Earlier text: THE DARK DAY OF 1780TIME TO COMMENCE THE SABBATH.
By Joseph Bates
[SEVERAL Brethren have made inquiries respecting the time to commence the Sabbath. We have not time to answer them now; but give the following from the pen of Bro. J. Bates, published two years since.] Much has been said in relation to the time of the commencement of the Sabbath. Some say it should commence at sunset, [Mark i, 32,] while others contend that it should not commence until midnight.—And still there are some who say the morning is the proper time. Let us leave all these, and see if we cannot find the true time from the Bible. "And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light day, and the darkness he called night: and the evening and the morning were the first day."—Gen. i, 3-5. "And the evening and the morning were the second day." See verse 8. So also with the third, fourth, fifth, and sixth days, in which God was creating the world. These are the only Bible names ever given for the six working days in the week. The seventh day is the Sabbath. It is very evident that when God commenced the first week of the world, every day began with the evening. Now unless it can be proved that God has given directions since that time, to alter this rule, the commencing of the day must still be from the evening. It is a well known fact with astronomers, that not one moment of time has been lost or gained since this earth began to move around the sun; for her motion is perpetual. It is, therefore, clear that there has been no change since the seventh day from creation. God further instructs his people, thus: "From EVEN unto EVEN shall ye celebrate your Sabbath."—Lev. xxiii, 32. Jesus shows at what hour of the day the even comes, by the parable of the laborers, viz: A man went out early in the morning [six A. M.] to hire laborers into his vineyard. And he went out about the third hour [nine A. M.] Again he went out about the sixth and ninth hour, and did likewise. [Noon and three o'clock P. M.] And about the eleventh hour he went out, and found others, &c. Five P. M. So when EVEN was come, the lord of the vineyard directed the laborers to be paid, by giving every man5a penny. Those who had labored all of the day murmured because they had received no more than those who had labored but one hour. See Matt. xx, 1-12. Here is clear evidence that the EVEN was the close of the day, and the beginning of the next: and that point of time was 6 P. M. It is further clear, that the time from beginning to end, was just twelve hours; for those that came at the eleventh hour wrought but one hour; which made just twelve. We learn also that the day was divided into four equal parts, just as it is seen on the face of a clock, viz. 6, 9, 12, 3, from thence to 6 the first starting place. The same also of the twelve-hour night, both making a twenty-four-hour day. They are also called watches. 1st, 2d, 3d and 4th watches of the day; 1st, 2d, 3d, and 4th watches of the night. Eight watches, of three hours each, make just a whole day of twenty-four hours. Jesus answered, "Are there not twelve hours in the day," &c. John xi, 9. Add to this the twelve hours of night, and the twenty-four-hour day is complete. It is clear, therefore, from Scripture testimony, that every day commences at 6 o'clock, and not at sunset, nor at midnight, as many contend, nor yet at sunrise, as some others believe. Therefore the Sabbath commences at 6 P. M. on what is called Friday. Every hour and minute of it is sanctified time, "holy to the Lord," and holy to those who keep it. GEOGRAPHICALLY.—At the commencement of the sacred year, the sun rises at 6 A. M. and sets at 6 P. M. on the equator, or midway between the poles.—There is not an inhabitant on any part of this globe that can regulate the time for the day by the sun, without admitting the polar distance into his calculation; which is ninety degrees from the equator.—This shows that the only way we can calculate time, is by calculating from the equator of the earth, just as though we were placed there ourselves, making our observations. Those who live the farthest north, have no sun for many weeks, while the sun is in her extreme south declension; say from Nov. 25 to Jan. 15. While, at the same time, those who are in the same latitude south have the sun all the time. Neither of these would keep the Sabbath right by the setting of the sun. While those on the equator could do it at the beginning of the year; because the sun would set at 6 P. M. Hence we perceive that all the inhabitants on either side of the centre, or equator, would have to begin their days at the same time. It is therefore evident and clear, from even this slight view of the geographical lines north and south of the equator, that the ending of no one day of the week, can be regulated by the setting of the sun. But every day must and does end, in perfect harmony with the above rule, which is in perfect harmony with the scripture testimony already adduced, at 6 o'clock P. M. LONGITUDINALLY.—Here we come into an argument that is said to be unanswerable, by those who oppose the keeping of the Sabbath of the Lord our God. They say we cannot tell where to commence or end the Sabbath-day, because those living fifteen degrees, or nine hundred miles east of us, must necessarily commence the day one hour earlier. While those living fifteen degrees west of us, would have to commence the day one hour later; and so on to the farthest extremes, east and west, so that holy time could not be kept in one twenty-four-hour day. One thing is certain and established beyond all controversy, viz: that our blessed Lord, who is "Lord also of the Sabbath," did keep the Sabbath right.—John xv, 10; Luke iv, 16. He kept it right, and in the right time, [Matt. xx, 1-12,] and he kept it in Jerusalem. Thank the Lord for one right spot on the globe where the seventh-day Sabbath can be kept in the right time, and day of twenty-four hours, as God would have it kept. God also commanded his people to keep the same Sabbath in the wilderness of Arabia. See Ex. xvi, 28-30. This was many miles east of Old Jerusalem. The proof is clear also that Paul, the great Apostle to the Gentiles, did keep seventy-eight Sabbaths in succession among the Gentiles in Corinth; yes, and this according to history was twenty-three years after all the ordinances under the law of Moses were nailed to the cross. See Acts xviii, 1, 4, 11. This, be it understood, is more than fifteen degrees, or nine hundred miles west from Jerusalem. He also kept the Sabbath by the water-side in Philippi, the chief city of Macedonia. See Acts xvi, 12, 13. This by a view of the map of that country, will be seen to be still farther west. Now, with these facts before us, that the seventh-day Sabbath was strictly observed, 1. by literal Israel, 2. by Jesus, and 3. by the apostle Paul, in three different places, east and west of each other more than fifteen degrees, or nine hundred miles apart, making a difference in time of more than an hour, we may see that the Sabbath can be strictly observed, by the same rule, in any other place, even five, ten, fifteen, or twenty thousand miles, east and west of each other. We see by the above testimony that Jesus, in Jerusalem, keeping the Sabbath from 6 P. M. to 6 P. M., must have commenced to keep it some minutes after the time that God directed it to be kept in Arabia, and Paul could not commence the keeping of the Sabbath in Corinth or Philippi, until more than an hour later than it commenced in Jerusalem: because he was more than fifteen degrees to the west of Jerusalem.— God made this globe for man to inhabit, and scattered the inhabitants abroad upon the face of the whole earth. See Gen. xi, 8. He is the only law-giver. And he gave man one law, and requires every individual to keep it inviolate under the most severe penalties. This law positively embraces the keeping of the seventh-day Sabbath: not for a little while, but for a perpetual covenant, "made for man" as long as he is to be known, both in the mortal and immortal state. See Ex. xx, 8-11; xxxi, 12-18; Luke xxiii, 54-56. For the immortal state, see Isa. lxvi, 22, 23. Now as God hath done all this, and also divided the sun, or imparted it, unto all the nations under the whole heaven, see Deut. iv, 19, and given it to rule the day, and also for signs, and for seasons, and for days, and years, and to rule the day, see Gen. i, 14. shall we not obey and receive his divine instruction in this respect also, and commence the Sabbath, in its exact TIME, as it comes to us on the part of the earth where we are located? It must be clear to the reader that Paul kept the Sabbath with the Gentiles in Corinth, which was more than fifteen degrees, or nine hundred miles west of Jerusalem, one hour, at least, later than it was kept at Jerusalem. It may be argued that this would make the day twenty-five hours long. We answer, Paul did not begin the Sabbath day until it came to Corinth. That time must be one hour after it began at Jerusalem. Connection between the 70 weeks and 2300 days.
From the Memoirs of Wm. Miller, by Sylvester Bliss, and published by J. V. Himes, Boston, 1853. pp. 193-196. "THIS was a vital point in the chronology of Mr. M. to bring the end in 1843. The Rev. William Hales, D. D., the most learned modern chronologer says:—'This simple and ingenious adjustment of the chronology of the seventy weeks, considered as forming a branch of the 2300 days, was originally due to the sagacity of Hans Wood, Esq., of Rossmead, in the county of Westmeath, Ireland, and published by him in an anonymous commentary on the Revelation of St. John, Lon. 1787.'—New Anal. Chro., Vol. 2, p. 564. He elsewhere calls it 'the most ingenious of its class.'" "The argument which Mr. Miller used in support of this point was based upon the literal meaning of the Hebrew word, which, in our version of Dan. ix, 24, is rendered 'determined'—cut off, or cut out—and the circumstances in which Gabriel appeared to Daniel, as stated in the ninth chapter, with the instruction given. "In the 8th chapter of Daniel, is recorded a vision which was to extend to the cleansing of the Sanctuary, and to continue 2300 days. Daniel had 'sought for the meaning' of that vision, and a voice said: 'Gabriel, make this man to understand the vision.' Gabriel said to Daniel, 'I will make thee know what shall be in the last end of the indignation; for, at the time appointed, the end shall be;' and then proceeded to explain the symbols, but said nothing of their duration. At the close of the explanation, Daniel fainted, and was sick certain days; and he says, he 'was astonished at the vision, but none understood it.'" "Three years subsequent to that vision, Daniel—understanding 'by books the number of the years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolation of Jerusalem'—set his face unto the Lord to seek by prayer and supplications, with fasting, and sackcloth, and ashes. He proceeded to confess his own sins and the sins of his people, and to supplicate the Lord's favor on the sanctuary that was desolate. While he was thus speaking, Daniel says: 'Gabriel, whom I had seen in the vision, at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation; and he informed me, and talked with me, and said: O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am now come to show thee; for thou art greatly beloved; therefore understand the matter and consider the vision. Seventy weeks are determined,' &c., 'from the going forth of the decree to restore and to build Jerusalem unto Messiah the Prince;' after which Jerusalem was to be made desolate 'until the consummation.' Dan. ix, 20-27." Dr. Gill, a distinguished divine and scholar, rendered the word, "determined," cut off, and is sustained by good scholars. Hengstenberg, who enters into a critical examination of the original text, says: "But the very use of the word, which does not elsewhere occur while others, much more frequently used, were at hand, if Daniel had wished to express the idea of determination, and of which he has elsewhere, and even in this portion, availed himself, seems to argue that the word stands from regard to its original meaning and represents the seventy weeks, in contrast with a determination of time, (en platei,) as a period cut off from subsequent duration, and accurately limited." Christology of the old Test., Vol. 2, p. 301. Washington, 1839. "Gesenius in his Hebrew Lexicon, gives cut off as the definition of the word, and many others of the first standing as to learning and research, and several versions have thus rendered the word. "Such being the meaning of the word, and such the circumstances under which the prophecy of the seventy weeks was given. Mr. Miller claimed that the vision which Daniel was called on to consider, and respecting which Gabriel was to give him skill and understanding, was the vision of the 8th chapter; of which Daniel sought the meaning, which Gabriel was commanded to make him understand, but which, after Gabriel's explanation, none understood; and that the seventy weeks of years—i. e., four hundred and ninety that were cut off were cut off from the 2300 days of that vision; and, consequently, that those two periods must be dated from the same epoch, and the longer extend 1810 years after the termination of the shorter. "The same view was advocated by several English divines. Rev. M. Habershon says: 'In this conclusion I am happy in agreeing with Mr. Cunninghame, who says, 'I am not aware of any more probable era which can be selected for the commencement of the 2300 years, than that which has been chosen by some recent writers, who supposed this period to have begun at the same time with the seventy weeks of Daniel, or in the year B. C. 457, and consequently that it will terminate in the year 1843.'—Hist. Dis., p. 307." Inquiry About Receipt of Papers
By Editor
Bro. R. Hicks, your papers were sent according to order—were they received? PERVERSION OF GOD'S WORD.
By L. V. Masten
THE world is flooded at the present time with ministers of the gospel, who profess to teach the word of God, and the doctrines of our Lord Jesus Christ, when, in fact, a large portion of what they hold forth as Bible truth, is nothing more than a corruption of God's word, and the "doctrines" and "commandments of men;" and are so enveloped with a cloud of superstitious errors, that their discourses have a tendency, rather, to drive people from the truth, instead of awakening conviction of sin. The cold and formal style in which they are delivered, seems to close the sinner's ear, and harden the heart, so that it is almost impossible for the light of truth to penetrate the cloud of unbelief, or the Spirit of God to touch the feelings of the heart. The Sabbath of the Lord; the memorial of his rest—bearing his holy signature—has been perverted by our fore-fathers, and handed down from generation to generation, until all civilized nations are now united in observing it in its polluted form. But, does God approbate their course, or sanction such a change? Let his Word decide: "Ye shall not add unto the word which I commanded you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God which I command you." Deut. iv, 2; xii, 32. This proof is decisive. We are commanded not to add unto or take from the commandments of God, in order to keep them. If we add to them, or diminish aught from them, we not only break his commandments, but sin against him by doing that which he has otherwise forbidden. Christ says, "If ye love me, keep my commandments." John xiv, 15. "For this is the love of God, that we keep his commandments."—1 John, v, 3. "He that saith, I know [love] him, and keep not his commandments, is a liar, and the truth is not in him." Chap. ii, 4. "Add thou not unto his words, [commandments,] lest he reprove thee, and thou be found a liar." Prov. xxx, 6. I inquire, do we not add unto God's commandments by observing the first day of the week? Do we not virtually say, in keeping it as the Sabbath, that God has blessed and sanctified that day? Do we not also teach, by so doing, that God has taken his blessing from his Rest-day, and commanded us to keep the first-day of the week in its stead, when, in fact, no such command has ever been given? "Search the scriptures" diligently, then ask yourself the question, and let convicted conscience answer! Says one, by keeping the first day of the week, we commemorate Christ's resurrection and also God's Rest, both the same day. This certainly is a gross error. All will admit that Christ's resurrection can be commemorated on no other day but the very one on which he arose. Neither can we commemorate God's rest on any other day but the very one on which he rested. This fact being conclusive, I inquire, how is it possible to commemorate both events on the same day? It cannot be done. But admitting that we can commemorate both events on the same day, why choose the first? God has expressly commanded us to keep his Sabbath [Rest-day] holy—blessed and sanctified it, and pronounced a blessing upon those who keep it, and why not keep the day commanded to be kept, and receive the blessing? Why be so tenacious for the observance of the first day of the week, when there is no divine authority for so doing? Receive the admonition of the wise man, Solomon, and be careful not to "add unto, or diminish aught from God's word, lest he reprove thee and thou be found a liar." We may profess to love God, but if we do not keep his commandments, we deceive ourselves. Christ says, "In vain do they worship me, teaching for doctrines the commandments of men."—If there is no divine authority for Sunday-keeping, then certainly it must be a "commandment of men," and in keeping it, Christ says we worship him in vain! If we say we love him, and keep not his commandments, we prove ourselves liars, and the truth is not in us. God has declared that he will not alter the thing that has gone out of his lips. Some may contend that this has no reference to the commandments; but I believe it will apply to the whole of God's word.—God is unchangeable, and his words are as immutable as himself! God never has, neither can he change his holy law. If he could, he never would have given his beloved Son to die, that fallen man who had always walked in direct disobedience to that law, might be redeemed. And if frail man attempts to make a change, or annul its holy precepts, by it his soul will be condemned. May God save us from adding to, or diminishing aught from his word! Now "let us hear the conclusion of the whole matter: fear God and keep his commandments, for this is the whole duty of man." Eccl. xii, 13. Not of the Jews alone, but of all mankind. L. V. MASTEN.
Rochester, N. Y., May 16th, 1853. Essential to Salvation.
By B. Clark
WHILE conversing with an individual, a few days ago, of the Free-will Baptist profession, I asked him why he did not have some lectures on the Sabbath question, as they had two meeting houses and a school house, &c. He replied, that he was willing, or had no objection on his part, but supposed there was no particular need of it, as "it is not essential to salvation."—"Those who observe the seventh day as the Sabbath, have the most scripture for their practice, but the Christian church has generally regarded the first day of the week as the Sabbath for a good many years, and for a good many hundred years." As this honest acknowledgement might be made by many other intelligent professors of Christianity, I would respectfully request them to review their own position. 1. They as much as say, the commandments of God are not essential to salvation! But Jesus Christ said to the young man who wanted to know what he should do to have eternal life, "If thou wilt enter into life keep the commandments:" [evidently alluding to what is called "the ten commandments:"] Matt. xix, 17. But did the young man dispute the Judge of all the earth, and say, nay, but keeping the commandments is not essential to salvation? No! Again, this same Jesus has said, [Rev. xxii, 14, 15.] "Blessed are they that do his" [that is, the Father's] "commandments, that they may have right to the tree of life, and may enter in through the gates into the City. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." Now who can presume to say, in the face of such plain testimony, that keeping the commandments of God is not essential to salvation? Again, Rom. ii, 12-16 shows that those who have the law, "shall be judged by the law," and that "the doers of the law shall be justified," in the day of judgment. OBJECTION. Rom. iii, 20. "By the deeds of the law shall no flesh be justified; for by the law is the knowledge of sin." Very well, it is not the law which justifieth, but it is Christ which justifieth.—"The doers of the law shall be justified" by Christ, and not by the law; for the law cannot justify, that is, clear from imputed guilt. Therefore, being justified—being freed from guilt by faith in so pure an offering "we have peace with God through our Lord Jesus Christ." We are then not under the condemning power of a transgressed, holy law, but under grace, favor, or forgiveness, called, "The law of the Spirit of life in Christ Jesus." Rom. viii, 2. "What then, shall we sin," (shall we transgress the law which is holy, just, and good,) "because we are not under the" (condemning power of the) "law, but under grace?" (favor or forgiveness?) "God forbid."—Rom. vi, 15. Now if I should say, that keeping the first day of the week as the Sabbath, has any thing to do with the fourth commandment, or, that the first day of the week is the New Testament Sabbath which Christ says, "was made for man," then I should be like those who Paul said would be "speaking lies in hypocrisy, having their conscience seared with a hot iron."—Can it be said of such false teachers, "Here are they that keep the commandments of God, and the faith of Jesus?" 2. "The church has observed the first day of the week as the Sabbath for many hundred years." And so also has a majority of the church bowed to images and saints for many hundred years, showing that the "little horn" of Daniel's fourth beast has changed times and laws. Dan. vii, 25. But should we follow a majority to do evil? 3. "Those who regard the seventh day of the week as the Sabbath, have the most scripture for their practice." This is a common acknowledgement of many professors of religion. That is, they, as professors of protestantism, who take the Bible as their rule of faith and practice, follow that kind of religion which they acknowledge has the least scripture in favor of it! Strange inconsistency, indeed! But the scriptures of truth are not yea and nay, but they are one and the same truth, for ever. And if we "have the most scripture," then we have all the scripture in our favor; and there is none left for the opposite party. COMMUNICATIONS.
By Daniel Drew
DEAR BRO. WHITE:—It is now about five weeks since Bro. Alonzo Miles presented some of your Publications to me for examination, with the third angel's message; and being desirous after truth, I immediately commenced examining and comparing them with the Word of God, and soon was surprised to see how they agreed and harmonized with the inspired Word of God. After candidly and carefully examining, we have been persuaded in our own mind, and myself and wife, with a daughter, about fourteen years of age, have come out of the Episcopal Methodist Church, and now, thank the Lord for the clear light that shines through all his Word. I wish to give you a short sketch of our christian experience since 1840. At that time we lived over east of the Green Mountains, in a village near the line of Canada East, in Vermont, about 140 miles from Low Hampton, where Bro. Wm Miller resided, who came up to our town in that year (1840) and delivered his course of lectures. We attended the most of the time, until he got through. He appeared a very candid man, with a very powerful mind, and appeared to be familiar with the Word of God, from which he seemed to prove all his positions. We were then in the Open Communion Baptist Church, and were not fully converted to the Second Advent Views, until Josiah Litch came from Boston, and lectured in the same village in 1842. We then came out of the church, and went with the Second Advent people, and dedicated ourselves wholly to the Lord in prayer, and were happy in believing and waiting for the Lord to come and cleanse the Sanctuary, which we supposed meant the world, and to take his waiting children home. But alas! time rolled on and we were all disappointed. We could not tell our whereabouts; but we kept our faith that Christ would soon come. In October, 1844, we moved to this Western Country, where we have remained till the present time, and received no further light of any account, until we became acquainted with Bro. Miles' people, this Spring. We tried to live alone in this dark corner, and keep our faith, for nearly four years, till, at length, we were prevailed upon to join the E. Methodist Church in this village. But in this we soon found that we had done wrong; for their views of the Bible did not agree with ours, of which we could not speak, and, consequently, went home many times from their meetings, sorrowful. But now, praise his holy name, we have received additional light from the Lord; and we can now see that no one can enjoy the blessing of7God, and have the faith of Jesus, and, after they receive light, remain in these organized churches that do not keep the holy Sabbath. They are at variance among themselves, and are only agreed, with the world, in putting down the Advent people. There is a little band of us here that meet regularly on the Sabbath, and as often as may be, on other days, to pray, sing, and exhort, and we enjoy ourselves well, in doing His will, and looking and waiting for our divine Master. But O how gladly would we see Bro. White, or some other preacher, here, that he might bring some of the doubting, wandering souls, home to Christ. I feel truly desirous for the welfare of this glorious cause, and feel gratitude to God that I have been permitted to live to see something of its prosperity. Plainfield, Will Co., Ill., May 17th, 1853. Rejoicing Among the Little Flock
By J. Hamilton
DEAR BRO. WHITE:—We are commanded to speak often one to another, and so much the more as we see the day approaching. Since I wrote to you last, dear brethren and sisters, through the Review, we have had great occasion of rejoicing among the little flock in this place; for the Lord, in great mercy has visited us, and added to our little number such as I trust, will be saved. About four weeks since, Bro. I. Giddings and companion, moved to this place, and greatly encouraged our hearts; for they were rejoicing in the present truth, and Bro. Giddings much engaged in teaching it to others. The holy Spirit rested down upon us, and one was reclaimed from those that oppose the keeping of the commandments of God and the testimony of Jesus Christ, by the power of truth, and the Spirit of God. The last of April, Bro. Loughborough came, according to appointment, and preached the Word to us, Sabbath and First-day. The blessing of the Lord rested upon his labors, while the position of the remnant was set forth with clearness. The Spirit applied the truth to the heart, and some gained strength to confess before those that had opposed them and hindered their progress, that they felt the most happy with this people, and that the truth looked more plain than ever before, and that they were resolved to keep the Sabbath. O, dear brethren, there is a balm in Gilead—there is a God that heareth prayer; for while one of our number who was convinced of the truth of our position, was held back from acknowledging it, by the power of the enemy, God gave a Spirit of prayer to his children, and victory turned on Zion's side, and Satan's hold was broken, and our Son, Willoughby was brought into the liberty of the gospel. Bless the Lord, O my soul, and all that is within me praise his holy name; for our youngest son was much affected by this season of prayer, and expressed a desire to keep all the commandments, and go with us to the kingdom. May the Lord enable us all to live humble, watchful and prayerful, that no man may take our crown, is my prayer,
J. HAMILTON.
Fredonia, N. Y., May 15th, 1853. A Solitary Believer’s Sabbath Hope
By Mary Roberts
DEAR BRO. WHITE:—I have received the Review for some months past, and read it with pleasure, and, I trust, profit. I fully concur in its general position relative to the Sabbath of the Lord our God, and also in respect to the coming glory, and restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. In view of the fulfillment of prophecy, which we have witnessed for the last ten years, together with the glory which the unfulfilled prophecies foreshow, what manner of persons ought we to be, in all holy conversation and godliness, and how should it lead us to gird up the loins of our mind, to be sober and hope unto the end for the grace which is to be brought unto us at the revelation of Jesus Christ, whom having not seen we love, in whom though now we see him not, yet believing, we rejoice with joy unspeakable, and full of glory. I feel lonesome here, having no one to speak to on the Sabbath, but I have your papers which cheer my heart, and I can truly respond to the following lines: Brighter joys than earth can give,
Win me away—
Pleasures that forever live,
I cannot stay.
MARY ROBERTS.
Louisville, Ky., May 10th, 1853. Letter to the Editor of the Harbinger.
By Emily Day
THE writer of the following letter says: "This communication I sent to the Editor of the Harbinger; but as he is unwilling to publish evidence on both sides of the question, I send it to you."—Ed. BRO. MARSH:—I wish to say a few words through the Harbinger, to those who profess to be looking for the coming of our blessed Saviour, to give to every man according as his work shall be. My heart has been pained to see the spirit that has been manifested by some of those who have written for the Harbinger of late, especially by those who have written any thing on the subject of the Sabbath, or of those who keep the Sabbath. Paul tells us that "If any man have not the Spirit of Christ, he is none of his."—Rom. viii, 9. And how far from that sweet Spirit of Christ, whose fruit is love, joy, peace, &c., does some of the correspondents of the Harbinger seem to be. These things ought not so to be. I wish now to examine the texts of scripture brought to view in the Harbinger for Dec. 11, under the heading, "A palpable falsehood." Ex. xxii, 16. "And the tables were the work of God, and the writing was the writing of God, graven upon the tables." This text refers to the first tables of stone which the Lord gave unto Moses, and when he came down from the mount, and saw the people dancing and the calf which they had made, he cast the tables out of his hands and break them beneath the Mount. Verse 19. In Chap. xxxiv, 1, we read: "The Lord said unto Moses, Hew thee two tables of stone like unto the first, and I will write upon the tables the words that were in the first tables which thou breakest." As we read along in the chapter, we find that Moses obeyed the Lord, prepared the tables, and took them up unto the Mount, where the Lord appeared to him, talked with him and gave him instruction for the people. After giving him numerous precepts, he tells Moses in the 27th verse, "Write thou these words, for after the tenor of these words I have made a covenant with thee, and with Israel." Verse 28, "And he was there with the Lord forty days and forty nights; he did neither eat bread nor drink water. And He wrote upon the tables the words of the covenant, the ten commandments." "The palpable falsehood," seems to be in understanding the pronoun "he" as referring to the Lord, whereas C. understands it to refer to Moses. Now to the law, and to the testimony. "The Lord said, Hew thee two tables of stone like unto the first; and I WILL WRITE upon these tables the words that were in the first tables which thou breakest.—Ex. xxxiv, 1. At that time, the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the Mount, and make thee an ark of wood, AND I WILL WRITE on the tables the words that were in the first tables which thou breakest, and thou shalt put them in the ark. And I made an ark of shittem wood, and hewed two tables of stone like unto the first, and went up into the Mount, having the two tables in mine hand. And He wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the Mount, out of the midst of the fire, in the day of assembly; and the Lord gave them unto me." Deut. x, 1-4.8 It seems to me, that here is sufficient proof, that the Lord wrote the commandments on the second tables, as well as on the first. I think we ought to have better grounds for sustaining a charge, before charging others with falsehood, and be justified in the sight of the Lord in doing it. There has been many false accusations in the Harbinger of late, and the bitter, unholy spirit that has been manifested in its columns, goes far to show, that they are fighting against the truth. Says David, "It is time for thee, Lord, to work; for they have made void thy law."—Ps. cxix, 126. May the Lord help all his dear children, to do and teach his commandments, and wait for his Son from heaven. Conversion to the Sabbath Truth
By Philander C. Byam
DEAR BRO. WHITE:—I feel an interest in the cause in which you are engaged. The consolation I enjoy in believing in the soon coming of Jesus, causes the pleasures of this world to vanish from before my eyes. It is nearly two years since I first looked for my Lord's soon coming. I then, by a mere accident, heard that Sr. Chapman was going to speak in the school house. I thought I would attend, notwithstanding the prejudice I had to what they called, Millerism. I listened attentively to two or three discourses, when a flood of light burst upon my mind.—From that hour, the Bible became a new book. I embraced the truth with my whole heart, but soon I discovered that I had not the whole truth; I had only a part of it. Some time last Fall, God was pleased to send Bro. Andrews to this place. To him I listened with the deepest interest, while he explained the third angel's message of Rev. xiv. When he spoke of God's commandments, and presented the evidences of their perpetuity, a new flood of light burst upon me. From the Word of God, I then saw that Matt. v, 17; Rom. iii, 31, and James ii, 8, and many others of like import, had reference to the ten commandments. I then saw that the fourth commandment was binding, as well as the rest. This I also embraced with all my heart. I now rejoice in God through our Lord and Saviour, Jesus Christ, that I find the words of God verified which saith, in keeping the commandments there is great reward. I am not alone; for my wife and two of my children are endeavoring to keep the fourth commandment. We can now keep the Sabbath together, yet, they have not embraced the doctrine of the soon coming of the Lord from Heaven. O, that God would open their eyes, that they may see the truth of God's Word, which saith, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ. Rev. xi, 15. And a King shall reign and prosper and shall execute judgment and justice in the earth. Jer. xxiii, 5. O that I could express my feelings; but language is inadequate to the task. I take much pleasure in reading the letters from the brethren and sisters, in the Review. Yours in the hope of Christ's soon coming,
PHILANDER C. BYAM.
Ulysses, Potter Co., Pa., April 30, 1853. A Baptist Embraces the Sabbath
By J. B. Bezzo
DEAR BRO. WHITE:—For the last three years, the Advent doctrine has been preached in this part of the country, and I have all the time been a bitter opposer of the doctrine, until within a few days. I was at the Post Office, and the Post Master happened to hand me the Review, for one of my neighbors, and I took a notion to read it. It was No. 25, Vol. III, which contains Bro. Miller's article on the Sabbath, and the History of the Sabbath continued, which served to open my eyes. I then went to Bro. Bugbee, and borrowed some Works on the Sabbath and the commandments, which I have read, and I am now convinced that the day which I have always kept sacred, is the Popish Sunday, and that I have openly trodden under foot the Sabbath of the Lord. I am, therefore, determined to obey the commandments of the Most High, for the future, instead of the Edicts of Constantine and his Bishops. Through prejudice I always evaded any argument with Adventists on doctrine; (for I have been in principle a rigid, close-communion Baptist;) but now I am willing, and it is my heart's desire to investigate, in order that I may be rooted and grounded in the truth. I would be very thankful to have you send the Review to me at this place, for which I will send you a remittance as soon as circumstances will make it practicable. O that the professed children of God would lay aside their old prejudices, and investigate the Sabbath question, that they might see that they are not living in obedience to the commands of Jehovah, which, when once seen, would prepare their hearts to search the scriptures diligently, in order that they might know the whole truth, and be sanctified through it, is my prayer. I spent last Sabbath in worshiping with the little Advent band, near here, for the first time. The cause is steadily gaining ground in this section, and may God prosper it. Yours for the truth,
J. B. BEZZO.
Franciscaville, Mich., May 6th, 1853.