ELDER JAMES WHITE, PRESIDENT, &c.: You are probably aware that I have written you three letters for light on the Sabbath question, and have read from you a very unsatisfactory reply in which you say: Mr. Overton seems to think the Sabbath cannot be kept because this world is round. Now in all candor, I said no such thing but I did say that we could not keep the same moments for Sabbath in all parts of this earth because it is round, unless somebody keeps Sabbath in the night.
Now sir, is it asking too much that you should state my question fairly and publish it in your paper, and then give a fair explanation of the point in debate. But, Sir, I think you must see that your position as a church in regard to this matter is wholly indefensible. Now if you can show my position untenable how easy it is to show it to all your readers and many others who are inquiring for the truth.
I said also in one of my letters that you kept the Sabbath because it was included in the ten commandments given by God to Moses, and that the Sabbath for the observance of man was given at creation. I likewise said no such direct rule was given at that time. Truly the seventh day was sanctified at creation but nothing in the shape of a command that it should be kept as Sabbath.
I also said that the Sabbath was not spoken of from creation to Moses' time, a period of near 2500 years, and that your history of the Sabbath recognized the same, which I understand you to deny, and tell me to read again. Now for the proof: In your History of the Sabbath, on page 27, is this language: "After giving the institution of the Sabbath the book of Genesis in its brief record of 2570 years does not again mention it."
Were the antediluvians under any obligations to keep any law for which no command had been given? Now I have to ask if the keeping of the Sabbath was made obligatory at creation where was the necessity of giving it again to Moses?
Sir, in view of this whole matter, one thing to me is more evident than any other, that some persons in their extreme anxiety for their own soul's salvation are led strangely to pervert some passages of scripture, and run it entirely out of its legitimate channel. And again, there are and have been some designing persons with selfish and perhaps speculative views, make a hobby or rallying point of some passage of scripture and by construction, run into many extremes. Such persons are those that have been and are forming societies all over Christendom, the principles of which seem plausible at first, but soon in the light of inquiry are exploded.
I find also, if I am not mistaken, this idea in your paper, based upon the following passage of Scripture: "To those that look for Him will he appear the second time without sin unto salvation." Now if I understand you right you apply this only to persons now living on this earth who expect the second appearance of the Saviour in their life time. Now have not many persons lived and died that have looked for the appearance of the Saviour but have not seen Him as yet, but will see him in the future. Please instruct on this point also.
S. B. OVERTON.
Addison, Ohio.
REPLY. The sentiments set forth in the foregoing letter are similar to those contained in the three letters to which the writer refers. In responding to them in a note in No. 7, present volume, we did not use the language exactly that he attributes to us, but the following: "S. B. Overton. You have read the History of the Sabbath with very little care, if you still think that no command existed for the observance of the Sabbath for twenty-five hundred years from creation, or that we cannot keep the Sabbath because the world is round, or that only an indefinite seventh part of our time is required of us. Read it again." But as he seems inclined not to be satisfied with anything short of the publication of his letter, we give it and these remarks, hoping that we may be able to benefit him and others.
As we now allow him to make his own statement of the question, he can this time raise no question about its being fair. He says he did not say that we could not keep the Sabbath because the world is round. Very well, if we can keep the Sabbath all over the world, notwithstanding it is round, pray what is the matter? That is all we claim. But it is said, we could not keep the same moments for Sabbath, unless somebody keeps Sabbath in the night. But who has ever required the same identical moments in all parts of the earth? Certainly we never have; and the Bible does not. So we will at once dismiss this point, as it has nothing to do with the question.
He says that our "position as a church, in this matter is wholly indefensible." "Our position" is that the Sabbath can be kept in all parts of the earth, although it is round. This he does not deny. And, he continues, that if his position is untenable, how easy it is to show it. His position as now revealed is, that "we cannot keep the same moments for Sabbath in all parts of the earth, unless somebody keeps Sabbath in the night!" This position, we think perfectly "tenable," and hence on our part have no disposition nor occasion to deny! So far, therefore, we are together.
He says that no direct rule was given at creation for the observance of the Sabbath. The record is that God sanctified the Sabbath in Eden. On the meaning of the word sanctify, we refer to the History of the Sabbath, pp. 16, 17, where it is shown from the definition of the Hebrew word, and also from its use in the Scriptures that it means to set apart a thing to any particular use, by giving commandment how it shall be used. Thus after speaking of the sanctification of Sinai, Ex. xix, 12, 23, on the 17th page above referred to, we read; "In other words, to sanctify mount Sinai, was to tell the people that God would have them treat the mountain as sacred to himself. And thus, also, to sanctify the rest day of the Lord, was to tell Adam, that he should treat the day as holy to the Lord." The declaration, 'God blessed the seventh day and sanctified it,' is not indeed a commandment for the observance of that day; but it is the record that such a precept was given to Adam. For how could the Creator 'set apart to a holy use' the day of rest, when those who were to use the day, knew nothing of his will in the case? Let those answer who are able. Can our friend S. B. O., or any one else, answer this? The record in Genesis, then, is just the same as if it had plainly read, And God blessed the seventh day and gave a commandment to keep it holy. We are surprised that any one, who has read the first seventeen pages of the History of the Sabbath, should still assert that there was no command for its observance given prior to the time of Moses. It was for this reason that we expressed the opinion to our friend that he had read the History with very little care, and advised him to read it again. We say so still.
He misapprehends us if he understood us to deny that the Sabbath was not again mentioned in Genesis after the record of its institution. But this is no argument against its existence and binding obligation during that time; for from Moses to David, a period of five hundred years, there is no mention of it; and yet we know from its introduction at the commencement of that period, that it was enforced during that time under penalty of death. See History of the Sabbath, pp. 92-95.
"Were the antediluvians," he asks, "under any obligation to keep any law for which no commandment had been given?" But there had been a commandment given, as we have already seen, for the Sabbath. And he continues, "If the keeping of the Sabbath was made obligatory at creation, where was the necessity of giving it again to Moses?" But does he not see that this applies equally to the other nine commandments as well as the Sabbath. Thus, if to refrain from killing was obligatory from creation, what need of giving that law again to Moses. Yet we may infer from the history of Cain and Abel that this command was obligatory upon Adam and his descendants. There is this peculiar feature about the Sabbath: No argument can be brought against it either before the giving of the law on Sinai, or since, either in the Old Testament or the New, that does not apply equally to the other nine commandments. If moral obligation still endures and those commandments stand, the Sabbath stands with them.
Our friend's knowing insinuation about "designing persons with selfish and perhaps speculative views," does not apply. The financial interests of the publishing department rest in the hands of an association composed of brethren east, west, north, and south.
Its operations are under the management of seven responsible persons as trustees, who are elected annually, and have no personal interest in the concern further than their simple wages for services rendered. These persons report all their transactions and give an account of their stewardship to the association publicly every year, that all may see what has been done, and the disposition that has been made of means. Now if our friend thinks that there is speculation here, and we are making a good thing of it, will he come in and take a few shares? Shares are only ten dollars each; there are only about five hundred and seventy six share holders, owning from one to twenty shares each; and there is room for more. The law allows the Association to hold property to the amount of seventy five thousand dollars; and we have not yet a third of that sum. Again we ask, Will our friend take a few shares? To be sure no dividend is paid to the stock holders, but all the profits arising from business are applied to further prosecute the objects of the Association; yet if he thinks there is a chance to better his fortunes here, he should certainly share in it, and is invited so to do.
In relation to Hebrews ix, 28, "Unto them that look for him, shall he [Christ] appear the second time without sin unto salvation," we simply remark, that none but those who are alive at his appearing can be looking for him. He will appear to all at that time; for every eye, of the living, shall see him, and the wicked shall wail because of him; but to those who are looking for him at that time, he brings salvation, and to them only. This looking for him, then, implies more than a simple knowledge of the fact that he is coming, and an expectation of the event; it implies also a preparation to meet him. Brethren and sisters are we thus looking and preparing? If so, we may rest in the assurance that our salvation is not far distant.
"The Healing of the Nations."
By G. W. A.
IN Revelation, the twenty-second chapter and second verse, speaking of the paradise of God and the tree of life, it says, "And the leaves of the tree were for the healing of the nations." It has often been a subject of query with myself, perhaps so to others, what was taught by this expression, the nature of the healing, its subjects, etc. Doubtless it will be conceded by all Bible students that this verse is fulfilled in the kingdom of God, after the saints are made immortal. To the view that the Greek word ϑεραπείαν [therapeian], here rendered healing, should in this instance have the signification of service, a position common with Adventists, I have no particular objection. Still the primitive idea of the word, according to all the authorities I have seen, is fully retained in the expression "healing." With a knowledge of this fact it has often suggested itself, In what sense are the people of God in Heaven to be healed? or how will the leaves of the tree of life be for the service of the redeemed? They are already immortal, and have right to the tree of life; how, then, do these "nations of the saved" need healing in the heavenly land?
An answer to these questions recently suggested itself, and as it was quite satisfactory to the writer, it is now given to those who love to think on the truths of the Bible.
First, there is but one infirmity of which I can think, which will follow us into the kingdom of God. That is the infirmity of dwarfishness. No doubt we are painfully degenerated from the fair proportions and majestic stature of the primal pair. Consequently we are to some extent physically deficient in being "in the image of our Maker;" for man was created in the image of his God; but not always will it be thus. When Michael's trump shall peal out the resurrection blast, we, saints, shall all be changed, pigmies though many of us are. But we immediately mount up on wings as eagles, and ascend to the paradise of God; have right to the tree of life; its fruit is for food, but its leaves serve the purpose of a remedial agent. They are, as the apostle says, "for the healing of the nations." We use those leaves, their life-giving properties infuse new life into our dwarfed bodies, our very systems start into active growth, and we all grow up to the157original size and proportion of the noble prototype of the race, father Adam, the man of Eden. Then will be beautifully as well as literally fulfilled what the Lord said by Malachi, the prophet, "They shall go forth and grow up as calves of the stall." Then will every effect of the fall disappear, and all things be gloriously "made new."
Such, readers, briefly, is our view of the declaration that "the leaves of the tree were for the healing, or service, of the nations." G. W. A.
Report from Bro. Bourdeau.
By D. T. Bourdeau
BRO. WHITE: I left the eastern-mission field for Vermont the 11th of August, and reached home the 15th, after an absence of nine weeks, during which I enjoyed many sweet seasons with brother and sister Cornell and brother Gage, and had an opportunity of seeing the cause of truth steadily advance notwithstanding the efforts put forth to hinder it in its onward course.
On my way home and when at Kendall's Mills, Me., the third volume of Spiritual Gifts came to hand. It proved to be meat in due season to my soul. I felt thankful to God for his wisdom and love in causing light to shine on his word, and in preparing his people to meet objections urged against the authenticity of the Bible.
Sabbath the 13th, met with the church at Brownington, Vt., where I was refreshed by the presence and testimonies of brother and sister Hutchins and other tried friends of the cause, and spoke on walking with God.
Sabbath the 20th, worshiped with the church at home, and had a refreshing time while contemplating the power, love, and care that God manifests toward his children through the ministration of good angels.
The 24th, Bro. Pierce and myself called on the Governor of Vermont to attend to the subject of the draft and had a pleasant and favorable interview. He said he had heard of our people before, and promised to do what he could to aid us in securing the benefits of the law concerning those conscientiously opposed to bearing arms.
Sabbath the 27th, being the day appointed for fasting and prayer, had a solemn and we trust profitable time with the church at home. We dwelt on the subject of fasting, and believed that God would have a special care for those who put their trust in him and try to please him.
The 12th inst., we received an urgent invitation from sister Ruiter, Dunham C. E., to go and pray for her husband, who was dangerously sick with a fever. We immediately went to Dunham, and found brother Ruiter very feeble, insomuch that he could not walk or speak aloud. He had been under the doctor's care without receiving any benefit, had not been able to walk for about two weeks, and was growing worse. He was prayed for, the power of disease was broken, and he arose and dressed and returned thanks. The next morning he walked to the table and ate breakfast with us, and after breakfast he accompanied us on our way home as far as Cowensville, a distance of one mile and three quarters.
I have just received a letter from sister Ruiter in which she states that brother Ruiter has been growing stronger and stronger, that though he had to return home in a shower, yet he did not receive any harm; that his neighbors were astonished to see him ride out, for they did not believe he would ever recover; that he went to a meeting the next day, and is now laboring with his hands. To God be all the praise.
From Dunham we went to Potton, C. E. and attended a quarterly meeting of the Troy and Potten church and spoke twice. The interest among friends outside was good, and we expect that some will yet obey the truth.
D. T. BOURDEAU.
West Enosburgh, Vt., Sept. 26th, 1864.
Report of the Committee for the months of August and September.
By E. S. W.
THE result of the labors of the committee for the months of August and September show an accession to our list of two hundred and fifty one new subscribers.
The following list shows the names of the members reporting, and the number sent in by each, viz:
One each. H. S. Gurney, J. Laughhead, W. A. McIntosh, J. B. Frisbie, A. S. Hutchins, T. L. Holloway, H. W. Decker, M. A. Christenson, P. C. Rodman, Lucretia Day, G. L. Holliday, D. W. Emerson, A. H. Hilliard, L. J. Richmond, L. Bean, Mrs. L. A. Edson, J. H. Burlingame, T. T. Brown; Mary Scott, O. B. Brooks, Mrs. M. Smith, Z. Beeman, M. E. Haskill, Mrs. T. A. Comstock, M. E. Steward, W. Bryant, H. Gardiner, Lucinda McCormick, Mary Barker, I. E. Churchill, J. Rayle, C. Penoyer, A. H. Cooper, T. Demmon, C. J. Pearce, A. M. Gravel, W. Merry, R. P. Steward, G. W. Newman, N. G. Sanders, D. W. Milk, H. W. Decker, H. A. Baldwin, R. Burtenshaw, E. Degarmo, Hannah Smith, M. E. Lockwood, A. E. Stoue, N. E. Grant, A. A. Dodge, Josiah Wilbur, B. F. Robins, Mary Bean, S. Sellers, S. N. Walsworth, Jane Shellew, A. Chafee, G. A. Poling, J. Matteson, Mary House, L. Bean, Lucretia Cranson, S. J. Bartholomew, S. B. Warren, M. B. Czechowski, Susanna H. Macroft, R. Hool, A. Harmon, S. N. Mead, John Wakeling, P. F. Ferciot, P. Palmbla, H. C. Miller, J. M. Ballou, S. Ziun, J. Loudon, W. H. Slown, E. Macomber, G. F. Evens, S. S. Van Ornum, R. G. Cowles, W. W. Lockwood, Sarah J. Wakeling, A. S. Gillet, M. M. Nelson, R. R. Delap, W. H. Slown, Jesse Van Syoc, R. R. Moon, C. O. Taylor, L. A. Bramhall, S. H. King, J. M. Deen, G. W. Buxton, J. M. Withers, C. G. Campbell.
Two each. T. J. Emans, E. G. Rust, H. Nicola, I. Sanborn, H. A. R. Pierce, H. P. Wakefield, W. H. Slown, J. Bates, J. R. Goodenough, J. D. Morton, T. M. Steward, J. W. Barker, J. White, M. J. Chapman, H. C. S. Carus, H. Hilliard, and V. B. Gaskill.
Three each. P. Martin, B. F. Snook, R. F. Andrews, E. Van Deusen, J. Byington.
Four each. I. D. Vanhorn, P. Strong, G. G. Green.
Five. L. G. Bostwick.
Six. N. Fuller.
Thirteen. Brn. Waggoner and Ingraham.
Twenty-eight. J. N. Loughborough.
Thirty-nine. M. E. Cornell.
As will be seen by the foregoing report, there have been added 251 new subscribers to our list during the last two months, and as we report only the new subscribers, it might be well to add that during that time there were more than that number of delinquents reclaimed, so that in reality the number of our accessions has been more than five hundred! This is certainly doing well, and we feel encouraged to labor on.
The Review is now only offered six months to new subscribers at half price. This is long enough for investigation, and if subscribers wish the paper any longer they will be willing to pay two dollars a year for it. New subscribers are not restricted to six months advance subscription, but if they wish to pay in advance for any longer time, they must pay one dollar for each volume after the first, i. e., one dollar and fifty cents for the first year and two dollars for the second and for each subsequent year. We trust our committee will continue their efforts until they accomplish the object in view. E. S. W.
The Sabbath on a Round World.
By John Norton Loughborough
BY ELD. J. N. LOUGHBOROUGH.
It is often objected to those advocating the perpetuity of the seventh-day Sabbath, that we cannot keep the Sabbath because the world is round, and as time varies, we cannot keep our reckoning. And as the same minutes cannot be kept all over the earth, therefore the seventh day cannot be kept. The objection is usually stated, that a day is gained if you go round the world eastward, and that one is lost if you go westward, so that two persons who should travel round the globe, the one east and the other west, on meeting half way round, will differ one day in their reckoning, and continuing their journey, they will, on meeting at the place of beginning, find two days difference between them. "And so," it is said, "it is impossible for us to tell when the seventh day is."
Before presenting our reply to the above, we will see to what conclusion this reasoning leads.
1. If this variation of time in going round the world causes the loss of the reckoning of the seventh-day Sabbath, it would cause the same difficulty with any other day of the week. Again, if because of this variation of time, the seventh day cannot be kept, then no definite day can be kept, for the same difficulty would exist with any day of the week. Reasons of the above character against the seventh-day Sabbath are illegitimate; for they weigh against the Sabbath institution.
2. When the Lord gave man the Sabbath, he had just made a round world and placed man upon it, with the command to "replenish the earth." He made the Sabbath "for man," to keep on this round world. To claim that the day could not be kept, is to reply against God.
The real point in the above objection is, because a day does not begin at the same moment all round the world, therefore it cannot be the same day when it does begin. And because we do not commence the day at the same moment all over the world, therefore the definite seventh day from creation, must have been lost. To meet the point at issue in this controversy, then, we need only to show where each day commences and ends, and to show that we have the reckoning of the seventh day brought down correctly to us from creation.
Each day does not commence the world over at the same instant, and end at different points at the same158instant, neither did it at the time God gave man the Sabbath. It takes the commencement of each day—sunset—twenty-four hours, to go round the world, and its end—sunset again—twenty-four hours to go round, and so it did at the time of the institution of the Sabbath. And, although in going westward the day commences still later than at a point in the east, it does not prevent its being the identical day, or cause us to lose it in our reckoning. Some say they find no difficulty in tracing the day half way round the world, but when they go clear round there is difficulty. There is no real trouble in tracing the day entirely round the world. The trouble in this matter is only apparent.
To show that it is not actual gain and loss in traveling east or west, we will suppose a case. Suppose a man to start to travel round the world westward, and that he can travel as fast as the sun-light, and that he actually does so for twelve years. We will suppose that this man left New York city on the first day of January 1853, at 8 o'clock in the morning, and kept pace with the sun, making a circuit of the earth once in twenty-four hours; has he seen 9 o'clock during that twelve years? If you answer according to appearances you will say, No! Would that prove that he could not have found 9 o'clock? No! When he stopped did he find 9 o'clock? Yes, in just sixty minutes from the time he stopped, he saw what he had not seen for twelve years, and yet in that twelve years, there were 8832 9 o'clocks. Now we will ask this man how many days he has seen. He would answer—if according to appearances—that he had not seen a day yet, but that he had seen one very long hour. Can he tell how much time has elapsed? If he is prepared to sail round the world he can keep his dead reckoning, counting his number of complete trips around, he will of course have the number of days.
But we will come to the point. Where does each day end? We answer, at the place of beginning it. If you commence it in New York, it will end in New York. If you commence it in Palestine, it will end in Palestine. But the question may be asked, where does each day actually begin? To illustrate the subject, we will present the following diagram of the world.
THE WORLD
We will call the point A, Eden, where man was placed at creation. This, it is supposed, was near Mt. Ararat, on line of longitude 50, not a great way from the central portion of the old world. The first day man ever saw, commenced and ended at point A. There, after the first seventh day of time, God set apart and hallowed the Sabbath for man. The descendants of Adam spread themselves abroad upon the eastern continent, until swept away by the flood. Then the descendants of Noah settled Europe, Asia and Africa. Their emigration was westward, and of course in coming west they brought their mode of computing time and their day with them. Settlements also extended eastward as far as the point B, the extreme eastern point of the eastern continent. So in after time, the day commences with the human family at the point B.
At the time of giving the commandments on Mt. Sinai, which we will represent by the point C, the Lord pointed out to the people, by the circumstances connected with the giving of the manna, the day he rested upon at the close of creation week. He gave them the manna a certain rate every day, a double portion upon the sixth day, and none upon the seventh. So there could be no question in their minds which was the day Jehovah designed they should keep. It was from the setting of the sun upon the sixth day to the setting of the sun on the seventh, the day the manna was withheld. Thus Jehovah points out and declares that that is the day he rested upon at creation, although they are nearly twenty degrees—about 1390 miles—west of the point where the day was first instituted in Eden. This would cause the sun to set, and the day to commence, about one hour and twenty minutes later than in Eden. But still the Lord tells them, in the fourth commandment, it is the day he rested upon at the close of creation week, the day he blessed and hallowed.
It is clear from this reasoning, 1st, That they had the correct day from creation down to this point; and, 2nd, That a variation of one hour and a third in the commencement of the day, did not prevent its being the identical day.
Emigration comes on still further west till Palestine is filled to its western border with a people who have a knowledge of God's law and Sabbath. But, it is a fact, that there would be over three hours difference in the reckoning of time by those eastward in Asia, and those on the west border of Palestine. And it is also a fact that there was considerable difference in the time of the setting of the sun between the east and west borders of Palestine. And yet all will admit that they could keep the Sabbath there with that variation of time, and that they did do it.
Emigration continued westward till about the fifth century, when civilized and religious inhabitants are found on the extreme west border of the eastern continent, the point D. The reckoning of their days was brought westward with them, and kept correctly down to that point. This may be seen from the fact that for a portion of that time, namely, down to the days of Christ, one day had been required to be kept holy, under penalty of death for violation. Certainly it would not be lost in that time. Should any one contend that the day was lost during that period, the absurdity of the claim is made manifest from the fact that Christ, who is "Lord of the Sabbath," never raised any dispute with the people as to their not having the correct numbering of the days of the week, but he says "it is lawful to do well upon the Sabbath day." This is equivalent to an admission that they had the true day of the law. Still further we learn by the inspiration of Luke that the women kept "the Sabbath according to the commandment." They kept the day before the first-day of the week, which shows that the people of that time had the correct numbering of the days from Sinai, and that the seventh day of that time corresponded with the seventh day of the commandment. Our argument thus far also shows that they had the true seventh day from creation.
Again, that the day was not lost from Christ's time down to the fifth century, is apparent from the fact that we find all nations, how much-soever they might differ in their religion, agreed in the numbering of the days of the week. This agreement would not be found had any of them changed the reckoning of time. And had they all met in some council and changed the reckoning of the days, as must be the case if there has been a change, it would have been a matter of as much note in history as the councils of Nice, Laodicea and Orleans combined. The fact that there is no record of any such change, is proof that none was made. Heathen nations would not, without a severe contest, give up the reckoning of days kept in honor of their gods. Although we find that some Christians of the fifth century were claiming that the day of the Sabbath was changed, they claimed that it had been changed from the seventh to the first day of the week, and raised no dispute as to the correctness of the numbering of the days of the week. We find at that time, the Jews scattering abroad over the earth, yet still retaining the Sabbath, and their seventh day did not differ from the seventh day of the nations with whom they were mingling.
In 1492 Columbus crossed the ocean and discovered the American continent. From that time the continent began to be settled, and has now reached the point E, and some at the point F. Settlers coming on westward have kept their day of the week correctly. The only difference between us and the inhabitants of the old world being that their day commences a few hours earlier than ours. Nevertheless it is the same day when it comes to us, and is measured off by the same revolution of the earth.
It would be even a more difficult matter to lose the reckoning of days from the fifth century to our time, than it was previous to that time; for in the sixth century the Mahometans arose, taking the sixth day as their Sabbath. They still keep that day, and it agrees with our sixth-day Friday. If all the other nations and sects had changed their reckoning of days, then the Mahometan's sixth day would not correspond with theirs; but we find the reckoning of all harmonises, so there is no way the day could be lost only for the Lord to put the whole world into a profound sleep until one or more days had passed over them. An event which no one will claim ever happened.
As we have before stated, the actual shift of days is made at the point of beginning. If we commence the day, reckoning at the point B, the shift of days would be made in the Pacific Ocean, near that point. Those who sail round the world keep a dead reckoning, which saves them from difficulty; for when they arrive at the place of commencing, their reckoning of time is by this means found to agree with the inhabitants there. And no man is prepared to manage a ship unless he can keep this reckoning.
Now the question is, how does this variation of time around the world affect the Sabbath? Some say it proves there is no definite time to be kept. Their idea seems to be that in order to keep a definite Sabbath, we must keep the same set of minutes all over the earth instead of keeping the seventh day as it comes to us, measured off by God's great time-keeper, the sun. If that was what is required of us to keep the Sabbath, we could do it. In that case we might take Palestine as our starting point. We could easily tell when the sun sets in Palestine, and could commence the Sabbath each week to correspond with sunset there, but that would cause us to commence the Sabbath in the morning of the sixth day, and people might take us to be Mahometans; for we should keep about as much of the sixth day from creation as we did of the seventh. God tells us to keep the seventh day; to celebrate it from evening to evening; and he has clearly marked in his word that evening is sunset.
We can keep that day just as he has directed in his word, and willing faith says, "We will." In whatever part of the world we may be, if we keep the seventh day measured to correspond with the sun's setting on the meridian of longitude where we are, we follow both the precept and example of the Almighty, notwithstanding that day may commence several hours later than it does in the vicinity of Mount Ararat. A man as near the poles as human beings can live, can keep his reckoning of days to correspond with that of others that are on the same meridian of longitude. Moravian missionaries in Greenland who contend for Sunday-keeping, find no difficulty in telling when Sunday comes. It is just as easy to tell when the seventh day comes. Bayard Taylor gives an account of a Sunday spent in Kautokeine, Lapland.
But it may be said, If time varies so round the world, and yet the day is called the same day, what difference does it make what day we keep? It makes great difference; for we know of no way to obey God but to do what he has said. If you could show that the human family had been hurled round and round the world until they had shifted their time two, three or more days ahead, then your argument might have some force, were you claiming that they should keep some other day than what they called the seventh. But the facts are, man has not yet entirely completed his circuit of settling round the world; so, although our seventh day here may begin a few hours later than at the place of his first beginning, it is the seventh day and not another.
Some say "The Lord is not particular, only that we keep a day." He was very particular in ancient times that men should do just as he said, even in the small particulars of the ceremonial law. They must offer a "lamb without blemish." Lev. xxiii, 18-24. See what he says of those who should offer a "torn, lame or sick" offering. Mal. i, 13, 14. They should not "offer strange incense." Ex. xxx, 9. See how some fared for daring to deviate in such a small thing, as some might call it. Lev. x, 1, 2. Has the Lord told you that he is not particular now? Has he not said "I am the Lord, I change not?" Has he said that in the last days he will be more lenient with the people, and that they may choose their own ways to serve him? Has he not rather referred us to ancient times, to those small departures from him, as some might call them, to show how strictly he will deal with the people here? Read the descriptions of their departures from God in 1 Cor. x, and Paul's conclusion in reference to the matter in verse 11. "Now all these things happened unto them for ensamples, (types-margin) and they are written for our admonition upon whom the ends of the world are come." Then you that think of presuming to make departures from the letter of God's holy law, will do well to consider the dealings of God with his people of old. "Keep God's commandments and live."
Topsham, Me., Sept. 9, 1864.
Closing Report from Mich. Tent.
By I. D. Van Horn
BRO. WHITE; Having closed our labors with the Mich. Tent this season, I will give a brief report of the same for the readers of the Review.
We have been blest of the Lord, while we have tried to bring before the minds of the people, the truth of his word. The work is his, we will praise his name.
At Ithaca, Gratiot Co., a complete work has been accomplished. We had freedom in presenting the truth to the people of this place. Many gladly received it, and are now zealously carrying it out in their lives. They have regular Sabbath meetings, with an average attendance of about seventy, old and young. They have also a good Sabbath-school and Bible class established, and they all take part and manifest much interest in the search of the Scriptures.
There has also a good work been done at Alma. Though not quite as extensive, as at Ithaca, yet there are a goodly number that have received the truth with gladness. They have regular Sabbath meetings. May the Lord bless the friends of the cause in Gratiot, that they may attain at last the reward of the faithful.
The effort made at St. Johns, was not very successful. There were many things that worked against us while here. The weather was very cold, and some stormy, so that it was quite uncomfortable even with an overcoat on, in the tent. Politics, and the impending draft, engrossed the minds of the people to that extent that they had no ear for the truth. A few, however became interested, but no permanent decisions were made.
As a whole, we can look back upon the labors of the past summer with a degree of satisfaction; feeling that we have done our duty. As near as we can learn, about eighty have embraced the cause of present truth. We have sold of Office publications, to the amount of $145,15. We have obtained twenty-eight new subscribers for the Review and received for the same, and on account $34,00. We obtained twenty-one subscribers for the Instructor and received $5,25. Sold six sets of Charts, $22,75. Received donations to the amount of $16,20, making in all $228,35. Our expenses through the season have amounted to $138,60.
Our association with Brn. Lawrence and Canright, has been of the most happy kind. We have labored together in unison and harmony, and the blessing of the Lord has been with us. We would express our gratitude for his goodness to us, and give him all the glory.
