Those who have the truth can always afford to be fair in presenting it, while those who have the hard task of withstanding the truth, and arguing against facts, seldom can.
We rejoice that the Sabbath question is now being investigated, that the strength of argument for and against it may be seen. We wish to call especial attention to the letter to O. R. L. Crozier in this number from the pen of Bro. Andrews.—The article of Bro. Andrews, published in the Review and Herald, Vol. 2, Nos. 11 and 12, we regard as a fair and thorough Review of the article of "C." entitled "Bible Class on the Sabbath Question," published in the Harbinger of December 6th, 1851. This we will leave, however, to the decision of the candid who will read both articles.
The reply of "C." to Bro. Andrews' review, now being published in a series of articles in the "Harbinger," is decidedly unfair, and shows the weakness of his position.
We are glad that Bro. Andrews has quoted largely from the reply of "C." and also from his own review, that the readers of the "Review and Herald" may notice "C's." unfairness, and his lack of scripture argument. Those who have the truth can certainly afford to be fair.
THE WORK OF THE LORD
That is now progressing among those who are observing the Sabbath of the fourth commandment, and are looking for the speedy coming of Christ, is most cheering to those who have held fast the advent faith. Nothing can be more encouraging to those who regard the advent movement as the work of God, and have endured the trial of their faith through the time of scattering, than to know that the Lord is gloriously reviving his work in bringing out from the world a people united in their faith and hope, joyfully keeping all the commandments of God, waiting for the coming of the Lord. Those who are willing to follow down the track of prophecy to the message of the third angel, see, to the joy of their heart, the providence of God now fulfilling prophecy as to time and manner. "HERE is the patience of the saints; HERE are they that keep the commandments of God and the faith of Jesus." Rev. xiv, 12.5
But this work is not confined to those only who have had an experience in the past advent movement. A large portion of those who are sharing the blessings attending the present truth were not connected with the advent cause in 1844. Their minds not being particularly called to it then, consequently they did not reject it, they are now prepared to receive the truth when presented to them in a proper manner. Some of this number have had their attention called to the advent since the great movement of 1844, others are leaving the churches where they may be free to observe the Sabbath of the Bible, and enjoy the advent hope, and not a few of the precious, tender youth, who are being converted, help make up this number.
The truth has a happy and sanctifying influence on those who heartily embrace it. Our advent brethren who participated in the messages of the first and second angels of Rev. xiv, who have been unable to clearly define their position since 1844, can now, by the light of the third message, see their whereabouts, and are able to explain their present position. The harmony of the three angels explains the advent movement in the past, and shows that those who sacrificed in the advent cause with sincerity and discretion were doing the "will of God." The harmonious truths connected with the third message clearly show their present position and places their feet in a plain path again. And now with confidence they can again rejoice in the blessed hope of soon seeing Jesus. This is the effect that the present message has on the advent brethren who so confidently looked for the Lord in 1844, were disappointed, and have since been taught that the hand of God was not in the advent movement, consequently their sacrifices were not accepted of God, and their joyful hope was deceptive. Thank Heaven that relief has come, and that the scattered flock are now distinctly hearing the cheering voice of the True Shepherd in the third message, and follow him "whithersoever he goeth."
Those who receive the present truth, who were not in the former messages, can also see the harmony of the whole, and are enabled to see the purpose of God in the advent movement, and plant their feet upon the whole advent ground. Such we regard with feelings of utmost tenderness. In their case the power and blessed effects of truth are most clearly seen; also the goodness and power of God in bringing them out from the churches and the world at the "eleventh hour."
The sanctifying influence of the truth is seen in the conversion of the children of believing parents. In almost every case where the parents embrace the Sabbath, and live out the holy advent faith, their children are constrained to seek the Lord; so that whole households separate from the world to serve God with all the heart and keep his commandments.—What an inestimable blessing to parents to whom God has entrusted souls to rear for heaven, is this truth that is sent out in this period of apostasy and corruption, to call them and their children out from the world where they may prepare for heaven.
A Brief Sketch of the Past
Will give some idea of the rise and progress of the cause of present truth. From the time of the great disappointment in 1844, to 1846, a number of the advent brethren in different States embraced the Sabbath. But the observance of the fourth commandment was strongly opposed by the leading advent papers, and the preachers of the advent, with very few exceptions. The light that then shone out upon the subject was faint when compared with that of the present time; and in that time of confusion of views and scattering of the precious flock, many of those who embraced the Sabbath gave it up. A few, however, stood firm, and toiled on amid cruel opposition and reproach from those who professed the advent faith.
One class of opposers of the weekly Sabbath of the Bible taught that First-day should be observed, and their main support was, not the word of God, but the so called "Christian Fathers." Another class taught that the ten commandments were abolished, and still another class admitted that it was right to keep the seventh day according to the law of God; but they taught that all the world had somehow made a mistake of just one day in numbering the days of the week, so that the Sabbath of the fourth commandment fell on Sunday!! They were willing that we should observe the seventh day on Sunday; but by all three of these classes it was generally represented as sinful in the sight of Heaven to observe the fourth commandment on the day that Jews, Mohammedans, Christians and all nations agree is the very seventh. And those who observed the true seventh day according to the commandments were called Jews, Judaisers and fanatics, and were represented as "fallen from grace," committing the unpardonable sin, and hasting to certain ruin. Thus a great amount of prejudice was raised against Jehovah's Sabbath, so that but seldom one was found that would listen to the scripture arguments in its favor. And what was greatly in the way of the Sabbath cause was some who taught it in a rash manner, which gave the opposition greater chance to oppose, and misrepresent all who observed the seventh day. But it is a matter of rejoicing that such have either seen their error or have left the Sabbath, so that the cause is now generally free from this embarrassment.
In the Spring of 1848 a Conference of the scattered friends of the Sabbath was held in Connecticut. The meeting was attended with the blessing of God, and the brethren were much encouraged. Another was held in Volney, N. Y., in September of the same year, which was attended by some of the brethren from New England. The number of believers present was only about thirty, yet there was a general attendance of the friends in Western New York. This was a meeting of great interest to the few tried friends of the Sabbath, yet it was one of some trial on account of a diversity of views held by some of them on points of less importance.
Here the work of uniting the brethren on the great truths connected with the message of the third angel commenced.—This work has progressed gloriously, and hundreds have embraced the present truth whose hearts now beat in union, while their interest is one in the advancement of this holy cause.
In the Summer of 1849 we issued the first number of the little sheet, entitled, "The Present Truth." We commenced the work under circumstances the most unfavorable, being destitute of means, and the very few friends of the Sabbath being generally very poor. But soon after sending out the first number, sufficient means came in, and we were greatly cheered in hearing that several of the dear advent brethren in different States had embraced the Sabbath. About that time Bro. J. Bates visited the brethren in Jackson, Mich., who received the truth, and have since aided much in the cause with their means.
Since that time the cause has advanced far beyond the expectations of its warmest friends. Where there was but about a score of advent brethren in the State of New York that observed the Sabbath three years since, there are now probably near one thousand, and several hundred in the Western States, where there were none, to our knowledge. The increase in some portions of New England has been greater than in this State, and in the Canadas, where there were none in 1849, there are a goodly number that "delight" in the whole "law of God."
Notwithstanding all the efforts that are put forth to arrest the progress of this cause, and the bitter opposition that it meets with from advent papers and ministers, yet its course is onward. The present is a time of thrilling interest to those who have toiled in sadness in past years when friends were few. Such are best prepared to realize in some degree the great and glorious work that God has accomplished for the remnant.
The Present Work
Of those who are permitted to act a humble part in the advancement of the cause of God, should be understood, as it is of vast importance that each should do the will of God. We think that the past will give some idea of our present and future work. Thus far in the progress of the cause but little has been accomplished without persevering effort. In this respect we may safely judge of the present and future by the past.
The servants of the Lord have cheerfully left their homes, and have traveled long distances in the cold and heat to spread the truth before a very few. And as they have seen them yield to its force, and made happy on receiving it, they have felt doubly paid for all their toil. Others have freely given of their means to publish books and papers to distribute gratuitously to those who might be benefited by reading them, and to sustain the traveling brethren. And God has blessed the efforts of his children in a wonderful manner.
It is true that there are but few laborers in the wide harvest. Three years since there was not one that labored constantly in the field. Now there are a few, and the Lord is constantly raising up and sending out others. They must go in the name of the Lord, and bear reproach and learn how sweet it is to suffer for Jesus in this cause. And as they go they must carry with them publications containing the reasons of our faith and hope to hand to those who are perishing for spiritual food.
The Lord is opening the way before us. A spirit of inquiry is awakened, and many who have formerly been prejudiced against our views, or indifferent, are now anxious to hear and read the evidences of our position. It lies in the power of those who have this world's good, and those also who are able to earn means to spare, to send the servants of the Lord to such, to speak to them the word of God, and leave with them those publications that will aid them in studying the Word. This they will cheerfully do when they feel the importance of this hour, and the necessity of acting, and acting immediately.
Those who oppose the present truth are active, and leave no means untried that they think will shut the light from those we hope to benefit. Let us, dear brethren, leave no means untried that will send out light and truth to perishing souls.—Let us gird on the armor, and go forward in this holy warfare.
If ever the children of God should be as "wise as serpents and harmless as doves" it is now. They are often placed under circumstances the most trying. And to enable them to maintain their position on unpopular and even despised truths, and always exhibit the meek spirit of their Master when bitterly opposed, they need much of the grace of God. Dear brethren, let us look to the Great Example and Pattern, Jesus, and learn to be meek and lowly in heart, and in our daily walk.
It is true that our opponents will not be satisfied with us until we yield up the truth. In the estimation of some, to manifest a "Christian spirit" would consist in renouncing those very truths that lead us out from this world, and separate us from sin and sinners, and in uniting in spirit with the multitude of professed Christians that throng the broad road to death. This we shall never do. We choose the narrow way to life, and in it we will diligently seek to be like our Master, holy, harmless and separate from sinners.
"Every Great Truth is Plainly Stated."
This remark is frequently made by those who think the fourth commandment should be given a second time in the New Testament, if it is the duty of Christians to keep the Holy Sabbath. Because it is not given the second time, they conclude that the Sabbath is abolished. We fully agree with them that "every great truth is plainly stated," but do not come to the same conclusion.
The Sabbath is a "great truth." It is considered by God and his holy prophets as an institution of vast importance. The greatest penalties are threatened for its violation, and the greatest blessings are promised to those who should keep it holy. The language of the fourth commandment, employed in setting forth and enforcing the Sabbath, is so plain that no one can mistake it. This "great truth is plainly stated."
Now, if the Sabbath is abolished, and if the eternal interests of Christians are greatly endangered by its observance, as our opponents represent, is not this also a truth equally as great? Most certainly, and it should be as plainly stated as the Sabbath law. Let those, therefore, who teach that Jehovah has abolished his Sanctified Sabbath, and that the New Testament warns Christians against its observance, understand, that as "every great truth is plainly stated," we require of them as plain and positive testimony that the Sabbath is abolished, as is employed in the great Sabbath law, the fourth commandment. Let those that loudly call on us to show a second edition of the Sabbath law from the New Testament, pause, and learn that it is their duty first to show plain and positive testimony that the original Sabbath law has been abolished.
The Great Creator gave the Sabbath, a memorial of himself. Says Jesus, "The Sabbath was made for man." And when the ten moral precepts of God's holy law were given in due form, the law of the Sabbath was uttered by Jehovah under circumstances of awful grandeur, and engraved in the tables of stone. And is it not the height of presumption to dare trample on that law, because it is not repeated a second time?
"Plain Bible Testimony."
It is frequently asserted that the abolition of the Sabbath is plainly stated. This we deny, and ask those who make this assertion, and have so much to say relative to "plain bible testimony" to produce one text in proof of it. If there is such a text let them present it.
Only two texts are quoted, as referring directly to the Sabbath of the fourth commandment, to prove its abolition. Rom. xiv, 5 and Col. ii, 16, and in both cases there is not one word of "plain bible testimony" on the point.
From Rom. xiv, 5 it is first inferred that the Sabbath is the subject of Paul's remarks, yet he does not mention the Sabbath in the whole chapter. And then from his words, "One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind," it is inferred that the Sabbath is abolished. Both of these inferences are unwarrantable. But suppose we admit the first, that the Sabbath is Paul's subject, then where is this "plain bible testimony" that it is abolished? The remarks of the Apostle that some esteemed one day above another, and that others did not, and that every one should be fully persuaded, do not afford plain testimony for its abolition or perpetuity.
But we do not admit the first inference, that the Sabbath is the subject of Paul's remarks. No man of candor will deny that his subject is the same in Rom. xiv, 5 with which the chapter opens. And as existing trials in the early church relative to meats, drinks, &c., gave rise to the Apostle's remarks throughout the entire chapter, we are bound to believe that the days mentioned, referred to these days associated with meats and drinks, and not to the Sabbath of the Lord.
It is said that the term "every day alike" must include the Sabbath. We would here inquire, Does the expression "every day," in Ex. xvi, 4, include the Sabbath? If it does, then the Lord commanded the Israelites to gather the manna on the Sabbath. He says to Moses, "and the people shall go out and gather a certain rate every day." In either case the term "every day" is not used in its broadest extension. If the words "every day" in Rom. xiv, 5 are not to be limited to the6
subject of discourse, but be understood in their broadest extension, then why not give the words "he that eateth not," in verse 6th, also their broadest extension? This would prove that some of the early Christians lived without eating!! Both expressions, "every day" and "eateth not" must be limited to the subject of the Apostle's discourse.
Said the Beloved Disciple, A. D. 96, "I was in the spirit on the Lord's day." Rev. i, 10. This is "plain bible testimony" that in the gospel dispensation one day is to be regarded as the Lord's, consequently that day must be excepted in the phrase "every day alike."
Col. ii, 16 does not mention "The Sabbath" of the fourth commandment. It speaks of "sabbath-days," or, as in many translations, "sabbaths." Paul associates these "sabbaths" with meat, drink, new-moon, &c., just as they are associated in the "hand-writing of ordinances" for the Jewish church, because they were of the same nature of those ordinances that were to cease at the cross. Jehovah placed his Sabbath in the midst of nine moral precepts, showing that it was of the same nature and duration. We now ask the candid, Is not our conclusion that Col. ii, 16 mentions only those annual sabbaths of the Jews associated with meat, drink, new-moon, &c. natural and fair? And is not the inference of our opponents, that the fourth precept of the Decalogue is referred to by Paul, unnatural and unwarrantable? Please read Col. ii, 14—16 and then answer.
We have not designed to give an exposition of Rom. xiv, 5 and Col. ii, 16 but only to show that these texts do not contain one word of "plain bible testimony" for the abolition of the Sabbath.
Has the Sabbath of the fourth commandment been set forth and enforced by "plain bible testimony"? It has. Then we ask the sincere, Should those who teach that it has been done away, and that it is dangerous for Christians to observe it, be believed, unless they can produce as "plain bible testimony" for its abolition?