SURVEYORS find it necessary to have a correction line, and so do navigators. It is a fact known to everybody that when we journey east or west we are continually changing from the time of the locality whence we started. But these changes do not affect the identity of the days. Yet some are so exceedingly superficial in their knowledge of the subject that they suppose (or at least say, for it is difficult to understand how any sensible man can actually suppose) we cannot keep the seventh day unless we all keep the same time. That objection assumes that the seventh day must commence in all places at the same time! He must be wise indeed who will argue on such an assumption. Yet some do it; for instance, our neighbor of the Advocate in San Francisco. Everybody knows that we commence the Sabbath at sunset; but does anybody suppose that the sun sets at the same time in all places? or, does anybody suppose that, because the sun does not set in all places at the same time, therefore we cannot know when the seventh day begins in different localities? They might as well tell us at once that because the sun does not set at the same time in Oakland that it does in New York, therefore we cannot tell when it does set in Oakland!
How do they avoid the difficulty in the time of keeping Sunday which they seem to suppose exists in regard to the seventh day? Shall we suppose that at that time they are all asleep, and unconscious of the fact that midnight does not come in all places at the same time? Something of that kind must be the case, for it is certain that they give proof that they are in midnight darkness whenever they speak on this subject.
No, we cannot keep the same identical time in all places and keep the same identical day, for the evident reason that the day does not commence at the same time in all places. This our opponents have learned; yet we are left to infer from their pretended arguments that they have not yet learned that the same fact exists in regard to the Sunday. Poor seventh day! in the estimation of feeble, erring, self-willed men, it is beset with unusual unfavorable circumstances; yet it has the commandment of God to sustain it, of which the “day of the sun” is in great need to give it authority.
This question of diversity of time is not new with us, though our opponents often talk as if they were imparting to us some much-needed information. Some years since, a Congregational minister by the name of Baird published sermons against the Seventh-day Adventists, in which he tried to ridicule us for “erroneously supposing that there is a sudden transition of twenty-four hours' time” in crossing “an imaginary day line somewhere in the Pacific Ocean.” Of course in writing thus he betrayed his ignorance of the most common facts of travel. In our reply to him we said:—
It is a fact well known to scientific men and to navigators that each day of the week commences in the Pacific Ocean. If the reader will take the trouble to examine past volumes of the Scientific American, he will find the subject treated on by different writers at different times. The conclusion of all is the same, because it is not a mere theory—“an imaginary day line,” as Mr. Baird says—but a settled fact.
It is well known that in traveling either east or west we find our time-pieces continually varying from the time of the different localities through which we pass. To keep our watches with sun time, that is, true, or correct time, we must often set them by local time. The whole amount of such changes in traveling around the world, will be twenty-four hours. For if we travel eastward we must correct our time-pieces by setting them forward four minutes to each degree, one hour for every fifteen degrees, and of course twenty-four hours for the complete circle. Having changed our time twenty-four hours in going round the world, it is evident that, on returning to the locality whence we started, we find there the same time with which we started, and to conform to that time we must drop out of our count all the variations we have made in traveling. The effect is the same in traveling westward, but the order is reversed.
It is always a fact that a person starting in China and traveling westward will find that his enumeration of the days of the week will agree with that of every place through which he passes until he again reaches the Pacific, in California. And reversing the order, starting at San Francisco, he may travel eastward, and he will find that his days of the week agree with those of every place through which he passes, until he reaches the other shore of the Pacific. Through Asia, through Europe, across the Atlantic, and through America, no change is found. But let him start from the coast of China and cross the Pacific Ocean, and the case is different. On landing at San Francisco he will find his week one day in advance of those living there, unless103he corrected his count by one day, on the ocean. And in like manner, if he crosses from California to China, he will find himself one day behind the inhabitants of China unless he corrected his time, by one whole day, on the passage. This is not “imaginary.” The providence of God has preserved the certain knowledge of the order of the days of the week by indicating where each day begins, and where the correction must be made.
We might quote from the Scientific American to verify this fact, but for brevity's sake will content ourself with an extract from the remarks of a correspondent of the Buffalo Express, who crossed the Pacific in July, 1874. He thus gives his experience in crossing the day line:—
“No one thing on shipboard creates so much excitement, or gives rise to so much discussion, as the dropping of a day on the 180th parallel of longitude; and particularly to those who have been several times over the route, are these arguments laughable. It is evident that a uniform place must be established for days to begin, and mariners—or astronomers, I don't know which—long ago agreed upon the 180th degree as that place; and they decided that ships going east should there pick up a day, and those going west should drop one. This point we reached about eleven o'clock P. M., Saturday 25, and over we skipped into Monday, July 27. We had gone to sleep on Saturday night, and waked up on Monday morning, much to the disgust of the Rev. Mr. —, a missionary from Siam, who had prepared a sermon for the lost Sunday. On Saturday we were six hours and forty-four minutes behind our Buffalo friends; on Monday, seventeen hours and sixteen minutes ahead of them.”
Commenting on this again, we used the following language in the SIGNS OF THE TIMES, May 3, 1877:—
An exchange says, “When it is noon at Washington it is nine o'clock in the morning at San Francisco.” Then Washington is three hours farther advanced in the same day than San Francisco, and of course Washington will see the next day three hours before it is seen in San Francisco. And he who starts from San Francisco with a watch indicating true time will find that his watch is three hours behind true time when he arrives in Washington. Say I am now writing in San Francisco at noon of Monday, April 23. Going instantly to Washington, we find at the same time it is Monday, 3 P. M. The same distance east of Washington we find 6 P. M., and once more the same distance we find 9 P. M. Counting the day from sunset, and it is evident that at some point in the last-named distance we suddenly passed from Monday into Tuesday, though it is still Monday where we started. Now if we should insist, inasmuch as we started with true time, and our watches are accurate time-keepers, that therefore they indicated true time at all the places we visit, we should find ourselves disagreeing in time with all the people of the several places, and with the sun also, the great time indicator.
We are thus explicit on this point to fix on the mind of the reader the fact that we must correct our time in traveling. Having, as supposed, changed our watches nine full hours, it is plain to see that if we return to San Francisco they will vary nine hours from true time here. Hence, we must drop nine hours to restore our reckoning.
We have now seen the necessity of changing our time, but we have not yet found the day line. In traveling eastward we have changed our time to keep in harmony with the inhabitants of the several places visited, and in this we have succeeded. Continuing our journey we pass to the opposite side of the earth, and our time varies twelve hours from San Francisco time. True, our watches in both places indicate twelve o'clock, but not the same twelve o'clock; one is noon, the other is midnight. Continuing to travel in the same direction the same distance, we will change our time to the same amount, namely, twelve hours more, making twenty-four hours. But this will bring us to our starting place, and again it is twelve, noon, both to us and to the people of the city, but not the same noon according to our reckoning. We have been regularly setting our time-pieces forward, and in the whole journey have set them forward twenty-four hours. But if it is Monday noon to the people of San Francisco, and our reckoning is twenty-four hours ahead of theirs, it is, of course, Tuesday noon to us at the same time. If we drop twenty-four hours out of our reckoning, one day, we shall restore ourselves to San Francisco time.
Now we come to the interesting point. In our travels we were constantly changing our time-pieces to avoid any discrepancy of time between us and the inhabitants of the different places visited, and we succeeded all the way till we returned to the starting point, and here we found that by the same process, we had run into a discrepancy of twenty-four hours. This is a fact which we cannot ignore. Our earth is a globe—we travel round a circle. Were it an unlimited plane all corrections of time would be in the same direction, travel as far as we would. But as we compass the circle we find the necessity for a general correction of all the gradual changes we have made. This is made by what is called the day line. Such a line exists, as we have shown, in the Pacific Ocean. The line in the Pacific is recognized by all navigators, and is the only place where one can be located to prevent confusion and secure a uniform enumeration of the days of the week.
Practically there is not a particle of difficulty in finding the day in any locality; no confusion is produced by correcting the count in the Pacific Ocean. This is easily proved. Vessels are constantly plying between California and Asia, and this change of a day is made on every trip. When our opponents find a vessel in San Francisco harbor which lost its count in coming from Asia, and has landed here reckoning by a different time from that reckoned in San Francisco, then they may revive their objections. Until that time they will show their wisdom by holding their peace.
The Fourth Commandment Applied
By Editor
Dr. Sprecher, of Calvary Church, San Francisco, in the course of a recent sermon on "Science and Miracles," uttered the following, which we heartily indorse: "When God gave the ten commandments on Sinai, he did not propose that men should obey them if they commended themselves to the natural heart; but that they should obey because they were the voice of God. Truth is not always seen and appreciated at first. It generally requires a certain favorable state of the heart." We wish the Doctor would come down to particulars, and make an application of the above statement to the fourth commandment.
The Two Covenants.
By John Nevins Andrews
(Continued.)
WHAT is meant by the word covenant? In the books of the New Testament, the words covenant and testament are used as signifying the same thing. They are, indeed, only two different translations of the same Greek word, diatheke. So that when our Lord says, "This cup is the new testament in my blood" (Luke 22:20), it is the same as if he had said "This cup is the new covenant in my blood." Webster thus defines covenant:-
"1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing; a contract; stipulation."
"2. A writing containing the terms of agreement or contract between parties."
He thus defines the word contract:-
"1. An agreement or covenant between two or more persons, in which each party binds himself to do or forbear some act, and each acquires a right to what the other promises; a mutual promise, upon lawful consideration or cause, which binds the parties to a performance; a bargain; a compact."
"2. The act by which a man and woman are betrothed, each to the other."
"3. The writing which contains the agreement of parties, with the terms and conditions, and which serves as a proof of the obligation."
It appears, therefore, that the word covenant has two leading significations: 1. That of agreement, or contract, between parties. 2. That of a writing containing the terms or conditions of such agreement. In the first and fullest sense, a covenant is a contract, or agreement, with the conditions on which that contract is made. In the second and more restricted use of that word, a covenant is the terms or conditions of such contract.
Such being the signification of the word covenant, let us now ascertain what it was which constituted the first covenant. We have ascertained who were the contracting or covenanting parties, viz., God and Israel; and when this covenant was made, viz., when God took that people by the hand to bring them forth out of Egypt. But what was the covenant itself into which these two parties entered?
1. If we take the first definition then, without doubt it was the mutual agreement, or contract, made at Sinai between God and Israel respecting the moral law.
2. But if we take the second definition, it was the law itself; for that embodied the conditions of the covenant.
Which of these views is the right one? Those persons who hold that the law of God still remains in force, believe that the truth is stated in the first of these two answers. But those who believe that the law was abolished at the death of Christ, do, with equal assurance, maintain that the law of God alone was the first covenant, and that the second of these two answers is the right and proper answer. One party, therefore, asserts that the law of God, or ten commandments, was the first covenant. The other, that the mutual agreement between God and Israel concerning that law constituted that covenant.
Let us now trace the acts by which God and Israel entered into covenant. When we have noted all these, we shall be able to determine the truth in this case. Thus we read, Ex. 19:1: "In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai." And the people encamped before the mount. "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bear you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel." Verses 3-6. Here is a definite proposition from the God of Heaven "IF YE WILL OBEY MY VOICE, . . . then ye shall be to me a peculiar treasure."
Next we read the action of Moses, the mediator between these parties. Having received this proposition from the Lord, he immediately bore it to the people. Thus we read of his action: "And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him." Verse 7. The proposition of the Most High was thus submitted to the people of Israel. And now observe their answer: "And all the people answered together, and said, All that the Lord hath spoken we will do." Verse 8.
Thus the people with one voice accept the conditions offered them, and pledge themselves to their fulfillment. And now it is the business of the mediator to return this answer to him who had made the proposition to them. And thus we read again: "And Moses returned the words of the people unto the Lord." Verse 8. The preliminary contract was thus closed. The remainder of the chapter is devoted to the preparation of the people to hear, and the descent of the Almighty to speak the ten commandments. Verses 9-25. And now the voice of God utters the ten words of the moral law. Ex. 20:1-17:-
"And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
"Thou shalt have no other gods before me.
"Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.
"Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.
"Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; 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.
"Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.
"Thou shalt not kill.
"Thou shalt not commit adultery.
"Thou shalt not steal.
"Thou shalt not bear false witness against thy neighbor.
"Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's."
"These words the Lord spake," says Moses, "unto your assembly in the mount out of the midst of the fire of the cloud, and of the thick darkness, with a great voice; AND HE ADDED NO MORE." Deut. 5:22. This was the VOICE OF GOD, which the people had so solemnly covenanted to obey. Ex. 19:5.
When the ten words of God's voice had thus been heard, and the people had witnessed the awful display of the divine majesty, then they removed and stood afar off. And they besought Moses to stand between them and the great God whose voice they had heard and whose majesty they had witnessed. Ex. 20:18.
"And the people stood afar off, and Moses drew near unto the thick darkness where God was." Verse 21.
The remainder of the chapter, and all of chapters 21, 22, and 23, are devoted to statutes and judgments, partly defining man's duty toward God, but principally relating to his duty toward his fellow-man. With these are precepts of a ceremonial character, but the larger part of these chapters is made up of precepts stating the principles of justice among men. These three chapters were spoken to Moses only, who was in the immediate presence of God.
J. N. A.
Missionary Work in the Third Angel's Message.
By Stephen Nelson Haskell
BY ELD. S. N. HASKELL.
THE work in which we as a people are engaged is, in many respects, unlike all other denominational enterprises. It is not a work which presents one or two main features merely, but every point of practical Bible truth is made a specialty. It not only inculcates the Sabbath reform, but every good principle contained in the Bible. We believe in heeding the instruction of the apostle to eat and drink to the glory of God, and to dress modestly, as becometh the church of Christ. "Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit."
These truths are presented before the world as a specialty, having in view a definite object, namely, a preparation to meet God. To this generation it is said: "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; and he shall be tormented with fire and brimstone in the presence of the holy angels, and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name." This truth is not of a character that it makes no difference whether men believe it or not: but it presents a warning against its rejection the most awful threatenings found in the Bible. It restores every lost or downtrodden truth of past centuries as presenting salvation to the receiver, and condemnation to those who reject it.
The message is given in haste. Men and women who listen to this solemn warning will be witnesses of the outpouring of the vials of God's wrath; and those who reject it will receive the same, and be destroyed thereby. "And the first went, and poured out his vial upon the earth: and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image."
This is a warning which will be given but once. There are prophecies which refer to events like the rise and fall of nations, which are repeatedly fulfilled, as those concerning "wars and rumors of wars;" but not so in this case. Like the rising of the sun as it lights up the eastern horizon, dispelling the fog and mist until the whole earth is lightened with its cheering rays, so it is with this work. It is represented in prophecy as small in the beginning, but gradually increasing as it gathers truths from every part of Inspiration, until it goes forth in majesty and power, arresting the attention of nations, from the king on his throne to the humblest peasant in his cot. It will present itself before the world as embracing every genuine reform. And when the message has gone to every nation, kindred, tongue, and people, has gathered together in the truth the meek of the earth, and they have enlisted under the blood-stained banner of Prince Immanuel—then the curtain drops upon the scene, and the wicked are destroyed from the face of the earth.
This people will have a different experience from those who have seemingly learned everything necessary to their advancement, and graduated in spiritual things. They will have the experience of 'genuine reformers; not learning to-day that the light of yesterday was darkness, but gathering additional light, and thus growing in grace and the knowledge of our Lord and Saviour Jesus Christ. Ways and means will be devised to carry forward this work upon a larger and still broader scale, until the influence of it will be felt to earth's remotest bounds.
The commandments of God and the faith of Jesus embrace all the practical truths applicable to the present time. God will honor this message. Those who have no other earthly interest, and whose lives are devoted to the promulgation of this cause, although they may be despised by men, will be honored in Heaven. It is not a high-sounding title which gives vitality and power to this work, but the spirit of our Lord Jesus Christ witnessing to every unselfish act. It may be the sending of the SIGNS OF THE TIMES to some unknown person, if it be done in love and faith, that the Spirit of God will make fruitful of good results. Therefore the first inquiry of the heart should be, How much can I do? How much of means, or of physical and mental strength, can I put into this cause during the few remaining days of my probationary time? How much of my past life can I redeem by using what I have acquired of means, experience, learning, and ability in this closing work?
It is solemn but still glorious to live in these closing moments of the world's history. May God give us wisdom, integrity, and courage to finish our work, that with joy we may exclaim with the apostle, "I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing."
Thoughts on the Twelfth Chapter of Hebrews.
(Continued.)
"AND let us run with patience the race that is set before us." The word here rendered "patience," has the added idea of "perseverance." The same word in Rom. 2:7 is rendered "patient continuance." Not only must we "endure hardness" as good soldiers, but must persevere in so doing. "He that shall endure unto the end, the same shall be saved." King Darius bore the highest testimony to Daniel's Christian character when he said, "O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?" and it is very doubtful if Daniel would have been so miraculously preserved if his service had been a fitful one. The figure itself which the apostle introduces—that of a race—implies constant progress. No man who runs a race with any intention of winning, ever stops in the course; much less does he ever turn back. "No man having put his hand to the plough, and looking back, is fit for the kingdom of God."
"Looking unto Jesus the author and finisher of our faith." The idea of continuity is still brought to view. We are to look to Jesus, to the exclusion of all others. Greenfield gives the following definition to the word rendered "looking:" "To look steadfastly, to behold, i. e., to look away from all other things and fix the view on a particular object." In the ancient races, the one who had charge of the contest sat at the goal which the runners were to touch, and held the prizes up to their view. The runners, eager to win, could not look at anything else. If they turned their heads to one side, they would be impeded just so much, and would be in danger of losing the race. So in the Christian race, he who loses sight of Jesus, is lost.
This expression, "looking unto Jesus," cannot be dwelt upon too much. People sometimes look at others for the purpose of finding fault. No one needs to be told that this is all wrong. But there is another way in which we look at our neighbors, that is almost as productive of bad results. We sometimes contrast ourselves with those whom we think are better than we are, and who doubtless are better. We say, "If such an one has fierce struggles, and finds himself yielding to temptation, there is no use for me to try to overcome." This reasoning would be in order, if we were obliged to trust in our neighbors for help, or to depend on ourselves. But to all the exhortation is given, "Look to Jesus." We are to look to him for "grace to help in time of need." We are saved, not through our natural goodness, but by the blood of Christ, and that is free for all. He has no choice of persons to whom he shall impart his grace. His love is infinite, and therefore can reach to the vilest sinner as easily as to one whose life has apparently been upright. Abraham was called the "friend of God," not because his natural disposition was better than that of anybody else, but because he believed God; and Cain was rejected solely on account of his lack of faith. We have no business to look at ourselves or others, or to compare ourselves with others. We have only one on whom to fix our eyes; and this is the faith that gives us the victory. "Being justified by faith, we have peace with God, through our Lord Jesus Christ."
Christ is the author of the faith. Not merely of our faith, as our version has it, but of faith in the abstract. "There is none other name under heaven given among men, whereby we must be saved." There can be no faith except in Christ; confidence put in any other is not faith, but presumption. We cannot save ourselves; neither can any man, or any system of man's devising save us. Christ is also the perfecter of the faith. This may mean that faith ends with him; that all faith, as we have just said, is centered in him. It is he, also, who presents the prizes at the end of the race. When we see him as he is, then faith will be lost in sight. There will no longer be any occasion for faith, for, as the psalmist says, we shall be satisfied.
(To be Continued.)
The Shortage of Trained Ministers
The Examiner (Baptist) says that “the recruits of educated young men to the ministry are not enough to fill the gaps made in the ranks by death. It is only a question of time when the exigencies of the case will compel the churches to call untrained or half-trained young men into the ministry, to fill the places for which thoroughly-trained men cannot be found.”
Among the Churches.
By William M. Healey
At Arbuckle one man signed the covenant, and others manifested an interest which we hope will ripen into faith and obedience.
At Nevada City and Grass Valley we have twelve or fifteen who keep up Sabbath meetings in each place, as it is not convenient for them to meet together in one company. But during my stay they all met at Nevada City, and I preached five sermons to them. I became much interested in this company that they be so imbued with the message that through them its light may shine out clearly before the thousands of unbelievers.
At Auburn and Newcastle, there are ten or twelve, mostly sisters, who meet at a private house for Sabbath meetings. We were not able to procure a suitable place for evening meetings, at the time we were there, and after visiting most of the members, we drove on to Rocklin, where we found another little company, which attracts the attention of the people to the truth of God. We had some good meetings with them and also had a goodly number of those not of the faith who listened with interest to the words spoken.
I am now at Placerville where I design to remain this week and then visit Sacramento. Thus far in our work we have had good meetings with our people, and feel satisfied that much good has been done. There has also been, in several places, an interest awakened outside, which I could not spend time to follow up; but I feel certain that if it could be done, good results would be reached. I see the need of earnestly praying "The Lord of the harvest to send laborers into his harvest."
W. M. HEALEY.
Placerville, February 20, 1883.
Educated Women.
By Editor
Educated women have a wide sphere. There is, indeed, some discussion as to its exact bounds. Some doubt, for instance, whether they have a legitimate function in the pulpit. Our own view is that character and ability are God's chart of duty.
But whatever may be decided in regard to the pulpit, there is one field where educated women are in demand. That is the home. The educated woman is the best wife, the best mother, the best house-keeper, the best economist. The "coming men" could afford to pay all the expenses of a full training for their future wives merely for the greater good they would receive from them. In these days we pity the ignorant mother. Six years of hard study are well invested, if for nothing more than to be able to answer a thousand questions which curious youngsters will be asking in a few years.
Work and Rest
LABOR is rest—from the sorrows that greet us;
Rest from all petty vexations that meet us,
Rest from world-sirens that hire us to ill.
Work—and pure slumbers shall wait on thy pillow;
Work—thou shalt ride over care's coming billow;
Lie not down wearied neath woe's weeping willow!
Work with a stout heart and resolute will.