Earlier text: THE WARNING VOICEPROVIDENCE permitting, we will hold Conferences as follows: Mill Grove, N. Y., May 21st and 22d. Tyrone, Mich., the 27th, 28th and 29th. Jackson, Mich., June 3d, 4th and 5th. We now design spending 6 or 8 Sabbaths in Michigan and Wisconsin. Other appointments can be given hereafter.—Ed. Reverence for the First day.
By Editor
It is often the case, that after we have shown, that there is no divine authority for the observance of the first day of the week, and have presented the claims of the Sabbath of the fourth commandment, that the reply is, "I am not ready to give up the first-day Sabbath in which I have so long been blest." To such we would say, "Come now, and let us reason together." Have you not been blest on other days besides the first day of the week? You certainly have on all seven days of the week, and you will not urge this as a reason why you should observe them all as Sabbaths. Perhaps it was on the second, third, or seventh day of the week that you first found the Saviour precious, and tasted of his pardoning love; and you have never thought of keeping either of these days as a Sabbath on this account. In times of revivals, during protracted meetings of days and weeks, you have enjoyed uninterrupted blessing each day, and no more on the first day, than on other days of the week. You have been blest in the Conference room on the seventh day, or the Class room on other days of the week, quite as abundantly as on the first day of the week. God has blest you on any day of the week when you have come before him in humble worship. There are sufficient reasons why you have been blest on the first day of the week, without supposing it to be a divinely appointed Sabbath. Those who have conscientiously observed the first day, have, on that day, thrown off worldly cares, which pressed upon them the other six days, and have sought for a devotional frame of mind. Rest from toil, freed from worldly cares, the mind turned to the Bible, to God and heaven, attending worship, and having the gospel preached on the first day of the week, are abundant reasons why you have been blest on that day, without supposing that God had blessed the day and made it a Sabbath. Has God blessed one of the seven days of the week? He has. Which one of them? The seventh. [Gen. ii, 2, 3; Ex. xx, 11; Isa. lviii, 13.] Has he thus blessed the first day of the week? Never. Ah! had our fathers observed the sanctified Rest-day of the Lord, they would have shared all the blessing they have enjoyed on the first day of the week, and, also, they would have shared in addition, the hallowed influence of that Holy Day that Jehovah sanctified at the close of the first week of time. "And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work, which God created and made." Gen. ii, 3. "For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it." Ex. xx, 11. We inquire: Is there the least divine authority for observing the first day of the week as the Sabbath? If not, then we ask: Is mere human authority sufficient to set aside Jehovah's hallowed Rest-day, and reverence as a holy day of rest, that day in which he commenced the work of creation, and which he never blest? Should not those who would reverence God, reverence the Word, and obey his commandments, rather than the traditions of men? "Let us hear the conclusion of the whole matter: Fear God and keep his commandments; for this is the whole duty of man." Eccl. xii, 13. ROTUNDITY OF THE EARTH AND THE SABBATH.
By Editor
In our remarks, last week, upon the discourse of the Rev. Dr. Potts, we forgot to say that, among the objections which he advanced against such views as Seventh-day Baptists hold, the impossibility of observing the same absolute time every where on the surface of the globe was one. The cavalier manner in which he stated this objection, carried the idea that he considered it unanswerable; and if the impression left upon his hearers was that the observers of the seventh day are so far behind the age, that they do not even know that the world is round, it was probable just such an impression as he would not care about removing. But we would ask the Doctor a few questions on this point. 1. Do you not teach that it is the duty of Christians, every where on the surface of the globe, to observe the first day of the week as holy time? 2. Do you not teach that there is, in the New Testament, what is equivalent to an express law, requiring the observance of the first day of the week, to the exclusion of any and every other day of the septenary cycle, because that, and that only, fitly commemorates the resurrection of Jesus? If this is not your teaching, we greatly misunderstand you. 3. When you insist upon this duty of sanctifying the first day of the week, do you mean that Christians should every where observe the same absolute time? 4. If you can pertinaciously contend for the universal observance of Sunday, (as you evidently do,) without meaning to insist upon the same absolute time, why may not Seventh-day Baptists contend for the universal observance of Saturday, without having it flung at them that they contend for what is impracticable? 5. When you insist upon the first day of the week as the proper time for sabbatizing, do you not mean the weekly return of that very day on which Christ is supposed to have risen from the dead? Does it ever enter your mind, that this is quite as impracticable as to observe the weekly returns of the day on which God ceased from the work of creation? 6. Between New York and Jerusalem interpose more than a hundred degrees of longitude, making about seven hours difference in time. Do you not as actually and truly keep the first day of the week as the Christians of Jerusalem do, although you begin and end your observance seven hours later? On the suggestion that the day ends at six o'clock in the evening, the Christians of Jerusalem are through with their Sunday observance, about the time you are ready to commence preaching in the morning. Yet you go on with your observance, afternoon and evening, all the time alluding to the day as the day of the Saviour's resurrection; and we take for granted, that you mean what you say. Certainly, the Doctor's fling at Seventh-day Baptists, (though he did not mention them by name,) was a virtual destruction of his own argument. Those who are so earnest for the observance of a particular day themselves, and plead for it on a particular ground, namely, that it commemorates an important fact, which cannot be so fitly commemorated on any other day, should not attribute folly to others for carrying out the same principle. Whatever force there is in the objection alluded to, it is, nevertheless, an objection which the advocates of Sunday observance have no business to avail themselves of. For whether they can observe the same absolute time, or not, they know that they can, and do, observe the first day of the week. Suppose a person should set out from Jerusalem to make the circuit of the globe; suppose it to be required of the inhabitants of each country, through which he travels, to do him homage as he passes along; and suppose him to possess such extraordinary power of locomotion, that he can make the whole circuit in twenty-four hours. In seven hours he arrives in New York, and receives the homage of the citizens. But suppose some person should suggest, that the New Yorkers were not honoring the same identical person that the people of Jerusalem did, because they did not do it at the same absolute time; who would not see the folly of the suggestion? The obvious reply would be, that they were simply required to honor him when he came to them, and while he continued with them. We presume, therefore, that should it be suggested to Dr. Potts, that he did not observe the first day of the week, because he did not observe the same absolute moments which were observed by Christians in Jerusalem, he would reply, that he was not required to observe them; that he was not required to observe the first day of the week, till it had arrived where he was. He would say, "The day starts from Jerusalem, at such an hour; when it arrives here, I will begin to do it honor, and will continue to do so, as long as it stays; and in doing so, I honor the same day which started from Jerusalem seven hours before." He never dreams of honoring a different day, because its arrival in New York is seven hours after it has left Jerusalem; he knows it is the same day, and he observes it as such. Now, if the Doctor, and his associates, will be magnanimous enough to give us the benefit of the same mode of reasoning which they would, unquestionably, employ themselves, were they disputing with anti-sabbatarians, it is all we will ask of them.—Sabbath Recorder. THE SABBATH.
By P. Miller, Jr.
It is said by some, and published to the world through the Advent Watchman, that after having searched the scriptures for years, relative to the Sabbath, that the only reason they have ever found why the Sabbath was given at all is, that the children of Israel might remember their bondage in Egypt, and their mighty deliverance therefrom. Well, "come and let us reason together" according to the scriptures; and if we find this position is according to the "law and the testimony," then let us gladly receive it. But if we find it does not harmonize with these, it is like a house built on the sand, without foundation, and should therefore be rejected. If the Sabbath was given as a sign, or token of remembrance by which the children of Israel, should commemorate their bondage in Egypt, and their deliverance therefrom, then reason seems to say, they needed not another sign, or memorial of the same event. But Ex. xii, 3-11, records the institution of the Lord's Passover, not only to commemorate the passing over of the children of Israel, when the Lord smote the first-born of the Egyptians, but to commemorate their deliverance from bondage. Verse 14. "And this day shall be unto you for a memorial; * ye shall keep it a feast by an ordinance forever." Ex. xiii, 9, 10: "And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes; that the Lord's law may be in thy mouth: for [because] with a strong hand hath the Lord brought thee out of Egypt. Thou shalt, therefore, keep this ordinance in its seasons, from year to year." Verse 14. "And it shall be, when thy son asketh thee in time to come, saying, What meaneth this? that thou shalt say unto him, By strength of hand, the Lord brought us out from Egypt, from the house of bondage." Verse 16: "And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand, the Lord brought us forth out of Egypt." Thus we see, the children of Israel were to commemorate their bondage and deliverance therefrom, by keeping the Passover. And unless reason or scripture can be brought to show that the deliverance of the children of Israel from bondage, was an event of such vast importance, that it needed two memorials, lest it should be forgotten, then we may reasonably conclude that the Sabbath may have been given for some other purpose, than the "only reason," referred to. Well, let us see. And let us inquire first, for whom the Sabbath was made. Shall we listen to Him who spake as never man spake? "And he [the Master] said unto them, The Sabbath was made for man." Mark ii, 27. The primitive meaning of the term man, as it is used here, in its general sense is, the human family, which embraces every soul of man, from Adam, until probation closes, at the end of this age, or world. It being established then, that the Sabbath was made for the human family, and not the Jew only, let us inquire secondly, when it was made. Reason says, (the Sabbath being made for man,) that it must have been instituted, or made, as early as in the days of Adam, unless it can be shown that he does not belong to the human family. And with this conclusion agree the scriptures. "Gen. ii, 2:—"And on the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made." "Ex. xx, 11: "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it." These texts of scripture, with their corresponding ones, give the only account of the instituting, or making of the Sabbath, found between the lids of the Bible. Therefore, the position, or platform on which many stand, that the Sabbath was made for the old Jews only, at Mount Sinai, or in the wilderness of Sin, even, is without foundation; and when the storm, the great "time of trouble" comes, spoken of by the prophets, (those holy men of old who spake as they were moved by the Holy Ghost) and recorded, [Deut. xviii, 19; Ps. i, 5; xxxvii, 9, 10, 20, 38; Prov. ii, 21, 22; xiii, 13; xxix, 1; Isa. xxvi, 20, 21; Dan. xii, 1; Mal. iv, 1; Matt. iii, 12; xiii, 40, 42, 49, 50; Acts iii, 23; 2 Thess. i, 7, 9; 2 Pet. ii, 9; Rev. vi, 14-17,] the structure must certainly fall, and many doubtless will perish beneath its ruins.—"Because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it" While "broad is the way that leads to destruction," and many walk therein. Let us view the subject from another point of observation. It is said by some, that the Sabbath is a yoke of bondage—designed only for that stiff-necked and rebellious race of people, the old Jews. What! Does it reflect much wisdom and goodness on the character of God, to say that, by a mighty hand, and a strong arm,—he delivered the children of Israel from Egyptian (a limited) bondage—and in order that his chosen people might commemorate and remember this momentous event, God gives them the Sabbath a yoke of perpetual bondage to which having it placed on their necks, they and their children must tamely submit, without a respite even forever and ever? Well might the Jews remember their bondage in Egypt, having such a keepsake. Precious memorial indeed!! But, having shown when, and for whom the Sabbath was made, let us enquire, thirdly, for what purpose the Sabbath was made? Gen. ii, 2. "And on the seventh day, God [having] ended his work which he had made, he rested on the seventh day from all his work which he had made." Ex. xx, 11. "For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore [for which reason] the Lord blessed the Sabbath day and hallowed it." After having rested on the Sabbath day, Gen. ii, 3, says, "And God blessed the seventh day and sanctified it." Let us consider for a moment the terms "hallowed," and "sanctified." Hallowed is defined, "Appropriated to sacred uses; dedicated inviolably to some particular purpose." Sanctified, "set apart to a holy or religious use." Well, says the opposer of the Sabbath, "we admit that God rested on the seventh day, but he did not require man to keep it holy." Was it for his own use that God sanctified the Sabbath? or, was it for the use of man, for whom the Sabbath was made? Are you not looking at the subject through a wrong medium—as though it were a "yoke of bondage," about to be fastened on man? Whereas the Sabbath was made for, and given to man as a blessing, a day of rest in which he, after having wearied himself by six days of labor, might rest from his toil, and engage in the service and worship of his Maker. Therefore "It came to pass at the end of days," [Gen. iv, 3, margin,] the six days of labor, that Cain and Abel brought their offerings unto the Lord; and thus observed the seventh day, which was set apart for a holy and religious use. Thus we see the Sabbath was observed before198 the days of Moses. Another evidence that the law of God existed before the days of Moses, may be found in Gen. ix, 6. "Whoso sheddeth man's blood, by man shall his blood be shed." Thus the commandment, "Thou shalt not kill," existed. The form of words is different, but the spirit of the law is the same. With regard to the Sabbath being given as a day of rest, a blessing instead of a yoke of bondage, let us refer again to "the law and the testimony." Ex. xxiii, 12. "Six days thou shalt do thy work, and on the seventh day thou shalt rest; that thy beasts may rest, and the son of thy handmaid, and the stranger may be refreshed." Deut. v, 12-14. "Keep the Sabbath day, to sanctify it, as the Lord thy God hath commanded thee. Six days thou shalt labor, and do all thy work, but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor any of thy cattle, nor thy stranger that is within thy gates, that thy man-servant, and thy maid-servant may rest as well as thou." Luke xxiii, 56. "And they [the disciples] returned, and prepared spices and ointments; and rested the Sabbath day, according to the commandment." "Remember the Sabbath day to keep it holy." We learn from these scriptures, that the Sabbath was designed, not only as a day of rest, but as a day of worship. And from closer examination, we find these are not the "only reasons why the Sabbath was given at all." Another important reason why the Sabbath was made for, and given to man, is, that he might keep it as a memorial of friendship, an evidence of remembrance—a sign, by which man might know and remember the Lord his Maker, the Creator of the heavens, the earth, and all things that are therein. Ex. xxxi, 12-14. "And the Lord spake unto Moses, saying, Speak thou also unto the children of Israel, saying, verily my Sabbaths ye shall keep; for it is a sign between me and you, throughout your generations; that ye may know that I am the Lord that doth sanctify you. Ye shall keep the Sabbath therefore, for it is holy unto you." Verse 17. "It is a sign between me and the children of Israel forever: for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed." Eze. xx, 12. "Moreover, also, I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them." This sign given by our only Law-giver, has been counterfeited by that power spoken of by the prophet Daniel, symbolized by the little horn, the Papacy, which should think to change times and laws. And this great counterfeiter has succeeded so well in circulating his base coin, that the true, has well nigh been lost among the traditions of men. He has attempted to destroy this sign or mark of our only Law-giver, and to put in its place a sign or mark of his own invention; thus sitting (or claiming to sit) in the temple of God, and "showing that he is God, (or above God,) having assumed the power to abolish God's law, and seal, (the keeping of the Sabbath,) and to put in its place his own seal or mark, the keeping of Sunday, which constitutes the mark of the beast; which fact is clearly brought to light by an examination of the Roman Catholic Catechism on the ten commandments, especially the disposal made of the fourth. This is one of Satan's deepest laid schemes to overthrow the government of the Most High God, the Creator, Preserver and Ruler of the universe. As the decree of a king has no validity without his signature, seal or sign, so the law of God without his signature, seal or sign (which is the fourth commandment) is made void. And thus by the device of Satan, man is led to believe that he is free from the law of God, as expressed in the Decalogue. But what saith the Scriptures? Ps. cxi. "All his commandments are sure. They stand fast [are established, margin,] forever and ever." Matt. v, 17, 19. "Think not that I am come to destroy the law or the prophets; [or prophecies;] I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot, or one tittle shall in no wise pass from the law, till all be fulfilled." Please to remember that the prophecies are spoken of in connection with the law, and that heaven and earth have not yet passed, neither are the prophecies all fulfilled. "Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be of no esteem in the reign of heaven." [Campbell's Trans.] "For whosoever shall keep the whole law and yet offend in one point, [or precept,] he is guilty of all." James ii, 10. The law spoken of by James, is the ten commandments, as is clearly shown by the following verse which quotes from the Decalogue establishing this truth, that "whosoever shall keep the whole law, and yet offend in one precept, he is guilty of all." He has set at nought the King's commandment, and unless he obtains a pardon from the King, he must suffer the penalty of the broken law. Let us notice a few of the many groundless objections which are made against keeping the Sabbath of the Lord. It is said "that the hand-writing of ordinances was taken away, being nailed to the cross, and that Moses wrote the Decalogue on the second tables of stone with his own hand," therefore the law of God is placed among, and on a level with the hand-writing of ordinances. But let us see. Ex. xxxiv, 1. "And the Lord said unto Moses, Hew thee two tables of stone like unto the first, and I will write upon these tables the words that were in the first tables which thou breakest." Deut. x, 1-4. "At that time the Lord said unto me, Hew the two tables of stone like unto the first, . . . and I will write on the tables the words that were in the first tables which thou breakest. . . . And he [the Lord] wrote on the tables, according to the first writing, the ten commandments." Again, it is argued that the Sabbath could not have been binding before the giving of the manna, because, it is said, that seven days before, the Israelites were traveling, and were doing so by the command of the Lord. Well, if this argument is well founded we need not come down to the Christian Era, to find the abolition of the Sabbath. For if this proves the non-existence of the Sabbath, before the giving of the manna, then we may prove from the book of Joshua, the abolition of the Sabbath in less than forty years after writing, and presenting the law (the Decalogue) on tables of stone. Josh. vi, 2-4, 15. "And the Lord said unto Joshua, See, I have given into thine hand Jericho. . . . And ye shall compass the city, all ye men of war, and go round the city once. Thus shalt thou do six days; . . . and the seventh day, ye shall compass the city seven times. And it came to pass on the seventh day, that they rose early; about the dawning of the day, and compassed the city in the same manner, seven times: only on that day they compassed the city seven times." Thus we find the children of Israel (by the command of the Lord,) traveling about the city of Jericho on the seventh day. Therefore, according to the argument, the Sabbath must have been abolished at, or before this time. Again, it is said, (but not truly as is clearly shown by the quotations already presented,) that neither the Master, whom we are to hear in all things, nor the apostles ever enforced, required or taught us to keep the Sabbath; therefore the Sabbath is not binding on us, still regarding it as a yoke of bondage. But it is true that the prophets, Malachi, Zechariah, Haggai, Zephaniah, Habakkuk, Nahum, Micah, Jonah, Obadiah, Amos, Joel, Daniel and others, do not even mention the Sabbath in all their prophecies. Therefore, according to the logic of all arguments against the Sabbath, it must have been forgotten or abolished before their days, and of course it is vain to think that the old Jewish Sabbath is binding on us. Old Jewish Sabbath did you say? By what authority do you call the Sabbath of the Lord, a yoke of bondage, or the old Jewish Sabbath? It is not even once thus named in the whole Book of inspiration. But the sabbaths and holy days of which Paul speaks, may all be found enumerated and classified in one chapter. Lev. xxiii, 4. These are the feasts of the Lord even holy convocations, which ye shall proclaim in their seasons. Lest I weary the patience of the reader too much, I will omit quoting the Scriptures recorded in this chapter, only asking you to read the whole of it carefully, and you will find that there are no less than eight anniversary days, called holy convocations (or holy days) four of which are called sabbaths, a sabbath, your sabbath &c., besides the Sabbaths of the Lord. These are the holy days, and the sabbaths or sabbath days connected with meat-offerings, drink-offerings &c., of which Paul speaks. Col. ii, 16. May we remember, here are no less than eight annual festivals, or holy days, four of which are called sabbath days, and occur on the 1st, 10th, 15th and 22d days of the seventh month. Thus we see that Paul may well say to his Colossian brethren, "Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days," without either despising or treading under foot the Sabbath of the Lord. But if you must have a Jewish sabbath, perhaps it may not be inadmissible to call these annual sabbaths referred to—Jewish sabbaths. But do not forget that one of these sabbaths occurs on the first day of the seventh month, another on the tenth day, and another on the fifteenth day of the same month. And that there are eight days between the first and tenth-day sabbaths; and only four between the tenth and fifteenth-day sabbaths, which facts show plainly enough to any mind that will see, that Colossians ii, 16, does not refer to the Sabbath of the Lord. Think you that the law of God, embracing his Holy Day, the fourth commandment, may be trifled with, with impunity? Beware!! What became of the men of Beth-shemesh, even for idly looking into the Ark of the Lord, which contained his Holy Law—the ten commandments, even the despised one which says, "Remember the Sabbath day to keep it holy." "And he smote the men of Beth-shemesh, (what for?) because they had looked into the Ark of the Lord, even he smote of the people, fifty thousand and three score and ten men." 1 Sam. vi, 19. Suppose ye that these men were sinners above those who fain would commit sacrilege by robbing the Ark of the Testament of God in Heaven, of its sacred trust, and destroy the seal of the holy law contained therein? "I tell you nay; but except ye repent, ye shall all likewise perish." I might notice other objections, but forbear, only saying, that every position taken against the Sabbath, which I have seen or heard, (like those noticed,) is founded on error; and therefore cannot stand before "the sword of the Spirit." For "the law of the Lord is perfect;" "the statutes of the Lord are right;" "All his commandments are sure: they stand fast [are established] forever and ever." Then "let us hear the conclusion of the whole matter: Fear God and keep his commandments; for this is the whole duty of man." Therefore it is written, "A good understanding have all they that do his commandments." And, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Let us remember, that this last quotation is one of the sayings of the Master, whom we are to hear in all things.—Acts iii, 22, 23. "For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you, of your brethren like unto me: him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass that every soul which will not hear that Prophet shall be destroyed from among the people." "Him shall ye hear in all things whatsoever he shall say unto you!!" Then how important that we hear, and try to understand what that Prophet says unto us. For upon hearing and doing these sayings, depends the perpetuity of our future life. Did the Redeemer, when on his mission to a fallen world, say that he had come to take from man the memorial of friendship, the token of remembrance, which God had given him? No. Did he say to man that he had come to inform him that he no longer needed the Rest-day, which God made and sanctified for him? No. Did he say that he came to abolish God's law, and that man would no longer be subject to that yoke of bondage, and if man thought he might need a Rest-day any longer, he might choose one for himself—or leave it to Mahomet or him who should think to199change times and laws, to choose one for him? Not at all. Well what does he say? Why, "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be of no esteem in the reign of Heaven." "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man which built his house upon a rock." Here let us introduce one of the sayings of the Psalmist: "Those that be planted in the house of the Lord, shall flourish in the courts of our God. He is my Rock, and there is no unrighteousness in him." But again: "If thou wilt enter into life, keep the commandments." "He that loveth me not, keepeth not my sayings." And "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments and abide in his love." Here it is plainly stated by the Son of God, that he kept his Father's commandments. Therefore let us not be found (as some are) taking sides with the scribes and Pharisees, in accusing the Redeemer, Zion's King, of transgressing his Father's commandments,—his holy law, and thus justify these wicked men in "denying the Holy One, and killing the Prince of life, whom God hath raised from the dead." Should this meet the eye of any who have thus accused him, let me say, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." Suffer me also to offer a word of admonition to those, who, to carry out their opposition to the law of God, resort to the low calling of speaking evil of those who are trying to manifest their love to their Maker by keeping all his commandments.—(For this is the love of God that we keep his commandments.) And not only so, but attributing the success of their labors of love, to their skill in the art of Mesmerism and every evil work. But, having digressed somewhat, let us return and consider the admonition, [Matt. xii, 32; Mark iii, 28, 30,] "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies. . . . But he that shall blaspheme against the Holy Ghost, it shall not be forgiven him; neither in this world, nor in the world to come." What called forth this admonition, from the Master, that Prophet whom we are to hear in all things. "Because they said he hath an unclean spirit." What do the opposers of the holy Sabbath say of those who keep it, "and teach men so" to do? "Why, they are led by the spirit of Mesmerism," [or Electro Psychology,] or "he hath an unclean spirit." What is the difference, if any? We are able to see no difference. Therefore we say, Beware, lest you should be "weighed in the balance and be found wanting." For it is written, "If any man among you seem to be religious, and bridleth not his tongue, . . . this man's religion is vain." James i, 26. It is also written, "Howbeit, when he the Spirit of truth is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear that shall he speak, and he will show you things to come." John xvi, 13. Now therefore, may we have grace, wisdom, and the Spirit of truth, to direct us in trying the spirits by the rule which our only Law-giver has given us, which says, "To the law and to the testimony; if they speak not according to this word, it is because there is no light (which is the Spirit of truth) in them." Rev. xiv, 12. See also Rev. xii, 17. "Here are they that keep the commandments of God, and the faith of Jesus": hoping, by adorning their profession which they have made, with a well ordered life, and by patient continuance in well doing, to have ministered unto them an abundant entrance into his everlasting kingdom. Laona, N. Y., Feb. 24th, 1853. DEAR BRO. WHITE:—A few days since, as I was glancing at the Watchman of March 30th, and while perusing the Epistle called, "Spiritual Hints," by J. T., my mind was suddenly arrested by a passage therein contained, which was evidently arranged by the writer as explanatory of the 15th verse of the third chapter of Matthew. It was as follows: "Suffer it to be so now; for thus it becometh us to fulfill (the law) all righteousness. Then John suffered him, having understood the necessity of Christ fulfilling all the law." What peculiarly struck my mind, was, the parenthesis in the above passage. Whenever I see a parenthesis placed in the midst of a scripture text by an expositor, I generally pause to consider. While thus considering upon this new idea, and as Albert Barnes' Notes were before me, curiosity led me to see what he said on that text, and whether he could explain upon it without using a parenthesis. I immediately took up the first volume of the Gospels, turned to the text and read as follows: "All righteousness." The phrase, "all righteousness," here is the same as a righteous institution or appointment. Jesus had no sin. But he was about to enter on his great work. It was proper that he should be set apart by his forerunner, and show his connection with him, and give his approbation to what John had done." Thus I saw that Mr. Barnes seemed to have no difficulty in coming to a conclusion as to the meaning of the text, without first wrestling it by a parenthesis.—But I suppose that he had not then learned that "all righteousness" meant all law. Perhaps he was not hard pressed on a theory. However, I read the remainder of the aforesaid epistle, and should probably have passed it in silence, considering it trifling in comparison with many other absurdities which have of late appeared in that paper, by the same author and his partisans, had it not been for the abominable incongruity of the same J. T., which appeared in another of his epistles in the same paper, called, "The shortening of the Days." There is a passage in that work which reads as follows: "Let us not try to support a position by a forced construction of any portion of the word; It is distressing to see the Bible made to limp along to the support of an unsound position." Amen thought I. And especially by a man who has in times past taken two or three different "positions" on a vital subject which he spit at in his first epistle of the 30th, and now does not come forth in argument on any position. If J. T.'s heaven-daring work on Matt. iii, 15, is not a "forced construction," and even wrestling the word of God, then I know not what can be. I stood a living witness to the voice of the first and second angels' messages. Rev. xiv. I heard both cries, and saw the fulfillment of each in all its minutia. But I must confess, that until within a few weeks, I did not understand the true import of that of the third angel. But I now plainly see that in order to exercise faith, consistent with former faith, I must allow the third angel's message to have as literal a fulfillment as those of the former. Now in order to be a consistent believer, showing my faith by my works, I plainly see that I am required to turn my foot from the Sabbath, which I have ignorantly trampled on, according to the dictation of the Pope, for half a century. This will I do God helping me. And now, seriously, I should like to know what J. T. and his partisans would teach concerning the Sabbath, providing they should attempt to teach anything; for certainly, there is no two that I have read as yet that are agreed, except in ridicule. And, that is the principal of what I have seen written by them of late. Their writings, touching the Sabbath Question, remind me of Dowling, Stewart, Bush, Smith, Campbell and others fighting against Millerism, each one upsetting the others theory, or argument. Do these anti-seventh-day Sabbath teachers regard us as being in error, relative to observing the seventh day as the Sabbath? If so, why do they not unite in taking some position and then vindicate it by the law and the testimony? Are we to be convinced of being in error by the various opinions and blasphemous scoffings of our opponents? Is the truth on this point divided? no verily; it is a unit still. But A. says, the seventh-day Sabbath is abolished. B. says it is not abolished; but changed from the seventh to the first day of the week. C. says the two foregoing positions are not good. He doubts whether either can be sustained. He thinks the truth on this point is couched in this; that mankind are morally bound to observe, and keep sacred one day out of seven, and optional with each individual to observe which day he pleases. (Babylon.) Now all these views (with an abundance of scoffing) have been advanced by Sunday-keepers, and have come under my observation within five weeks. And now I would ask again, is a truth divisible? No, the truth is a unit, and always easy to be sustained. I will now close by saying of these contenders against the seventh-day Sabbath, as Bro. Miller once said in his closing remarks, in a review of Smith and Campbell, on the little horn, and return of the Jews. It was as follows: "So let Messrs Smith and Campbell take which horn of the dilemma they please. As it is the main object of these writers to try to support a Millennium before Christ's second coming. I challenge them all, or either, to PROVE it by the Bible: let them keep to the point." Instead of "Millennium before Christ's second coming," as Bro. Miller said, I would say Pope's Sunday until "Christ's second coming." I purpose to write you in a few days, touching more fully my experience, since receiving the great and instructive truth contained in the third and last angel's message to man. Why so glaring a truth should be hid from my understanding for more than eight years, after having and understanding distinctly the first and second angels' messages, I cannot tell. But so it has been. I have seen, also, within five weeks the same corroborative testimony to this truth, that I saw in forty-three when the same spirit was out against "Millerism," viz: The tumultuous discordant views among the faction. Ah, brother, truly, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Yours waiting for Redemption at the appearing of Jesus,
RANSOM HICKS.
Providence, R. I., Apr 4th, 1853.