Out of Patience for Light.
By Editor
ELDER JAMES WHITE, PRESIDENT, &c.: You are probably aware that I have written you three letters for light on the Sabbath question, and have read from you a very unsatisfactory reply in which you say: Mr. Overton seems to think the Sabbath cannot be kept because this world is round. Now in all candor, I said no such thing but I did say that we could not keep the same moments for Sabbath in all parts of this earth because it is round, unless somebody keeps Sabbath in the night. Now sir, is it asking too much that you should state my question fairly and publish it in your paper, and then give a fair explanation of the point in debate. But, Sir, I think you must see that your position as a church in regard to this matter is wholly indefensible. Now if you can show my position untenable how easy it is to show it to all your readers and many others who are inquiring for the truth. I said also in one of my letters that you kept the Sabbath because it was included in the ten commandments given by God to Moses, and that the Sabbath for the observance of man was given at creation. I likewise said no such direct rule was given at that time. Truly the seventh day was sanctified at creation but nothing in the shape of a command that it should be kept as Sabbath. I also said that the Sabbath was not spoken of from creation to Moses' time, a period of near 2500 years, and that your history of the Sabbath recognized the same, which I understand you to deny, and tell me to read again. Now for the proof: In your History of the Sabbath, on page 27, is this language: "After giving the institution of the Sabbath the book of Genesis in its brief record of 2570 years does not again mention it." Were the antediluvians under any obligations to keep any law for which no command had been given? Now I have to ask if the keeping of the Sabbath was made obligatory at creation where was the necessity of giving it again to Moses? Sir, in view of this whole matter, one thing to me is more evident than any other, that some persons in their extreme anxiety for their own soul's salvation are led strangely to pervert some passages of scripture, and run it entirely out of its legitimate channel. And again, there are and have been some designing persons with selfish and perhaps speculative views, make a hobby or rallying point of some passage of scripture and by construction, run into many extremes. Such persons are those that have been and are forming societies all over Christendom, the principles of which seem plausible at first, but soon in the light of inquiry are exploded. I find also, if I am not mistaken, this idea in your paper, based upon the following passage of Scripture: "To those that look for Him will he appear the second time without sin unto salvation." Now if I understand you right you apply this only to persons now living on this earth who expect the second appearance of the Saviour in their life time. Now have not many persons lived and died that have looked for the appearance of the Saviour but have not seen Him as yet, but will see him in the future. Please instruct on this point also. REPLY. The sentiments set forth in the foregoing letter are similar to those contained in the three letters to which the writer refers. In responding to them in a note in No. 7, present volume, we did not use the language exactly that he attributes to us, but the following: "S. B. Overton. You have read the History of the Sabbath with very little care, if you still think that no command existed for the observance of the Sabbath for twenty-five hundred years from creation, or that we cannot keep the Sabbath because the world is round, or that only an indefinite seventh part of our time is required of us. Read it again." But as he seems inclined not to be satisfied with anything short of the publication of his letter, we give it and these remarks, hoping that we may be able to benefit him and others. As we now allow him to make his own statement of the question, he can this time raise no question about its being fair. He says he did not say that we could not keep the Sabbath because the world is round. Very well, if we can keep the Sabbath all over the world, notwithstanding it is round, pray what is the matter? That is all we claim. But it is said, we could not keep the same moments for Sabbath, unless somebody keeps Sabbath in the night. But who has ever required the same identical moments in all parts of the earth? Certainly we never have; and the Bible does not. So we will at once dismiss this point, as it has nothing to do with the question. He says that our "position as a church, in this matter is wholly indefensible." "Our position" is that the Sabbath can be kept in all parts of the earth, although it is round. This he does not deny. And, he continues, that if his position is untenable, how easy it is to show it. His position as now revealed is, that "we cannot keep the same moments for Sabbath in all parts of the earth, unless somebody keeps Sabbath in the night!" This position, we think perfectly "tenable," and hence on our part have no disposition nor occasion to deny! So far, therefore, we are together. He says that no direct rule was given at creation for the observance of the Sabbath. The record is that God sanctified the Sabbath in Eden. On the meaning of the word sanctify, we refer to the History of the Sabbath, pp. 16, 17, where it is shown from the definition of the Hebrew word, and also from its use in the Scriptures that it means to set apart a thing to any particular use, by giving commandment how it shall be used. Thus after speaking of the sanctification of Sinai, Ex. xix, 12, 23, on the 17th page above referred to, we read; "In other words, to sanctify mount Sinai, was to tell the people that God would have them treat the mountain as sacred to himself. And thus, also, to sanctify the rest day of the Lord, was to tell Adam, that he should treat the day as holy to the Lord." The declaration, 'God blessed the seventh day and sanctified it,' is not indeed a commandment for the observance of that day; but it is the record that such a precept was given to Adam. For how could the Creator 'set apart to a holy use' the day of rest, when those who were to use the day, knew nothing of his will in the case? Let those answer who are able. Can our friend S. B. O., or any one else, answer this? The record in Genesis, then, is just the same as if it had plainly read, And God blessed the seventh day and gave a commandment to keep it holy. We are surprised that any one, who has read the first seventeen pages of the History of the Sabbath, should still assert that there was no command for its observance given prior to the time of Moses. It was for this reason that we expressed the opinion to our friend that he had read the History with very little care, and advised him to read it again. We say so still. He misapprehends us if he understood us to deny that the Sabbath was not again mentioned in Genesis after the record of its institution. But this is no argument against its existence and binding obligation during that time; for from Moses to David, a period of five hundred years, there is no mention of it; and yet we know from its introduction at the commencement of that period, that it was enforced during that time under penalty of death. See History of the Sabbath, pp. 92-95. "Were the antediluvians," he asks, "under any obligation to keep any law for which no commandment had been given?" But there had been a commandment given, as we have already seen, for the Sabbath. And he continues, "If the keeping of the Sabbath was made obligatory at creation, where was the necessity of giving it again to Moses?" But does he not see that this applies equally to the other nine commandments as well as the Sabbath. Thus, if to refrain from killing was obligatory from creation, what need of giving that law again to Moses. Yet we may infer from the history of Cain and Abel that this command was obligatory upon Adam and his descendants. There is this peculiar feature about the Sabbath: No argument can be brought against it either before the giving of the law on Sinai, or since, either in the Old Testament or the New, that does not apply equally to the other nine commandments. If moral obligation still endures and those commandments stand, the Sabbath stands with them. Our friend's knowing insinuation about "designing persons with selfish and perhaps speculative views," does not apply. The financial interests of the publishing department rest in the hands of an association composed of brethren east, west, north, and south. Its operations are under the management of seven responsible persons as trustees, who are elected annually, and have no personal interest in the concern further than their simple wages for services rendered. These persons report all their transactions and give an account of their stewardship to the association publicly every year, that all may see what has been done, and the disposition that has been made of means. Now if our friend thinks that there is speculation here, and we are making a good thing of it, will he come in and take a few shares? Shares are only ten dollars each; there are only about five hundred and seventy six share holders, owning from one to twenty shares each; and there is room for more. The law allows the Association to hold property to the amount of seventy five thousand dollars; and we have not yet a third of that sum. Again we ask, Will our friend take a few shares? To be sure no dividend is paid to the stock holders, but all the profits arising from business are applied to further prosecute the objects of the Association; yet if he thinks there is a chance to better his fortunes here, he should certainly share in it, and is invited so to do. In relation to Hebrews ix, 28, "Unto them that look for him, shall he [Christ] appear the second time without sin unto salvation," we simply remark, that none but those who are alive at his appearing can be looking for him. He will appear to all at that time; for every eye, of the living, shall see him, and the wicked shall wail because of him; but to those who are looking for him at that time, he brings salvation, and to them only. This looking for him, then, implies more than a simple knowledge of the fact that he is coming, and an expectation of the event; it implies also a preparation to meet him. Brethren and sisters are we thus looking and preparing? If so, we may rest in the assurance that our salvation is not far distant.