p. 131 | Review and Herald, Vol. 51, No. 17. (4/25/1878)

Earlier text: MR. SPURGEON ON THE LAW OF GOD

THOUGHTS ON BAPTISM.

By Joseph Harvey Waggoner

BY ELD. J. H. WAGGONER.

(Continued.)

REMISSION OF SIN—WHEN GRANTED.

It is a point which has elicited much discussion, whether or not sin is remitted in the act of baptism. Some—yes, many—have most strenuously insisted that we are justified in this rite; and neither before nor in any other way. Or, that remission of sin is granted in this action, and not otherwise. Though we would give the rite all the importance which the Scriptures accord to it, and that is not small, we cannot indorse that view. We find that that idea was held at a very early age in the church; and with it was held the idea of “baptismal regeneration,” the idea that gifts and graces, even a divine life, were imparted in baptism; that without baptism no one could possibly be saved; and for this reason infants were baptized. Even Cyprian, one of the best of the early African bishops, taught that infants should be baptized very soon after birth, that thus they might avoid the danger of the loss of a soul! Unfortunately, these false views of baptism, very early ingrafted into some parts of the church, have not entirely been put away. The same false application is still made, if not always to the same class, that is, to infants.

On this subject, as on other subjects, injustice is done to the Scriptures by drawing conclusions from a single text, without taking pains to examine other texts, and so secure a harmony of the evidence. The same virtue and power may be ascribed to faith, yet, again, it is said to be nothing alone. At first a penitent is doubtless accepted on his faith alone; but as duties are met, they must be discharged, or our faith is neutralized and we lose the favor we had enjoyed. Faith is the spring of action, and action is the life of faith.

The relation of truths must be regarded. However important a truth or a duty may be, if it is removed from its place and its relation, it is perverted. And a truth perverted is often the equivalent of error.

The word translated “for,” in Peter’s words, “for the remission of sin,” (eis) is most frequently rendered in, to, or into; the latter is generally to be preferred. It is translated into over one hundred and twenty times in Matthew alone; and is translated nearly twenty different ways.

Greenfield gives it the following definitions, and in the following order: On, into, upon, in, among; to, towards, near to, by; in, on, towards a person; towards, against; to, even to, until; to, for; that, so that, in order that, for the purpose that; for, about, concerning, as to, in respect to, on account of; in, at, among; before, in the presence of; according to, in accordance with.

We would not by any means convey the idea that either of these definitions might with equal propriety be applied in any given case. We only wish to show the latitude which usage gives to the word, and that a definition may not be selected and applied arbitrarily to the text in question. “In order to” is by no means the first definition, and if it is to be appropriated here, a reason must be given outside of the definition itself. Nor do we deny the importance of accepting the proper definition of words as the means of settling controversies; but when different definitions are given to the same word we need to exercise care in distinguishing between them in any case. In this case we must be guided to some extent by the doctrine of remission as presented in the Scriptures. As this is a great subject, we shall be obliged to present some thoughts on the scriptural view of remission as briefly as possible.

We would correct the idea, which is too prevalent and is still growing, that justification by faith, and salvation, are identical. Paul was certainly justified by faith, yet he found zealous striving necessary lest he should be a castaway. 1 Cor. 9:27. He taught distinctly that we are justified by faith without works. Rom. 3:27. And with equal distinctness exhorted his brethren to work out their salvation. Phil. 2:12.

It is easy to see the reason of this. In Rom. 3 he is speaking of “remission of sins that are past,” over which works, or future obedience, can have no possible influence. From these we must be “justified freely by his grace.” Rom. 3:24. But the gospel embraces prevention as well as cure. Future obedience cannot remit sin, but it will prevent sin; and, practically, one is of no benefit without the other.

The hackneyed expression, “Once in grace, always in grace,” finds not the least warrant in Scripture, and doubtless has been used to the destruction of multitudes of souls. It has been supposed to be the sure foundation of trust, but it is the open door to presumption. The Lord said by Ezekiel: “When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it.” Eze. 33:13. All of God’s dealings with man have been based on this self-same principle. The opposite view—the view of the adage above—makes a man’s probation to end with his conversion, which is not the truth. “He that shall endure unto the end, the same shall be saved.” Matt. 24:13.

The remission of sin is precisely equivalent to the remission of the penalty. But, according to the scriptures quoted, the absolute remission of the penalty is contingent on enduring to the end, or on continued faithfulness to the end; as Paul also says, God will render “to them who by patient continuance in well doing, seek for glory, honor, and immortality, eternal life.” Rom. 2:7. Therefore, “justification by faith” does not place any one beyond probation, but brings him into such relation to God that he is enabled by divine grace to work out his salvation; Phil. 2:12; or, by diligence to make his calling and election sure. 2 Pet. 1:10. Of course all this has reference to the decisions of the Judgment,—“Judgment to come.”

The difference between justification by faith and final salvation is fully shown by the texts quoted. One changes man’s relations during his probation; the other is by the determination of the Judgment, which closes his probation. Then the question will arise in many minds, What is the relation of a person justified by faith? Or, in what sense is remission granted before the Judgment? The Saviour sets this matter clear in his teachings. But before quoting his language we wish to present the following illustration:—

A. owes B. a sum which he is not able to pay, and C. engages to be responsible for the debt on certain conditions. In order to make it sure, C. deposits with B. much more than will cover the amount of the debt. Now it is stipulated that if A. fulfills the conditions prescribed, B. may cancel the debt from the deposit made by C. As long as A. continues faithful to the conditions, so long B. rests satisfied in regard to the debt, and of course he does not trouble A. for it, because he knows A. has not got it, while he himself has it in deposit. Thus A. is accounted just (or justified) in the sight of B., and yet not just in himself, because he fails to pay a just debt. He is justified through his surety. If he continues faithful “to the end,” till the term of conditions closes, then B. draws from the deposit and cancels the debt. Now he is free in fact, as he was before by faith; the debt no longer stands against him. But if, to the contrary, A. at any time refuses or neglects to fulfill the conditions, C.’s deposit does not avail for him; his debt is not canceled; he falls from the favor which he had enjoyed through his surety, and the debt stands against him as fully as if no deposit had ever been made. And more than that, he is considered more culpable than before, inasmuch as the means of removing his indebtedness was kindly placed within his reach, and he refused it.

Such is the position of the believer in Christ. He has received conditional forgiveness, being yet a probationer for eternal life, which has been placed within his reach by Christ, his surety. For proof, consider the following:—

Our Saviour in Matt. 18:23–35 presents the case of a servant who owed his lord ten thousand talents. But having nothing wherewith to pay, and manifesting honesty of purpose, “the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.” But this servant met his fellow-servant who owed him the trifling sum of two hundred pence, and who pleaded for mercy in the same terms in which he had so successfully pleaded before his lord. But this servant would not show mercy. He thrust his fellow-servant into prison till he should pay the debt. Hearing of this his lord called him and said unto him, “O thou wicked servant, I forgave thee all that debt, because thou desiredst me. Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.” This is our Saviour’s own view of forgiveness under the gospel, or justification by faith, while we are waiting for the decisions of the Judgment. And to place this beyond all possibility of doubt, the Saviour made the application, thus: “So likewise shall my Heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses.”

The teaching of the Saviour in this scripture is in perfect agreement with the word of the Lord in Eze. 33:13,—if the righteous man turn away from righteousness and commit iniquity, “all his righteousness shall not be remembered;” that is, he shall be treated as if he had never been righteous.

That baptism is a means of bringing us near to God, and placing us where his grace in the gospel is extended to us, no one can deny. That it is the means,—the only means, as some have taught,—is not according to the teachings of the Scriptures. Many have had the experience of Cornelius and his household; if not in the same measure, yet by the witness of “the self-same Spirit,” imparting a blessed assurance that the Father has graciously accepted them for his dear Son’s sake, before their baptism. Their joy may be increased in obeying this rite, and so it may be by taking up any cross for Jesus’ sake.

We are aware of the objection which is here interposed, namely, that we have no just right to claim that we have received the favor of God, been justified, or received the Spirit of God as the Comforter, before our baptism; that it is baptism which secures the blessing, and through which we receive the Comforter; that we know we have the Spirit, not by our experience or consciousness, but because we have been baptized in his name.

This objection is not sustained by the Scripture. This makes baptism the evidence, which it is not, and shuts out the witness of the Spirit altogether. It is the Spirit—not baptism—which bears witness that we are the children of God. Rom. 8:11–16. And this view is not only unscriptural in its statement, but, as could only be expected, disastrous in its results. It has filled churches with formalists, destitute of the true power of godliness, who are strongly entrenched in vain hopes, who trust to their baptism as the evidence of their adoption into the household of the Lord.

But, it is replied, Ananias said to Paul, “Arise and be baptized, and wash away thy sins, calling on the name of the Lord.” Acts 22:16. And we say also, that Peter, relating the case of Cornelius and his friends, says the Lord purified their hearts through faith. Acts 15:6–9; and through faith they received the witness of the Spirit before their baptism. To deny that God may work in this same manner now is to deny the experience of multitudes, in all ages of the Christian church, whose conversion to God and whose genuine piety were beyond all doubt.

If it be insisted that we must confine ourselves to the order laid down in Acts 2:38, 39, we then reply that according to this the position we call in question is still faulty. That position leaves the professed penitent to take for granted his reception of the Spirit, because it is promised on condition of baptism. But not a single instance can be found in the New Testament where such a view obtained. See Acts 8:15–17. “Who, when they were come down, prayed for them that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost.”

Here the reception of the Holy Spirit was a matter of consciousness or experience with them. Had they taken for granted that they had received it because they were baptized, making baptism their evidence, as many now do, they would have rested under a delusion. The same remarks apply to Acts 19.

This is sufficient to show that too much has been ascribed to baptism, by those who make it the sole means and the evidence of justification or remission of sin. That it stands related to remission—that it is even an essential part of that system by which we receive remission—cannot be denied. It is a gospel duty, and all parts of the gospel are essential. All confess that the gospel itself is absolutely essential; and we cannot suppose that an essential whole is made up of non-essential parts. While we deprecate the abuse and perversion of the ordinance, we can find no excuse for slighting and disparaging it or for neglecting it. “Every word of the Lord is pure.”

(Concluded next week.)

REST AT LAST.

After the shower, the tranquil sun; Silver stars when the day is done. After the snow, the emerald leaves; After the harvest, golden sheaves.

After the clouds, the violet sky; Quiet woods when the wind goes by. After the tempest, the lull of waves; After the battle, peaceful graves.

After the knell, the wedding bells; Joyful greetings from sad farewells. After the bud, the radiant rose; After our weeping, sweet repose.

After the burden, the blissful meed; After the furrow, the waking seed; After the flight, the downy nest; After the shadowy river—rest.

—Selected.

ROMANISM AND REPUBLICANISM.

By Wayland Hoyt

Straws show the way the wind blows. The following, copied from the Freeman’s Journal, a prominent Romish newspaper, is significant:—

“MacMahon discarded Catholic influence, that is, Catholic principle; God Almighty has discarded him. He could have been, had it been in him, the protector and restorer of France. He might have been, had he had the knowledge and the grace, a new Charles Martel, and—Henry V. dying without heir—have been the head of a new dynasty in France. He did not know his opportunity, for lack of right, sound Catholic instruction. He is now in the hands of false and tricky men. We will soon see what will come of it. Poor France! How she will have to suffer!”

That is to say, MacMahon would have been a good Catholic had he continued to resist the distinctly expressed will of the French people; had he continued to be in a president’s chair what he tried to be,—a monarch. Because he has at last submitted, he is no longer a good Catholic.

Could anything be more significant? The truth is, Romanism means absolutism. It means ignorance, unquestioning submission, the relegation of everything to the priesthood, the paralysis and death of all our modern civilization. What it means in France, it would mean here, could it get the chance. It is false; it is Jesuitical; it covers itself with a thin veil of Republican phrases; but every now and then, as in this clipping from the Freeman’s Journal, its real meaning and purpose come out. Genuine Romanism is simply absolutism. I quote again from a report of the services in the chief Romish church of New York City Christmas Day:—

“Cardinal McCloskey, robed for the celebration of a solemn pontifical mass, sat upon his throne on the gospel side of the altar. It is rarely that the Cardinal is so robed; for, though he says mass in his private chapel almost every morning, and presides in the sanctuary on all the greater feast days of the year, he publicly officiates as celebrant only on days that are dignified with a solemn pontifical mass. He wore, over a flowing soutane of scarlet silk, a surplice of fine lace, belted with scar-scarlet silk. The encrustation of gold devices upon the chasuble made it almost stiff and weighty. About the Cardinal’s neck was a royal collar of ermine. Jewels flashed upon his mitre of cloth of gold, and in his sapphire and diamond signet, protruding through one of his white silk gloves, the back of which was embroidered with a cross of red silk. The Cardinal’s hands were folded upon his breast, his head was slightly bowed, and his eyes were downcast, his usual lowly bearing upon his throne. On the chancel rail, on a scarlet silk, heavily-tasselled cushion, was even a more stately mitre than the Cardinal wore, and beside it stood a page, upholding a crosier so richly wrought and jewelled that it has not its like in the New World.”

Does this look like Republicanism—thrones and royal robes? No truer words were ever written than those of Mr. Gladstone’s in his pamphlet on the Infallibility of the Pope. It is true; no Romanist can be the loyal subject of any other State than the Papal State. From the bishop’s residence here in Brooklyn, it is the papal flag you see flung to the breeze, instead of the flag of the United States. The wavering answers on the part of Romanists to Mr. Gladstone’s pamphlet show how truly that arrow hit the heart of the target.

We may be sure that eternal vigilance must be the price of liberty in this direction. When Protestants contribute to the erection of Romish churches or hospitals, or when they send their children to Romish schools, they are fostering a viper which only waits the chance to strike its fangs into their most precious liberties. Freedom and the Papacy cannot co-exist. School funds must be kept from its defiling touch. Freemen must see that it does not get political supremacy. Republicanism will wither like wheat fields in the desert beneath the glare of its Heaven-defying assumptions.—Wayland Hoyt, D. D., in Watchman.

IN THE FURNACE.

“And he shall sit as a refiner and purifier of silver.” Mal. 3:3.

A band of pious females were accustomed to meet weekly to read and converse upon the Scriptures. This text came under consideration. One remarked, that a peculiar emphasis seemed to rest on the verb sit; and as she was acquainted with a refiner of metals, she would make inquiries of him. She inquired of him on her return home, “if it was customary to sit whilst purifying silver.”

“O yes, madam, we always sit.”

“But why do you sit?”

“Because it is necessary to watch the metal with great care; for if it is suffered to remain beyond a certain point, the silver itself is materially injured; so that whilst we blow the coals to increase the heat, we must sit and carefully watch for the moment when it is purified.”

“But how do you know when it is purified?”

“That, madam, is very easy; it is the moment that the silver clearly and perfectly reflects the image of my face.”

Let the Christian remember, that in all his afflictions and trials, Christ is blowing the coals, is making the furnace hotter; that he sits and watches his saints until his own blessed image is reflected in them; then are they purified.—Cottage Bible.

Dale on the Destiny of the Impenitent

The Rev. R. W. Dale, so long as he was in a sense the guest of Yale College, considered himself bound in honor to say nothing against the recognized creed of the evangelical churches; but now that he has returned to England he feels entirely free to discuss the subject of the future destiny of the impenitent, and to avow that he has rejected the traditional belief. In an article published in The Christian Union, he sums up his views in this wise: “Eternal life is the inheritance of those who are in Christ. Those who are not in him will die the second death, from which there will be no resurrection. The chaff will be burned up in the fire which cannot be quenched. The dead soul will be consumed by the worm that dieth not. Those that obey not the gospel of our Lord Jesus Christ will be punished with everlasting destruction.” Loyalty to Yale, he says, prevented him while he was in America from saying or writing anything in public about future punishment.—Selected.

Poetry Must Be Affirmative

By Emerson

POETRY must be affirmative. It is the piety of intellect. “Thus saith the Lord,” should begin the song.—Emerson.

REVIVAL MEETINGS AT BATTLE CREEK, MICH.

By Dudley Marvin Canright

As was mentioned last week, we began meetings here Sabbath, April 13, for the benefit of the backslidden and unconverted. Bro. Haskell was with us till Wednesday, and rendered good aid. Bro. Hollenbeck, our blind brother from Iowa, was with us all through, and rendered invaluable aid. We found him just adapted to this work. From the first, the Lord seemed to bless our meetings. All meetings in the place were suspended, at the College, at the Offices, at the church, and at the Sanitarium, and the brethren generally attended the meetings, so that our house was crowded at every meeting.

At the first invitation, probably about fifty came forward to seek the Lord. Nearly all these were persons who had never made any start in the service of God. During our entire meeting, we made no call for those who were simply on the background and needed reviving. We recommended them to seek God at home, and get a preparation to help us in the work. It was simply those who had never been converted, or who were wholly backslidden, that we labored for.

About every evening we changed the nature of the meeting. One evening, we invited them forward; the next evening, after preaching, we dismissed our formal meeting, and went all around among the audience, talking and advising with those who ought to seek the Lord. We found this a very profitable way to do. Another evening, we would have them simply rise up where they were; and thus we endeavored to vary the meetings and try every plan. There was much more feeling than we expected to find, and more needed to be done than we had anticipated.

On Sunday, April 14, we baptized ten. By Wednesday, twenty-two more were ready, and we baptized them. Every evening from ten to fifteen new ones made a start. We have held our meetings just one week. The last opportunity we gave was on Friday evening, April 19. It was by far the most solemn meeting we have had. The whole audience was deeply moved. Several times nearly all were in tears. When, for the last time, we gave an invitation to those who wanted to avail themselves of this opportunity, a good many felt that it was their last chance; and brethren and sisters who had friends here felt very deeply for them, and went to them all over the house, to talk with them, and plead with them, and weep with them. One after another came forward, weeping and broken down. We spent about an hour in this manner. When we got through, about one hundred and twenty-five were forward for prayers. This number did not include those already baptized. We then gave opportunity for them to speak. This was one of the most precious meetings I have ever enjoyed. It did our souls good to see strong men and women, and little children, rise up in rapid succession, expressing their desire to be Christians without reserve. Largely, they were persons who had never spoken a word in meeting before. We all felt to thank God and take courage.

Each evening we called for those who wished baptism to give in their names; and a committee of six experienced brethren and sisters was appointed to converse with them, and examine their cases. About sixty names were presented for this purpose. In a few cases, the committee, for various reasons, thought it best for the candidate to wait a short time, but fifty were accepted. Sabbath afternoon we went to the banks of the Kalamazoo, where so many scores have been baptized before. Both banks of the river were lined with hundreds of spectators, while Bro. Jones and myself had the pleasure of baptizing these dear souls into Christ. Many here said it was the most beautiful baptism they had ever witnessed.

In quite a number of cases it was our privilege to take a man and his wife down into the water together. Particularly was it pleasing to see two sisters going down into the water hand in hand, to start in the service of Christ together. As we came out of the water, we presented them to their parents, who were waiting on the bank. It was a scene to make the angels rejoice. All went off most pleasantly. Everybody was quiet and solemn, and the Spirit of God seemed to be present. Thus, eighty-two souls have been baptized within the past week. This is the largest number ever baptized here at any one time. Several more, who were not quite ready yesterday, will be baptized in a few days.

Of those who have been baptized, nine were hands working in the REVIEW Office. The brethren feel that this will be a great help to them religiously. Others in the Office, who have not yet been baptized, are seeking God. Twenty-seven were from our school. These are persons who had come here from all parts of the country, largely, of course, the children of our Sabbath-keeping brethren. They have come under a good influence here, and this effort has fully decided them to be Christians. They will soon return to their homes, rejoicing in the truth.

Quite a number were young men and women who had come here without any knowledge of our truth, and some of them were skeptical; but the good influence thrown around them here has won their hearts and confidence, and now they have come out fully for the Lord. Quite a number more in the school are seeking the Lord, and will soon be ready for baptism.

Ten of those baptized were either helpers or patients at the Sanitarium. Most of them came to the institution worldlings, and unacquainted with the truth. Here they have been brought under a good religious influence, have heard more or less of the truth, until they have fallen in love with it, and have now fully taken a stand for the Lord and the third angel's message. Our brethren at the Sanitarium think this effort will have a very beneficial effect upon the religious tone of the institution. The remainder were persons living in Battle Creek. Nearly all who have made a start in these meetings were mature persons, mostly between the ages of eighteen and thirty, and quite a number above that.

The church at Battle Creek has a great responsibility upon its hands on account of so many who are constantly coming and going. The church is so large that it is impossible for all to take part in the meeting at any one time. After consulting with leading brethren, it is decided to divide up all the Sabbath-keeping population of Battle Creek into classes of thirty members each, and appoint a devoted man with an assistant singer to each class. Each leader will have a class book containing the names of his class. All the classes will meet once a week on the same evening. The leader is held responsible to look after every member of his class, and to ascertain weekly how each is doing, and to gather in as many as he can of those who are not converted.

Then it has been found impossible for all to take part in the ordinances where they assemble together. For this reason many never take part at all, which is a source of backsliding. Now the ordinances will be celebrated in each class by itself, so that all will take part. These seasons will be much more profitable and interesting than in the other way.

A very deep impression has been made on all the people by these meetings; and all believe that great good will come from them. Of course, much depends now upon the promptness with which the brethren carry on the work already begun.

I have had the pleasure of stopping most of the time at the Sanitarium. I had spoken too long, and too much during our meetings in Iowa, so that my voice had nearly given out. I felt very much discouraged, and thought I would have to be laid up for the summer; but the doctors have put me through vigorous treatment all the time I have staid here, and I find myself well again. For this, I feel very thankful. I have a much better opinion of the management of the Sanitarium than I have ever had before. I hear all the patients speak of it with the greatest praise. Particularly are they pleased with the courteousness of the physicians and helpers. Everything is conducted so pleasantly and with such harmony that it wins the favor of the patients immediately.

Then the religious tone of the institution is very much improved over what it has been some times in the past. All the physicians are men and women who fear God and have a deep love for the truth. They take all reasonable measures to maintain a good religious influence in the institution. Eld. George Tenney, of Wisconsin, has charge of the devotional exercises at present. He is a candid, devoted man, and knows how to represent the truth judiciously. We believe this is an excellent field for his labors.

Sister Lamson, the matron, who was with me last summer with the tent, will have a good influence in religious matters in the institution. Nearly all the helpers are now prepared to work together in this matter. So we feel rejoiced to find such a good religious influence in the Sanitarium.

It will be seen by this report that good fruit has already been borne. We learn that almost constantly persons coming here as patients go away converted to the Lord and the truth. We believe God's blessing will attend such a good work as this. D. M. CANRIGHT.

Battle Creek, April 20.

DENMARK

By John G. Matteson

ASTRUP, MARCH 25.—I have spent the past week with the friends in Tylstrup, and our meetings have, through the mercy of God, been blessed to the good of souls. We have also held a few meetings at a brother’s house in Nörrehede, in the parish of Ö. Brönderslev. Tuesday afternoon we met in a barn, as there was not room to seat the audience (about one hundred) in the house. The parish priest, who was said to be a highly educated and very friendly man, met with us.

He said he had come as spokesman for his flock, to inquire of me what the difference was between his teachings and ours, and wanted opportunity to reply. He thought he had a right to demand this, as I was holding meetings in his parish, and teaching doctrines different from those of the State Church. He said he had heard both good and bad reports about me, and he wished to know what was true.

I answered that it was a great pleasure for me to accede to his request, and that it would rejoice me much if the priest in every place where I labored would come to me with the same demand.

At first I brought out different points in Christianity on which I knew we were agreed, and called his attention to the fact that we were perfectly agreed on these points. But as regards the Sabbath of the Lord his people and mine were not agreed; for we keep the seventh day according to the commandments of God, but they observe a day which the Lord has never instituted as a day of rest.

Then followed some lively testimonies on this subject from both sides. He excused himself by saying that he did not wish to combat with the word of God as a weapon, because he did not know as his memory was good enough for that; and finally he virtually admitted that what I had said on this subject was truth; namely,—

That Sunday is not set forth in the word of God as the Sabbath or a holy day.
That the observance of Sunday is simply a custom which is not binding on the conscience according to the word of God.
That the decalogue was given in order that man might see and repent of his sins, and therefore it is not abolished.
That the early Christian churches in Jerusalem observed the seventh day as the Sabbath.
That our Saviour kept the seventh day and none other; that this was his custom, and that we should follow his example.
That there is nothing ceremonial or Mosaic connected with the Sabbath of the Lord; for it was instituted at creation, before the fall.

All his eloquent words about Christian liberty and beautiful customs evaporate like dew before the morning sun, when he makes such admissions as these. And this every one will admit who believes that the word of God is of greater importance than the word of man, and that Christ is not the minister of sin, and that he has not by his redemption given us liberty to sin or to transgress the holy commandments of God; but that he, on the contrary, writes the law of God in our hearts, so that this is the love of God that we keep his commandments, and his commandments are not grievous. 1 John 5. “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” 1 John 2.

The priest said that if any became convinced that the seventh day was the Sabbath, then they also ought to observe it, and that diligently.

After that he wished me to present our doctrine and faith in regard to baptism and the Lord’s supper. We were entirely in harmony about the signification of these ordinances, and he admitted that the method we use is in accordance with the word of God. He thought that it was a matter of indifference whether the customs used in the church, and which are not mentioned in the Bible, were followed or not. Every one might do as he pleased. He preferred, of course, to have the children baptized in their infancy, but this was left to every one’s own convictions.

Then he said that he did not know as I cared to hear his meaning, but he would, nevertheless, state to me and the audience, that it had been a pleasure for him to converse with me. He could not discover but that I taught a good Christian doctrine, and he was pleased to see that I showed a Christian demeanor.

Finally I gave a short exhortation, and endeavored to impress upon the audience that the principal part of religion does not consist in doctrines and knowledge, but in turning from darkness to light, from the service of the wicked one to God; that we every day stand in danger of the impending Judgment; and that the great day of God is near, when the hidden things of the heart shall be revealed. Then shall he that doeth the will of God abide forever. 1 John 2. The Spirit of the Lord affected many hearts, and the priest thanked me at the close of the meeting, and said that he had been edified.

This has strengthened the believers here very much, and has become a matter of thought for many others. May the Lord save more and more from the unhappy chains of unbelief and sin, and may sinners be converted to the glory of his name.

Our Bible-class, Sabbath-school, and prayer-meeting have been greatly blessed this week. About sixty persons attended the meeting Sabbath afternoon.

The prayer-meetings in Astrup are not as well attended when I am away, yet there are some who come together every Sabbath and try to draw near to the Lord and encourage one another. Yesterday there were about two hundred persons present in the meeting-house. I preached on the subject of the law in Galatians. We wish to express our thanks to Bro. Canright for the light he has given us on this subject. We hope the readers of the TIDENDE will be benefited by the translation we have made of the article on this subject.

TYLSTRUP, APRIL 1.—The Lord has helped us in our labors. The truth of God has made some advancement. There are now thirty persons here who observe the Sabbath of the Lord. We continue to labor on in hope.

JOHN G. MATTESON.

TO CORRESPONDENTS.

By Editor

F. M. B.: For what we consider the best view of Eccl. 3:21, and 12:7, see work on Man’s Nature and Destiny. We understand Matt. 5:23, 24, 25, to teach that if we “remember” or are conscious that we have wronged any one, our first duty is to take immediate steps to make that wrong right. We cannot bring our “gift to the altar,” or worship God, in a manner that will avail anything without doing this.

Please explain Neh. 9:14, and Rom. 5:9. W. S.

Ans. The declaration of Neh. 9:14, does not mean that God on Sinai for the first time brought the Sabbath to the knowledge of the Israelites; for Ex. 16 shows that they had a knowledge of it, and were tested in regard to it, thirty-three days at least before they came to Sinai. He made the Sabbath known to them in the same sense in which he made himself known to them, Exo. 20:5, that is, by a more intimate and full revelation. We understand Rom. 5:19, to teach that all men are made righteous in Christ just so far as they are accounted sinners in Adam, and no farther than this, irrespective of their own characters. They are accounted sinners in him so far as to be subject to death whether righteous or wicked in themselves; and they will be accounted righteous enough in Christ to be released from that death.

D. B. STAPLES: In REVIEW No. 5, present volume, you will find a notice of an article from the Christian Observer similar to the one you send from the N. W. Christian Advocate, in which it is claimed that the first day of the week is called the Sabbath in the Greek. For a full explanation of the use of the Greek in such passages as Matt. 28:1, &c., the reader was there referred to the little tract published at this Office, entitled, Sabbaton. We now refer your friend to the same. It is simply astonishing that such papers as the Observer and Advocate should admit such criticisms upon the Greek into their columns.

S. J. M.: The book you inquire for is Thrilling Life Sketches of Francesco Urgos, published at this Office. Price $1.25.

GEO. D. BALLOU: In REVIEW, Vol. 49, No. 8, was published a lengthy article on the new birth. At present we can only refer inquirers on this subject to that article. We send you a copy of the paper.

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