DEAR BRO. WHITE:—I am still striving to obey the truth, that I may grow in grace and in the knowledge of the truth as it is in Jesus, and be found of him in peace without spot and blameless when he shall come to be admired in all them that believe, and to reward his faithful children. I have been edified and enlightened in reading your publications touching the law of God and the Sabbath. O how clear it is that the law of God that was written in stone is still in force, and not abolished. Most all are willing to admit that nine of the commandments are binding, but the fourth commandment is nailed to the cross they think, because it is not separately enforced in the New Testament. If God had designed the Sabbath to cease at the crucifixion, with the ceremonial law of Moses, I think it very reasonable to suppose that God would have placed it along with these carnal ordinances which were contrary to us, and against us, which were not designed to be perpetual. But the fact that God has placed the Sabbath commandment in the midst of nine moral precepts, and wrote it in stone, shows plainly, I think, that it is of the same nature of the rest, and is perpetual. The reason why so many of our Advent Brethren reject the Sabbath is, I think, because they have not carefully examined the subject for themselves, not because they do not love the law of God. My prayer is, God speed the truth, and open the eyes of all to see and believe, that are willing to see. And God bless you and all the dear brethren that are proclaiming the truth, and reward you with Eternal Life.
Since I wrote to you last, I have been reading Justin Edwards' Sabbath Manual, in which he labors hard to show that Jesus and his apostles changed the Sabbath from the seventh to the first day of the week. But he utterly fails in the attempt, for he does not give us a single text that says the first day of the week is the Sabbath instead of the seventh. But there is one difficulty in my mind about the Sabbath. It is this, Mr. Edwards says there is no identical period of duration holy in itself, or one day is no more holy than another. But our setting apart a day, and resting from labor, makes it holy. And he says it is not numerical identity that is referred to in the command, from the fact that day and night, the first day and the seventh, to different people, come at totally different times, therefore, all men cannot keep the Sabbath at the same time. For while we are keeping the Sabbath in America, the Christians in Asia and other places in the world, will be at work. Now, Dear Bro. does not the fact that every spot on the earth is constantly changing its position with regard to the sun, and that all men cannot keep the Sabbath at the same time, show that no day is intrinsically holy in itself. If you can remove this difficulty, or give me light on this point through your paper, I should be very glad, for I have been much perplexed about it, and some of my Brethren that believe in the perpetuity of the law of God, and for a few weeks kept the seventh day, have for the above reasons concluded to keep the first day; but their minds are open to receive light and truth.
Yours in love, MARSHALL M. TRUESDELL.
Martin’s Hill, N. Y., April 23, 1851.
Remarks
By Editor
REMARKS. Most joyfully do we comply with the request of Bro. T. We believe the time has come for the fourth commandment to be clearly understood by the “remnant,” and the Sabbath kept by them “according to the commandment,” therefore every reasonable objection can and should be answered according to Scripture.
The signification of Sabbath is Rest, and when connected with day, it denotes Rest-day. God Rested the seventh day. He sanctified and blessed that very day, “BECAUSE that in it he had Rested from all his work.” Gen. ii. “Remember the Sabbath-day [Rest-day] to keep it holy.” “The seventh day is the Sabbath [Rest] of the Lord thy God.” “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 [Rest-day,] and hallowed it.” Ex. xx. This is the language of the Bible. But Mr. Edwards thinks our setting apart a day makes it holy. He differs from the word of God very much on this subject. The Divine Record says that “God blessed the seventh day and sanctified it; because that in it he had rested.” Mr. Edwards thinks that we may make “a day” (any day) holy, that is, we may sanctify and bless either of the days of the week, by resting on them.—But no one will fail to see the folly in calling such a sabbath “THE SABBATH OF THE LORD.” It would emphatically be a sabbath of man—made by man. The Bible teaches that God sanctified the seventh day, that is, he made the Sabbath. Mr. Edwards view is that man makes the Sabbath, by sanctifying either day he chooses, by resting on that day.
We say that the Rest-day of the Lord thy God, can mean no other day than the very one on which God Rested. He Rested on the seventh day. His resting on that day did not sanctify it. He first Rested, then blessed and hallowed that day; “BECAUSE that in it he HAD Rested.” If the seventh day did not become holy by the act of God’s Resting upon it, is it not vain to talk of a day being made holy by man’s resting upon it? Mark the language of the text. It does not read, that God sanctified and blessed the seventh day by resting on that day; but that he sanctified the seventh day, “BECAUSE that in it he had Rested.”
The Sabbath institution wholly consists in, and is inseparably connected with, the fact that God Rested on the last day of the first week of time, and then blessed and hallowed the very day on which he Rested. No other day has been the Rest, or Sabbath of the Lord thy God, but the last day of each week since God Rested. Man may appropriate any other day of the week to the Lord, but it will be man’s rest-day. Therefore he that observes the Rest of the Lord thy God, must observe the very day of the week on which the LORD THY GOD RESTED.
It is evident that the Sabbath law does not require that the same identical twenty-four hours should be observed in all parts of the globe.—Neither does the Bible teach that God made an “identical period of duration holy in itself.” The Divine Record says, “God blessed THE SEVENTH DAY.” Not a seventh day, or a seventh part of time, neither “an identical period of duration;” but THE SEVENTH DAY. The language of Scripture is, “The SEVENTH DAY is the Sabbath.”—God gave the Sun “to rule the day.” Gen. i, 16; Ps. cxxxvi, 7—9. Governed by God’s great time-keeper, given to rule the day, it is not possible for all the inhabitants of the earth to keep the same identical twenty-four hours, yet all may keep the seventh day, the day that God sanctified. The Word does not say that God blessed the identical period that he rested. He blessed the seventh day. And man was to observe the seventh day, wherever situated on the globe, when it should come to him, ruled alone by the Sun. See Bro. Bates’ article in No. 9, pages 71, 72.
The children of Israel certainly fulfilled the purpose of God in keeping the Sabbath. We have not the least intimation that they understood the commandment to mean a seventh day, or a seventh part of time. If they had understood the sanctification of the Sabbath as Mr. Edwards does, and had themselves sanctified different days, what confusion would have existed in the camp. God withheld the manna only on the seventh day. “The seventh day,” and not a seventh day, is the language of the Bible. “Thou camest down also upon Mount Sinai, . . . and madest known unto them thy Holy Sabbath.” Neh. ix, 13, 14.94"Thy holy Sabbath," in this text, means God's Rest-day, the very day on which he Rested, and then sanctified. This holy day God made known to Israel. It did not become holy by being observed by Israel, no, no; God made it holy after Resting upon it. To teach that the words "thy holy Sabbath," mean nothing more than any day of the week that we make holy by resting upon it, seems a gross perversion of the Word. Those who thus wrest the Scriptures, do it to their own peril.
Again, God calls the Sabbath, "My Holy Day." Not one of his holy days, for he has but one. Not one of the seven days that we may make holy by resting upon it, but the day that God hallowed and made holy himself. God's word is sufficiently plain. "My Holy Day."—We have now seen some of the inconsistencies in Mr. Edward's position in laying a stepping-stone from the seventh to the first day, viz. that the commandment only requires a seventh portion of time. We have also seen that God's Word removes it, and confines the Sabbath institution to the seventh day alone. "The Sabbath was made for man." It was given to him for a memorial to commemorate God's Rest-day after he made the world in six. It is impossible to commemorate it on another day. As well might the Passover been celebrated on the sixth month, or the fourth of July in winter. "Order is Heaven's first law." To say that God has required man to keep a seventh portion of time, and has left mankind, some to keep one day, and others another, is charging God with leaving the institution at loose ends, and leaving open a wide door for the Devil to create confusion.
But it may be urged by some that the commandment requires that an identical period of duration should be observed, therefore the Sabbath is not a universal, but a local institution, belonging only to the Jews.—To this we reply, that if the same identical twenty-four hours are required to be kept, the least variation is a violation of the Sabbath, as much as a variation of twenty-three hours, and therefore the Jews to keep just twenty-four hours holy time, and to commence it at the same time, would have to be arranged along the same line of longitude, so that the rising sun would strike them at the same point of time. But, no doubt, the rising sun varied one hour to the Jews, so if, as some teach, they commenced the Sabbath at sunset, some began it one hour sooner than those farthest west. If they commenced it at six o'clock, the result would have been the same. Admitting that the sun varied only half, or a quarter of an hour, that time was as holy as any portion of the day, and if the same twenty-four hours is required in the law, the least variation was a violation of it. But it may be said the Jews could make a calculation, and all commence the Sabbath at the same moment, though at different times of the clock. To this we reply, so may the Israel of God on the face of the whole earth. And when it can be shown that the commandment requires an identical twenty-four hours instead of the "SEVENTH DAY," Sabbath-keepers will be ready to set about the work. "For this is the love of God, that we keep his commandments; and his commandments are not GRIEVOUS." 1. John v, 3. But at present we are perfectly satisfied with the Sabbath pointed out in the Bible—"the seventh day." Here we wish to call attention to an important Prophecy which has a bearing on this subject.
"Thus saith the Lord, Keep ye judgment, and do justice; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people; neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house, and within my walls, a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. The Lord God which gathereth the out-casts of Israel saith, Yet will I gather others to him, besides those that are gathered unto him. All ye beasts of the field come to devour, yea, all ye beasts in the forest."—Isa. lvi, 1—9.
The first verse of this Prophecy shows where it should be applied.—It is when the "salvation" of God "is near to come," and his "righteousness to be revealed." It is just before the Second Advent. It is just prior to the "supper of the great God." Rev. xix. "All ye beasts of the field come to devour." Isa. lvi, 9. The condition of sharing the great salvation to be revealed at the Second Advent, is the observance of the Sabbath. Such will God bring to his "holy mountain," and "give them an everlasting name," "better than of sons and of daughters," "that shall not be cut off." We think that this certainly applies to the immortal state. It should be noticed that "the son of the stranger," [Gentile,] "the eunuchs," "the out-casts," and "others," "besides those that are gathered," are required to keep the Sabbath.—From these considerations we conclude that this Prophecy applies to the gospel age, therefore, the Sabbath is a universal institution, designed for the whole world—for "man."
But, to get rid of this conclusion, no doubt it will be said that this Prophecy belonged to the Jews alone. If so, it could apply to them only when scattered away FROM their "holy mountain," among the nations of the earth; for the promise is, that those who keep the Sabbath from polluting it, "even them will I BRING TO my holy mountain." Now if this applied to the Jews alone, it could only while they were in a scattered state. But if the Sabbath was a local institution then they could not observe it, so as to be brought to the "holy mountain," for this is the condition of the Prophecy. This is sufficient to show that the Sabbath is an universal institution, "made for man," spread abroad on the face of the whole earth.
REPAIRING THE BREACH.
"And they that shall be of thee shall build the old waste places; thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, &c." Isa. lviii, 12, 13.
That the seventh-day Sabbath is the subject of this prophecy, will not be denied. That it has been trodden down by the professed church of Christ for "many generations," the history of the church plainly shows. The Sabbath law being one of the immutable precepts of the Decalogue, its being trodden down has caused a "breach" in the law of God. This breach is to be repaired by the true church, before it can "stand in the battle in the day of the Lord." Ezekiel speaks of the same breach.
"Ye have not gone up into the gaps, [margin breaches,] neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord." Chap. xiii, 5.
This prophecy cannot apply to past time, because the "day of the Lord," the burden of the prophecy, is future. But how are we to become repairers of the breach? Let Isaiah answer. "Thou shalt be called, The repairer of the breach, The restorer of paths to dwell in, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my Holy Day, and call the Sabbath a DELIGHT, the HOLY of the Lord, HONORABLE." Then there is but one way to repair this breach, and that is by keeping and teaching the Sabbath of the Lord.—But what does the Lord say of those who refuse to help make up this95breach, and choose to call the Sabbath a yoke of bondage, instead of a "delight," dishonorable, instead of "honorable." And who tread down that day which Jehovah styles, "The Holy of the Lord," and "My Holy Day." Let the Prophet answer.
"Thus saith the Lord God; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing! O Israel, thy prophets are like the foxes in the deserts. Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. They have seen vanity and lying divination, saying, The Lord saith; and the Lord hath not sent them; and they have made others to hope that they would confirm the word."—Eze. xiii, 3–6.
Herod was called a "fox" by Christ, because he was cunning and artful. When the word is used by the prophet, it is designed to represent the artful positions taken, and crafty course pursued by those who refuse to engage in the work of repairing the breach in the law of God, necessary for the house of Israel to stand in the battle in the day of the Lord. When the Sabbath question came up among Adventists, an attempt was made to prove that the first day of the week was the Sabbath. Reference was made to a few texts in the New Testament, and the testimony of what are called the "Christian Fathers," was quoted largely to supply the lack of Scripture testimony. But as the Advent people professed to take the Bible alone for their rule of faith and duty, and as the New Testament did not afford the least evidence that the first day was holy time, it was necessary that a new position should be taken to dispose of the Sabbath, so as to still those who were becoming interested in it. Those who searched the New Testament, supposing they could find proof for the first day, were surprised that there was none, and many were ready to embrace the Sabbath of the Bible. But at this period, J. Marsh, S. S. Snow, and others, came out with the position that the ten commandments were abolished. This was a very short way to dispose of the Sabbath question. No distinction was made between the law of God, and what Paul calls "the enmity, even the law of commandments CONTAINED IN ORDINANCES;" but the word "law," in the New Testament, was considered to mean both, notwithstanding this view virtually charges St. Paul with teaching the greatest absurdities and contradictions. This view has led some to speak of the law of God with contempt and ridicule. The "Holy of the Lord" has been called the "old Jewish Sabbath," and "a yoke of bondage," and those who have considered it a "delight," and "honorable," have been called "Judaizers," "fanatics," &c.
But this view did not put the Sabbath question to rest. Many could not take the broad ground that the commandments of God were abolished. It was therefore necessary that a position, more artful and crafty than those already mentioned, should be taken. Such a position was taken by J. Turner, in the Bible Advocate for Sept. 23, 1847. We give his own words as follows:
"I must keep that day of the week that can be proved to be the 7th, for I then believed and do now believe that the seventh day is the Sabbath of the Lord our God."
He then labored to show from Matt. xii, 39, 40, that the first day of the week was the true seventh day, therefore the leading classes of mankind had, even to a man, made a mistake of one day in numbering the days of the week! This position, (though the idea of such a mistake seems absurd in the extreme,) had a wonderful power to deceive and ensnare some. A few gave up the Sabbath. But it will be seen that T. held the same position relative to the perpetuity of the Sabbath that we do. Therefore he could be charged with "Judaism," "falling from grace," and being "under the bondage of the law," with as much propriety as we, who do not believe that Jews, Christians, and Mahometans have all been put into a deep sleep, or something equivalent, so as to all agree in a mistake of one day in numbering the days of the week.
But in less than eight months T. took the ground that the ten commandments were abolished, and charged those who taught what he professed to believe a few months before, (that "the seventh day is the Sabbath of the Lord our God,") with leading "the unwary under the bondage of the law of Moses." See his article headed "Judaism." "Bible Advocate" for May 4, 1848. None will fail to see that these two positions are perfectly destructive of each other. For if "the seventh day is the Sabbath," and in our first day as taught by T., then the Sabbath is not abolished. But if the Sabbath is abolished, then it is worse than folly to talk of keeping our first day as the Sabbath of the Lord our God. But as the great object was to throw obstacles and doubts in the way of those who were inclined to observe the seventh day according to the commandment, either position could be employed, as would best accomplish the design.
Soon, J. B. Cook came out with a series of articles in the "Advent Harbinger," in which he labored to show that the Sabbath law was "relaxed." That we might or might not observe it. But to make it a matter of importance sufficient to be urged as a Christian duty, was unlike the spirit of the gospel. Reference was made to the miracles of Christ which he wrought on the Sabbath, and to the disciples eating the ears of corn on that day when hungry. But no fact is better established than that the law was in full force till the crucifixion, therefore Jesus and his followers strictly observed its letter up to that time. When Jesus says "It is lawful to do well on the Sabbath days," Matt. xii, 12, he means that acts of mercy and necessity, such as he and his disciples did on the Sabbath, were in accordance with the letter of the fourth commandment. The wicked Pharisees said that those acts were "not lawful." They charged Christ and his disciples with departing from the letter of the Sabbath law—with Sabbath-breaking. Has not J. B. C. taken his stand with them? Judge ye. Who would not rather be on the side with Christ? These different positions, most of them destructive of each other, have all had an effect, and have led some from the truth of the Bible. We noticed the following, which we copy from the letter of C. I. Percival, "Advent Herald," April 5, 1851.
"I should like very much to see a short editorial upon the evidences of the divine authority in changing the day of rest from the seventh to the first day of the week; although I am perfectly satisfied in my own mind, I might obtain some new ideas that would be valuable."
Says the Editor of the "Herald," "We shall publish an article on the Sabbath soon." We therefore expected that an attempt would be made to show from the New Testament, that the "day of rest" had been changed "from the seventh to the first day." But instead of this, the next number of the "Herald" contained an article from "Jennings' Jewish Antiquities," in which the writer labors to make it appear that the Sabbath of the fourth commandment is not the original Sabbath—the day on which God rested, but that our first day is the original seventh day. Mr. Jennings shows the institution of the Sabbath at Creation, but utterly fails to show that the Jews kept the sixth day. No point can be better established than that the fourth commandment enforces the observance of the very day on which God rested—the seventh day. The only reason given in the Bible why God instituted the Sabbath of the fourth commandment is, "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." As the Sabbath was given for a memorial to commemorate God’s Rest-day, after he created the world in six, to remove it from the very day of the week on which God rested, destroys the institution itself. As well might the passover have been observed on any day of either of the months in the year, or the fourth of July be celebrated on the twenty-fifth day of December. It utterly destroys a memorial to move it from the day on which the event occurred, which it celebrates.
The "Herald" for April 19, also contains an article from "D. T. T. JR.," headed "THE LORD’S DAY—THE CHRISTIAN SABBATH." It gives what is commonly called the testimony of the "Christian Fathers," gathered from the "Sabbath Manuel," as proof that the Sabbath has been changed "from the seventh to the first day of the week." But in all this, the "divine authority" desired to appear in the "Herald," by C. I. Percival, is missing. How unfortunate for that first-day theory that the inspired testimony of Paul, John, Jude, or James cannot be produced in its favor! The "Herald" for May 3, contains a note from P. M. Morgan, addressed to "Bro. Bliss," recommending the article of Mr. Jennings, and asking the brethren to "read that article again." But Mr. Bliss says, "We are not prepared to say that the argument of Mr. Jennings is perfectly conclusive," &c. "The article of Bro. Taylor in the Herald of April 19th is conclusive to our mind."
We have briefly reviewed some of the many positions taken on the Sabbath question by our opponents, to show that perfect confusion exists among them on this question. One comes forward to overthrow the Sabbath; but as he does not accomplish the work, another takes another position to overthrow it. But his position entirely overthrows that of his brother who first wrote against the Sabbath. This forcibly reminds96us of the course pursued by those who wrote against the Second Advent. One came forward to overthrow what was called "Millerism" and said that Mr. Miller was wrong; the 2300 days were not prophetic, but only 1150 literal days. Another in overthrowing Mr. Miller’s views, first showed that the position that the 2300 days were only 1150 literal days was incorrect, and then labors to prove that they were 2300 literal days. But Mr. Bush came forward and took the ground that Mr. Miller was right as to time, that the days were prophetic, but that he mistook the event to occur at the end of the 2300 days. In overthrowing the views of Mr. Miller, Mr. Bush also overthrew Dowling, Stewart, and many others. Those who are opposing the Sabbath of the Bible, are doing as those did who opposed the Second Advent.—But truth was a unit then, it is a unit now; while error ever has a multitude of heads and horns. Truth ever flows in an even channel, and its advocates are united; but erroneous views are fated to devour each other. Those who had the one true position on the Second Advent, triumphed, for the God of truth was with them. Those who have the one true position on the Sabbath question, though few in number, will have Him on their side, who is more than all that is against them.—The breach in the law of God will be repaired, that "the house of Israel may stand in the battle in the day of the Lord."
Popular Objections Answered
It is not uncommon for those upon whose attention the claims of the seventh day are urged, to attempt to escape the force of truth by a variety of objections. This is often done by such as are convinced that the Scriptures require the observance of the seventh day and not the first. It is a remarkable feature of these objections, that they are totally unlike and destructive of each other.—But as they are often presented and much relied on, we will mention a few of them.
“The original Sabbath cannot be observed in different parts of the earth, as the day begins at different points of time.” This objection, if it were of any force, would affect the observation of the first or any other day of the week equally with the seventh. It is, therefore, an objection to the appointment of any particular day, and of course charges God with folly in giving the commandment. All that can reasonably be inferred from this difference of time, is that the original Sabbath was not observed at exactly the same time in all parts of the world. And since all the nations of the earth agree in the numbering of the days of the week, no practical difficulty could ever arise from this.—The same may be said in regard to “sailing around the world.” If it is really an objection, it lies against the appointment of any day. Those, therefore, who acknowledge the wisdom of God, should be slow to make such an objection to his commandment. Those who object to the seventh day because they can gain or lose a day by sailing around the world, may consistently with themselves call two nights and an intermediate dark day one night. The truth does not require that men should thus “put darkness for light,” and so “wrap it up.” A cause which demands it ought for this reason to be abandoned.—Sabbath Vindicator.
[From Sister Cole.]
By Harriet Cole
[From Sister Cole.]
DEAR BRO. WHITE:—In compliance with the request of some of the brethren, I sit down to write some of the trials and experience I have passed through of late. But what are they? I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phil. iii, 8. I have been a member of the M. E. Church eleven years. Last fall, through affliction of body, I was led to search my heart. I found that I needed a deeper work of grace. The words sounded in my ears—Without holiness no man shall see the Lord. I purchased a book on that subject; but it gave me no relief.
I conversed with the Methodist Minister on the subject of holiness that he so much preached, but found he was destitute of it, and popular. Some of the members professed holiness; but I saw their lives did not correspond with Bible holiness. They could go hand in hand with the world. They could lie, make good bargains, be fashionable, popular, &c. I wanted something to overcome these evil propensities. The Minister told me if I was right, the Church would be, &c. But I returned to my Bethel with my Bible and asked God for light and knowledge.
Soon after, father hired Bro. Chapel to do some work for him. He talked some upon the present truth, which set me to thinking and searching my Bible more and more. I saw plainly then, that the church was a fallen people. I felt that I could not stay with them. It seemed to me that thick darkness had overshadowed them. But I did not understand the cause. I felt impressed to go and talk with Bro. Chapel’s family. I went: the Lord opened my understanding and sent the truth to my heart. I borrowed pamphlets and papers, which I carefully read. I could say from my heart, it is truth; yes, a great and important truth. I feel that the ten commandments are just what we need to show us what we must do to be holy. I thought I was keeping them, but I found by searching, that I was not. I had broken the fourth commandment, the Sabbath of the Lord our God. I felt to put my hands to my mouth and weep bitterly. I have always felt that the seventh day was the Sabbath, but thought Sunday ought to be called the seventh. I knew not that the Pope had altered the day, until I read the history respecting it. I am thankful that the Lord has shown me the true Sabbath, for I no longer want to worship the Beast.
I plainly saw that if I ever entered the kingdom I must keep all the commandments. Oh, how I longed to be free from the church! But here were trials. My parents, brothers, and friends were members of the church. They held me near their heart, I their only daughter and sister. They thought all was peace and safety until I commenced reading on the present truth and going to meeting.
Prayers and tears were poured out over me. Many false reports respecting the Advents were brought up to discourage me, but the Lord kept me, praise his name.
The first Advent meeting that I ever attended was last March. The Lord was with us. Third meeting was the Conference at Oswego, the last of March, where I received some more light and strength. Soon after I got home, the Enemy sent one of his Messengers (the Methodist preacher) to talk with me. He made himself manifest. He said he could prove anything by the Bible, he could prove it was right to steal; &c. The Lord stood by me. When gone, my parents asked if I had joined the Millerites, and was determined to go with them. I told them if receiving the truth, and believing as they did, was joining them, I had; for I felt I must serve God rather than man. Then father told me I must leave his house; for he would not have a Millerite in his house. I left and went to Bro. Chapel’s, who kindly received me, where I staid a few days. Then came to Bro. Arnold’s. Brother and Sister Goodwin were there. I there was buried with Christ in baptism. I then came home with Brother and Sister Goodwin, where I now remain. I feel truly thankful that the Lord has opened a place for me with this family. I feel that I am among the children of God. The Lord has done great things for me, whereof I need to rejoice. He has brought me out from among the rubbish, glory be to his name.
Yours in hope. HARRIET COLE.
Oswego, N. Y., April 23, 1851.
The Seventh-day Sabbath
By Editor
NEW WORK.—"The Seventh-day Sabbath."—This pamphlet of 48 pages, contains our articles in the "Review and Herald," on the Sabbath question. It is designed principally for the traveling Brn. to distribute to those who have not read on the subject. It will be ready in a few days.
We have 800 extra copies of No. 11. Those who wish them should send in their orders. They should be distributed immediately.
THE APOCRYPHA, a convenient size to carry in the pocket, can be had by addressing E. L. H. Chamberlain, Middletown, Conn. Price 20 cents single copy. Packages sent by Express, 15 cents.
All orders for publications, letters and remittances should be sent in season to be received by the 9th of June, as we shall leave Paris for Western New York about that time. Our Post Office address from the 18th to the 23d of June, will be Camden, N. Y. From the 25th to the 30th of June, West Milton, Saratoga Co., N. Y.
There is a quantity of Pamphlets, the "Advent Review," and works on the Sabbath, at Bro. E. P. Butler's, Waterbury, Vt. The brethren in that region can obtain them of him.
LETTERS RECEIVED SINCE MAY 14.—E. L. H. Chamberlain, 2; F. Wright; S. W. Rhodes; W. H. Lillis; Otis Nichols; J. Camp; E. P. Butler; Horace Cushman; J. G. Foy; M. M. Truesdell; A. Woodruff; S. Howland; F. Wheeler; J. Barrows; A. S. Hurlbut.
RECEIPTS.—F. M. Shimper, Ann Smith; R. Earle, R. G. Whitcomb, Harriet Cole, E. C. Brissee, Edward Andrews, P. Folsom, B. Stillman, J. Martin, $1 each. A. R. Morse, Saul Strong, $10 each. P. M. Bates, $3; C. P. Finch, $2; Levi R. Chapel, $4.
If nothing in providence prevents, we will meet with the brethren in Boston, Thursday June, 12, at 4 o'clock P. M. Also with the brethren at Middletown, Conn., or where Bro. Chamberlain may appoint, June 14 and 15.
THE EXTRA. We shall have four or five hundred copies left, to supply those who wish for it, after sending it out with the paper. The printer's bill alone including stock, for this little work is $15, 70. Those who are specially interested in it, and esteem it a privilege, are invited to assist in paying for it.
General Conference at West Milton
By Horace Cushman
There will be a General Conference at West Milton, (N. Y.) half a mile west of Milton Centre, on the road from Saratoga to Johnstown, and four and a half miles northwest of Ballston Spa, to commence Friday, June 27, at 2 o’clock, P. M., and hold over the Sabbath and First-Day. Brn. Holt, Rhodes, White, and others are invited to attend. There will be conveyance at the Depot on Friday for those who may come in the cars. Brn. far and near are invited to attend.
In behalf of the Brn. HORACE CUSHMAN.
CONFERENCES.
By George W. Holt
Providence permitting there will be a Conference of the brethren at Camden, Oneida Co. N. Y., to commence Friday, June the 20th, at 9 o’clock, A. M., at the house of Bro. Chandler B. Preston. Brethren from all parts of the State are invited to attend. Camden is situated 18 miles north of Rome. Cars leave Rome every morning and evening for Camden.