritualism, which have spread so rapidly, and drawn so many thousands into their folds, give evidence of being genuine works? We answer, The progress of any cause considered in itself merely would not prove that cause divine; but, taken in connection with other things, it would. We must look at the doctrine which is being inculcated, and the motives which are set before the people. Do you not perceive that every delusion and error that springs up, the effects of which will be to deceive the unwary, and land souls in perdition at last, will receive the active co-operation of one who exercises a very powerful influence in this world, and who is the enemy of all righteousness. Satan can well judge of the purity of all doctrines, and of the tendency of all these movements among men; and every cause except the true one, no matter what it is, may count upon efficient aid from him in extending its influence and increasing its votaries. But when a cause arises based upon the unadulterated truth of God's word, embracing in its doctrines the commandments of God which Satan hates, and the faith of Jesus, which more than all else excites his rage, a cause whose object is to inculcate every good, and uproot every evil with those who embrace it—from whom may such a cause expect help and prosperity? From any evil agency? Never. When such a cause prospers, its prosperity comes from God, and from him alone.
We are now prepared to look further at the progress of the present truth. The labors and sacrifices of its early friends have been blest of God. Distracting influences have been kept at bay. Dark and fanatical spirits have been providentially discovered, and the little flock saved from the injury they would otherwise have effected. The weapons formed against it have not prospered. And all along the wavering and half-hearted, the complaining, the murmuring, and the impure, have been separated from the ranks. Some who commenced at first with only slight departures from the spirit of this work, mistrusting some direction in which the cause was moving, picking a few flaws with some plank in the platform, or finding fault with some appendage of the message, notwithstanding the body were satisfied therewith, have landed at last in the stupid and drivelling bogs of utter disbelief of the truth. God has preserved the health and strength of his servants, and given edge to his truth. As the progress of the cause has developed new wants, the burden has been laid upon them, nor could they rest till the lack was supplied, and the want met. And thus has the work gone on, till now the Office of publication is established in a central, and easily accessible portion of a field already large, yet daily increasing its extent and interest; and books and papers are rapidly multiplied by two of the most important agencies which the advancement and ingenuity of the nineteenth century have sought out, namely, the steam engine and the power press. We refer those who may wish to read much of the history of this work in the experience of the most intimate friends, to Spiritual Gifts Vol. 2.
And having come thus far, what next? The cause is progressing, and new wants are manifesting themselves. So it will probably continue. Shall they be met? An increase of means is required; and those with whose very being the interests of the cause are interwoven, are impressed with the subject of systematic benevolence, than which there is not a more beautiful, efficient, and scriptural system to be found. But some start back at it. What is the matter? Have the light and truth which have thus far been leading, suddenly ceased? Again: for managing the amount of capital necessary for the prosecution of this expanding work, and in order to a more equal distribution of burdens, a business organization is necessary. The necessity and propriety of this are seen at once by the great majority; but some are immediately thrown into a panic of fear, or a labyrinth of mistrust. What is the matter here? We ask again, Has the light suddenly gone out? Are the body all at once left to plunge into a course which will end only in destruction? Has the pillar by day and the fire by night been swept away by some storm-cloud of coming evil? If not, do we well to distrust God, and flee at phantoms of our own conjuring? And again, it is found necessary to have some title by which to designate this people. A name, at once simple, appropriate and indicative of the leading points of our faith, is suggested and recommended; and yet in the eyes of some this instantly becomes a great camel which they can by no means swallow. How is this? Once more we put the question, Have the leaders, light and truth, suddenly deserted the little flock? Have their eyes all been drawn away by an ignis fatuus from the true light? We do not believe it. We believe that in all these things the church are being providentially guided; that light and truth are still leading the way; and that it will as clearly appear hereafter that these moves are right and in God's order, as it now appears that past moves, which have been more or less stanchly opposed, have been directed of him. And while we continue to plead earnestly with the Lord to still send out his light and his truth, and to let them lead us, we do not believe he will withhold them from us.
We cannot close without just glancing forward to that glorious place in which they will lead us. David said, Let them bring me unto thy holy hill. Even there will they bring us; even to that mount Zion on which the seer of Patmos saw a hundred and forty-four thousand standing with the Lamb.
BATTLE CREEK CONFERENCE.
According to appointment the conference assembled at 2 o'clock P. M. on sixth-day, April 26. Of brethren in the ministry there were present Jos. Bates, Jas. White, J. N. Loughborough, J. H. Waggoner, J. B. Frisbie, M. E. Cornell, M. Hull, E. W. Shortridge, and Jno. Byington.
The result of the meeting cannot perhaps be better expressed than by the language which many were heard to repeat, "I am thankful for what I have seen and heard and felt during this meeting." Solemnity characterized the exercises from the commencement to the close. Upon the preachers seemed to rest the burden of cultivating, themselves, and inculcating upon others a spirit of deeper devotion, and more entire consecration. Upon them seemed to fall the burden of "weeping between the porch and the altar, and saying, Spare thy people O Lord." The importance and solemnity of the time we now occupy, was largely dwelt upon, the holiness and magnitude of the work in which we are engaged, and the importance that attaches to our words and actions, was vividly presented; for our influence is telling for or against the salvation of souls, and eternity is upon us, and the last opportunities and the final call of mercy is fast drawing to a close. Happy will they be who heed the pointed exhortations and warnings given by those who labored during the conference in word and doctrine.
There were six discourses delivered. Sixth-day afternoon by Bro. Hull, in the evening by Bro. Cornell, Sabbath forenoon by Bro. White, afternoon by Bro. Loughborough, First-day forenoon by Bro. Shortridge, and afternoon by Bro. White. These discourses were timely and acceptable.
We have still to regret what we have regarded as a lack in several of our late conferences, namely, the limited time that could be devoted to social meetings, that interesting and cultivating portion of such occasions. This was found necessary in order to give proper attention to business matters, while the brethren were present; and this again resulted from another cause (shall we say evil?) which is, the limited stay which many of the brethren usually make at these meetings. Why should not ample time be given both to the religious and business exercises of the meeting, and why should not brethren come prepared to stay until such time as it shall be apparent that the object of the meeting is fully accomplished? Those who leave before the meeting closes, usually defeat in a measure the object of their coming, by losing the best part of the meeting. So it was in the present instance. At the close of the business session on the evening following first-day, at 9 o'clock, commenced the last of the feast in which was furnished the best of the wine.189Meeting continued till half-past eleven that evening, and the day following from seven to eleven, A. M., and from two to five, P. M. Those who were laboring under feelings of spiritual destitution, discouragements and trial, spoke freely of their cases; and heartily did the brethren take hold to afford them help by their exhortations and their prayers. God's signal blessing rested down, and at times the house resounded with shouts of praise and thanksgiving. The efforts that were made for freedom, for a bursting of the fetters with which the enemy would fain bind God's people, and for a consolidation of union between hearts which he had long been trying to estrange from each other, together with their results, were indeed encouraging.
But most of all had we occasion to rejoice that freedom of spirit seemed to be returning to Bro. White, and that he was enabled to testify that hope was again beginning to beam upon his pathway. This was occasioned by the work which he saw being done for his brethren; and the happy change in him will be fully effected, when the work necessary to be done by and for them is fully accomplished.
The business meetings were characterized by promptness of action, and the utmost unanimity of sentiment, no dissenting vote being offered on a single question. The same Spirit that reigned through the other exercises of the conference, seemed to pervade these meetings also, as may be seen from some of the resolutions offered. If the results and influence of this meeting do not prove as beneficial as those of any heretofore held in this place, our experience thus far has failed to qualify us to judge in this respect.
BUSINESS PROCEEDINGS OF THE B. C. CONFERENCE.
The first business session of the Conference appointed in Battle Creek, for Apr. 26-29, was held on the evening following the Sabbath, Apr. 27. Eld. Jos. Bates was chosen to the chair, and U. Smith secretary. The business first introduced was the organization of the Publishing Association. The seven who were chosen at the conference of Sept. 28, 1860, to form the commencement of the Association, petition to the legislature for a law, &c., reported to the conference through Bro. Loughborough.
On motion of Bro. Hull, the report was accepted.
The law which passed the legislature of last winter, for the organization of Publishing Associations, being such that the seven brethren referred to could not act under it in the manner designated by the conference, they asked to be discharged from further duty.
On motion of Bro. Cornell the committee were discharged.
Moved by Bro. Waggoner that the conference appoint a committee of five to perfect the organization of a Publishing Association, according to the law obtained. Carried.
Brn. Jas. White, J. N. Loughborough, U. Smith, G. W. Amadon, and M. Hull, were thereupon chosen by the conference, by nomination and vote, to constitute said committee.
The subject of a new Office-building was then discussed. Bro. White suggested the propriety of a new building, of brick, upon a new lot, forcibly setting forth the disadvantages of using the present location, the suspension of business and the annoyance it would cause; and presenting also the advantages of a brick building over a wooden one. These suggestions were followed by remarks in their favor by Brn. Waggoner, Loughborough, Hull, Kellogg, Carman, Lay, Byington, Palmer, Keeny, Glover, and others. To bring the matter to a point it was
Moved by Bro. Shortridge that this conference endorse the suggestions of Bro. White in regard to the new Office-building and its location. Bro. Waggoner seconded the motion, remarking as he did so, "It will be the prerogative of the Association when formed, to determine about the Office-building, &c., but they might feel more free if they had an expression from this conference in regard to the matter. This is the reason I second the motion." The motion was carried.
Moved by Bro. White that a committee of three be appointed to issue circulars opening subscriptions for shares in the Association, and to see to their circulation among the members of the conference and through the REVIEW. Carried.
Brn. Loughborough, Hull, and Cornell were then appointed by the chair, as that committee.
Adjourned to 8 o'clock in the morning.
SECOND SESSION.
Agreeably to adjournment the brethren came together at 8 o'clock, on Sunday morning, Apr. 28. Prayer by Bro. Waggoner. The committee on circulars proceeded to carry out the object of their appointment so far as the conference was concerned, by the circulation of their papers; and 100 shares at $10 each were soon taken by the brethren present.
The second item to which the attention of the meeting was called was the name of the Publishing Association.
It was voted at the last conference to call it "The Advent Review Publishing Association." Brethren have since been impressed with the propriety of having the name of the Association as similar as might be to that name by which we choose to be designated as a people; and as in the latter case the name, Seventh-Day Adventists has been selected, it was thought best to call the Association, The Seventh-Day Adventist Publishing Association.
A motion was made to this effect by Bro. Loughborough, and unanimously carried.
Tent operations taken up. On this subject the following resolutions were adopted:
Whereas, We believe the State of Michigan to be a good field of labor, and
Whereas, There is manifested by the brethren a zeal to sustain the cause; therefore
Resolved, That we instruct the Michigan Tent Committee to obtain two efficient preachers to labor with the Michigan tent the coming season.
Resolved, That this conference approve the action of the Battle Creek Church in settling Bro. Hull and his family in their midst.
The following resolutions were also unanimously adopted:
Whereas, In our opinion, remarks calculated to excite mirthfulness tend to grieve the Holy Spirit from our midst, and thus deprive us of the guidance of heaven in our deliberations, therefore
Resolved, That we consider it a breach of order to indulge in such remarks, and we request the chairman to call to order any who may use them.
And whereas, In view of the solemn time in which we are living, the holy, solemn message we profess, the importance of using "sound speech," and "words that shall administer grace to the hearers," and in view of the fact that God's word condemns in the most unequivocal terms the use of trifling thoughts and words, even declaring that "for every idle word that men shall speak they shall give account thereof in the day of judgment;" therefore
Resolved, (1.) That this conference assembled, both preachers and lay members, covenant together to put away from us, whether in preaching or in social relations, all lightness and trifling. (2.) That we recommend to our brethren scattered abroad, to pursue a similar course, and rid themselves of this blighting sin which drives the Spirit of God from the hearts of his people.
Adjourned to five o'clock in the afternoon.
THIRD SESSION.
The afternoon session was opened by prayer by Bro. Hull. Bro. Loughborough remarked that the resolution passed in the morning, endorsing the action of the Battle Creek church in settling Bro. Hull in their midst, meant something more than merely to sanction it in feeling; it meant to sanction it with material aid also.
Moved by Bro. Loughborough that it be ascertained what means it will be necessary to raise at this conference to help certain brethren, and for any other purposes. Carried.
Bro. White remarks in reference to Brn. Shortridge and Hull, and what has been done in getting them here, also in relation to tent operations, and the resolutions to procure two efficient laborers for Mich. tent. A new tent is needed for this State. He has always objected to raising those sums at our conferences where there are but comparatively few of the brethren assembled. Questions very much whether it is proper to go outside of our systematic benevolence funds in these things, when it is a fact that these funds will fully sustain the cause. But a small amount will have to be raised except for a tent.
Moved by Bro. White that those sums which are immediately needed, be advanced from the Battle Creek systematic benevolence treasury, and that brethren of other churches be invited to contribute when convenient, toward refunding the amount, except what this church wishes to do as its share in the matter. Carried.
Bro. White remarks upon the inconvenience of having a tent committee scattered all over the State, especially since the time has come when it is not necessary to assemble churches in different places, and give them long and tedious drills in order to raise the means. Thinks the members of the committee should all be located at one place.
Moved by Bro. Loughborough that we have a new tent committee, consisting of three individuals, all residents of one place. Carried.
In view of the advantages that would result from having said committee located in Battle Creek, on account of having ready access to the press, in the issuing of circulars, &c., the following brethren, all residents of Battle Creek, were appointed: Myron Cornell, G. W. Amadon, and Wm. Hall.
Bro. White speaks of the efforts that have been made in times past to procure homes for preachers, and the responsibilities he has taken in the matter. His object had been that they might be free to preach the message. Had borrowed and advanced considerable money in these enterprises, upon a great portion of which he has been paying ten per cent interest. But this had not been so great a tax as the care. Thinks that it is now his privilege, and according to the will of the Lord, to be free from these burdens. Speaks of the case of Bro. Shortridge, and Sr. White's late efforts in his behalf. Sister White now feels it her privilege to lay the remaining responsibility in this matter upon the conference.
Moved by Bro. Hull that the conference take the responsibility in this case, and free sister White from further care in the matter. Carried.
Moved by Bro. White that D. R. Palmer, H. S. Gurney and Geo. T. Lay constitute a committee to carry forward the matter already commenced in regard to freeing Bro. Shortridge from his embarrassments; and that this conference instruct this committee to receive from Bro. Shortridge, as they place the means in his hands, security to be held by them till we again assemble in conference, or for one year. Carried.
Bro. Loughborough presents as the next subject for the consideration of the conference, a more complete organization of the church. We had come to that point where the cause of God demanded organization, not that organization which constituted Babylon, but such as would insure order in the church. He considered that the very first step in apostasy, as he showed in his article on the "Image of the Beast," in REVIEW Vol. xvii, No. 7, was the making of a creed. But this is not what we are endeavoring to do. We only want order.
Bro. White would entreat his brethren in the ministry to take hold of this work.
Bro. Waggoner, even before coming to the meeting and hearing the remarks that had been made, had resolved so to do.
Moved by Bro. Hull that the ministers that are assembled at this conference be requested to write out an address on the subject of church organization. Carried.
Moved by Bro. White that the doings of this conference be published in the ADVENT REVIEW. Carried.
Adjourned sine die.
JOSEPH BATES, Chairman.
URIAH SMITH, Secretary.
SOUND DOCTRINE.
By R. F. C.
PAUL, in his letters to Timothy and Titus, has much to say concerning sound doctrine, sound speech, the faithful word and wholesome words, and instructs them to speak the things that become sound doctrine, and to make use of sound speech that cannot be condemned. In 1 Tim. i, 9, 10, he speaks of the use of the law, and shows that all that break the law do things that are contrary to sound doctrine. In chap. vi, 3, he says, "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine that is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words," &c. From this we may learn that the fountain head of sound doctrine is found in the words of our Lord Jesus Christ. Hence, anything that is settled by the plain and positive teaching of him who spake as never man spake, is not to be overlooked or set aside. Yet men endeavor to make Paul contradict his Lord, inferring from the teachings of the apostle a doctrine directly opposed to the express declarations of him who sent him.
The question of the perpetuity and immutability of the law of God, so much mooted at the present day, is190settled beyond a doubt by our Lord in his discourse upon the mount. Matt. v, 17-20. Here we are positively taught that Christ did not come to destroy the law or the smallest part of it. Each jot and tittle was to remain till heaven and earth should pass. Yet men are not scarce that take issue with our Lord, and vainly strive to make Paul affirm, either that that law is wholly abolished, or that it has been changed and very much improved by the abolition or change of its fourth precept.
The editor of the World's Crisis has recently been writing upon the Sabbath, and has shed some new darkness on the subject. He takes the ground that the ten commandments, and they alone, constitute the old covenant that was not faultless, and that the new covenant consists, either of the ten commandments minus the fourth, or else of the whole of the book commonly called the New Testament; I cannot decide which. But while he tries to make Paul say that the ten commandments are abolished, he seems quite delicate about taking such ground himself, but prefers the word "improved," making the better covenant an improvement on the ten commandments. Hear him:
"What does Paul mean when he refers to 'that first covenant,' which was improved in 'the second'? We assume that he is speaking of the ten commandments, or the covenant made with the children of Israel upon mount Sinai, as contrasted with the New Testament or covenant in Christ, which he calls 'the second.'
"When writing to the Galatians, Paul says, 'For it is written that Abraham had two sons, the one by a bond-maid, the other by a free-woman. But he who was of the bond-woman was born after the flesh; but he of the free-woman was by promise. Which things are an allegory: for these are two covenants; the one from mount Sinai, which gendereth to bondage, which is Agar.' Gal. iv, 22-24. That is, Agar, the bond-woman's son, represents the covenant 'from the mount Sinai, which gendereth to bondage,' thus clearly intimating that this covenant is the one to be improved."
Now Paul is very bold, and saith in the language of the scripture, "Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman." The Crisis only claims that the bond-woman and her son should be "improved." Thus improved by the abolition of the Sabbath, the bond-woman and her son are made free. What utter perversion of the subject of the apostle's discourse! Paul is speaking of old Jerusalem and her children, the Jews, who were in bondage because they were under the condemnation of the violation of the law of God, which at Sinai they promised to keep; and with them contrasts the New Jerusalem and her children which are free, because they keep the same law of God, having it written upon their hearts. All the children of the New Jerusalem will be perfectly free, and among them will be many of God's ancient people who, as some suppose, were in bondage under the old covenant. But they had learned that God's law was a law of liberty to those who loved it, and could say, like David, How love I thy law! I will walk at liberty, for I seek thy precepts. The old covenant could not forgive sins, and consequently, but for the new, no sinner could be saved.
Again, Paul says that the ministration of death or condemnation is done away. The Crisis thinks this ministration of the law is the law itself, which was written in the tables of stone. But it does not take the ground that it is abolished, but says, "Some part of what was 'engraven in stones' is done away," and a portion 'remaineth.'" In his sequel he finds all remaining but the Sabbath commandment! The apostle corrected would teach that one tenth of what was written in the tables of stone was done away; unless that all the death was in the Sabbath precept; and this the opponents of the Sabbath seem to think, for they speak of the penalty of death as being attached to Sabbath-breaking, as if this penalty was not attached to the other precepts of the decalogue.
When God promised the new covenant by Jeremiah he said, "But this shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts." This, corrected, would say,
I will write nine-tenths of my law in their hearts, leaving out the memorial of the Creator of the heavens and the earth, because it gendereth to bondage.
What new invention will come next? Is the strength of the opposition to the Sabbath of the Lord our God increased by every new position taken? If so, the common saying is reversed, and should be, Division is strength. The fact that so many positions are resorted to against the Sabbath, ought to open the eyes of honest inquirers; and it will. Those who observe the Sabbath, unitedly give one reason for so doing, namely, God made the Sabbath for man, and has never repealed the law for its observance, nor instituted another Sabbath in its place. Truth will remain truth; and God will judge the people by his law which is the truth. Ps. cxix, 142, 151, 160; xcvi, 13.
SABBATH AGITATION IN MINNESOTA.
By A. C. Morton
Bro. Smith: I send you the ground work of a discourse by Elder Sweet against the Sabbath, with our reply. The evident object of this effort has been to check the interest of present truth, which has seemed to be gradually increasing since the meeting held by Bro. Bostwick last winter in the neighborhood known as the Dunkard Settlement, near Bro. Erb's. Our prayer is that God may deliver the honest from the blighting influence of no-Sabbath and no-law teaching.
1. Elder Sweet commenced with Gen. ii, 2, and then remarked, If the keeping of the Sabbath had been binding on man, we should have had some account of it; but we have no record of its being binding; and came to the conclusion that the Sabbath was not kept until the exodus from Egypt, and cited Ex. xvi, 6; Deut. v, 15 as proof why we should keep the Sabbath. Verses 22, 23.
In our reply we endeavored to show from Mark ii, 27 that the Sabbath was made for man; and from Gen. ii, 2, 3 when it was made; and then argued that if the Sabbath was not to be kept until the deliverance of Israel from Egyptian bondage, God had created an institution which could be of no avail for over two thousand years, which would charge folly on God. And in the second place we endeavored to show from Ex. xx, 11 that the deliverance of Israel from Egyptian bondage was not the reason given why we should keep the Sabbath, but that Deut. v, 15 was simply a declaration of Moses, reminding the people that they were bondsmen in Egypt, and had not their liberty; but now that God had delivered them they had no excuse for not keeping the Sabbath; and showed from Gen. vii, 4; viii, 10, 12, and xxix, 27 that time was reckoned by sevens and weeks, and from Ex. xvi, 23; xxvii, 28 that the Sabbath was spoken of as a then-existing institution.
2. Elder S. next introduced Ex. xx, 3-17 as the old covenant, or the covenant under the old dispensation; quoting Deut. v, 2, 3, as proof. He then referred to 1 Cor. x, 14; James v, 15 as proof of the new dispensation, and argued that as the fourth commandment is191not in the New Testament, it does not therefore belong to the new dispensation or covenant. Heb. viii, 7 was quoted to show the old covenant (or ten commandments) faulty, therefore not to be taught under the gospel unless copied in.
In our reply we endeavored to show from Ex. xix, 5-8, that covenant is used in two senses: First a covenant commanded, which was the law written on two tables of stone, (Deut. iv, 13); and second, a covenant agreement between God and the people; the people on their part agreeing to keep his covenant or law; and God on his part agreeing that if they would, he would make of them a kingdom of priests; and that the covenant referred to in Deut. v, 2, 3, was the covenant agreement, and that this was the covenant which Paul declares faulty, and not the law. Second, we argued from Ps. xix, 7; lxxxix, 34 that it could not be the covenant commanded (or law, Deut. iv, 13) from the fact that the law was perfect and therefore could not be faulty.
3. Elder S. next referred to Ex. xxxi, 12-16; Eze. xx, 10, 12, 20, as proof that the Sabbath was a sign between God and the Jews, and nobody else, and labored to throw it in with the ceremonial law [Col. ii, 16]; and then introduced Hosea ii, 10, 11, to prove that it should cease. Matt. xii, 7, 8; Mark ii, 23; Luke xiii, 14-17, were then cited, as proof that the Sabbath was not then binding, and that Christ regarded it so.
We replied that the Sabbath was a sign between God and the children of Israel forever [Ex. xxxi, 17]; and then remarked that we did not understand the term Israel, here, as referring to the literal Jews exclusively, and then argued from Rom. ix, 6-8 that it was not all that were the seed of Abraham according to the flesh (or Jews) that were Israel, but that they which were of faith were the children of Abraham. Gal. iii, 7. We then showed from verse 28, that there is no difference between Jew and Gentile in this matter; but that all who are of faith in Christ are children (or Israel), and heirs according to the promise: Verses 26, 29. We further showed that the Sabbath spoken of in Col. ii, 16, and Hosea ii, 11, were ceremonial sabbaths [Lev. xxiii, 24, 27, 32, 34] which were a shadow of good things to come [Col. ii, 17] and not the Sabbath of the fourth commandment, as that was never a shadow of anything to come; but was a memorial by which to keep in memory the Creator of all things. Hence the Sabbath is and will ever remain a sign between God and those who are heirs (or Israel) by faith in Christ. Gal. iii, 29.
4. S. quoted Gal. iii, 10, and applied it to those who keep the seventh day as being those who are of the works of the law, and therefore under the curse; and then introduced chap. iv, 9-21, and exclaimed in the language of verse 21, Tell me, ye that desire to be under the law, do ye not hear the law? He then introduced Acts xv, 1, and argued, that if we keep the seventh day we must be circumcised and keep the law of Moses, applied verse 10 to us as being those who put a yoke on the disciples, which neither our fathers nor we are able to bear.
We replied that we did not believe that the keeping of any of the precepts of the law of God was a curse to man! [Gal. iii, 10], or that by keeping the principles of the law of God we were returning to weak and beggarly elements. Chap. iv, 9. We then showed by comparing Romans vii, 7, 12, and Eph. ii, 15, that there were two laws; the one declared to be holy, and the law by which is made known sin; the other a law of commandments contained in ordinances, which was the law of enmity, which was contrary to us and taken out of the way at the cross. Col. ii, 14. And we further showed by comparing Deut. x, 1-5, and xxxi, 24-26, that there were two laws. This is proved first, from the manner in which they were given, and second, from the position they occupy. The law spoken by God, and engraven on tables of stone, received by Moses, and by him placed in the ark, is the law of which Christ speaks in Matt. v, 17, 18, while the body of the law [Gal. iii, 10] is the same that was written by Moses, received by the priests and by them placed in or by the side of the ark; and this is the law referred to in Gal. iv, 21; Col. ii, 14; Eph. ii, 15, and Acts xv, 5, the keeping of which, would be returning to weak and beggarly elements [Gal. iv, 9, 10], and place them in a position where the atonement of Christ would profit them nothing. Chap. v, 1, 2. We then introduced Matt. v, 17; xix, 17; Rom. iii, 31; James i, 25; ii, 8-10; Rev. xxii, 14; Ps. xix, 7; Deut. iv, 13; Ex. xx, 3-17; Luke xxiii, 56, in favor of that law of which the Sabbath is a part, and then argued the impossibility of a change from the nature of the law, and showed from Col. ii, 16, 17; Rom. xiv, 5, 6; Hosea ii, 10, 11, that the sabbaths there spoken of were monthly sabbaths connected with the ceremonial law (or book of the law. Deut. xxxi, 24, 26), and not the Sabbath of the fourth commandment, which is a precept of the law. Deut. x, 4; Ex. xx, 8-11.
5. The Elder concluded his discourse by undertaking to prove the first day of the week the christian Sabbath. Quoted Rev. i, 10, and remarked that at the resurrection of Christ the Lord's day was proclaimed, and it was the first day of the week, and endeavored to prove it from Acts xx, 7, and John xx, 19, 26.
We replied that Rev. i, 10 furnished direct proof that there was a day under the gospel known as the Lord's day, and that Acts xx, 7; John xx, 19, 26 did not furnish any proof that the first day of the week was the Lord's day, much less the Sabbath. Argued from Mark ii, 27, 28; Isa. lviii, 13, that the day recognized by God as his, over which Christ declared himself Lord, is the Lord's day, and then proved from Ex. xx, 8-11; Luke xxiii, 56, that that was the seventh and not the first day of the week.
O when will men cease to pervert the right ways of the Lord? The majority acknowledge that Elder S. is in error, but how many will turn their feet to the right ways and shun the error, and thereby be prepared to enter through the gates into the city, the Lord alone can tell.