p. 166 | Review and Herald, Vol. 28, No. 21. (10/23/1866)

ARE THERE TWO CLASSES MENTIONED THEREIN?

In Review No. 17, present volume, we noticed a little effort of Mr. Wm. Sheldon to disprove the visions of Sr. White, in an attempt on his part to show that they were contrary to the Bible. To do this, he brought up a “sample” of the facts he had to produce, which was, that the visions locate the rise of the two-horned beast, and the image of the beast, down this side of the great papal persecution, whereas John, in Rev. xx, 4, places it previous to, or during, that persecution; for the martyrs back there, were commended for not worshiping the image which the two-horned beast had caused to be made. In reply, we showed that this objection could not be urged when the text was rightly understood; that there were two classes brought to view in that verse; that the expression, “and which had not worshiped the beast,” &c., if strictly translated would read, “and those who had not,” or, “and whosoever had not worshiped,” &c.; that the martyrs were one class, and those who had not worshiped the beast, &c., were another class; and that this worship of beast and image was not consequently placed back previous to, or during, the papal persecution. Let this fact be once established, as it can easily be, and no argument was ever more completely annihilated, than is Mr. Sheldon’s by this. An effort to evade its force was to be expected.

Accordingly in the Voice of the West of Oct. 9, Mr. S. comes out on the point; and like a person who feels that he is under the necessity of putting on some kind of an air, claims to be—“somewhat amused” (?) at our article. He then says that in our criticism on the translation we have fairly jumped out of the frying pan into the fire. How we have done it, we will let him state in his own words:

“Let us look at the result of this proposed translation: ‘And whosoever had not worshiped the beast, neither his image, . . . they lived and reigned with Christ.’ If there are two classes here brought to view; the one class embracing the martyrs, and the other class including ‘whosoever’ had not worshiped the beast or his image, there is no means of evading the conclusion that there are millions of wicked men, including infidels, Mohammedans, and unconverted Protestants, who have never worshiped the beast, and this proposed translation promises that they shall all ‘reign with Christ’—yes; ‘whosoever’ has stood aloof from papacy, is, by this translation, entitled to live and reign with Christ.”

The changes which he rings on the idea that the “whosoever” must embrace “millions of vile sinners,” shows how immensely satisfied he is with himself for having discovered it! He thinks we are now in the fire, certain, and exclaims in great glee that there is no possible way to “dodge the conclusion, except by abandoning the translation.” Indeed. Let us look at the subject a moment more. We had supposed that in all lines of prophecy embracing a series of consecutive events, the context had something to do in determining the meaning of any particular passage. How is it with Rev. xx, 4? Rev. xix and xx, give us events to transpire in consecutive order. In chap. xix, we have the heavens opened and one coming forth upon a white horse called Faithful and True. He is clothed in a vesture dipped in blood, and his name is called The Word of God. The armies of Heaven follow him; out of his mouth goeth a sharp sword, that with it he may smite the nations; and he has on his vesture and on his thigh a name written, King of kings, and Lord of lords. We have an angel standing in the sun, and bidding all the fowls of heaven come to the supper of the great God. We have the beast, and the kings of the earth and their armies gathered together to make war against Him that sat on the horse and against his army—quite a general combination of the wicked powers of earth against the Lord of glory. We have the beast and the false prophet taken and destroyed. Those vast portions of the human race, represented by the beast, the false prophet, the kings of the earth and their armies, are slain and destroyed by the heavenly Warrior. What becomes of the rest of his foes? To leave no room for us to infer that any escape, John adds in verse 21, “And the remnant [all the rest] were slain with the sword of him that sat upon the horse.” The scenes brought to view in chap. xx, then follow: The Devil is bound, and the first resurrection takes place. In verse 4, the text under consideration, John is viewing this company, of whom he writes, “Blessed and holy is he that hath part in the first resurrection.” Two classes of this company are singled out as worthy of especial mention, the martyrs, and those who had refused to worship the beast or his image. And now when John says, “whosoever had not worshiped the beast,” &c., where are the multitudes of the vilest sinners which Mr. S. says must be included in this expression? Where? They are not to be found. The prophet had just said that they had all been slain, and he tells us in verse 5 that the seal of death had been set upon them for a thousand years. He is viewing only the blessed and holy who have part in the first resurrection, and yet when he says, “whosoever” of this class, had not worshiped the beast, &c., Mr. S., with miraculous discernment, perceives millions of the vilest sinners included therein! He is welcome to all the joy he can derive from such an imaginary discovery.

But suppose Mr. S. could here sustain his position, and show that the word whosoever must include millions of vile sinners; he would only be furnishing material for infidelity; for we showed on the best authorities, Robinson, Bloomfield, and Scholefield, that the word ὅστις means “whosoever,” and should be so rendered in Rev. xx, 4; and these authorities he has made no effort to refute. We will now add another: Liddell and Scott define ὅστις thus: “Radical signification, whosoever, whichsoever, any one who, anything which, thus strictly differing from the simple ὅς.”

But this word, as used in the text under notice, so far from embracing millions of vile sinners, need not embrace all the righteous except the martyrs; for it is evident on a moment’s thought, that a refusal to worship the beast and his image could not be made a distinguishing characteristic of any class except those upon whom the authority of the beast had been brought to bear, and they had refused to comply with his demands.

But Mr. S. makes a further effort to rear up his prostrate theory by saying, “The Greek term ὅστις, rendered ‘which’ in the text, and ‘whosoever’ by the Review, is often used in such connections as to forbid the idea of its meaning whosoever, as in the following instances.”

Suppose it is. Unless he can show that Rev. xx, 4, is one of those instances, he might just as well have saved the time he took to state that fact. The passages he cites are 2 Cor. iii, 14, “Which vail is done away in Christ,” and Eph. i, 23, “Head over all things to the church, which is his body.” But if he had looked at the matter a little more critically, he would have seen that in these instances the construction is altogether different from that in Rev. xx, 4. There the compound relative ὅστις is introduced with a conjunction, καί. In the passages he quotes it is not so introduced. And he cannot find an instance in which it is introduced with the conjunction as in Rev. xx, 4, where it has the sense of the simple relative ὅς, referring to a definite antecedent. His criticism is therefore worthless. Our position is sustained. There are two classes brought to view in Rev. xx, 4.

In our former article, we referred to his attempted slur upon sister White by his frequent use of the word Ellen; as “the visions of Ellen,” “Ellen says,” &c. He now asks if we slur Daniel by using his given name? Will he tell us what other name Daniel had among his people? If at the present time we had anything to say about Mrs. Harriet Beecher Stowe, or Miss Anna Dickinson, especially in a controversial way, and should be continually repeating, Harriet, Harriet, or Anna, Anna, it would be very apparent that we intended some disrespect, or were ignorant of the first principles of etiquette; nor could we help the matter by a verdant appeal to the customs of society twenty-four hundred years ago.

“We Walk by Faith.”

By R. F. COTTRELL

FAITH differs from credulity on the one hand, and skepticism on the other. Credulity believes without evidence, faith upon evidence, and skepticism doubts in the face of all evidence. The credulous person is fluctuating—now he believes this, and now he believes that. The skeptical person is constantly wavering—ever on the fence between faith and infidelity, sometimes inclining one way and sometimes the other; at one time almost believing, at another, full of doubt. But the person of faith, the believer, is constant, calm, and steadfast. His heart is fixed, trusting in the Lord. While the credulous are carried about with every wind of doctrine, and the skeptical, though desiring to be established, dare not believe anything, the believer is decided and firm; he is the only person securely anchored, having rest to his soul.

To the credulous let me say, Feeling is not faith. Your impulses are a movable foundation. Faith must rest upon evidence. Examine carefully the testimony before you believe. Look before you leap.

But, my skeptical friend, faith is not sight. If you wait to see everything, you never will believe anything. That which purports to be divine revelation should be examined in all its leading features and tendencies. The strong points in the evidences should be weighed. And if it carries unmistakable evidences of truth as a whole system, accept it as a whole, though you may not be able to comprehend every particular part. Faith fixes upon the grand points, the overwhelming evidences of the great system of divine revelation, and no caviling in regard to minor points of a seemingly questionable character, can move it from its firm foundation. If you cannot see clearly every minute particular, turn your eyes to the main pillars. Do not cast away the whole beautiful structure, because you cannot comprehend the utility of each minutest part. Having satisfied yourself of the firmness of the foundation, the beauty and stability of the edifice, evincing the consummate knowledge and skill of the architect, conclude that it is right in every particular, had you the wisdom to understand it. The Lord has given you irrefragable proofs of the heavenly origin of revelation. He wants you to accept it as a whole, upon the evidences he has given, and those points you do not clearly comprehend, upon trust.

Do you say, That is “going it blind”? We reply, It is walking by faith. It would be the greatest, the most complete blindness, that would deny the beauty and glory of the whole creation, because we cannot discover its remotest spheres, or discern its minutest animalculæ, with the naked eye. So it is blindness indeed to reject the whole beautiful fabric of faith, because our darkened eyes cannot discern the beauty of all its parts. It is blindness to shut ourselves away from the light of day, and then deny that the sun shines. It is better to acknowledge and receive the light, that our weak eyes may be strengthened to see more and more clearly.

Abraham, the father of the faithful, walked by faith. He believed God, and it was counted to him for righteousness. After God had promised the great blessing to mankind, the blessing of the Messiah through his son Isaac, he said to him, Take your son, even Isaac, and go and kill him for a sacrifice. Did Abraham say, I can’t see it—that would be going it blind? No. He walked forward by obedient faith, trusting in God in whom he had believed; and the difficulty was cleared up to his entire satisfaction.

My friends, you who are troubled with doubts, either of the volume of inspiration, or of the present work of the Lord, grasp with steadfastness the firm and immovable pillars of the faith, and drive your doubts to the wind. Let not your pride of opinion brood over this objection or that, till it hatches a nest of vipers. Your salvation is depending. Settle it in your mind. Is God the author of revelation? Does he live? and is he leading his people? Is his downtrodden truth being restored? and is he thus preparing a people for translation? If every invulnerable argument, and every infallible test prove this to be so, venture your all upon it without reserve. If God has manifested his strong hand and his outstretched arm in bringing his people out of Egypt and to the border

of the sea, falter not at the command to move forward. A path will be opened to them that believe.

Oh, believe on the Lord; believe his word, believe his work. We have no new revelation, only what prophets and apostles and Jesus Christ himself declared should be; even that Christ would be with his people always, even to the end of the world. Learn to weigh evidence—learn to believe. Take fully the yoke of Christ and learn of him, and you will find rest to your soul. Walk by faith, and you will not walk in the darkness of doubt.

R. F. COTTRELL.

Labors in Mich.

By John H. Waggoner

Bro. Cornell and self closed our labors in Holly, Sept. 23d. On my way westward, I had appointed to meet with the church at Chesaning the 25th, and at Owasso the 26th. The weather was still wet and the roads very bad, but understanding that they had several times been disappointed at Chesaning on account of roads and weather, I determined to go through and meet my appointment. But the day was so rainy that the stage did not go, and of course I could not. The evening of the 26th I spoke to the brethren and sisters and a few of their neighbors assembled at Bro. Wilkinson's at Owasso.

The meeting at Orange commenced with preaching on Sabbath evening. Sabbath morning, the subject of health was presented from the Bible, which increased the interest, as was plainly manifested by the testimonies given in social meeting in the afternoon. I found some thorough converts to the health question in that part of the country, and the effect is visible in the advanced state of spirituality of its adherents. They are truly growing in grace. A few seemed to look on with some distrust, generally those who have some strong appetite to gratify; the effect of this is also manifested in their testimonies or in their silence. May the Lord bless them, and bring them up to the advanced standard of present truth. Toward the close of the Sabbath we met at Bro. Howe's, where I spoke to them again on the same subject, about one hour; after which the ordinances were celebrated by the willing, joyful saints.

First-day I tried to speak three times, which was once too much for my strength, as I had taken cold about the time of leaving Holly, and it was gradually working on my exhausted system. I enjoyed good freedom in the morning, but had no time to recover my energies for the afternoon service; however, by taking rest I felt refreshed for the evening, and our meeting closed up with a good time. All expressed themselves satisfied and much encouraged. I believe it was a meeting to be remembered, the results of which will be permanent and enduring. With one feature of this meeting I was especially gratified: most of the brethren from abroad were present at its commencement, coming to the place before the Sabbath, and none leaving till first-day afternoon. The meeting was long enough for all to feel profited, and the Sabbath was a day of rest and worship, and not a day of travel and labor. I have sometimes doubted the propriety and utility of monthly gatherings, where the morning and afternoon of the Sabbath is spent in traveling to and from the place of meeting. I would ask the brethren, How far will circumstances justify it?

Oct. 1st, I left my good, temporary home at Bro. Howe's; the 2nd I largely increased my cold; the 3rd I met with the church of Jackson, at Bro. Burwell's in Parma. This was by request and arrangement of Bro. Palmer, who wished to hear more on the health subject. The friends at Parma had some misgivings on the subject, as they wished their neighbors to hear; but all were interested, and the brethren and sisters seemed much confirmed as to the importance of this part of the truth. The 4th inst. went to Battle Creek, intending to remain over Sabbath, but as it was the time of the Monthly Meeting at Burlington, I took a hasty view of the new meeting-house, Institute, &c., and journeyed homeward, arriving before the Sabbath. I felt somewhat disappointed, not seeing any from Convis at that meeting, but was pleased to see so many from Battle Creek, Newton, and Colon. Perhaps at no other time during the past season have I been so unfitted for labor as at that, yet we had a good meeting.

But with that effort, exhausted nature gave way. I have been sick ever since, scarcely able to do anything, keeping as still as possible, hoping to be able to meet future appointments. Last Sabbath I intended to rest, but preached a funeral discourse, which, of course, tended to retard my recovery, as my cold was on my throat and lungs.

I am cheered by a letter from Bro. Cornell, giving a favorable account of the state of things in Holly, where he had returned and was holding meetings. It is cheering that any success attended our labors there. We have usually closed up our meetings when it seemed almost impossible to continue them; but there we continued through wet and cold, and the interest increased till the close, though the attendance was necessarily limited.

During all this bad weather, often much exposed, and laboring as much as ordinary in tent meetings, I have enjoyed unusually good health, with buoyancy of spirits, which I owe, in God's providence, to the Health Reform. I cannot expect very much from such a debilitated frame as mine, but with care, which I am trying to exercise, I hope to be able to do some service yet in the good work. May the Lord speed it on!

J. H. WAGGONER.

Burlington, Mich., Oct. 16, 1866.

Report from Maine.

By Dudley Marvin Canright

Doubtless many have wondered why we do not report more. Well, it is not because we have found nothing to do, nor because we have not been trying to do it. We have worked all the time to the best of our ability. We have not tried to do anything in new places, but have bent all our strength toward helping and converting those already in the truth.

In this State the cause has suffered wofully in the past. In many places we have found some very discouraging things to contend with, and again some things were encouraging. In many places the work has been left in a half-finished condition to go to ruin. It is more work now to patch this up than it would be to begin and raise up a church in a new place. It has been a warning to us to hold on when we begin in a new place till the work is done, and the brethren and sisters are thoroughly established in all the truth. Then the work will stand and be a light to the world, and a blessing and honor to the cause.

I spent one week in Cornville, where Eld. Stratton lives. For the most part, this is a live church, and I enjoyed the meeting greatly. We had a free time. Four began to keep the Sabbath. Bro. Stratton is wholly in the truth, and his influence is on the right side.

Bro. Andrews spent three weeks at Edington. We think that good was done, and that the church moved forward some. Yet only the first step has been taken there. They need more of the Spirit of God, and more consecration to the work. One embraced the truth, two were baptized, and added to the church.

We spent one week at Topsham. Here is a little company of Sabbath-keepers. But they need to “go forward” a little faster. Bro. Winslow, whose whole soul is in the work, is a great help to them, so that we think they will do very well with a little help.

We have spent three weeks in Portland. Here we found things badly mixed up. The unruly tongue had been very busy among them until they had lost confidence in one another. Their faults were pointed out to them. They saw and confessed them. When we left them we felt that things began to break loose, and clear away. We hope and expect to yet see a united, devoted church in Portland. The Spirit of God has been wofully lacking with some of them. Hence they have been selfish, envious, and unchristian-like in their conduct. We hope to see things go differently there in the future. One embraced the Sabbath while we were there.

There is a little company at Falmouth, four miles from Portland, whom we have visited but not long enough to help them much as yet.

We also spent two weeks at Hartland, where Eld. Goodrich lives. He has been very slow to come into all the truth, and take hold in earnest; hence the Sabbath-keepers there are unorganized and weak. They have been afraid to trust themselves in the work of God. But Bro. G. now sees his way clear to take hold of the whole truth, put his hand to the work with us, and throw his influence on the side of order and the work of God. So we now hope to see the cause move on in Hartland.

There are other scattered brethren through the State whom we have not yet visited.

I have spent eight weeks in Norridgewock. This may seem like throwing away time to those who believe in driving things, but we have thought otherwise.

The work moves on steadily and surely. The interest increases rather than diminishes. All are holding on, and most of them are advancing.

Sabbath and Sunday, Oct. 6 and 7, we had a sort of general meeting here. Bro. Stratton and Goodrich were present, and a goodly number of brethren and sisters from different places. Perfect unity and harmony prevailed throughout. The sympathies, hearts, and souls, of all were united as they have not been before in this section. While we spoke of the unity that ought to exist among the remnant, the rise and progress of the third message, the labors of those who had led out in this work, and how the watchmen ought to see eye to eye, the Spirit of God rested down upon us. Our hearts melted before it, and our tears flowed together. We then felt ashamed of our backwardness

and unbelief in the cause of God, and resolved to take hold together and in earnest. We resolved to risk our all to gain or lose with the third angel’s message, and all that goes with it. Here I felt like shouting, Glory to God, the clouds begin to break away, and a brighter day is dawning upon Maine. At the close of the Sabbath we had a social meeting. God met with us in a special manner, as if to sanction the resolutions which we had formed. The brethren and sisters were prompt in their duties, and free in the Lord. Our hearts were filled with the love of God, and with our mouths we spoke it forth. Some of the time I was so happy that it almost seemed to me that I was on the other side of Jordan. We got a taste of the goodly land at least. We shall not soon forget this day. The Lord gave good freedom on Sunday in speaking to a full house.

I now begin to feel quite at home in Maine. I love the people here, and enjoy laboring among them. My health has improved much since I came here.

The friends present voted to establish and sustain Monthly Meetings among the churches in this vicinity. I feel as though this was a step in the right direction. This will serve to acquaint us with each other, and unite us together. God grant to prosper it.

Brethren and sisters in Maine, let us take hold of this matter in earnest. Let every one feel that they have an interest and a duty in this matter. Let us get out of this cold, dead, state which we have been in, get out to meeting, and bring the Spirit of God with us when we come. Let us keep up with the message, and get into the spirit of what we believe.

Our next Monthly Meeting will be held, if God will, at Cornville, Nov. 10, 11. Elders Stratton, Blaisdell, and myself will be present. Meeting will begin at 7 o’clock, in the meeting-house, on Friday evening, and continue two days. Come prepared to stay through the meetings. Simply coming on the Sabbath or Sunday, amounts to but little. You lose the best of the meetings. We would like to see at least a delegate from every church in Maine, that we may arrange for future meetings. Let those who wish help, come here, and we will see what can be done.

D. M. CANRIGHT.

Norridgewock, Oct. 7, 1866.

Report from Iowa.

By A. C. Bourdeau; D. T. Bourdeau

BRO. WHITE: On Tuesday evening, Oct. 2, we met with the brethren and sisters at the house of Bro. Shireman in Marion, and had a good time in prayer and social meeting. All present seemed to realize the necessity of attending to secret prayer, and of having that duty serve as a link to connect with our public devotions. In proportion as we neglect the former, will we be cold and wandering in attending to the latter.

The day following, we held three meetings, during which we gave two discourses, organized a church of fourteen members, appointed and ordained church officers, and arranged systematic benevolence amounting to $85.28 per year. Bro. and Sr. Newcomb of Toledo are invited to send in their figures on s. b. to this church, as formerly.

Oct. 6 and 7, we held meetings at Lisbon. Our congregations were quite large. On the Sabbath, the Lord gave freedom in speaking, and at the close of our remarks in the afternoon, forty-three cheering testimonies were given by the brethren and sisters. On first-day we dwelt on health reform and organization, after which nineteen came up nobly with their figures on s. b., amounting to $175.76 per year. Others, who were not present, will soon unite with them on this point. Further organization will be attended to at our next visit to that place. From Lisbon, Bro. J. T. Mitchell took us with his team to Palestine, and on Wednesday, the 10th, we held a profitable meeting with the Sabbath-keepers of that place and Iowa City. The subject of systematic benevolence was considered, and $68.90 was pledged on s. b. for this conference year.

Thursday, the 11th, we came with Bro. McReynolds to Pilot Grove, and last Sabbath and first-day we held four meetings with the church in that place. Sabbath afternoon, fifty-one testimonies were given in thirty-four minutes. It was indeed encouraging to hear so many prompt and hearty responses to the truths which had been spoken. Evening after the Sabbath, three youths united with the church, and we had a refreshing season in attending to the ordinances of the Lord's house. At the close of our meeting Sunday afternoon, we went five miles to the English river, where five were buried in baptism.

A. C. & D. T. BOURDEAU. Washington, Iowa, Oct. 15, 1866.

Following the Lord

“If you follow the Lord, and keep his company, he will always bear your expenses; if you run before him, or go alone, he may leave you to bear your own.”

The Sabbath.

By L. D. Santee

What holy associations cluster around the Sabbath. What a pure, gentle influence settles down upon the soul as we engage in the worship of God. Even as the moon sails far above the murky depths of the sea, so our thoughts on the Sabbath rise far above the cares and perplexities of our daily life. The Sabbath seems to be a connecting link between man's lost inheritance and his promised possession.

How holy must the Sabbath have been in those sinless bowers, ere the trail of the serpent was visible on the young earth. But sin came, and with it, suffering and mortality. How precious must the Sabbath have been to Adam as an institution antedating his fall, and as a memorial of the Creator's rest. Following down through the lapse of years we can view in imagination the old white-haired patriarch, Abraham, standing in the door of his tent, with his family and servants gathered around him, while he instructed them more perfectly in the knowledge of God, as the Sabbath hours wore peacefully away. Long before church-bells ever rang, did those worthies keep the Sabbath, with the melody of nature around them, and the blessing of God resting upon them, as they performed their ancient and impressive service.

But we leave them behind as we travel in thought down the course of time, and a different scene next meets our gaze. Six hundred thousand of Israel's children engage in worship every Sabbath. Their religion is more grand and imposing, and instead of the silence formerly reigning, the loud blast of a trumpet rings out upon the fragrant air, as a nation's prayers ascend to Heaven. How solemn and impressive were those Sabbaths, and how beautiful to see the vapory smoke ascending from the sanctuary as the daily sacrifice was offered.

But again we pass on, and come to the time of the forerunner of Christ. In our minds we can see him standing on the banks of a gently-flowing river, clad in picturesque garments, while the deep, earnest tones of his voice arrest the attention of both old and young, rich and poor, and every Sabbath what a concourse of people assemble on the river banks, while the coming Messiah is preached.

We next view the interior of a large edifice crowded with people. There in the highest seat is the proud Pharisee. There we find the learned doctors of the Jewish sanhedrim. But all these fail to attract aught but a passing notice. The chief object of attention is a youthful teacher expounding the prophets and magnifying the law of God, as his custom afterward was every Sabbath. Luke iv, 16. In him we see the coming Shiloh, the Son of God, the Lord of the Sabbath. Mark ii, 28. We turn away with sad hearts as we think of his being rejected by his own chosen people. We notice him once more after the great Sacrifice had been offered, and a fountain opened in the house of David for sin and uncleanness. There he lies, cold and inanimate. Suffering has drawn deep lines of pain upon his beautiful features. His heart, which has so often bled for the infirmities of others, is at rest. As his disciples rest the Sabbath-day according to the commandment, they mourn in sadness to think that Christ, the Lord of the Sabbath, lies dead in Joseph's new tomb.

We should like to refer to the Sabbaths that Paul preached both to Jews and Gentiles, with all the earnest enthusiasm of his impetuous nature, but lack of space forbids. Let us look by faith to the fulfillment of the promise recorded in Isa. lxvi, 22, 23. We shall keep the Sabbath after all our toils and conflicts are over. Glory to the King of kings! In our unfading inheritance, all flesh shall come to worship from one Sabbath to another. Yea, saith God, none shall hurt nor destroy in all my holy mountain. Isa. lxv, 25. And long after he has caused the arrogance of the proud to cease, and laid low the haughtiness of the terrible, the Sabbath will be observed where the wicked have ceased from troubling, and where the weary pilgrim enjoys the rest that remains for the people of God.

L. D. SANTEE.

Gridley, Ill.

How the Sabbath was Changed.

By Roswell F. Cottrell

SINCE a change of the fourth commandment of the Decalogue is, by the admission of Dr. Patton, “one of the hardest things to prove,” light upon the modus operandi by which the change was effected must be desirable with those who advocate the change.

I have before me a tract entitled, “The Divine Law of the Christian Sabbath,” by Orceneth Fisher, of East Texas Annual Conference, in which are some arguments which commend themselves to every mind capable of appreciating the force of an argument, on the origin and perpetuity of the Sabbath instituted in Eden before man fell, its nature and significance as a memorial of creation, from which he justly concludes, that, “As long as creation stands to proclaim a Creator, so long must the Sabbath remain to attest that God made it, and that he made it in six days.”

But when he comes to speak of the change to the first day, he has something new, and something important too, provided he has truly revealed the manner in which the change was effected. First, however, in speaking of the sufferings and death and resurrection of Christ, he justly concludes that it was “important and necessary that there should be some monument, divinely erected, to keep the world in memory of the fact.” He adds, “The sacrament of the Lord’s supper, indeed, was appointed to commemorate his death; but this was only half the work.”

Baptism being changed to sprinkling in our writer’s creed, of course he did not think of that as commemorating the burial and resurrection of Christ. Thus one error makes room and creates the necessity for another. He proceeds:

“A fact so vitally connected with, and so fundamental to, the whole cause of Christianity, [the resurrection of Christ,] could not be too well attested not only to that, but also to all succeeding generations. It was natural that the day of the week, on which this most glorious event transpired, should be held sacred to its memory.

“But as two Sabbaths in one week would so abridge the time of man’s labor, that it would in many instances put it out of his power to support himself and family, and would at once conflict with the law that has said, ‘Six days shalt thou labor and do all thy work,’ it was necessary the Sabbath itself should be moved out of its place to accommodate this matter. The bare setting apart a day from common to sacred purposes, as in the original institution of the Sabbath, would not here answer the purpose. The subject was too august and important to be put upon a level with creation; it stood on far higher ground. When the prodigal son returned to his father’s house, things were not allowed to go on in their usual course, but the fatted calf must be killed, and there must be a time of general joy. So when God redeemed the world by

the blood of his Son, things were moved out of their regular courses:—The sun was darkened without eclipse, the earth shook with strange convulsions, the rocks lost their adhesiveness and rent asunder, the graves opened of their own accord, and the long-sleeping dead were stirred, and the old Sabbath of four thousand years standing is moved out of its place! and now no longer brings up the rear of days, but stands in front of all the rest, and leads the van in a new era of the world’s history, and a new dispensation of the moral government of God!”

Much has been attempted in the past to remove the Sabbath from its primitive foundation. But seeing every appeal to the word of God for this purpose has proved abortive, our author invokes the earthquake’s power, and, lo! he fancies he sees the Sabbath move!

The voice of God once shook the earth, when he spake his “fiery law” from Sinai; and he has promised that once more he will shake the earth and the heavens. Heb. xii, 18-29. When this takes place, the false foundations will be discovered, Eze. xiii, 14, and the things that cannot be shaken will remain. Then it will appear that the Sabbath of the Lord stands firm upon its original foundation, where Jehovah placed it. The latter utterance of God’s voice will not contradict the former, but confirm it. But what will then become of such assertions as these of our author following: “Immediately after the resurrection, the first day of the week was kept as a Sabbath, and all Christians from that time onward met on that day for Divine Service,” and that “Several times the Saviour met them in their meetings on that day;” assertions that have been a hundred times refuted?

The Scriptures inform us of but one first-day on which the Saviour met with his disciples—the evening following his resurrection. On this occasion he did not find them “in their meetings,” but at home, eating their supper. Mark xvi, 14. He did not find them celebrating his resurrection, for they did not believe that he was risen. This first-day is “several times” mentioned in the four gospels, but it is all the one that is mentioned at all in them. The assertion of our author puts me in mind of the theological professor who told his class that the Saviour met with his disciples eight or ten successive Sundays after his resurrection; all of which must have occurred during the forty days between his resurrection and his ascension!

There is but one religious meeting, on the first day, recorded in the New Testament, Acts xx, 7, and there, upon the same day in which the apostle preached and broke bread, he started upon a long journey.

But our writer says that “immediately after the resurrection, the first day of the week was kept as a Sabbath.” The Scriptures say no such thing, and history says no such thing. How then do they know it? Sir Wm. Domville says, “Centuries of the Christian era passed away before the Sunday was observed as a Sabbath. History does not furnish us with a single proof or indication that it was at any time so observed previous to the Sabbatical edict of Constantine in A. D. 321.” Heylyn also says of the term Sabbath in the ancient church:

“The Saturday is called amongst them by no other name than that which it formerly had, the Sabbath. So that whenever, for a thousand years and upwards, we meet with Sabbatum in any writer of what name soever, it must be understood of no day but Saturday.”

If these and like testimonies can be disproved, let it be done. But I have said more than I intended. It strikes me as a curiosity how the earthquake at the crucifixion should shake the Sabbath of the fourth commandment off from the seventh day on to the first, without jostling into it the other commandments of the Decalogue.

R. F. COTTRELL.

The Unconscious Artist.

WE are writing, writing ever, Writing what will last forever; Deep engraving on the heart, Words and lines with magic art— Touching on a tablet grand, With a sure, unerring hand, When we go, and when we come, When away and when at home, Writing on the souls we meet, As they pass with busy feet— Writing what both they and we, Do not think and cannot see.

‘Tis ourselves we ever write, In letters which are dark or bright,— By the thought, the tone, the look, Down the pages of a book, That shall last beyond the sun, And be read when life is done. Write we one, write we all, In this book, or great or small, Viewless word, and viewless line, Write ourselves whate’er we be, Souls to bind or souls to free.

Be ourselves then always right— To be drawn the lines of light— Else by tone, or thought, or look, Darkened lines bedim that book— For write we must, write we ever, Write we what shall last forever.

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