REVIEW OF A. N. SEYMOUR.
By J. M. Aldrich
"50. Where is there any evidence that the covenant commanded (See 1 Chron. xvi, 15-18. Ps. cv, 8-12. Gen. xvii, 1-3. Acts vii, 8. Rom. iv, 11, 12,) to a thousand generations, is the covenant of ten commandments? Let the un-visioned, un-prejudiced, un-sectarianized, un-creedised, humble student of the precious word of life, determine the truthfulness of this enquiry, by comprehending the above references to Scripture facts. It will not do for men to assert and re-assert without giving proof to substantiate what they affirm. The thing must be proved by plain, incontrovertible facts. Now the above testimony will convince all men who are wedded to truth more than to party, that the covenant commanded to a thousand generations, is the covenant of circumcision. But for the arguments sake, I am willing to admit that it is the covenant of ten commandments. Now then, it is claimed by Sabbath keepers, that there has been only about 100 generations since creation, consequently, the decalogue must be observed 900 generations yet, and they all this while believing that all generation is soon to cease by the coming of Christ. Oh, consistency thou art a precious jewel! Let me carry this thought a little farther, for the benefit of those who already think that they are invulnerable, infallible, and diplomised in reference to the Sabbath. Are not all the commandments, statutes, judgments, even the entire law commanded to a thousand generations? Yes, or in other words throughout their generations, for the last expression signifies the whole of their generations. Consult the following testimony, and all the candid will surely say yes. Deut. vii, 9, 11; viii, 1, 11; x, 12, 13; xi, 1, 8, 22, 32. Lev. xxiii, 14, 21, 31. Eph. ii, 15. Col. ii, 14-17. Rom. x, 4. Gal. v, 4, 8, 9." I heartily subscribe to one sentiment contained in the foregoing, namely: "It will not do for men to assert and re-assert without giving proof to substantiate what they affirm." And one prominent assertion made therein, forcibly impresses my mind with the importance of giving special heed to the truthful remark above expressed. Had the author of "fifty unanswerable arguments" faithfully heeded the same, his tract had been beautifully less than what it is now; and surely there had been no place therein for any such wild assertion as that to which I allude, viz., "that the covenant commanded to a thousand generations is the covenant of circumcision." And you, Eld. S., have the effrontery to say, substantially, that the testimony which you have produced "will convince all men who are wedded to truth," that the above is the true doctrine. To this remark I will simply say, that no one who is wedded to common sense, and is not "un-visioned," (i. e., blind,) will ever be convinced of any such thing. But let us examine carefully the "testimony." Your first three references, 1 Chron. xvi, 15-18. Ps. cv, 8-12. Gen. xvii, 1-3, all speak plainly of God's covenant made with Abraham; but not one word therein is said, nor allusion therein made, to "the covenant of circumcision," and from the first two references aforesaid, we learn that God had commanded his covenant with Abraham, to a thousand generations. Surely then, your "testimony" thus far, proves nothing for you. In your next reference, Acts vii, 8, an incidental allusion is made to God's act of giving to Abraham the rite of circumcision, which, indeed, is here called the covenant of circumcision; but not one word is said about this covenant being commanded to a thousand generations. And it is also worthy of remark that this covenant of circumcision is not said to have been made with Abraham, but given to him. See reference: "He gave him the covenant of circumcision;" and this is in harmony with what Paul says of the same matter in Rom. iv, 11, which is your next and last reference: "He, (Abraham) received the sign of circumcision," &c. From one of these texts we learn that God gave to Abraham the covenant or sign of circumcision, and from the other that Abraham received it; also that the word covenant in the former text, is used in an accommodated sense, and corresponds exactly with the word sign in the latter text. But now it is proper to inquire, of what was the rite of circumcision a sign? The answer to this question furnishes the key to the whole matter. By turning to the 17th chap. of Genesis, which gives the original account of the matter under consideration, we find the answer. We there learn that the rite of circumcision which was given to Abraham, was a sign or token of the covenant made with him. See Gen. xvii, 11, "And it shall be a token of the covenant betwixt me and you." Then, indeed, if circumcision is the token or sign of the covenant which God made with Abraham, it cannot be the covenant itself. Therefore, your "testimony" totally fails to prove what you affirm. We are now prepared to consider the covenant which God made with Abraham, and which was commanded to a thousand generations. God's covenant, strictly speaking, consisted only of what he had commanded; but in what is termed the Abrahamic covenant, there were mutual considerations existing, there being embraced therein God's promise to Abraham and his seed, of the land of Canaan for an everlasting possession. Gen. xvii, 8. 1 Chron. xvi, 18. Ps. cv, 11. The faithful performance of God's covenant proper, being the basis or consideration of his promise of the land of Canaan. This view looks reasonable and is in perfect harmony with the reason which God assigned for renewing his covenant with Isaac, "Because that Abraham obeyed my voice and kept my charge, my commandments my statutes and my laws." Gen. xxvi, 5. But we notice that God's covenant which was commanded to a thousand generations, was also confirmed unto Jacob for a law, and to Israel for an everlasting covenant. This law and this everlasting covenant we will now proceed to identify, which being done, will of course identify the covenant commanded to a thousand generations. We pass along down through the patriarchal dispensation, from Abraham to Isaac, thence to Jacob and his descendants, and then on a noted occasion we hear the Lord saying to Moses, "Come up to me in the mount and be there, and I will give thee tables of stone and a law and commandments which I have written." Ex. xxiv, 12. Here we find the law of ten commandments about to be confirmed unto Jacob, (his descendants.) Afterwards we hear Moses speaking unto Israel, thus: "And the Lord spake unto you out of the midst of the fire; ye heard the voice of the words, but saw no similitude, only ye heard a voice. And he declared unto you his covenant which he commanded you to perform, even ten commandments, and he wrote them upon two tables of stone." Deut. iv, 12, 13. Here we discover that the same law of ten commandments which the Lord promised to give Moses in the mount, is identified as God's covenant, is a covenant commanded. Again we hear Moses saying to Israel, "But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, . . . know therefore, that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments to a thousand generations."42Deut. vii, 8, 9. Here is a plain reference to God's covenant with Abraham, and from this text, it is clear that God's commandments here spoken of, are identical with the covenant that was commanded to a thousand generations. Therefore from the various texts which I have quoted and referred to, I cannot possibly avoid the conclusion, that the ten commandments constitute the covenant commanded to a thousand generations. But Eld. S., for "arguments sake," you very graciously admit my conclusion. But alas for such arguments! It is claimed, forsooth, "by Sabbath-keepers, that there has been only about 100 generations since creation, (I am not aware that any such claim is peculiar among Sabbath-keepers,) consequently the decalogue must be observed 900 generations yet, and they all the while believing that all generation is soon to cease by the coming of Christ!" Did it occur to Eld. S., before he admitted so much for "arguments sake," that he also was an advent believer, and that he professes to believe "that all generation is soon to cease by the coming of Christ!" What would he propose to have done with his covenant of circumcision (which he says is commanded to a thousand generations) during the 900, or unexpired generations yet to come! If we are in a dilemma, is he not in a worse one? But I am pleased to inform our friend that under the new covenant, God's law is to be written in the hearts of his people; and consequently it will be their pleasure to observe the same, not only during the comparatively short period represented by 900 generations yet to come, but still onward thence through the rolling ages of eternity, adinfinitum. Think not that, although "all generation" is to cease by the coming of Christ, that therefore a given period of duration,—which perchance may be represented by a certain number of generations,—must also of necessity cease at the same time! I have no doubt that every child of God, when gathered home into his kingdom, will be inspired by a sentiment akin to that which inspired the heart of David, when he said, "I delight to do thy will O my God; yea thy law is within my heart." But right here, Eld. S., you seem to have a prolific "thought," and desire to carry the same "a little farther," for the benefit of those who are "diplomised," &c., with reference to the Sabbath. Now as I am not familiar with the meaning of the word diplomised, I presume I am not fully prepared to appreciate the force of your "thought!" Doubtless you are able to define the term, though I think Webster says nothing about it. The product of your thought, however, seems to be, that all the commandments, statutes, and judgments, and even the entire law, are commanded to a thousand generations, or in other words, as you say, "throughout their generations;" thus making the expression, "throughout their generations," synonymous with "a thousand generations." Though your thought results in such a statement, and though you have appended thereto several Scripture references as vouchers for the same, I have to say that the proof is still wanting. Your texts utterly fail to furnish the key to your conclusion; and I know of no rule by which we are to determine that a thousand means any less than ten hundred. Thus I leave your fiftieth and last "unanswerable argument" against the Sabbath; and now present to the reader your closing remarks. "These important questions and remarks are submitted to the candid consideration of all our brethren everywhere, and especially to that class who observe the fourth commandment. My prayer and earnest exhortation to all of our brethren in the ministry, as well as the lay members of the church is to thoroughly canvass the Sabbath question; for when you shall have done this, you will have learnt to your entire satisfaction, that there is not one particle of evidence shining from God's precious word, which impresses seventh-day Sabbath-keeping upon christians. Some of our brethren are fully posted upon this question, but many are not. Those that are, their whole being rests in the assurance that they are right in the matter, and fear not to meet the issue any where, nor with any person. Dear brethren, you who have this great truth burning upon the altar of your hearts, do not neglect to carry this present truth among the Sabbath congregations everywhere! Go to head quarters, to Battle Creek, and implore them in the name of Jesus Christ and the holy apostles, to open their doors, their church, the columns of their paper, and their hearts, for the reception of the truth. They have had a great zeal, a zeal too, that is not according to knowledge, for our conversion. Now then, let us return the favor with a zeal and power that is according to knowledge. They will, and must feel the force of facts, and every honest soul must forsake that sandy foundation, or be lost eternally. Some may suppose that this cutting remark is very uncharitable; but when I take into consideration the testimony of God's word, and the spirit which it inculcates in its adherents, the conclusion is unavoidable. These are my honest conclusions, after years of faithful investigation." Comments on the above remarks are unnecessary. I have only to say, that it is a matter of deep regret, that any man, whom God has endowed with an ordinary intellectual capacity, should, "after years of faithful investigation," be led to adopt as his "honest conclusions," such views and sentiments as are put forth with so much assurance by Mr. Seymour in his tract. As for myself, I am not yet prepared to believe that God's moral law of ten commandments is such a "sandy foundation" as that "every honest soul must forsake" it, or be "lost eternally!" Neither am I prepared to believe that there is danger of being "lost eternally" on account of a strict and holy observance of the Lord's Sabbath. Although my "years of faithful investigation" of the matter in controversy, may have been considerably less than Eld. Seymour's, yet, I am thankful that, during a comparatively short period of such investigation, I have been able to see and learn the falsity of the doctrine, that God's moral law has "ceased its obligations upon the world!" I am thankful also for the light of "present truth" in regard to the Sabbath; that, although the dust and tradition of centuries have been thrown around it by the "man of sin," God in his providence has caused and is causing light from the heavenly sanctuary to shine thereupon. Reader, I have finished my task. I have written much more than I intended when I commenced, yet have endeavored to be brief. And though I have presented scarcely a tithe of the evidence at hand, in favor of the perpetuity of the Lord's Sabbath, yet I trust I have not failed to show clearly to all,—except those who are determined to doubt and cavil,—that there is no soundness whatever in the so called "fifty unanswerable arguments against Seventh-day Sabbath-keeping." May the Lord lead us, dear reader, into all truth, and help us to be obedient unto all his commandments, that we "may have right to the tree of life, and may enter in through the gates into the city."