WE do not deem that we are giving undue prominence to the Sabbath question by repeatedly calling attention to this subject and pointing out the numerous evasions by which men, who have "sought out many inventions," seek to avoid or pervert the claims of the Sabbath precept. A subject of the first importance, involving as it does one of God's positive precepts to men, and the duty of men to God, cannot be too often urged upon the mind, nor too thoroughly discussed; nor can the puerile attempts to set aside the obvious claims of the fourth commandment be too plainly denounced. The Advent Herald has of late become quite prolific in these attempts; consequently we find quoted into its columns of Dec. 15th, an article from the "Pres. Banner and Advocate" on "The Fathers and Reformers on the Sabbath," which like all other articles endeavoring to establish a "Christian Sabbath," on the first day of the week from the testimony of the fathers contrary to the plain teaching of the word of God, is eminent only for its weakness.
We will not stop to examine minutely the article before us, but only mention some of its characteristics.
It commences with this inquiry: "Is the fourth commandment binding upon Christians?" and yet it says not a word about the claims, the institution, or perpetuity of that commandment, and quotes not a text of scripture, which has any relation to the Sabbath institution.
It is headed, "The Fathers and Reformers on the Sabbath;" yet how far back does it go for testimony on this question, which it regards so eminently holy as to supplant the word of God itself? It goes back to that age when the "mystery of iniquity" began to work with all its power; the age of the "fathers" which was not an age of reform but of apostasy. The apostles left the church in a state of purity, but not without first giving it warning that the mystery of iniquity did already work, and that after their departure, grievous wolves would enter in. No reform, and no new Bible institution has resulted from the teachings or the customs of those times; but there the church began with rapid step that downward course which ended in the Papal slough of corruption, and which finally awoke the spirit of the reformation in the sixteenth century. Martin Luther, the reformer who then arose, being an eye-witness of the results of the so much lauded fathers, was eminently qualified to appreciate their merits; and he thus says: "When God's
word is by the fathers expounded, construed and glossed, then in my judgment it is even like unto one that straineth milk through a coal sack, which must needs spoil the milk and make it black; even so likewise, God's word of itself is sufficiently pure, clean, bright and clear; but through the doctrine, hooks and writings of the fathers it is very surely darkened, falsified and spoiled!"
This article says that the seventh day was good enough as far as the time was concerned; but it was to be superseded by another day through the very force of the Christian dispensation, and for sufficient reasons; yet it nowhere tells us what the force of this dispensation is, and it gives us no reasons why the seventh day should be superseded.
It says that the Christian Sabbath "was destined to supplant the Jewish institution;" and yet it offers no particle of proof that the fourth commandment or the seventh day was a Jewish institution.
It says that when the converts entered into the spirit of Christianity as the substance shadowed forth by Judaism, they would naturally quit the shadow for the substance; and presently the last day of the week would be given up for the first day of the week—from which we are doubtless to learn that the first day of the week is the substance which was shadowed forth by the seventh day—a new application, truly, of types and shadows!
And then, quotation is made from that horrible imposition called the Epistle of Barnabas, which says, "We keep the eighth day with joy," &c. This certainly cannot be applicable to our times; for we have only seven days to the week! We think it more appropriate to those days of infidel supremacy in France, when all religion was subverted, and weeks of seven days abolished, and periods consisting of ten days each, instituted in their place. Here was a time when those who are so delighted with this fictitious epistle of Barnabas, could have kept the eighth day with joy!
It says that the Reformers of the sixteenth century have been cited against the Divine authority of the Christian Sabbath; and yet it nowhere gives us any divine authority for their so-called Sabbath.
It tells us what Ignatius says, and Justin Martyr says, and Barnabas(?) says, and Tertullian says, and Irenæus says and Dionysius says, and Calvin says; but nowhere what the word of God says.
It deserves credit however for the manner in which it concludes. We will notice this more at length. It says that Calvin has left enough on record to show his full belief in the christian obligation of the Lord's day; but, now mark, "if Calvin ever taught otherwise, we would say that Calvin is not Christ, nor an infallible teacher; and we would answer as he himself answered when Jerome was quoted as authority for an erroneous tenet, 'What Jerome thought I care not; let us inquire, What is truth?'"
We are glad here to find an acknowledgment of so correct a principle as the above. The writer at last found himself moving in the right channel; and the whole groundwork of his article is thus cleverly kicked over in the conclusion. We will adopt the principle; and when we see the fathers quoted as authority on such an "erroneous tenet" as Sunday-keeping, we reply, "They are not Christ nor infallible teachers;" and "what they think we care not, let us inquire, What is truth?" Thy word is truth, says Jesus, and with that we are satisfied.
THE SECOND ADVENT,
By James White
Its Manner and Objects Considered.
THAT Christ will appear the second time, the Scriptures plainly declare. "And to them that look for him shall he appear the second time without sin unto salvation." Heb. ix, 28; Acts i, 9-11; John xiv, 1-3; Titus ii, 13; 1 John iii, 2; Rev. i, 7; xxii, 20. And that his coming will be personal and visible is sustained by equally plain declarations of Scripture.
1. His coming personal. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts i, 9-11. "For the Lord himself shall descend from heaven," &c. 1 Thess. iv, 16; John xiv, 3; Titus ii, 13; 1 John iii, 2.
2. His coming visible. "Behold he cometh with clouds, and every eye shall see him." Rev. i, 7. "And they shall see the Son of man coming in the clouds of heaven with power and great glory." Matt. xxiv, 30; 2 Thess. i, 7.
That Christ will come the second time personally and visibly, Bible students agree, from the fact that the plain declarations of Christ and the apostles are allowed to settle the question. In regard to the objects of his coming, and the events connected with his coming, there is not that perfect agreement, and, we think, the reason is because the plain declarations of Christ and the apostles are not always allowed to settle these points.
In an important sense is the New Testament an expositor of the Old. Christ was an expounder of the Law and the Prophets; so were the apostles. It is ever safe to bring the prophecies of the Old Testament and compare them with the plain declarations of the New; but to overlook the testimony of Christ and the apostles, while forming our views of future events, is dangerous. Such may be left to follow the wildest fancies, and come to conclusions subversive of the gospel plan. But let the prophets of the Old Testament be compared with the expositions and declarations of the New, and a harmony will be seen throughout the divine whole.
OBJECTS OF THE SECOND ADVENT.
1. Christ will come to raise the righteous dead, and change the righteous living; and take them away from the earth, up to the "Father's house." "Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; (for the trumpet shall sound;) and the dead shall be raised incorruptible, and we shall be changed." 1 Cor. xv, 51, 52. This text only mentions the resurrection and change of the righteous. Another text is more definite in regard to the position of the righteous after the resurrection.
"For the Lord himself shall descend from heaven with a shout, and with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. iv, 16, 17. From this text we learn that the saints will be taken away from the earth, that they will be caught up to meet the Lord as he descends, and that they will ever be with their Lord. This text does not prove that the feet of our Lord will rest on the earth at his second advent. It may be thought that other texts do; but these we will consider hereafter.
We will now call attention to the testimony of the Son of God which shows the position of the saints immediately after their resurrection and change. Said Jesus to the Jews, "Yet a little while am I with you, and then I go unto HIM that sent me." John vii, 33. That this text refers to Christ's ascension to his Father, there can be no doubt. Said Christ to his disciples, "Little children, yet a little while I am with you. Ye shall seek me; and, as I said unto the Jews, Whither I go, ye cannot come, so now I say to you." John xiii, 33.
Simon Peter said unto him, Lord, whither goest thou? Jesus said unto him, "Whither I go, thou canst not follow me NOW; but thou shalt FOLLOW ME AFTERWARD." [Or, "afterward thou shalt follow me." Campbell.] Verse 36. Where was Christ going? Answer, to HIM that sent him—to heaven, where his Father was. Peter here has the promise of following Christ up to the Father, not at his ascension 1800 years since, but at a subsequent period. But when will Peter follow his Lord up to the Father? Let the testimony of Christ which follows answer this question.
Peter here declares that he would lay down his life for his Lord, to which Christ replied, "The cock shall not crow, till thou hast denied me thrice." Such a declaration would certainly trouble and agitate Peter's sensitive mind. It was then that our Lord addressed him as follows:
"Let not your heart be troubled, [agitated, Whiting,] ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you, I go to prepare a place for you. And if I go and prepare a place for you, I WILL COME AGAIN, AND RECEIVE YOU UNTO MYSELF; that where I am, there ye may be also." Chap. xiv, 1-3. Or, as Campbell translates verse 3, "And after I shall have gone and prepared a place for you, I WILL RETURN AND TAKE YOU WITH ME, that where I am, there ye also may be."
It is evident, then, that Peter will follow his Lord up to the Father at the period of the second advent and the resurrection of the just. But Peter will not be alone. "In my Father's house," says Christ, "are many mansions." In the New Jerusalem, (And the city lieth foursquare, and the length is as large as the breadth: and101he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal;) there will be sufficient room for all the saints. When our Lord returns, and Peter awakes from his long slumbers, the saints of all ages will arise from the dead, and follow their Lord as he triumphantly leads the way upward to the Father's house.
Twenty-seven years after this promise is made to Peter, he introduces this same subject at the very commencement of his epistle "to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia," as follows: "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, RESERVED IN HEAVEN for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time." 1 Pet. i, 3-5.
That the earth renewed will be the eternal inheritance of the saints from the time that "the kingdom and dominion, and the greatness of the kingdom under the WHOLE heaven" shall be given to them at the close of the seventh millennium, there can be no doubt; but Peter speaks of an inheritance "reserved IN HEAVEN," which is evidently the "Father's house," (whose mansions Christ is preparing,) the New Jerusalem, which the saints will inherit during the seventh millennium.
From this place the saints swell the "new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we [are reigning on the earth] No] shall reign on the earth." Rev. v, 9, 10. They are redeemed out of every kindred, and tongue, and people, and nation; they are kings and priests unto God; yet they are looking forward to the time when they shall reign on the earth.
Those who, in referring to this view of the subject, sneeringly speak of a "sky kingdom," had better submit to God's plan, and be satisfied with the inheritance of which Peter speaks, during the millennium, "reserved in heaven for those who are kept by the power of God."
2. At Christ's second coming the living sinners will be destroyed. The seven last plagues will cut off a large portion of the wicked before the Lord comes; but at his coming those that remain alive will be destroyed. We will refer the reader to the testimony of prophets, Christ and the apostle Paul on this subject.
(2.) The testimony of Christ. This is more definite. "Let both grow together until the harvest, and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. . . . As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity." Matt. xiii, 30, 40, 41. "Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire." Matt. iii, 12. "And as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. EVEN THUS SHALL IT BE IN THE DAY WHEN THE SON OF MAN IS REVEALED." Luke xvii, 26-30.
(3.) The testimony of the Apostle, which is very definite, settles the question. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him . . . The mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall DESTROY WITH THE BRIGHTNESS OF HIS COMING." 2 Thess. ii, 1, 7, 8.
"That Wicked," which is called in verse 3 the "Man of Sin," has been properly applied to the Papacy, yet we think it will embrace all who are found transgressors of the law of God at the appearing of Christ. "Sin is the transgression of the law," hence, the "Man of Sin" embraces all law-breakers. Then all transgressors of God's law will be destroyed with the brightness of Christ's coming.
The presence of one angel, that came down to roll away the stone from the sepulchre at the resurrection of Christ, caused the keepers to shake, and become as dead men. "His countenance was like the light." His glory overpowered them. What then will be the result upon living sinners when the "Son of man shall come in the glory of the Father, [Matt. xvi, 27,] and all the holy angels with him?" Chap. xxv, 31. In the language of scripture we answer, "Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness [bright shining, Macknight,] of his coming." Sinners will wither and perish before the burning glory of that holy throng.
But it may be said that the "Man of Sin" embraces only Papacy, and that Papists only will be destroyed at the second advent, while heathen nations that know not God will have the blessings of the gospel in the age to come. Let Paul speak again.
"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, [the heathen,] and that obey not the gospel of our Lord Jesus Christ: [all transgressors, however high their profession:] who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power; [when?] when he shall come to be glorified in his saints, and to be admired in all them that believe." 2 Thess. i, 7-12.
This testimony is to the point, and settles the question. When Papists, heathen, and all transgressors in Christian lands shall be destroyed, there can be none left.
J. W.
(To be Continued.)
"As the Lord hath Prospered."
By James White
"Now concerning the collection 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, that there be no gatherings when I come." 1 Cor. xvi, 1, 2.
This text has nothing to say about public worship, or a day of rest, as some suppose; but plainly teaches the private duty of every child of God.
The subject is the collection for the saints.
The Apostle's plan is, that every one of the church lay by them for this object.
The time to attend to it is, the first day of the week.
The amount to be laid by is, "as God hath prospered."
The plan is general, "As I have given orders to the church in Galatia," &c.
Paul was a wise master-builder. His plans, laid for the furtherance of the gospel, and the relief of the poor, were laid in wisdom. No better plan can be devised than the one introduced by the Apostle. It is worthy the careful attention and imitation of the christians of this day; yea, it is their bounden duty. No Bible christian will wish to shun this duty. Those who are searching for the old paths, and are anxiously seeking to walk in the light of a pure gospel, and to possess apostolic faith and hope, will joyfully enter upon every apostolic work.
Says Paul, "But now I go unto Jerusalem to minister unto the saints. For it hath pleased them at Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things." Rom. xv, 25-27.
Paul mentions no salary for himself or his fellow-laborers; but points out the duty of every christian, and leaves them to act in the fear of God, that what they give may be free-will offerings for the glory of God.
But mark the expression with care. "Let every one of you lay by him in store, as God hath prospered him." All are directed to act a part in this good work. The interest and care of every one is solicited. Nothing could be better calculated to bring up all the members of a church in sympathy for each other, and in love for the cause of Christ.
"As God hath prospered him." There are but few men, women or children but can lay by them something for charitable purposes each First-day. The Toronto Christian Guardian gives the account of a shoemaker, who being asked how he contrived to give so much, replied:
"It is easily done by obeying St. Paul's precepts, in 1 Cor. xvi, 2, 'Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.' I earn, said he, one day with another, about a dollar a day, and I can, without inconvenience to myself or family, lay by five cents of this sum for charitable purposes; the amount is thirty cents a week. My wife takes in sewing and washing, and earns something like two dollars a week, and she lays by ten cents of that. My children each of them earn a shilling or two and are glad to contribute their penny, so that altogether we lay by us in store forty cents a week. And if we have been unusually prospered, we contribute something more. The weekly amount is deposited every Sunday morning in a box kept for that purpose, and reserved for future use. Thus by these small earnings we have learned that it is more blessed to give than to receive." The yearly amount saved in this way, is about twenty-five dollars!
There are many in common circumstances, especially young men, who can as well as not spare from their weekly incomes twice the sum laid by on Sunday morning by the poor shoemaker's family. A little more economy and energy, and an ardent love for the advancement of the cause of truth, will accomplish the work. Take hold of it, brethren.
"As God hath prospered him." We have seen what the poor can do. But Paul did not have reference to the poor alone. He says, "Let every one of you," &c. This includes those whom God has prospered, and entrusted with from one to ten or more thousands. Such know that God has prospered them; but for what? That they may heap up treasures for the last days? No, no. A gracious Providence has placed this world's good in their hands to scatter abroad as the calls of the gospel, and wants of the cause require. While the poor can do a little, such can do much. Dear brethren, "Upon the first day of the week let EVERY ONE of you lay by him in store, AS GOD HATH PROSPERED HIM."
Bro. Pearsall writes from Grand Rapids, Mich., Dec. 9th, 1855:
"I have just been reading Bro. White's note to Bro. Rhodes' letter in Review No. 10, and will try by the grace of God to lay by something on every First-day, for why should I not give to the Lord and his cause that which belongs to him, and is consecrated to his service?"
"We are trying here to awake from the drowsy state that we have been in of late, and come up to the help of the Lord against the mighty. I send $5 for the paper, and will send more as soon as I can."
We hope to hear from others on this subject. J. W.
Oswego Conference.
By John Norton Loughborough
According to the appointment in the Review, this Conference commenced Dec. 14th, and held over the 15th and 16th. A goodly number of brethren assembled at the hour appointed, from Oswego and the surrounding counties. Bro. J. Hart of Vt., was chosen chairman, and David Arnold of Fulton, recording secretary.
It was first proposed to take into consideration the propriety of establishing further order in the churches in Central New York. Bro. Hiram Edson and David Arnold were then chosen, and afterwards set apart by prayer and the laying on of hands, to act as Elders in the church.
The subject of Tent operations for the coming season, was next brought before the Conference. It was proposed that a fund of $500 be raised to sustain the Tent in new fields. J. N. Loughborough, of Rochester, N. Y., was then appointed treasurer of said fund, to receive said money, and to keep an accurate account of the manner in which it was expended.
A Committee of five was then chosen to assist in collecting the Tent fund. It was also considered to be the prerogative of the Committee to investigate the book and see how the money is expended, and to take the general supervision of Tent operations. R. F. Cottrell, A. H. Robinson, Ira Abbey, Elias Goodwin and John Martin, were chosen as a Tent Committee.
The address of the Battle Creek Conference on the gifts of the Church, prepared by Brn. Bates, Waggoner and Cornell, was then read, and unanimously adopted.
A letter was read from Bro. White, and a proposition made to raise a Book fund of four or five hundred dollars to pay for books that have been left in this State, and assist Bro. White. The Tent Treasurer and Committee were chosen to take hold of the Book fund also.
This Conference we trust will give a new impetus to the work of God in this State. After some little difficulties were adjusted, union and love pervaded our meetings. First-day evening we enjoyed a sweet season in attending the ordinances of the Lord's house. While engaged in this, a daughter of Bro. Edson professed faith in Christ, and the same hour of the night, arose and was baptized. As we had here been striving to get into Apostolic order, this last scene seemed to give a still more vivid impression that it is so, that as the church strives for the unity of the faith, and endeavors to live according as the apostles lived, they will see souls urging their way forward to obey Christ.