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HISTORY AND EXPOSITION

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Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 24, 1872

FromReview and Herald, Vol. 40, No. 15.

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HISTORY AND EXPOSITION

By N. V. Hull

Of the general Doctrines of Sabbath-Keepers of America.
An Essay read by Eld. N. V. Hull at the S. D. Baptist General Conference, West Hallock, Ill., Sept. 12, 1872.
In a general way of stating the theme, it may be said that the doctrines of the Seventh-day Baptist denomination are those ordinarily held by Protestants. The denomination did not come into existence through the influence of any new doctrine or philosophy, nor by the discovery of any new principle of interpretation. There could be nothing more simple than the influence that originated it, as it was but the application, to the fourth commandment of the decalogue, of the principle of Scripture interpretation everywhere accepted by Protestants.
The prevailing sects had, in the interpretation of the fourth commandment, violated, in the openest manner, their own principles. Instead of seeking to bring out the plain teaching of the text, comparing scripture with scripture, they gave themselves to the work of justifying their universal practice of violating it! They started, seemingly, with the full conviction that the language of the fourth commandment could not mean as everywhere else the same words did mean. To admit that the seventh day was the Sabbath, as the language plainly declared, was to condemn themselves and the whole Christian world, and this they had not the grace to do. In interpreting the general doctrines of Scripture, no serious practical difficulties were encountered, and therefore the discussions upon points of difference were largely confined to a critical analysis of language, and an earnest seeking after the truth, but it was different with the fourth commandment. This imposed a test, and demanded a change in life, so broad, so deep, so revolutionary, and so self-sacrificing, that only here and there could be found a person whose faith was sufficient to bear him through the trying ordeal. In this, lies the difficulty of the reform we have undertaken. It is too costly for men of weak faith!
The times, however, in which the Seventh-day Baptist denomination in America had its advent, were favorable to such a result, because the spirit of the reformation was still active, and men's consciences were aroused. Everywhere, voices were heard in the interest of truth. “The Bible, without note or comment,” rang out from hill-top and valley; and from every Protestant press and pulpit was re-echoed, “The Bible, and the Bible only, is the religion of Protestants.” Not only from these more popular sources of public opinion, did these voices come, but from those less pretentious but not less effective; the platform, the places of quiet resort, the prayer-meeting, and the family fireside, from these reverberated in earnest tones these Protestant pass-words, until, so to speak, the world was filled with them. In the settlement of every question of dispute, whether of doctrine or duty, the appeal was “to the law and to the testimony,” and it was a cardinal belief of the times, that the common people, with the Bible in their hands, were able for themselves to settle any question of duty. These appeals to the Bible, with the declaration that its teachings were not hidden and mysterious in regard to duty, but simple and plain; that it said what it meant and meant what it said, necessarily brought before the public mind the broad contradiction that existed between their professions and their practice, in regard to the fourth commandment. That enjoined, as plainly as words could utter it, the observance of the seventh day, and they were keeping the first. Nor were they unaware of the contradiction; for in their extremity, when urged to defend themselves, some said one thing and others another, until every conceivable ground was occupied, no matter how antagonistic the one to another. It was a perfect Babel of thought. A chapter, showing in a clear style the diverse and contradictory reasons offered for refusing obedience to the fourth commandment and for the observance of the first day, would be one of the greatest literary curiosities of the age.
But the times in which the Seventh-day Baptist church of America took its rise were no more favorable to that event than were the circumstances of its immediate surroundings. It was an out-growth of Baptist teachings and sentiment. Of all the Protestant sects, the Baptists came nearest to living up to the principles taught in the Reformation. When they came to the New Testament ordinances, they met the question fairly and stood by the truth manfully, although at the cost of a very great price. The Christian world has not yet rendered to the Baptist people the honor due them for their faithful adherence to Bible teachings, in the matter of Baptism and the Lord's Supper. I say the Lord's Supper, for in this their views have, upon the whole, been scriptural, and their practice consistent with their principles. It was this earnest pleading for a “Thus saith the Lord,” that brought home to the hearts of our forefathers this question of the Sabbath, and they could not do otherwise than see that the teachings and the practice of the church were at variance with the Scriptures on this subject. The persons who first espoused this doctrine in America were not fanatics, nor were they dim lights in the church. They were among the foremost of its members, the very pillars of the church! Nor were they schismatics. It was not pride of opinion that caused them to break with their brethren, for they were humble and of teachable disposition. They did not, through anger, nor for personal offense, break their cherished connections with those with whom they had made solemn covenant. Under the most profound conviction of duty, after fasting and prayer, after many tears, and by the pressure of long continued conscientious investigation, they submitted to the inevitable, and cast themselves upon the arm of the Lord! Nor were they ignorant of the character of their venture, as they knew they were actually thrusting themselves, with their little ones, and all they held dear, out into the dark world. They were literally landing upon a wild forest coast, and then burning their ships behind them; and were it not that they were moved by faith, their hearts had been in their bosoms as lead.
One word further concerning these, our ancestors in the faith, and that is, that no taint rests upon their memory as to their Christian character. Not only were uprightness of motives credited to them, but also purity of life. Their neighbors loved them, and in every way testified their tender regard for them. Brethren, how are we honored in having such an ancestry! Brethren beloved! let us never, by apostasy from the faith, by divisions among ourselves, by scandalous acts, or by wrong doing of any kind, bring reproach upon their hallowed memories; but, actuated by the wealth of their good name, by their faith and spirit of consecration, let us meekly and joyfully bear the burdens of our calling, going on from one degree to another, until we are perfected in Christ Jesus our Lord and Leader.
But let us not leave this question here, for if there is a people who should be ready to give a reason for the faith that is in them, we are that people. We are not a bundle of negatives. We have a positive faith, one that we are ready to announce to the world.
1. We believe in the Bible as the inspired word of God. This belief is unqualified as to anything clearly belonging to the original. We do not affirm inspiration of collation, nor translation, but of the true original we affirm inspiration, and therefore, perfection.
2. Believing thus in the inspiration of the Holy Scriptures, we accept the doctrines taught and the duties enjoined in them, and therefore we believe—
3. In God, the absolute, perfect, and infinite One; self-existent, and the source of all being, perfect in knowledge, justice and goodness, and infinite in power and dominion.
4. We believe in Jesus Christ, the Son of God, and the Saviour of men. That, through the impulse of a matchless love, he came from the Father into this world, to instruct men in the way of life, to become, by his own sufferings and death, the propitiation for the sins of the whole world, so that of every nation, they, who being truly penitent for their sins, exercise faith in him, may receive forgiveness and become the inheritors of eternal life.
5. We believe in the Holy Spirit as the inspirer of the prophets and apostles, which dwelt without measure in Jesus Christ, and which, through the instrumentality of truth, regenerates, sanctifies, and saves the elect.
6. We believe that man was created holy and upright, in the image of God, and was therefore a moral being, capable of knowing good and evil. That by sin he fell from this state of holiness and acceptance with God, into condemnation, and that his moral powers are so weakened and perverted by sin, that nothing short of the power of God can deliver him.
7. That, in order to this deliverance, the Son of God, Jesus Christ, came into this world, being born of the virgin Mary; that by his holy life he set us an example of righteousness, that by his teachings he illustrated the way of life, and that by his death he purchased eternal redemption for us.
8. We believe that the New Testament gives us a full account of the doctrines and teachings of Jesus and his inspired apostles, and that, upon the subject of this great salvation, no added instruction need be sought, or can be obtained. That the central thought of this treatise is the deliverance of men's souls from the dominion of spiritual death and the power and habits of sin, and, in the resurrection, to give them, in the place of these corruptible, animal bodies, spiritual and immortal bodies.
9. We believe that the New Testament offers of salvation are free to all, and that it is the good pleasure of God that all accept them and be saved.
10. That the ordinances of the New Testament are Baptism and the Lord's Supper; that they do not possess the power to save, but that they are the symbols of death, burial, resurrection to life, and the continuance of that life.
11. Therefore, the proper subjects of baptism are those who confess their death-deserving state on account of sin, and who, penitent for their sins, come to Jesus Christ as their atoning High Priest and Saviour; by a true and living faith, commit their souls to him.
12. We believe that those who are prepared by the grace of repentance and faith to receive gospel baptism, are also, when baptized, prepared to receive the ordinance of the Lord's Supper, and that the one follows the other in the order here described.
13. We believe that at the end of the gospel dispensation, the dead, both the just and the unjust, will be raised to life; and that the wicked will be condemned to everlasting punishment, and that the righteous will be received into everlasting life.