Publishing Committee · Rochester, N. Y. · Sep 2, 1852
The Identity of the Work
By H. Edson
The Commandments of God, and the Mark of the Beast brought to view by the Third Angel of Rev. xiv, considered in connection with the Angel of Chap. vii, having the Seal of the Living God.
1. THE IDENTITY OF THE WORK in Rev. vii, 1—3, with that of Rev. xiv, 9—12 is clearly seen from the fact that the consequences and events that follow the sealing angel of Chap. vii, and the third angel of Chap. xiv, are identical.
When the angel of Rev. vii, with the seal of the living God, shall have finished his work of sealing the servants of God in their foreheads, the four angels will let go the four winds and the earth, the sea and the trees will be hurt.
So also, when the third angel of Chap. xiv shall have finished his solemn warning against the worship of the beast and the reception of his mark, and shall have restored the true worship of Jehovah by teaching the observance of all the commandments of God and the faith of Jesus, then will follow the wine of the wrath of God, poured out without mixture into the cup of his indignation.
The wrath of God is filled up in the seven last plagues, the account of which may be read in Rev. xv and xvi. When these plagues are poured out, the earth and sea and trees will be hurt, as by the blowing of the four winds.
The first vial will be poured out upon the earth.—The second will be poured out upon the sea. The fourth will be poured out upon the sun, and power will be given unto him to scorch men with fire and great heat. Under this plague the trees will be hurt as predicted in Joel i, 10—12, 18—20. Thus it is seen that the earth and sea and trees are to be hurt by the pouring out of the plagues, the same as by the loosing of the four winds. Hence the identity of the consequences and events which follow the sealing angel of Rev. vii, and the third angel of Chap. xiv, is clearly seen.
That an utter destruction of the enemies of God is to follow the sealing or marking of his servants, is evident from Eze. ix.
When the four angels shall loose the four winds from the four quarters of the earth, the nations shall "make a rushing like the rushing of mighty waters! The nations shall rush like the rushing of many waters; but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing [or thistle down, margin] before the WHIRLWIND." Isa. xvii, 12, 13.
This will constitute the whirlwind of the Lord which will then be raised up from the coasts of the earth. "The slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth; they shall not be lamented, neither gathered nor buried; they shall be dung upon the ground." Jer. xxv, 32, 33. "For thus saith the Lord God of Israel unto me: Take the wine cup of this fury at my hand and cause all the nations to whom I send thee to drink it. * And all the kings of the north far and near, and all the kingdoms of the world which are upon the face of the earth." Verses 15, 26. "Behold a whirlwind of the Lord is gone forth in fury even a grievous whirlwind: it shall fall grievous upon the head of the wicked. The anger of the Lord shall not return until he have executed and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly." Jer. xxiii, 19, 20; xxx, 23, 24; Eze. xiv, 19—21.
By comparing these quotations, it will be seen that the loosing of the four winds in Rev. vii, is used to represent the same event as the pouring out of the seven last plagues, which fill up the wine cup of God's fury. Rev. xiv, 9—12; Jer. xxv.
Hence, it appears that the work accomplished by the sealing angel of Rev. vii, (viz: the preparation of God's people for this time of trouble,) is identical with the work of the third angel of Chap. xiv.
The consequences and events, which immediately follow each, are identical, viz: the four winds being let go, or the wine of the wrath of God being poured out, alike hurt the earth, the sea and the trees, and the slain of the Lord are from one end of the earth even unto the other.
Nearly all Advent believers have recognized the identity of the angel of Rev. x, with the angel of Chap. xiv, 6. For many reasons we believe that this view is correct. So, also, the evidence is clear, that the sealing angel of Rev. vii, and the third angel of Rev. xiv, are identical.
2. But what are the COMMANDMENTS OF GOD brought to view by the third angel? And what relation do they sustain to God's religious system?
Those who wish to avoid the obligation of the fourth commandment, would have us believe that they are the commandments of Jesus. But unfortunately for such, the third angel presents the commandments of God in distinction from the faith of Jesus, which embraces all his testimony or sayings. When our Lord cites the commandments of God, he quotes from the ten. Matt. xv, 4. The commandments of a monarch are designated by his signature and seal. The commandments of God are designated by the signature and seal of himself. As the fourth commandment is the only precept in the great constitution that points out the true God, it contains his signature and seal; hence, the precepts with which it stands connected, are emphatically the commandments of God.
That the work to be accomplished by the angel of Rev. vii, is identical with the work to be effected by the third angel of Chap. xiv, is clearly seen from the fact that the seal of the living God is to be restored to the commandments. Isa. viii, 16; Eze. xiii, 4, 5. Hence, the sealing angel of Rev. vii, and the third angel of Chap. xiv with the commandments of God, particularly restores that precept which contains the signature, or name and seal of Jehovah.
The sealing angel is represented as having the seal of the living God. The 144,000 have the signature or name, as well as the seal of the living God written in their foreheads. Rev. vii, 3, 4; xiv, 1.
The chronology of the fulfillment of the prophetic mandate, [Isa. viii, 16.] "Bind up the testimony, SEAL the LAW among my disciples," is identical with the work of the sealing angel in Rev. vii, and the third angel of Chap. xiv. To seal the law among the disciples of Jehovah, is to seal the commandments of God, and lead the saints to keep them.
Isa. viii, 14, 15 brings to view the fall of both houses of Israel. The first house of Israel, the Jewish church, fell in consequence of their rejection of the First Advent. The second house of Israel, the Gentile church, has fallen by rejecting the Second Advent. The next event in the order of prophetic fulfillment is noted in verse 16: "Bind up the testimony, seal the law among my disciples."
This is to be done while they are looking for the Lord and waiting for him, and while they are for signs and wonders in Israel. Verses 17, 18. The time is further marked by the fact that many will then be saying, "Seek unto them that have familiar spirits and unto wizards that peep and that mutter," which God forbids and points us "to the law and to the testimony," instead of seeking to the dead. This sign is now being fulfilled in a manner that brings it to the view of all.
The next event is the time of trouble. Verses 21, 22. Hence, it is clear that the work of binding up the testimony and sealing the law among the disciples, is identical with the work of the sealing angel in Rev. vii, and the third angel with the commandments of God, and testimony of Jesus Christ in Rev. xiv.
For they have the commandments and the seal of the living God, and they are the identical agents to whom is addressed the prophetic mandate, "Seal the law among my disciples." Hence, the commandments of God taught by the third angel of Rev. xiv, are the precepts which constitute the law of Jehovah.
He never would have put forth the mandate, "Seal the law," unless his seal had, by wicked hands, been wrenched from his law of truth, and thus his truth66had been cast down to the ground. This has been done by that "little-born" that has practised and prospered, and thought to "change times and laws." Dan. viii, 12; vii, 25.
Hence, the work of the sealing angel in Rev. vii, and the third angel of Chap. xiv is to obey the mandate of Isa. viii, 16, and seal the law by restoring the seal of the living God to his commandments, and to seal the servants of God by leading them to keep the same.
The seal of the living God is contained in that precept which alone points out himself. That precept is none other than the fourth commandment of the ten.
The two great commandments, "Love the Lord thy God with all thy heart" and, "Love thy neighbor as thyself," are perpetual obligations. There has never been a moment, and there never can be one when the obligation of these can in any wise be changed or cease. No person will hesitate to admit this plain truth.—But in doing this they effectually admit the obligation of the whole ten precepts of the decalogue. For the two great commandments are the sum of the ten.—The ten are the component parts which make up that sum. As the two embody the ten, they cannot continue in existence if a part or all of the ten are abolished.
Hence, James says, "Whosoever shall keep the whole law and yet offend in one [point is a supplied word] he is guilty of all." That is to say, he has violated the great principles which require him to love God and to love his fellow man. "If a man say I love God and hateth his brother he is a liar. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him that he who loveth God, love his brother also." 1 John iv, 20, 21.
From these texts we see clearly that if a man should violate one of the last six precepts of the decalogue which teach what it is to love our neighbor as ourselves, he has committed an act of hatred toward his neighbor, and violated the great principle of love to God and to his neighbor. "Love worketh no ill to his neighbor; therefore love is the fulfilling of the law." Rom. xiii, 10.
Wherever hatred exists in the heart, there exists and reigns the carnal mind, which is enmity against God, and which is not subject to the law of God, neither indeed can be. Hence, such an one cannot please God. His law of love does not dwell in such a heart. Hence, the transgression of one precept is guilty of all.
"Either make the tree good and his fruit good, or else make the tree corrupt and his fruit corrupt; for the tree is known by his fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." God's law of love, and the carnal mind (the law of sin) cannot reign in the same heart. Christ has no concord with Belial. Hence, if a man violate one of the ten precepts of the law of love, he brings forth corrupt fruit, and shows that the carnal mind or law of sin reigns in him. Hence, the law of love does not reign in his heart, and in this sense he is guilty of ALL.
Paul says, [Rom. xiii, 8—10,] "Owe no man anything but to love one another; for he that loveth another hath fulfilled the law. For this, (that is to say in order to love another,) Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself." By this text it is plainly shown that the last six precepts of the decalogue teach us what it is to love our neighbor as ourselves, and that they are all comprehended in that precept. This great commandment is the sum of the six. The six are the particulars which make up the sum. The sum cannot exist, if the particulars which make up that sum are abolished. And if the particulars exist they make up the sum.
In like manner the first four precepts of the decalogue are comprehended in the first and great commandment, "Thou shalt love the Lord thy God with all thy heart, and with all thy mind." This great precept is the sum of the four.—The four are the parts which make up the sum. The sum cannot exist if the particulars of which it is composed be destroyed. They teach us what it is to love God supremely, and explain how we are to do it.
None can obey the great commandment, to "Love God with all thy heart," without rendering obedience to the first four precepts of the decalogue. This will not be denied unless with reference to the fourth commandment. To such we reply, that it is a self-evident truth that no one can obey the great commandment, "Love God with all thy heart," without first having a knowledge of his existence. The fourth commandment alone points out the true God. Note its language. See also Eze. xx, 20. This will be noticed again. Hence, it is a moral impossibility to render obedience to the first great commandment independent of the fourth. It is evident, therefore that the fourth commandment is comprehended in the first of the two great precepts.
From the above we can see clearly how it is that the ten precepts of the decalogue hang upon or are comprehended in the two great ones. The ten are only an elucidation or explanation of the two, and are the embodiment of man's whole duty.
But not only the whole law, but also the prophets depend upon the same foundation. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Matt. vii, 12. "To the law and to the testimony, if they speak not according to this word it is because there is no light in them." Isa. viii, 20.
The writings of the prophets are but the detail of the principles of the great constitution—the ten lively oracles. To this they are confined; if they speak not according to it, it is because there is no light in them. The opposers of the Sabbath admit that the ten commandments were the constitution of God's religious system from the departure from Egypt to Christ.
And when he came he said, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matt. v, 17, 18. "And it is easier for heaven and earth to pass than for one tittle of the law to fall." Luke xvi, 17. That event is yet future. Rev. xx, 11; xxi, 1. Hence the original constitution abides without alteration.
But says the no-Sabbath advocate, Christ fulfilled the law and that made an end of it. The Editor of the Advent Harbinger compared this to the fulfilling, or filling full with water of a certain number of pitchers. When they were filled full they could hold no more, and no more could be done to fulfill them, or to fill them full, and in this sense Christ had fulfilled the law.
To this we reply that James [Chap. ii, 8—12] teaches us that to fulfill the royal law is to obey and keep it inviolate. When John refused to baptize the Saviour, Jesus said to him, "Suffer it to be so now; for thus it becometh us to fulfill all righteousness." If Christ in fulfilling the law made an end of it and released us from its obligation, then on the same principle, his being baptized and fulfilling all righteousness, made an end of baptism and of all righteousness, and released us not only from the ordinance of baptism but also from all righteousness and from all moral obligation!!
But Christ, in giving to the apostles their commission, said to them, "Go ye therefore and teach all nations, baptizing them * teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway even unto the end of the world." He had taught them that if they would enter into life and be highly esteemed in the reign of heaven they must "keep the commandments" themselves, and teach them to others.
And in his last testimony, sixty-five years after his ascension, he said, "Blessed are they that do his commandments that they may have right to the tree of life, and may enter in through the gates into the City." Hence, the original constitution of God's religious system abides on its immutable basis without one jot or tittle having failed, and it will remain the same until heaven and earth pass away. Hence, the ten commandments are still the constitution of God's religious system, the foundation of the apostles, as well as of the prophets.
Said the great Apostle to the Gentiles, "Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." Here we learn the fact that the prophets and apostles and Gentile believers are all built on one and the same foundation. The Gentiles are grafted into the old olive tree, and are borne by its roots, and are no more strangers and foreigners but fellow citizens with the people of God.
Some time after the crucifixion of our Lord, Stephen made his defense before the Jewish council. He bore testimony as follows: "This is that Moses which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren like unto me; him shall ye hear. This is he that was in the church in the wilderness with the angel which spake to him in the mount Sinai, and with our fathers; who received the lively oracles to give unto US." Acts vii, 37, 38.
The ten commandments are all that God ever spake with his own voice unto the fathers from the Mount Sinai. The people requested that they might hear no more the fearful voice of God; and it is testified that God spake the ten commandments with a great voice, and "ADDED NO MORE; and he wrote them in two tables of stone," and delivered them to Moses. Deut. v, 22.
Hence, it is clear that the ten commandments are what Stephen calls the LIVELY ORACLES which the fathers received to give unto US. See also Rom. iii, 2. And Peter testifies, [1 Pet. iv, 11,] "If ANY man speak, [or preach or teach,] let him speak AS the oracles of God."
This language of the Apostle embraces all the writings of the New Testament; and by this declaration of the Apostle they are all governed in their teaching, and writing by the ten lively oracles of God.—Hence they must write and speak in accordance with the lively oracles of the great constitution.
In like manner James presents this law as a glass for a man to look into and behold himself and see what manner of man he is, and whether he is a righteous man or a sinner, (for by the law is the knowledge of sin,) and faithfully advocates the duty of fulfilling this law, (that is of rendering complete obedience to it,) and testifies that he that shall fail in one point is guilty of all. He then bears testimony to this great constitution in these words: "SO SPEAK ye and so do as they that shall be judged by the law of liberty." Chap. ii, 12. And Paul testifies that, "Not the hearers of the law are just before God, but the doers of the law shall be justified." Rom. ii, 12, 13.
Thus the testimony is abundant and clear that the apostles, who wrote the New Testament, were governed by the original constitution, and are built on the same foundation with the prophets.
The prophets and apostles are alike compelled to speak according to the ten lively oracles of the constitution.
Our Great Lawgiver, in giving the constitution of his religious system, trusted to no human agency to speak or write it for him. But in person uttered the divine precepts with his own voice in the hearing of his people, and wrote them himself with his own finger in two tables of stone, and delivered them unto Moses. It is a fact worthy of serious consideration67that we have no inspired account of any portion of the Bible being written until after God had spoken the precepts of his divine constitution with his own voice from Mount Sinai. After this, Moses wrote the first five Books of the Old Testament. Then Joshua, Judges, Kings and Samuel and the Prophets follow after. See Acts iii, 24. And hence, it is written, [Luke xvi, 29,] "They have Moses and the prophets let them hear them; if they believe not Moses and the prophets neither will they believe though one rose from the dead." See also Luke xxiv, 27. Moses began to speak of Christ in Gen. iii, 15; xlix, 14. See Rom. v, 13, 14. Inasmuch as the ten commandments were first spoken from Mount Sinai before the Books of Moses and the prophets were written, it follows that the fourth commandment in the divine constitution contains the first revealed history of the creation of the heavens and the earth, the sea and all that in them is. And hence, the more minute particulars of the creation as described in Gen. i and ii were written after, and according to, the fourth oracle in the divine constitution, which alone points out the true God. And hence, all light with respect to the knowledge of the true God in the writings of Moses, the prophets and the apostles, is according to, and is borrowed from this great luminary, the fourth oracle in the divine constitution. All teaching of the prophets and apostles must be according to the ten lively oracles of God; else there is no light in them. Isa. viii, 20. 1 Pet. iv, 11; James ii, 12.—Solomon, in contemplating and summing up what the preacher had preached and written, and the setting in order many proverbs and teaching the people knowledge and the making many Books, Says, "Let us hear the conclusion of the whole matter, [the margin reads, The end of the matter EVEN ALL that hath been heard IS,] Fear God, and keep his commandments; for this is the whole duty of man." (And this too with reference to the judgment.) "For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." Eccl. xii, 9—14. And to this agrees the testimony of James ii, 12, and Paul, in Rom. ii, 12, 13.
Thus we see that the sum of all that is taught and written, and ALL that hath been heard IS, to "Fear God and keep his commandments; for this is the whole duty of man." And that in reference to the judgment of the great day.
The ten lively oracles are comprehended in the two great commandments. The writings of the prophets and apostles are comprehended in the ten oracles of God. The constitution of God's religious system is the main-spring of the whole Bible.
The oracles of God are to the Bible what the heart is to the human system. As the seat of life diffuses vitality and strength to every part of the human frame, so does the great constitution of lively oracles, as a "well-spring of wisdom," diffuse the pure principles of wisdom, righteousness and sacred authority to all the Scriptures of the apostles and prophets.—If the heart ceases to perform its office, the man dies; and if the lively oracles are destroyed the whole Bible becomes a dead letter.
If the oracles of God are dead, abolished, superseded, having served out their time, thus the whole Bible has served out its time, is dead, abolished, superseded. But we affirm on the authority of inspiration that Jehovah's great constitution is unabolished, and is the great foundation on which all Scripture is built. David has said, "Thy commandment is exceeding broad,"—a sufficient foundation for the apostles and prophets.
He says again, "Thy righteousness is like the great mountains; thy judgments are a great deep." Ps. xxxvi, 6. God's righteousness, and his judgments embrace the lively oracles of his law of love. Hence, David prays, "Lead me O Lord in thy righteousness." "Thy righteousness is an everlasting righteousness, and thy law is the truth."
Hence, the precepts of God's law of love are but the transcript of his divine nature, the principles of his own righteousness. And of this Isa. li, 6, 7, testifies: "My salvation shall be for ever, and my righteousness shall NOT be abolished." And again, [Isa. xlii, 21,] "The Lord is well pleased for his righteousness sake; he will magnify the law and make it honorable." Hence, Jesus says, [Luke xvi, 17,] "It is easier for heaven and earth to pass, than for one tittle of the law to fail." For God is love; and his law of love is but a copy of his own righteousness and perfection, a transcript of his unchangeable and immutable character.
Law is power. "Where the word of a king is, there is power." Eccl. viii, 4. Call to mind the wonders wrought by God in honor of his holy law. The waters of Jordan are divided before the Ark of God; the walls of Jericho fall before it; Dagon falls before it; the enemies of God are smitten by it with great and sore plagues, and return it to the people of God by two milch kine, whose calves they retain at home.—The people of God look into it and many thousands of them are slain. Afterward it abode in the house of Obededom three months, and God greatly blessed that household; then it was deposited in the temple made by Solomon; now it abides in the Temple of the Tabernacle of the testimony in the presence of God's own holiness. Rev. xi, 19.
In the New Creation God's holy law of love will control all creatures. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea." Every thing will then be in sweet submission to that law which requires supreme love to God, and the love of our neighbor as ourselves.
In Deut. vi, 7—9; xi, 19, 20, we read God's requirement that his commandments should be taught by parents to their children as they set in the house and when they walk by the way, and when they lay down and when they rise up; and they should bind them for a sign upon their hand and for frontlets between their eyes, and write them upon the posts of their houses and on their gates. And in view of the commandments being thus taught and written, Solomon has said, [Prov. viii, 1—4,] "Doth not wisdom cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors; unto you, O men, I call; and my voice is to the sons of men." And in summing up all his remarks upon wisdom both in Proverbs and in Ecclesiastes, he says, [Eccl. xii, 9, 13,] "Let us hear the conclusion of the whole matter: Fear God and keep his commandments; for this is the WHOLE duty of man."
From these considerations it is evident that the ten commandments, or lively oracles occupy the same place in the moral government of God that a constitution occupies in the government of a nation. Hence, every portion of the Bible must be in accordance with the constitution. But unless the constitution be signed and sealed by the Law-giver, and thus be ratified and confirmed by receiving his royal sanction it is of no power. Without this, not only the constitution, but the whole Bible, which is framed upon it, is but a dead letter.
(To be continued.)
THE ROCK OF SALVATION.
By Annie R. Smith
BY ANNIE R. SMITH.
O, LET Thy sweet Spirit descend from above,
Our hearts melt in humble contrition and love,
Cemented together in one let us be,
Thou Rock of Salvation—united in thee!
Let angels' bright pinions, now hovering nigh,
Bear upward the tidings, while to thee I cry,
O, cleanse in that fountain of blood spilt for me,
Thou Rock of Salvation—and hide me in thee!
The rough, thorny path, faint and worn, we pursue,
Refresh with thy presence, our strength we renew
By those living waters that flow full and free
From the Rock of Salvation—rejoicing in thee!
Thou Friend and Supporter when troubles appear,
Preserver from evil, temptation and fear,
O, now to thine arms for protection I flee,
Thou Rock of Salvation—O, hide me in thee!
Secure in thy bosom I fain would repose,
Where peace, like a river, unceasingly flows;
Thy beauty and glory beholding, I'd be,
Thou Rock of Salvation—enraptured in thee!
Thy judgments, O Lord, soon in wrath will descend,
O'erwhelming with terror, the tempest will rend;
But firm a foundation, sure refuge I see
In the Rock of Salvation—above, cleft for me!
With all the redeemed, my glad voice would I raise,
And join in the songs to Immanuel's praise;
That at thine appearing I may numbered be,
Thou Rock of Salvation—O, hide me in thee!
Rochester, N. Y., Sept. 1st, 1852.
THE SABBATH CONTROVERSY.
By John Nevins Andrews
In the Harbinger, December 1851, appeared "the report of a Bible class on the Sabbath question," written by O. R. L. Crozier. The Editor of the Harbinger pronounced this an argument that would set those right who were "troubled" about the Sabbath. As it seemed proper to notice this production, I prepared an article in reply, which was published in the Review and Herald, Vol. II, Nos. 11 and 12.
In that reply, every argument in "the Bible class report" was stated, and nearly every thing of importance was presented in the writers own words. Hence, all could see and judge for themselves, whether those who were teaching the perpetuity of the commandments, or those who were teaching their abolition, were the ones who spoke according to "the oracles of God."
To counteract the effect of this review of the report, the author of the report put forth a series of eight Articles in reply. In his first article, he thanked "the writer in the Review" for making so many important quotations from the Bible class report, but, instead of taking a similar course in reply, he for the most part quoted but a fragment of a sentence, or else suppressed the argument of the Review entirely, gravely informing his readers that they were nothing but inferences and assertions.
I deemed it duty to expose the character of this series of Articles, that those who boast themselves of "unanswerable" arguments against the commandments of God, might be found even as other men.
To do this, in the series of "Letters" the Articles of C. have been examined in the light of additional Bible testimony, also they have been held up in connection with the words of the Review against which they were directed. His course of inferences and perversion has thus been made manifest to all.
In the Harbinger for May 29, 1852, a reply to Letter 1 appeared. As I trusted that he would reply to each Letter, I thought it not best to notice his effort until the series of Letters were complete. His reply to Letter II has not yet appeared, and I know not how long we shall be obliged to wait. As Letter 1 convicted him of a course of unfairness, not usually found in a political paper, the reader may be interested to read his defense which we present entire, merely appending a few remarks in brackets.
O. R. L. Crozier's reply to Letter 1.
"We find in the Advent Review and Sabbath Herald, for May 6, 'No 1' of 'Letters to O. R. L. Crozier,' on the subject of the Sabbath. We had not intended to say any thing more on this subject, for the present, at least, for it was at first set forth in a plain manner in our Report of the Bible class at Loma, and then in reviewing the Report the Advent Review said all it could say on the other side, and we answered its review. It seems to us that this is enough. Still, it may be duty to answer this forthcoming series of letters. We shall not engage in a random squabble of idle words; our time can be better employed. Every main position the Review has taken has been disproved by the plain testimony of the Bible. If this is disregarded, we have nothing more to do. Those who love darkness rather than light, will be sure to remain in their coveted element: but those who wish for light and seek after it, will be sure to find it.—We do not attribute a want of moral principle to all who adhere to the Seventh-day Sabbath; we think they are mostly honest in that error: and it may be that the few of whom we feel compelled to think otherwise, can be excused and share our charity, on the same ground. Paul 'verily thought' he was right when contending for the law with a zeal but a little more obstinate and blind than that of the Review. We regret to see its frivolous evasions of many of the plainest passages of the New Testament. We regret it on its conductors' account and on account of those whom they are leading on in the same error. They ought to see, and we still hope they will, that the Old Testament must not be exalted above the New, but the New must be allowed to explain the Old. We must regard the voice from heaven with regard to God's Son:—'HEAR YE HIM'?"
[What there is to all the above but words and assertions, we are unable to tell. We have ever been willing to "hear Him," of "whom Moses in the law, and the prophets did write." We love his testimony relative to the commandments and the Sabbath, but C. is obliged to explain it away. Matt. v, 19; xix, 16, 17; Mark ii, 27.—He continues as follows:]
"We see nothing in the letter before us that requires an answer. It consists mainly in reflections upon our sincerity, stout assertions, repetitions and re-quotations. Its complaint of unfairness is entirely groundless: we stated its views and then disproved them.—If it still has any more evidence to offer on the subject, we would be glad to see it. It is useless in any discussion to make a great ado about matters that have no bearing on the subject. Such a course may prevent or stifle conviction of the truth on the part of those who do it, and blind others: but it does not help to a correct understanding of the subject. For instance, Ex. xvi. contains the first reference to the Sabbath in the Bible, and tells when it was required68to be kept. This is a plain fact that, any body can read right out of that chapter. If we try to cover up this fact, and keep it out of sight, as the Review does, we do it to our own injury. Deut. v. tells why the Sabbath was commanded to be kept. This too is plain. If we try to break down that part of God's word by other parts, we only do it to our own and others hurt."
[After refuting every inference presented from Ex. xvi, and Deut. v. to prove that the Sabbath was made for the Hebrews in the wilderness of Sin, I might have expected something better than assertions in reply. If the testimony presented to show that the Sabbath was made at Creation, for the human family could have been invalidated, doubtless it would have been done. I present a few points which sustain the position of the Review. The truth or falsity of them can be seen at a glance. (1.) The Sabbath of the Lord means simply the Rest-day of the Lord. (2.) The seventh day has been the Rest-day of the Lord ever since he rested upon it in Eden. (3.) God then sanctified and hallowed it; that is he consecrated it, made it holy, set it apart to a holy use. (4.) Ex. xx, 11, calls the seventh day the Sabbath at the time when it was thus set apart to a holy use. (5.) The voluntary act of the people in the wilderness of Sin, [Ex. xvi,] in gathering twice the usual amount of manna on the sixth day, is no proof that they were ignorant of the Sabbath. (6.) Moses' statement on the sixth day, that the morrow was the Sabbath of the Lord, is slender proof that God made the seventh day his Rest-day in the wilderness of Sin; yet it is with this statement that O. attempts to break down Gen. ii, 1-3; Ex. xx, 8-11. (7.) It is a fact that Deut. v. does not give the great primary reason for the institution of the Sabbath. It may be read, however, in Ex. xx, 11. For a further notice of these points, the reader is referred to Letters i and ii.] J. N. A.