Publishing Committee · Battle Creek, Mich. · Apr 26, 1860
THE LOUD VOICE OF THE THIRD ANGEL.
By James White
We are now entering upon an interesting subject; at least to us it is one of thrilling interest. For certain reasons, which we now design to give, we believe the third message will increase in strength, and close with far greater power than the first. We would first remark that it is said of the first message, and of the third, that they should be given with a "loud voice;" but of the second, it is not so declared. The first was given with energy and power, and produced great excitement upon the public mind; therefore it is said to be given with a loud voice.
The second message, being local, given for the benefit of God's people who were looking for the second coming of his Son, is not said to be given with a loud voice. Fifty thousand believers in the speedy advent of Christ were brought out of the different churches under this message; but on others beside these it had but little influence.
But of the third message it is said, "And the third angel followed them, saying with a loud voice," &c. We shall conclude, then, that the third message will yet arrest public attention, be proclaimed with great energy and power, and produce great excitement, equal at least to that produced by the first message. But we solemnly believe that the work of the third angel will be far greater than the first.
1. Because of the nature of the message. How solemn!—how cutting!—how dreadful! It breaks upon the ear as follows:—"If any man worship the beast and his image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation," &c. It is true the first message relates to the judgment, and to the hour or period of the judgment; but it is not of so fearful import as the third. We believe the movement of the third angel will exceed that of the first,
2. Because of the work which it is to accomplish. The third message is to ripen the harvest of the earth. Let us take a view of the symbols of Rev. xiv, as arranged on our Pictorial Charts. The first three angels symbolize the people of God occupying three positions. What next? The Son of man on a white cloud, "having on his head a golden crown and in his hand a sharp sickle." See verse 14. Christ has then finished his work in the heavenly sanctuary, laid aside his priestly attire, and has on his kingly crown, and a sickle in his hand. It is evident then, that Christ's pleading for sinners, and the time of their probation closes with the work of the third message.
While Christ is thus upon the white cloud, another angel, the fourth, comes out of the temple, "Crying with a loud voice to him that sat upon the cloud, "Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe." This angel illustrates God's people as occupying a fourth position. But mark! This angel does not follow the other three with a message of warning to man; but is represented as "crying with a loud voice to him that sat on the cloud," and illustrates the people of God offering an urgent, united prayer to the Son of man to thrust in his sickle, to destroy his enemies, to reap the harvest of the earth. It is the same as the day and night cry of the elect, of Luke xviii. This cry will be heard and the elect will be avenged speedily by the Son of man thrusting in his sickle and reaping the earth. Then the saints are delivered out of their trouble, which is called the time of Jacob's trouble in Jer. xxx, 7.
But in all this work connected with the fourth angel there is not one offer of mercy to sinners, neither one prayer for their salvation; but one united cry goes up to Christ on the white cloud to destroy them. The petition is "Thrust in thy sickle and reap." The reason for this is given as follows: "For the harvest of the earth is ripe."
The question now arises, What ripens the harvest of the earth? or what prepares men either to be translated to heaven, or to drink of the wine of the wrath of God? Answer. The third angel's message. Yes, the third message is yet to be proclaimed everywhere with tremendous power, sufficient to arouse all to a decision, a final decision. The message then will be a test to all men. The third message bears the law of God, but especially the trodden down Sabbath, on its front. Some may start back at the idea of the Sabbath and the law being a test. But we inquire, if the law of the great Jehovah is not a test to poor mortal men, what can be a test? Certainly, if it be not a test, there can be no such thing as a test, and we have no use for the word in our language.
Prophetic times have been held by some as a test; but our difficulty with this position can be seen in the fact that some men, known to be vile, could understand the prophetic numbers as well as the most intelligent Adventist, and hundreds of holy men and women did not understand the prophecies, and some of them did not seem to possess intellect sufficient to understand them.
But in the third message we have a test that all may comprehend. And how very consistent that just before the great God pours the vials of his unmixed wrath upon the wicked, he will test them by his law, which is so very plain and simple that all may know their duty in regard to it. The message bears the Sabbath in front. And how exceeding plain and definite is the fourth commandment guarding and enforcing the Sabbath! No one of the other nine is so explicit. Read the fourth commandment again, and notice; first, that we are commanded to remember the Sabbath day and keep it holy; second, we are told that six days are given us to labor and obtain a livelihood, while the seventh day God has reserved to himself as his holy day, and that we must not labor on that day; third, the reason for the institution is given as follows:—"For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it." This commandment is so definite, and the duty required by it so very plain, that all may fully understand their duty respecting it. Those who really cannot understand it, may rest easy that they will have no accounts to settle at the bar of heaven, for God does not keep accounts with idiots. The reason why many do not understand the Sabbath question is not because they cannot, but because they do not wish to understand it. They seem to have no difficulty in understanding the other nine, notwithstanding the duties enjoined by them are not so plainly defined. But when they come to the fourth, where God has been so very particular to define our duty, they hesitate, say they cannot see their duty, and finally fall under a popular influence to break the law of God. Will not God be avenged on such a people as this? But the third message will be proclaimed with a loud voice, and honest men and women will be gathered by it, and prepared to stand on mount Zion, while those who reject it will be worthy of God's wrath. This message will terminate with great power and glory.
3. Because its closing work is symbolized by the advent of an angel clothed with light and glory, and crying "mightily with a strong voice" to the children of men. Rev. xviii, 1-4. This mighty angel joins the third angel in the last closing work as will be seen in the fact that both angels do their work just before the plagues are poured out.
The angel of Rev. xviii, 1-4, gives a warning to escape the plagues. The third angel of Rev. xiv, is also a warning to escape the wrath of God which is shown in chap. xv, 1, to be the seven last plagues. Both occupy the same period of time, and both symbolize the same great work, or each symbolize different parts of the same great work, preparatory to the plagues.
We are now in the time of the third message, and the preparatory work for the loud cry of this message is going on. The work of the angel of chap. xviii, is future, for it is a message to escape the last plagues, and will introduce the loud cry of the third message. With this view we get an exalted idea of the extent and power of the closing work of the message.
Rev. xviii, 1, 2: "And after these things I saw another angel come down from heaven having great power, and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon is fallen, is fallen, and is become the habitation of devils and the hold of every foul spirit, and a cage of every unclean and hateful bird." Notice the terms which express the greatness of the work. The angel has "great power," the "earth was lightened with his glory," he "cried mightily with a strong voice." Be assured, dear reader, this glorious message will forget its feebleness soon; for the angel is to have great power, and cry "mightily" with a "strong voice." This work will not be finished up in a corner; for the earth is to be lightened with his glory. The subject before us is of thrilling interest. If our views are true, is it not time for us to look these great facts square in the face, and be making up our minds and laying our plans for a vast work? Where are we now? is a natural and important inquiry. We are in the time of the third message, but the loud cry of the message is future. The first and second messages are in the past; but we have all the truth of those messages in the third. The second178message announcing the fall of Babylon was given fifteen years since, yet what was true of Babylon's fall in 1844, is true also in 1860. But Babylon has since her fall been filling up with spirits of devils (spirit manifestations), and unclean birds (popular converts), preparing the way for the message of Rev. xviii, 1, 2, declaring not only her fall, but her corruptions since her fall.
The present then, is the time of preparation for the loud cry. The great truth of the message is being brought out and made plain. And now God is rolling upon his people the weight and importance of the subject of perfect unity of sentiment and spirit. He is making his people one according to the Bible standard of unity. When they shall fully reach that standard, then, and not till then, will he trust them with the loud cry. When the church shall stand united perfectly in spirit and sentiment, then they can take care of the thousands in Babylon and the world yet to be brought out by the loud cry. God will not suffer them to be brought out to be scattered, confused and destroyed by discordant sentiments and spirits. Here is the Bible standard of unity.
Says Christ, "Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone; but for them also which shall believe on me through their word: that they all may be one, as thou, Father, art in me and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." John xvii, 17-21.
Says Paul, "Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." Rom. xv, 5, 6.
"Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment." 1 Cor. i, 10.
Says Peter, "Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous." 1 Peter iii, 8.
"Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time." Chap. v, 5, 6.
The work of Bible union is well begun among us, and is progressing gloriously. Thank God for a religion that will convert both heads and hearts, so that we may be perfectly united in mind, judgment and spirit. Those who are seeking for perfect union on Bible truth are gathering with Christ, and preparing for the loud voice of the third angel. Those who are stupid to the subject are in danger, while those disposed to act independently of the church please Satan, wound their brethren, and are preparing for a fall.
J. W.
CENSURE AGAINST CRITICISM.
By E. Goodrich
BY E. GOODRICH.
It is quite natural for men to judge from first impressions, and to look upon the external as being always a proper index of the internal. Also there is danger of calling things by the same name that have only an apparent similarity while in fact they are essentially different. But before we render judgment concerning any matter, the thing should be thoroughly analyzed and all its parts properly estimated. It is true there are some points of comparison between the fault-finder and the critic. The former is sure to discover the mote in his brother's eye. He is sure to see all his neighbor's faults and in a berating upbraiding manner point them out to him, or speak of them behind his back.
But while he does this he makes no allowance for the unfavorable circumstances under which the person or theory of which he is speaking has labored. He makes no mention of existing virtues, and seems to care but little for the gold that may be hid beneath or mixed with grosser metals.
And touching the wrongs and errors that exist in our world of fallen men, the critic is no less discerning than the fault-finder. Even the least and last fault is seen by his close discriminating eye; yet while he discovers these things, and may use the clean-cutting knife or the scourging rod he by no means forgets that virtue is always to be spared. He remembers that his is the work of a refiner whose business it is to purge away the dross and thus refine the gold. He is careful to preserve all the tender plants and flowers, and that not one grain of wheat should fall to the earth or be wasted.
There is no more similarity between the fault-finder and the critic than there is between the persecutor and the reformer; than there is between the fretting, scolding parent who is careful to note all the little wrongs and censure them without offering the better way, and the wise and thoughtful parent, who though he may discover the wrong and point it out, yet is very careful always to recommend the better way.
To reprove and rebuke with all long suffering and doctrine is as much the duty of a Christian or reformer as to commend the right. He is by no means to suffer wrong in his brother. But he has no right neither does it do any good to be always fretting and finding fault. Without making and marking the difference that exists between these things, both those who labor as teachers and those who are taught, are liable to labor under a fatal mistake: the former by supposing they are earth's benefactors, the real light of the age, when they are little more than calumniators; the latter by looking upon reformers as zealots, wishing to build themselves up on the ruins of others. And they thus reject the truth that is preached unto them. The prophets of old were viewed in this light. Many of them (and the word of God sent by them) were rejected, being regarded as enemies of the king, as troublers of Israel, or as those that made the hands of the people weak; and even the Saviour and the apostles were regarded as disturbers of the peace, pestilent fellows.
Again the difference between the fault-finder and the critic is, while the former needs no qualification for his business, will not listen or submit to be taught by others, neither is qualified to teach, the latter is always master of the things of which he speaks. He is necessarily both scholar and teacher. He is scholar for the purpose of learning the art of teaching and is teacher that he may right those wrongs that exist in the business in which he is engaged. Let us then study to emulate the critic, but never find fault.
Edinboro, Pa.
MESSAGE TO THE LAODICEANS.
By M. E. S.
A lukewarm church will not let the Lord alone nor yet do his will. Come, come into the light of God's law and see that thou art neither cold nor hot. Apply there the eye-salve and perceive that thou art wretched and miserable and poor and blind and naked. You distinguish yourself as the class brought to view by the third angel's message: "Hear are they that keep the commandments of God and the faith of Jesus." You urge theoretical religion upon unbelievers, but where is the life and spirit of your practice? Do you daily examine your life in the light of all God's precepts and find them to be a law of liberty to you? In perceiving and endeavoring to heal one breach made in the law of God you have thought you discovered your whole duty and had need of nothing, while at the same time you were pressing wide open other breaches therein. I refer to the first and last commandments. You are very tenacious for the letter of the decalogue, but can you see no spirit in it? Jesus did
when he said on two commandments (of love) hang all the law and the prophets. So did Paul when he declared, "Love is the fulfilling of the law." The lukewarm church has neglected the spirit of this pure unsectarian love, while it has been adhering so tenaciously to the letter of the law.
Dear brethren and sisters we cannot keep God's law till we get into the position where we can love him supremely and our neighbor as ourselves. Now can it be said of us "Here are they that keep the commandments of God while we neglect the two greatest of those commandments? Come let us buy of the faithful Witness white raiment (without spot or wrinkle or any such thing) which is the righteousness of the saints. Rev xix, 8. Since righteousness is right doing, this white raiment must be a perfect conformity to God's requirements. Let me ask, Can we in our own strength get into the position where we can keep all God's law, where we can love God with all our being and our neighbor as ourselves? If we can secure this white raiment through our own efforts why are we counseled to buy it of the faithful Witness?
Come let us try to reason together. We consent to the law that it is good; we see it now in its spirit of love; but on endeavoring to follow its requirements, we find, like Paul, that another law exists in our members which wars against the law of God, and while we would do good, evil is present with us. The more we endeavor to follow God perfectly, the nearer we get to the light which reveals to us more and more of our depravity and weakness, till in despair of delivering our own hearts from the law of sin, we cry, "O wretched man that I am! who shall deliver me from the body of this death?" God requires perfect obedience to a law that is spiritual. I am naturally carnal, and the "carnal mind is not subject to the law of God neither indeed can be." God is just, and therefore since he requires obedience and I cannot divest myself of the carnal mind which opposes obedience, he must open some other way whereby I may be freed from it and thus be brought where I can obey him. Paul says his word is sufficient to make me perfect, thoroughly furnished to all good works; so the way must be revealed in the Bible. I search its pages and read that the blood of Jesus can purge my conscience from dead works to serve the living God, i. e., can take away from me the law or habit or sin (dead works) which prevented my entire obedience to God. This is just what I want, but how am I to lay hold upon it? Peter says, speaking of the Gentiles [Acts xv], "God put no difference between us and them, purifying their hearts by faith. Then the blood of Jesus is secured by faith. Faith in what? In the sufficiency of the blood to cleanse, and in the promise of God to cleanse us from all unrighteousness. See 1 John i, 9.
I would call particular attention to this point. We cannot exercise faith without evidence to found our faith upon; but in this instance, instead of founding our faith upon feeling i. e., believing our hearts are cleansed because we feel it, we are to believe it because God has promised to do it, and his promises are infallible. Is not this sufficient? It ought to be ground for stronger faith than feeling could possibly be; for our feelings may mislead us, but God can never. No we have not got to wait to feel that our hearts are cleansed before we can believe it, but we may know it at once if we will take God at his word. Let us perform our part and we may then trust fully that God performs his. What does he require of us? We cannot give him more than all we have and are, or more at any one moment than what we see to give (if he asks for more he will make it known and it only becomes duty to give as we see it); hence God being just does not require more. Can we give him less and receive full salvation? Certainly not, since he does not force salvation upon us in any degree. When he says "Son give me thine heart," he means the entire heart. If we are reserving any part, feeling179that we cannot let the Lord have that, we certainly know it, God cannot in such a state accept us; but he does receive us when we come casting our care and our burdens upon him, committing all our ways to him and bringing all our tithes into the storehouse.
Come then dear brethren and sisters, don't wait to get rid of every or any wrong feeling before you come. Evil thoughts and feelings are the fruits of the fleshly or carnal mind, the effects of the law of sin. Instead of keeping us from the Lord, they should bring us immediately to him for deliverance. Remember this law of sin is not taken from us till we are the Lord's; hence we must not look for pure thoughts and feelings till we have given ourselves to God and take hold of his promises. Oh then come, come immediately, not only for forgiveness, but come to be freed from the law that would lead us into the same sins again. Can you not trust in the promise of a Being that is perfect? Yes you can; say that you will and do, all the devices of Satan to the contrary notwithstanding. God claims your heart completely; for the blood of Jesus which is applied is sufficient to take away the sin of the world with all the stains it has ever made. He then fills it with love for himself, and loving him so deeply, you cannot fail to love all his creatures. You stand on a footing with them, and hence love them as yourself, while your brethren are yet dearer. Did you ever think that as we cannot love God and mammon, neither can we love him supremely and any sin at the same time, for they are opposites; and since the purified heart is filled with love for God, for holiness, there is no room in it for love for anything that is sinful? Still the Devil may tempt such a heart at times as he did our Saviour, with a pleasing view of the things of this world. Thank God, temptation is not sin, for Jesus was in all points tempted like as we are, yet without sin; and as he overcame so may we while trusting in him.
Dear Brn. and sisters do you desire to receive of the latter rain? Be assured God will not send his Spirit upon an unsubmitted, unholy heart. Your limited experience can already testify that you have not confidence to ask God for his Spirit while you indulge in known violation of his will. Do prepare for the time of refreshing, and thus prepared you will be fitted to meet that blessed Saviour who has purchased this salvation for us. Blessed Jesus!
Come into the place where you can exclaim, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," and then "stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage" (the law of sin). Oh it is so good to be free, to let our heavenly Father bear all our burdens and take the entire charge of us, body soul and spirit, while we do his will as he reveals it to us. Why our peace and joy is unspeakable while our faith reaches to that within the veil.
O be persuaded then to arise. Get the eyesalve that thou mayest see thy need of salvation, then beg of Jesus the gold (yea buy it with the exchange of all thou hast) which shall procure of him the white raiment, and being thus made holy, thou wilt be prepared to sup with Jesus here, and reign with him hereafter.
M. E. S.
Moscow, Wis.
THE HOLY SABBATH OF THE LORD.
By B. F. Snook
BY B. F. SNOOK.
OBLIGATION OF.
I. The obligation of the Sabbath is moral. By moral we mean that which is right in the very nature of things.
1st. Man's nature demands a time of rest for him. The mental and physical constitution of man is such that he must have a time of rest. Without it he must break down. Without it he cannot live. By constant labor the muscular system becomes weakened and cannot by contracting and detracting support action. Here is a never failing reason in the very man himself calling for a Sabbath. But the mind needs rest as well as the body, and cannot do without it. Here then is another reason for a Sabbath, which will hold good as long as man has a mind. Man is a social and religious being, and as such demands a time for the especial exercise of these ingredients of his nature. Hence we have here another good reason why man should have a Sabbath; and these reasons will last as long as man is a social and religious being. God demands the worship and adoration of his people. This they cannot give him (as he desires) in spirit and truth with the cares and burdens of worldly concerns upon their minds. Therefore in order that they may comply with this desire of their Creator, sanctified and holy time is of necessity required. Also the beasts of burden which labor for man's good need and deserve a time of rest. So with the down trodden slave, who under the painful lash of his overseer toils from morn till night. Who would dare say that he does not need a time of rest from his severe oppression, and laborious drudgery? No one, we presume, but the soulless and unfeeling robber who extorts his labor and puts the proceeds thereof into his own purse.
In view of the foregoing reasons, can any enlightened mind conceive the idea that it would be otherwise than right according to the nature of man that he should have a Sabbath? It cannot. Therefore it is morally right that we have a Sabbath, and consequently wrong that we should not. The very idea is unreasonable and merits the severest rebuke. Does reason say that God would create man with requirements in his nature for a Sabbath, and never make provisions for the satisfaction of such requirements? Such reason would say that God gave man ears to hear with, and a desire to hear, but never gave him any sounds to hear; and that he gave him eyes to see with, and a desire to see, but gave him no objects to see; also that man was so constituted that he is dependent upon eating that he may live, yet God never has provided anything for him to eat. Reason always says that God has made provision for every natural want of his creatures, and inasmuch as his creatures naturally want a time of rest, reason says that God has made such provisions; for when there is a desire or want in nature for anything, God has provided the blessing corresponding to the desire.
Having proved that man's nature demands that he should have a Sabbath or a time of rest, we will next inquire how much time, or what portion of time does man naturally require for rest? In answer to this we say, 1st. He who made man knows his nature. 2nd. He knows his wants. 3rd. He has therefore provided or made a Sabbath for his wants. 4th. The time involved in the Sabbath institution which he has made for man is all that the natural wants of man call for. 5th. God sanctified and blessed the seventh day [Gen. ii, 3], which is the Sabbath [Ex. xx, 10.] for man. Mark ii. 27. Therefore the day on which God rested, which he blessed and sanctified and hallowed meets every want of man, physically, mentally, socially, and religiously. Who dare take a contrary position?
Let us now notice the great Sabbath law: Remember the Sabbath day to keep it holy. Ex. xx. 8. This command binds the obligation to keep the day. But we have seen that the obligation to keep the day does not grow out of the command; for the obligation existed, and the day was kept before the command was given. Ex. xvi, 30. The command was not therefore, given to make or create an obligation to keep the day, but was given because the obligation to keep the day already existed, and was right in the nature of things. This proves that the Sabbath law is moral, that it has a foundation in natural right, and that it will last as long as its natural basis.
The next question in connection is, For whom was the Sabbath made, or on whom is the Sabbath obligation binding? This is a plain question and easily answered when we look to the sacred word of God. But when we hear men attempt to reconcile the word of God to their opinions, we are left in an inextricable difficulty from which we can only be delivered by casting their word away from us, as the Little Horn of Daniel vii, has cast God's word away from him.
Before referring to the infallible record on this question, we will notice the position of many, that the Sabbath was made only for the Jews. Among those advocating this antiscriptural position is elder A. Campbell of Bethany, Va. He says, "The Sabbath was exclusively the property of the Jews." Christian Baptist, p. 44. He also calls it the Jewish Sabbath. Debate with Green, p. 303. Father Campbell is a great man, and has done much as a reformer. But we think in these expressions he ought to reform himself. We think it little becomes a people who plead for a pure speech, and who profess to call Bible things by Bible names, to be heard calling the Sabbath of the Lord the old Jewish Sabbath. Is there any purity of speech here? Is this calling Bible things by Bible names. Elder C. never saw the phrase Jewish Sabbath in the Bible, neither the phrase Lord's day applied to the first day of the week, as he and the Disciples universally apply it. Notwithstanding he says the first day of the week is the Lord's day, and that the Sabbath is Jewish. Elder C. is a great theologian, and well deserves great honor; but no one should honor him enough to accept any such unscriptural terms, or believe the Sabbath of the Lord is Jewish because he says so. But where did elder C. learn that the Sabbath was made exclusively for the Jews? In the Bible? If so, in what book, chapter and verse? He never learned it from God's holy Book. There is no such scripture there, neither is there any scripture there that can be tortured and perverted to prove any such position.
Again, why does he use the word exclusively? We would not charge it upon the venerable elder that he by this expression gives licence to sin, but we think that is its natural bearing. He says the Sabbath is the property of the Jews. But when a greater than he speaks, he says, The seventh day is the Sabbath of the Lord thy God. Again Jesus testifies that the Sabbath was made for man, not the Jew as such, not the Gentile as such, but for both as men. Is the Jew a man? If so the Sabbath was made for him. Is the Gentile a man? If so the Sabbath was made for him also. But are not the natural wants for a Sabbath peculiar to man in general? They are. If so, therefore the Sabbath made for the supply of those wants, is made for all men. But if the Sabbath is Jewish, and belongs only to the Jews, then they must be the only people whose natures demand a time of rest. If not, all besides themselves are left without a provision for which their nature pants, for which they have an unceasing desire. This is preposterous.
Having noticed the foregoing objection, and shown its unreasonable and unscriptural character, we are now ready to examine the scriptural evidence some further on the position of the Sabbath's being made for man. 1. The Sabbath was made for man. Mark ii, 27. 2. Blessed is the man that doeth this, and the son of man (not the Jews merely) that layeth hold on it, that keepeth the Sabbath from polluting it. Isa. lvi, 2. 3. God said, Let us make man (not a Jew). Gen. i, 26. 4. God formed man of the dust of the ground. Chap. ii, 7. 5. It is not good that man should be alone. Chap. ii, 18. 6. But the woman for the man. 1 Cor. xi, 9. Wonder if man in these texts means Jew exclusively. If so the woman is as exclusively his, as the Sabbath; for the woman was made for the same class that the Sabbath was made for. We presume many who hate the Lord's holy day would rather keep it, than carry their argument against it, to its legitimate results and live without her, who was made only for the Jew if the above argument is worth anything. But the word man in each text is general and applies to all men which proves unanswerably that the sabbath obligation is binding on all men.