Review and Herald, Vol. 15, No. 25.
THE CAUSE IN MARION, IOWAPage 1
Earlier text: THE CAUSE IN MARION, IOWAAre the Psalms prophetic? Many of them are, no doubt. Whether the one to which we now propose to call attention is of this kind or not, it certainly seems to be wonderfully applicable to the situation of the people of God in scenes which we expect soon to transpire on the earth. The Psalmist opens with a declaration of trust: God is our refuge and strength, a very present help in trouble. This is doubtless true of the saints of every age, but in the time for which we look we expect it will be especially applicable; for we look for a time of trouble such as never was, according to the prophecy of Daniel [xii, 1], and the present help which God will then be to his people is expressed in the following words: And at that time thy people shall be delivered, every one that shall be found written in the book. The Psalmist goes on: "Therefore will we not fear though the earth be removed, and though the mountains be carried into the midst of the sea." Verse 2. If it was a fact that the earth was never to be removed, this declaration would have far less force than what we conceive it now possesses. But the time is coming when the earth will be removed; it is described by Isaiah in the following language: "the earth shall reel to and fro like a drunkard, and shall be removed like a cottage." And it is evident from the context that Isaiah is here describing scenes of the last days. John also in the Revelation speaks of the removing of the mountains: "And the heavens departed as a scroll when it is rolled together, and every mountain and island were moved out of their places." Rev. vi, 14. Happy will those be who in this fearful time can exclaim in the language of the Psalm, "Therefore will not we fear," &c. Verse 3. "Though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof." Luke speaks of the time when there shall be upon the earth "distress of nations, the sea and the waves roaring." Luke xxi, 26. It is in connection with these scenes that he tells us that the hearts of men, the hearts of the wicked, will fail them for fear; but the people of God in the language of the Psalm will be able to say, We will not fear. From this scene of the shaking earth and the roaring sea, and the fear and confusion of men's hearts, the Psalmist now points us away to the river whose waves are never lashed into fury, and to a city that hath foundations which cannot be moved: "There is a river, the streams whereof shall make glad the city of our God, the holy place of the tabernacle of the Most High." Verse 4. He continues, "God is in the midst of her, she shall not be moved." There is a striking contrast couched in this expression between heavenly and earthly things: the instability of the one, and the stability of the other. Paul in his epistle to the Hebrews [xii, 26-28], refers to the same thing: Whose voice then shook the earth, but now hath he promised, saying, Yet once more I shake not the earth only, but also heaven; and this word yet once more signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, &c. Thus when the earth is reeling to and fro, when men's hearts are failing them for fear, when all things that can be shaken are being shaken and removed, the Christian is pointed to his immovable kingdom, the city of God which will ever remain, where his treasure and his hope may safely repose. In the sixth verse the Psalmist continues, "The heathen raged, the kingdoms were moved; he uttered his voice, the earth melted." What a comprehensive description of the last days! What a volume of meaning in a few brief words! The heathen raged. This is more lengthily described in Rev. xi, 11: And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and to them that fear thy name, and shouldst destroy them which destroy the earth. "And the kingdoms were moved." This is implied in the anger of the nations; yet the rising of kingdom against kingdom, and nation against nation is elsewhere indicated as one feature of the commotions which are to characterize the last days. "He uttered his voice." A parallel to this has already been referred to in Heb. xii, 26. There are many others which testify to the same thing. We believe the language refers to the voice of God which shall be uttered from on high at the close of probation as brought to view in Rev. xvi, 17: "And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done." This takes place under the last of the last plagues. In these plagues is filled up the wrath of God. This voice from heaven therefore must be heard as God closes up his judgments upon the nations. It is a solemn and formal declaration that the long usurpation of sin and wickedness has come to an end; that the plan of salvation is worked out, and finished; that a time has come when the wheat must be gathered into the garner, but the chaff burned up with unquenchable fire. Glorious declaration to the church of God who are then to enter into rest; but fearful sentence to the wicked whose triumph then shall cease; for "when the church's rest comes, then the world's distress comes." The reader is also referred to the following texts as speaking of the same event: Isa. xxx, 30. "And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering and tempests and hailstones." Jer. xxv, 30. The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout as they that tread the grapes, against the inhabitants of the earth." Joel iii, 16. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake, but the Lord will be the hope of his people and the strength of the children of Israel." They can exclaim in the confident and triumphant language of the next verse of the psalm, "The Lord of hosts is with us, the God of Jacob is our refuge." Verse 8. "Come behold the works of the Lord, what desolations he hath made in the earth." The Psalmist here carries us forward to the scene immediately following the ones previously brought to view. And what does follow? Answer, the earth enters at once upon its period of depopulation and desolation, as set before us in the language, "what desolations he hath made in the earth." Isaiah describes the same scene in this language: "Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof." Again he says in chap. vi, 11, 12, "Then said I, Lord, how long? and he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking in the midst of the land." The Psalmist continues, verse 9: "He maketh wars to cease unto the ends of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire." This describes the manner in which the Lord will close up the controversy which he has with the nations [Jer. xxv, 31], and the consequences which follow the desolation to which the earth will be subjected. Verse 10. "Be still and know that I am God; I will be exalted among the heathen, I will be exalted in the earth." Hear Isaiah again describing the scenes of the day of the Lord [chap. ii, 17]: "And the loftiness of man shall be bowed down, and the haughtiness of man shall be made low, and the Lord alone shall be exalted in that day." The Psalmist then repeats what any one will esteem it a priceless privilege then to be able to repeat, "The Lord of hosts is with us, the God of Jacob is our refuge." Reader, we ask you so to live that this may be your language at that day. Then you will not fear though the earth be removed; you will not be disturbed though the sea and the waves roar; you will not be alarmed when the nations are angry and the heathen rage. And when the earth reels to and fro, and is shaken from its place like a cottage, you will be able to look aloft to the city of God, and know that you there have a sure foundation which cannot fail. You can then adopt the eloquent and sublime language of the prophet when he says, "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation." Hab. iii, 17, 18. THE FRENCH MISSION.
By D. T. Bourdeau
BRO. SMITH: As the dear saints may feel anxious to hear of our French mission, I will give a brief account of our labors in Montgomery since you wrote last. On the 12th of February I attended one of Eld. Letourneau's meetings at M. In his first lecture he tried to prove, 1., That Christ is our Law-giver under the present dispensation. 2. That he abolished the law of Moses (the ten commandments included), who was the law-giver under the old dispensation. 3. That he established a new law; viz., the law of love, which is binding upon all men. I was reminded here of a sermon he read three years ago on the perpetuity of the law of God, in which he showed that our Saviour did "not come to destroy the law," etc.; and I was led to conclude that his object in taking this contradictory position was to avoid the obligation of the fourth commandment, which enforces the observance of the seventh day as the Sabbath. At the close of the afternoon meeting I reviewed Eld. L.'s remarks, and proved, 1. That "there is one Law-giver," who is God. James iv, 12. 2. That "this is the love of God that we keep his commandments." 1 John v, 3. 3. That God's law is love. 2 John 6; Matt. xxii, 37-40. I gave several lectures to the French, and labored among them night and day from house to house. Several individuals became interested in the truth, and they searched the scriptures daily to see if these things were so. While I was thus engaged among the French, the American friends on the west hill manifested an ardent desire to hear on the subject of truth; and in compliance with their request I left an appointment to commence a series of lectures in their school-house on the 26th, and returned home. The next Sabbath our hearts were cheered by the presence of my brother who had just returned from his eastern tour. In the evening after the Sabbath my brother and myself started for Montgomery, and as this was the first time we were called to labor together in the cause of present truth, we felt to implore the blessing of God upon us, "that we might be fellow-helpers to the truth," and "unto the furtherance of the gospel." On first-day we attended our appointment at M., where we gave ten lectures to the Americans, and four to the French. At the close of the meetings eight decided to go with us to mount Zion, four of whom are French. We have visited them twice since then, and lectured eight times. Three more have embraced the Sabbath, while others are still inquiring after truth. The Lord has begun a good work in M., and to him be all the praise. And while these young soldiers will be called to meet much opposition on their way, we trust they will stand at their post, and "fight the good fight of faith, laying hold on eternal life, . . . until the appearing of our Lord Jesus Christ." There is no small stir in this vicinity in regard to the doctrines we advocate. We meet much opposition on the part of the popular ministry, and are often called upon to review their contradictory positions on the subject of the Sabbath, and other points of present truth. But, blessed be God, the truth is mighty and will prevail. D. T. BOURDEAU. RISING WITH THE MESSAGE.
By J. CLARKE
SAYS a writer, "When a man would raise a shelter against the weather—a shade from the heat of the sun—what preparation of materials, what scaffolding and crowds of workmen, what trenches and heaps of197rubbish! but when God would do the same, he takes the smallest seed that a new born child might clasp in its feeble hand, deposits it in the bosom of the earth, and from that grain scarcely distinguishable in its commencement, he produces the stately tree, under whose spreading branches the families of men may find refuge. To effect great results by imperceptible means—such is the law of God."—D'Aubigne. So it truly is, according to the Saviour's illustration, like a grain of mustard seed. Truly has the poet said: *“God moves in a mysterious way
His wonders to perform,
He plants his footsteps on the sea,
And rides upon the storm.”* And in the history of the third message how do we see this principle carried out. Truly, it is not of man, but at every step of this wonderful message, thus far has contempt been poured upon human wisdom, and the ways and means have so far baffled human foresight. Human pride has been humbled, and the lofty looks of man have been brought low. Increasing light is daily thrown upon the path of the third angel, and blessed are those who walk in its meridian splendor. Blessed are those who follow in the clear light; but all do not so. It is a sad, a lamentable fact, that many are lagging behind, and others are but just discernible in the darkness. Why is this? Why do we not all rise with the message? First, because many do not understand fully the great truths of this glorious message, and the duties and labors springing therefrom. Some imagine that because they are well posted on some points, they stand firm. Such do not understand that Satan is well aware of their deficiencies, and is pointing his darts at these very unprotected parts, and unless they speedily buckle on the whole armor, fatal wounds may be received. Others neglect known duties: children are allowed to mix with the wicked, while home education is almost entirely neglected. Such forget that the only system of education ever instituted by God for the youth and children, is a home education. Let all such parents commit to memory Deut. vi, 7-9. To rise with the message! What is it! It is to daily become more and more familiar with its principles, to carry them out more and more perfectly, in thought, word and deed. There is not a practical precept in the scriptures which the third message does not comprehend in its scope. The commandments of God and the faith of Jesus, the Old Testament and the New; the law and the gospel, are here brought to view. He that openeth and no man shutteth, and shutteth and no man openeth, has arisen and entered the most holy place, where he is performing the last and important office of Priest. Soon, very soon, he is to appear as King, when the work of redemption will have been closed, and every case decided. O how important to come up to the work, lest the curse of Meroz come upon us! O who is willing to labor? Who will arise and put on the whole armor, every piece, so that Satan can find no place? O saint, is thy mind ruffled? Fill it with present truth! Fill thy memory with these precious gems, which will be fuel for reflection in solitary hours. Fill thy mind full, overflowing full, with the pure words of truth. Idlers cannot rise with the message; for labor is required; labor to overcome besetments, to resist the enemy; labor to press with the people of God, in prayer and effort; labor to investigate, and patiently learn, commit to memory evidences of present truth; labor to earn for the cause; labor of watchfulness; labor of prayer and actions. Work then, work for God alone. Disputers cannot rise with the message; for all wrangling for the mere victory is only a hindrance to the cause; and a love of debate for the sake of display is only a display of human pride, hideous in the sight of God, and Christ, and angels, and saints. Then turn thee, O reader of logic, to the love of Christ, and let this first fill thine heart; then shall thy logic, so consecrated, turn to some account. Lovers of this world cannot rise with this message; for it is universal in its requirements. It has the decalogue for its standard of right, and this requires the whole heart, mind, might and strength. Love of the world is idolatry, and idolaters are excluded from the kingdom. Then flee, O half-hearted saint, from earth's vain allurements; flee to the mountain of prayer. Do not pray to stay in Zoar. Make good thine escape. Haters cannot rise with the message; for malice is diametrically opposed to the faith of Jesus, which is a component part of the third message. Love, love is the ruling feature of this faith; then loathe thyself, O hater. Pray for love to dissipate the heat of passion, or envy, or jealousy, or impatience. Come, O spirit of love, and rule all our hearts. Tried one, meet the cruel taunting opposer, with a heart and word and tone and look of love. Let it be deep and lasting. Come, O Lord, and cast out these malicious enemies from all our hearts. Heedless, careless ones cannot rise with the message; for so artful is our experienced and wily foe, that he will surely trip such in some fatal spot, where only his shadow will be seen, as he falls to rise no more. Prayerless ones cannot rise with the message; for they, walking in their own strength, and left of God, fall an easy prey to Satan, who is ever on the watch. Scolding, reproachful parents and guardians cannot rise with this message; for such a course wounds their children, and wounds the heart that ministers such harrowing reproofs, and grieves the guardian angels who have charge of the saints, and thus does despite to the good Spirit. Then be kind but firm, O parent, and leave no effort untried, to win, to pray for, and save thy child. Disobedient children cannot rise with this message; for they break one of the ten commands. Then let us turn, both parent and child; let parents turn to the education of their children, for the university of heaven, and let the children be docile, teachable, true. SABBATH AGITATION IN VT.
By Daniel T. Bourdeau
Bro. Smith: There has been quite an excitement in this place of late on the subject of the Sabbath; and efforts have been made to establish Sunday-keeping on the ruins of the ancient Sabbath. But, blessed be God, the attempts which have been made to brace up tottering error have fallen out rather unto the furtherance of the truth. Lectures in favor of Sunday-keeping have been reviewed, and several candid individuals have come to the conclusion that it is not prudent for ministers who profess to follow the Bible and judge their affirmations by God's word, to teach that the Bible enforces the observance of the first day of the week, and that we are not in duty bound to remember the Sabbath day to keep it holy. My object at this time is to notice the main positions that Eld. Silversteen took in a lecture which he gave in this place a fortnight ago on the change of the Sabbath. He introduced his subject as follows: “The particular time, and the amount of time depend upon the will of the Lawgiver. All will admit that the Sabbath has been changed. The change of the Sabbath from the seventh to the first day of the week has been made by divine appointment. If this is not true, we are down.” We readily admit with Eld. S. that the Sabbath has been changed from the seventh to the first day of the week, but how has it been changed? The elder says, “by divine appointment.” If this is so, the will of God has had something to do with the change; and what God has willed in regard to institutions or commandments with which man is connected on this earth, must be revealed in the word of God; for “surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” Amos iii, 7. Now let us see what the elder advances in support of his doctrine. He says, “The change was prophesied in connection with the resurrection. Says the prophet, ‘The stone which the builders rejected is become the head stone of the corner. This is the Lord's doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice, and be glad in it.’ Ps. cxviii, 22-24. Fulfilled in Matt. xxi, 1-12; Acts iv, 11; 1 Peter ii, 4-7. This is the resurrection day. This is the day which the Lord hath made,” etc. Answer. Is Eld. S. sure of this? Where is his “thus saith the Lord,” to substantiate his position? Where does he find the resurrection day, or the seventh day? Not in this text. The Sabbath is not mentioned, much less the change. Therefore this prophecy proves nothing for Eld. S. Those texts in which the fulfillment of this prophecy is recorded do not say anything about the change of the Sabbath. Eld. S. “The original Sabbath was a monument which God reared up to commemorate the work of creation. The resurrection was a greater event than creation, and the Sabbath was changed to commemorate the resurrection. This did not change the monument, but it added to it.” Ans. Let us see if this did not change the monument: the original monument was composed of the following materials: First, “Remember the Sabbath day to keep it holy.” Second, “Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work.” Third, “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.” Now in order that we may commemorate the resurrection by keeping the first day of the week, we must have a monument composed of the following materials: First, Remember the resurrection day to keep it holy. Second, Six days shalt thou labor and do all thy work; but the first day is the day in which Christ rose from the dead; in it thou shalt not do any work. Third, For the resurrection was a greater event than the creation: wherefore the Lord transferred the Sabbath from the seventh to the first day of the week. We see at once that this monument differs from the first. It can be erected only on the ruins of the one “which God reared up.” But where is it said that we should remember the resurrection day to keep it holy? That we should labor six days and rest on the first? And that the Lord changed the Sabbath from the seventh to the first day of the week, because the resurrection was a greater event than the creation? Not in the Bible; but in those traditions which make void the law of God. Eld. S. “The change can be proved by sacred history. This day began to be observed immediately after the resurrection. Proof, Jno. xx, 19. ‘Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you!’ This is the first meeting the disciples had after the resurrection. And from the 20th verse of the same chapter we learn that they met again the next Sunday.” Ans. Jno. xx, 19, informs us that “the disciples were assembled for fear of the Jews;” but it does not say that they were commemorating Christ's resurrection, or keeping the Christian Sabbath. That the disciples had no idea of commemorating the resurrection of Christ at that time is evident from the fact that they did not then believe Christ had risen from the dead. Mark xvi. They were eating a common meal of victuals. Verse 14. Verse 20 informs us that Christ appeared unto his disciples again “after eight days.” Eld. S. says that this was the next Sunday. But how can he make it appear that the expression “after eight days” means just one week? Seven days after would bring us to the next Sunday. Eight days after would bring us to the next Monday. And “after eight days” would bring us several days this side of the next Sunday. Compare Jno. xx, 20, with Mark ix, 2, and Luke ix, 28. The disciples at that time had a common abode. Acts i, 13; Luke xx2, 12. The first time Christ met with his disciples he found them taking a meal of victuals; and the second time he met with them, they were “within,” or “in the house,” [French Trans.]; and he said, “Peace be unto you;” but he did not say a word about the change of the Sabbath. Eld. S. “The disciples met at Troas on the first day of the week to break bread, (just as we have done to-day). Paul preached a long discourse, and started on foot on his journey to Jerusalem. Like a good Christian198 he commences to work on Monday. This is just what we do.” Acts xx, 7-13. Ans. I doubt whether Eld. S. and his people do as Paul did. What did Paul do? Says Eld. S., “He started on foot for his journey to Jerusalem on Monday.” But we do not believe it. Luke says, “There were many lights in the upper chamber where they were gathered together.” Hence this was an evening meeting. Again, this meeting was held on “the first day of the week;” and according to the Bible manner of reckoning time, the day commenced with the evening, or at sunset. See Gen. i; Neh. xiii, 19; Mark i, 32. Therefore this meeting was held on what is now called Saturday night. Paul preached all night; and Sunday morning he started on foot for his long journey to Jerusalem. Thus we see that Paul, “like a good Christian,” commences to work on Sunday. And let not Eld. S. and others flatter themselves that they do as Paul did, unless they imitate him in this respect. The disciples met “to break bread,” (not to keep the Christian Sabbath); and Christ has never said, Ye shall henceforth sanctify the day on which the disciples broke bread at Troas. Eld. S. “They used to assemble on that day, and take public contributions. Proof. 1 Cor. xvi, 1, 2.” Ans. Paul does not say anything in 1 Cor. xvi, 1, 2, about the disciples' meeting on the first day of the week; and he does not say a word about their taking public contributions on that day. He says, “Now concerning the collection (not the keeping of the first day) for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.” The French translation reads, “Que . . . chacun de vous mette a part chez soi—Let every one of you lay by him at home.” Now to lay by him at home is one thing, and to meet in a public capacity and take public contributions, is quite another thing. Eld. S. “I will now give you the name of the day. Says John, ‘I was in the Spirit on the Lord's day!’ Rev. i, 10. Here we have it. The first day is the Lord's day.” Ans. John speaks of the Lord's day; but he does not say, the first day is the Lord's day. All we learn from this text is, that there is a day under this dispensation which belongs particularly to the Lord. Now which is the Lord's day? Says the Eternal, “The seventh day is the Sabbath of the Lord thy God.” Ex. xx, 10. And while the prophet was writing for the benefit of the repairers of the breach, those who would raise up the foundations of many generations, he penned down the following words: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day.” Isa. lviii, 13. This is the day which the Lord reserved at creation; and Eld. S. has failed to prove that the Lord has ever blessed and sanctified any other day of the week. Therefore the day which John calls the Lord's day, is the seventh-day Sabbath. This is the day of which Christ styles himself the Lord when he says, “The Son of man is Lord also of the Sabbath day.” Mark ii, 28. Eld. S. “The Christians kept their own Sabbath (Sunday), and held meetings on the seventh day that they might have access to the Jews—only to meet with Jews.” Ans. The Bible never calls the first day of the week the Sabbath. Sabbath signifies rest. God rested from his work of creation on the seventh day, and thus the seventh day became God's Rest-day or Sabbath. We find that the followers of Christ “rested the Sabbath day according to the commandment” this side of the cross; but we do not find that they ever rested from their servile work the first day of the week. They held but one religious meeting on the first day—on what is now called Saturday night (Acts xx, 7, 8); it was customary for them to hold meetings on the Sabbath. See Acts xvii, 2, 3; xviii, 4, 11. The idea that the primitive Christians had no regard for the Sabbath “and held meetings on the seventh day only to meet with the Jews,” is not sustained by the Bible. It contradicts the plain testimony of the New Testament, which shows that they preached to the Gentiles as well as to the Jews on the seventh day, and that they remembered the Sabbath day to keep it holy. Luke xxiii, 56; Acts xiii, 42-45. Eld. S. “There was a class of religious teachers in the days of Paul who said that unless Christians were circumcised and kept the seventh day Sabbath they could not be saved. Paul corrected them by saying, ‘Let no man judge you in respect . . . of the sabbath days.’ This was the Jewish Sabbath.” (Let this assertion be remembered). Ans. 1. My Bible does not speak of a class who said, “Except ye be circumcised and keep the seventh day Sabbath ye cannot be saved.” Paul says, “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.” 1 Cor. vii, 19. 2. I admit that the sabbaths that Paul speaks of in Colossians were peculiar to the Jews; but I cannot believe that Paul refers to the seventh day Sabbath, for several reasons. 1st, Paul speaks of sabbaths which were “against us,” and “contrary to us;” but the seventh day Sabbath never was against us; and those who have understood its object, have ever felt like calling it “a delight, the holy of the Lord, honorable.” Isa. lviii, 13. Says Christ, “The Sabbath was made for man.” Mark ii, 27. 2nd, Of the sabbaths brought to view in Colossians Paul says, “Which are (were, French Trans.) a shadow of things to come; but the body is of Christ.” But the seventh day Sabbath is not a shadow. Those shadows or types which shadowed forth Christ and his work, implied that man had sinned, and that a way was opened for man to obtain salvation. But man had not sinned when the Sabbath was made, and consequently did not need types or shadows to show that he was a sinner, and that a way was opened for him to be saved from his sins. 3d, The sabbaths of which Paul speaks were contained in those laws which were peculiar to the typical dispensation, and which Christ “nailed to his cross.” But the seventh-day Sabbath is the subject of those commandments which grow out of the relations we sustain to God and our fellow-men, and of which Christ speaks when he says, “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law,” &c. Matt. v, 17-20. Thus we see that the seventh-day Sabbath is still obligatory upon men, and that Paul does not refer to the Sabbath of the Lord, but to those annual sabbaths which originated with the Jews. The twenty-third chapter of Leviticus presents several annual sabbaths, associated with the feast days and new moons of the typical system: “besides the Sabbaths of the Lord.” Lev. xxiii, 37, 38. Eld. S. “The change can be proved by Ecclesiastical History. Says Mosheim, ‘All Christians were unanimous in setting apart the first day of the week on which the triumphant Saviour arose from the dead, for the solemn celebration of public worship. This pious custom, which was derived from the example of the church of Jerusalem, was founded upon the express appointment of the apostles, who consecrated that day to the same sacred purpose, and was observed universally throughout all Christian churches.’” Ans. History is not Bible, and should not be quoted to show us what God requires at our hand. Genuine History tells us how the church have lived; the Bible tells us how the church should live. We have seen that the fourth commandment is still binding upon man, that there is no precept in the Bible which enforces the observance of Sunday, and that the New Testament does not teach that Christ or his apostles ever kept the first day as the Christian Sabbath. Now if Mosheim is correct in stating that the custom of observing the first day of the week “was derived from the example of the church at Jerusalem”—and “was founded upon the express appointment of the apostles,” we must conclude that the primitive church taught and practiced a doctrine that is not contained in the Bible, and that the Bible is not a sufficient rule of faith. But who will adopt this conclusion? Those who take the Bible and the traditions of the church as their rule of faith. But there are many learned writers who contradict Mosheim. Among these we find Neander, the greatest of church historians. He says, “The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intention of the apostles to establish a divine command in this respect, far from them, and from the early apostolic church to transfer the laws of the Sabbath to Sunday. Perhaps at the end of the second century a false application of this kind had begun to take place.” Eld. S. “Some might refer to the edict of Constantine to show when Sunday-keeping was first established by law. But I can refer to a greater edict than that of Constantine. I speak of the fourth commandment. The Sabbath was made at creation, and was kept by our first parents in the garden of Eden.” Ans. Yes, the fourth commandment is “a greater edict than that of Constantine;” and I am glad to know that the elder believes that the Sabbath law is still in force. But how can he reconcile the idea that the “Sabbath was made at creation,” with the idea that the Sabbath is “Jewish?” How can he make it appear that the fourth commandment enjoins the observance of Sunday? If the Sabbath law establishes Sunday-keeping, does not the elder keep the original Sabbath? and has he not labored in vain in trying to prove that the Sabbath has been changed from the seventh to the first day of the week? But the elder knows, or should know, that he cannot obey the fourth commandment by keeping Sunday. The fourth commandment enforces the observance of a particular day. God rested on a particular day; he blessed and sanctified a particular day; and he commanded to keep the particular day on which he rested, and which he blessed and sanctified at creation. Without the particular day the institution of the Sabbath cannot exist. “The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work.” Ex. xx, 10. My prayer is that the honest may see the inconsistencies of those who oppose the truth, and that they may adhere to the word of God which will judge us in the last day, and which will stand when the doctrines and traditions of men shall vanish away. As long as we stand within the circumference of the Bible, we are on sure ground; but the moment we adopt the opinions of men, or the commandments of any church as a part of our rule of faith, we are in danger of being carried away by every wind of doctrine. THE CONFERENCE
By J. CLARKE.
Of April 28 and 29, 1860, held at Gilboa, Putnam Co., Ohio, of believers in the message of the third angel, has been well attended and interesting, from its commencement to its close. The churches were well represented by voluntary delegation, and we were favored with the labors of Brn. Waggoner, Holt and Butler, and more than all, the good Spirit has been evidently with us, and added pungency to the word spoken, and has given spirit and life to the testimonies and prayers and social intercourse of the brethren. The commodious house of worship recently built by the brethren at Gilboa was well filled on Sabbath, and to overflowing on first-day. It indeed seemed the house of God to us. God graciously manifested himself to us, in edifying the saint and warning the sinner. The deepest feeling pervaded all hearts, yet without excitement or any attempt at ostentatious display. We feel disposed to give to God all the glory for preparing the hearts of the brethren and sisters to attend this conference, and now our prayer is that this blessing may be permanent, and that from this blessed convocation of saints, henceforth our progress may be onward and upward. We feel like expressing our gratitude to the hospitable brethren and sisters who have so freely entertained us while here, not only for their attention to our temporal comfort, but for their open-hearted expressions of attachment to present truth, and readiness for every good word and work. It is cheering to every lover of present truth to be assured that at this conference all has moved in order and harmony, yet with silent force and power. Every item of business seems to have been attended to in its proper time, and place, and spirit, and all partook in the general interest, and each bore his part of the burdens, while love seemed to rule all hearts. In contemplating the past conference, we cannot help feeling assured that brighter days are dawning for the remnant in Ohio, and while we feel that the cause is one everywhere, we wish to show to God, and Christ, and his people, that here in Ohio we are endeavoring to move forward, and instead of falling behind in this good cause, we hope to manifest a becoming zeal in this last solemn message of God to man. In contemplating the past two days of conference, our hearts are led to glorify God for all that he has done for us in rendering this meeting agreeable, the weather fine, the roads good, and in granting ability, and health, and disposition to attend, so that all could without great sacrifice or hardship, come up to this feast of the Lord. But we will not rest here, but having rendered thanks to God, we will take courage to go forward, and prepare for the time of trouble just before us. P. S. We were much disappointed in not seeing Bro. and sister White, but perhaps we should have leaned too much upon them. Suffering for Christ's Sake
Sister S. Robinson writes from Union, Mich.:—Being invited through the Review I take the liberty to let you know that I am determined in the strength of the Lord to keep his commandments and the faith of Jesus. I have been endeavoring to keep the seventh-day Sabbath a year and seven months, the most of the time through much tribulation. I long to be conformed to the image of Jesus in all things. I long for holiness and a pure heart, that I may walk worthy of the vocation wherewith we are called. I want to put on the whole armor of God. The enemy is very subtle and crafty, and unless I look to Jesus and pray without ceasing I feel his temptations; but I hope to conquer and come off more than conqueror through our Lord Jesus Christ, to whom be glory forever and ever. I rejoice that I am counted worthy to suffer for Christ's sake. I esteem it an honor. I had rather suffer afflictions with the people of God than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the world can afford. Jesus is all in all, and the one altogether lovely, the chiefest among ten thousands. None but Jesus can do helpless sinners good."