O, LIFT up your heads, your redemption draws near,
Let nothing discourage, or cause you to fear;
Our Saviour is faithful, his promise is sure
To all who bear trials, hold fast and endure.
Well may you have courage, your cause is the Lord's,
Attested by signs, and with Scripture accords;
And though all the powers of the Dragon assail,
The truth, it is mighty, 't will surely prevail.
Hold fast what thou hast, nor e'er lay it down;
Firm endure to the end, that none take thy crown;
The spirits of darkness will seek to devour,
But Jesus and angels excel them in power.
Rich promise to all who shall now overcome!
To be a firm pillar in God's sacred dome,
Inscribed with his name and the Son of his love,
And that of the City which comes from above.
Mill Grove, N. Y.
THE FAITH OF JESUS.
By Dudley Marvin Canright
“HERE is the patience of the saints, here are they that keep the commandments of God and the faith of Jesus.” Rev. xiv, 12. Perhaps no text of scripture comprises more than this.—The points of vast importance which it contains are, first, the patience of the saints, second, the commandments of God, and third, the faith of Jesus.
It is evident that the time of the patience of the saints is a definite period, as much as on the First, or Second Advent.—And in the prophetic chain of Rev. xiv, its place is after the Judgment hour message, and also that of the second angel.—Its place is after the great disappointment relative to the time of the Lord’s coming. Says Paul, “For ye have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a little while and he that shall come will come, and will not tarry.” Heb. x, 36, 37. This text is the binder, which fastens the time of the patience of the saints to the period after their disappointment relative to the time of Christ’s coming. This waiting, watching period, in which great patience is needed, is however to be but “a little while,” and then the opening heavens will reveal Him that is to come and reign. The waiting, watching ones, who have kept the word of his patience, will then shout, “Lo this is our God, we have waited for him, and he will save us.” Isa. xxv, 9. In this period of patient waiting, those who “live by faith,” keep the commandments of God and the faith of Jesus. The Jews in their blindness reject the faith of Jesus, while many professed Christians in this period of apostasy, on the other hand reject and make void the commandments of God. Both are far from the truth, and if they remain in unbelief must sink to perdition. But says the third angel, “Here are they that keep the commandments of God and the faith of Jesus.” This is the only true and safe position for God’s people. “Do we then make void the law [commandments of God] through faith? God forbid; yea, we establish the law.” For the law is holy, and the commandment holy, just and good.—Among the fables and damning heresies of the last days, is the doctrine that the faith of Jesus abolishes and makes void the commandments of God. Those who advocate this heresy, teach that the commandments of God, mentioned in the New Testament, are not the commandments of God, but the commandments of Christ. But the distinction made by the third angel between the commandments of God [the Father] and the faith of Jesus [the Son] is too plain to be misunderstood.
The faith of Jesus is to be kept, as well as the commandments of God. “Here are they that keep the commandments of God and the faith of Jesus.” This not only shows the distinction between the commandments of the Father and the faith of the Son, but also shows that the faith of Jesus to be kept necessarily embraces the sayings of Christ and the apostles. It embraces all the requirements and doctrines of the New Testament, peculiar to this dispensation. Then the waiting saints, under the message of the third angel, were to keep the Father’s immutable commandments, also, the sayings of the Son, and his inspired apostles.
We are told by those who teach the abolition of the Father’s law, that the commandments of God mentioned in the New Testament, are not the ten, but the requirements of the gospel, such as repentance, faith, baptism and the Lord’s supper. But as these, and every other requirement peculiar to the gospel, are all embraced in the faith of Jesus, it is evident that the commandments of God are not the sayings of Christ and his apostles. To assert that the sayings of the Son and his apostles are the commandments of the Father, is as wide from the truth as the old trinitarian absurdity that Jesus Christ is the very and Eternal God. And as the faith of Jesus embraces every requirement peculiar to the gospel, it necessarily follows that the commandments of God, mentioned by the third angel, embrace only the ten precepts of the Father’s immutable law which are not peculiar to any one dispensation, but common to all. Having settled this important point and shown the clear distinction between the two, we will now dwell upon the faith of Jesus. Here a wide field opens before us; and may God help us to present the truth with clearness and faithfulness.
We are aware that the faith of Jesus embraces the sufferings, death, resurrection and ascension of Christ, also his priesthood in the True Tabernacle above, including his work of cleansing the Sanctuary since the termination of the 2,300 days, and his coming the second time in glory to reign in Judgment. But all this we must pass over at present, and dwell upon that portion of the faith of Jesus that shows our present duty.53
We may be instructed relative to our duty, and what is pleasing in the sight of Heaven, by Christ’s Sermon on the Mount. Let us weigh well every sentence of the following from the lips of our divine Lord, and see if our lives and acts are such that we may reasonably expect the promised blessings.
“And he opened his mouth, and taught them, saying, blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they that mourn, for they shall be comforted.—Blessed are the meek, for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness, for they shall be filled. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peace-makers, for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.
Ye are the salt of the earth; but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matt. v, 2—16.
If we as a people, in all the walks of life, manifest the spirit and good works here approved by our Lord, then we are indeed the “salt of the earth,” the “light of the world,” a “city that is set on a hill.” But if we do not, then we do not keep the “faith of Jesus,” and dishonor the cause we profess to love.
Mark well the language of the last verse quoted. “Let your light SO shine before men, that they may see your GOOD WORKS, and glorify your Father which is in heaven.”—Many who have light upon the precious truths of the Bible, are so far from God that they do not present them with the tender spirit of Christ; and their own daily walk and conversation is so unlike their Master, so far from the bible standard, that others around them are led to think lightly of the holy religion of Jesus. Such are only a curse to the cause of vital piety, and it would have been better if they had not espoused it. Such let their light so shine before men that they, seeing their bad works and unholy lives, are led to slight God and neglect their own soul’s salvation.
Never was there a period when the words of our Lord, “Ye are the light of the world,” &c., applied with greater force than at the present. This is an age of apostasy, when the mass of professed Christians are enveloped in gross darkness and drunk with the wine of Babylon. God’s holy law is impiously trampled underfoot, and the commandments and traditions of men are exalted in its place. O, if ever the disciples of Christ should be a bright light in this benighted world, it is now in this last message, in infinite mercy sent out to rescue souls from the approaching storm of wrath, and fit a people to stand in the day of God.
The truth may be preached with clearness and power, but if the church do not live it out in their lives, our influence as a people, will be nothing. The most powerful preachers are those humble devoted disciples that show by the words of their mouths, the works of their hands, and in their very countenances, that the natural man has been subdued by divine grace, and that they have put on Christ. Such are “manifestly declared to be the epistle of Christ.” They are living, walking epistles, “read and known of all men.” And by their godly lives, unspotted from the world, they carry a mighty influence in favor of the holy religion of Christ. Our strength and only hope of benefiting others, is in being humble and holy, that we may have power with God, and in showing by our daily walk that religion has done something for us. Then our light will so shine before those we hope to benefit, that they, seeing our good works, will be led to glorify God by obeying all the precepts of his holy law.
Our Lord, in his sermon, continues: “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.
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.—For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” Matt. v, 17—20.
Our Lord well knew that some would think and teach that his coming to this world to die for man, who had broken the Father’s law, and was bound by its condemning power, would destroy that law, and therefore instructs such to leave off such thoughts. Either God’s Son or his law must die, to release man from death. But as his law is as immutable as himself, to maintain his honor, and yet make a way possible to save man, he gave his only begotten Son to die in man’s stead, while his law remains unchanged and unabolished, as firm as the Eternal Throne. Heaven and earth will pass, but God’s law will stand the assaults of hell, the malice of apostates, and the wreck of worlds. “One jot or one tittle shall in no wise pass” from it, for it came forth from the mouth of Jehovah.
The Scribes and Pharisees observed the letter of the law of God, yet our Lord declares that unless our righteousness exceeds theirs, we can in no case enter the kingdom of heaven.—He then, in verses 21—37, shows the spiritual character and extent of that law, that it reaches even to thoughts and motives. Thus Christ came, not to destroy the Father’s law, but to magnify and make it honorable.
None ever preached closer than our Lord in this sermon.—Hear him: “Be ye therefore perfect, even as your Father in heaven is perfect.” Verse 48. Christians certainly may not expect to attain to all the perfections of God, or of angels; but rich grace through Jesus Christ is fully sufficient to enable them to render perfect obedience to the will of Heaven. There is, in no case, a reasonable excuse for sin. This making so many excuses for natural infirmities, and fellowshiping those who give way to unholy passions, pleases the Devil, and will prove the damnation of thousands. Every lover of truth and holiness should protest against lowering the standard here raised by Christ. [To be continued.]
Our Work and Bro. Cornell
By Editor
Our Work is to teach the commandments of God and the faith of Jesus, and from this work, we are determined not to be diverted by those who would reproach us.
We cheerfully publish Bro. Bates' reply in this number, that the wrong statements published in the Harbinger may be corrected; yet we regret that the space it occupies cannot be filled with matter calculated to feed the flock.
We see by the Harbinger for July 31st, that Bro. M. E. Cornell, of Plymouth, Mich., is made to feel the spirit of the “little horn” through that paper. And what has he done?—He has renounced the no-Sabbath heresy, and says, “I see the importance of the third angel’s message.”
We have not the least idea that he has, as intimated by the Harbinger, renounced as “erroneous” the “life and death question, all that his old brethren have written on the advent of Christ, the kingdom, &c.” We hope he will let the readers of the REVIEW AND HERALD know his real position.
DUTY OF PARENTS TO THEIR CHILDREN.
By Elias Goodwin
"Train up a child in the way he should go; and when he is old, he will not depart from it." Prov. xxii, 6. Much is said in the Bible, respecting the duty of parents to their children. But it would seem, by the manner in which this duty is neglected by most of parents, that they do not understand what the Bible teaches on this subject.
I have often been pained to see how this important duty is neglected, even by those who profess to be keeping all the commandments of God. I have earnestly desired of late, that something might be said, or written on this subject; something that would stir up parents to look at these things, and to feel the responsibility that rests upon them, to bring up their children in the nurture and admonition of the Lord. Eph. vi, 4. I fear but few parents, (even among Sabbath-keepers) realize how far they have departed from the word of God in this respect. Perhaps but few are aware how much is said in the Bible on this subject. I will here quote a few passages of Scripture which are to the point. "He that spareth his rod, hateth his son: but he that loveth him chasteneth him betimes." Prov. xiii, 24. "Chasten thy son while there is hope, and let not thy soul spare for his crying." Prov. xix, 18.—"Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him." Prov. xxii, 15.—"Withhold not correction from the child: for if thou beat him with the rod he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell." Prov. xxiii, 13, 14.—"The rod and reproof giveth wisdom; but a child left to himself, bringeth his mother to shame. Correct thy son and he shall give thee rest; yea, he shall give delight unto thy soul."—Prov. xxix, 15, 17.
It seems to me, that in the passages I have quoted, the duty of parents to their children, is clearly and plainly pointed out. It seems, from the word of God, that the rod is to be used (and that not sparingly) in the government, and correction of children, in bringing them into perfect subjection to their parents. But how seldom is the rod seen and much more seldom used by the professed people of God at this day. Many seem to think that they are serving God, doing those things that are pleasing in his sight, while in a measure, if not wholly, they are neglecting to govern their children, and bring them to yield that obedience to their parents, that the word of God requires. But this is a mistaken idea and a snare of Satan into which the whole world, with few exceptions, have fallen, in these "perilous times." But my prayer is, that God would deliver his people out of this snare, and give them to see and understand their whole duty to their children.
I understand this subject like this; that parents stand in the place of God to their children, until they become old enough to know and serve God for themselves. And that parents are required to see that their children yield the same obedience and submission to their will, that parents yield to God. And if this duty is performed by parents, then they can claim in faith and confidence the blessing of God upon their children. But if this duty is neglected by parents, it seems to me certain that God will hold them responsible, and the blood of their children will be required at their hands.
It is the height of folly in parents to suppose that their children can be saved while living in willful disobedience to their parents, and being possessed of a spirit and temper that is ungovernable, wicked, and devilish. As well might parents expect to be saved while possessing the spirit of Satan, and living in disobedience to the commandments of God. But this is not so. No one with an understanding of the Bible, can expect to be saved without yielding perfect obedience to God, and partaking of his Holy Spirit. For this cause our heavenly Father has to chasten and scourge us, (and many times sorely,) and bring us under strict discipline, in order to humble us and subdue our stubborn wills and unholy tempers, and bring us where we can yield a sweet and humble submission to his holy will. This is the way that God deals with his children, and that too, because he loves them, and that they may be partakers of his holiness.
Many parents in these days, (and I am sorry to say that it is even so among Sabbath-keepers,) instead of causing their children to submit unto their will and judgment, submit to the will of their children, and in many instances, become complete slaves to them. This is not right. It is reversing God's order. And if continued, will certainly ruin their children, if not parents also. It is mockery for parents to pray for God to bless and save their children, while they themselves are neglecting their duty to them.
I feel an interest in the welfare of the children, and am glad they are to have a paper for themselves; but, still, for the children to be really benefited, I think "the axe must be laid at the root of the tree;" that is, the work must begin at home. Parents must do their duty, before God can consistently work for their children.
Dear brethren and sisters, you that are parents of children, I beg of you, as you love your children, and desire their salvation, that you wake up to this important duty of governing your children, and subdue their wills and unholy temper, and bring them where God can work for them. Unless you do, you will certainly see your children cut down in the time of trouble. Oh! what anguish it will cause parents, to witness the "plagues" poured out upon their children, and realize that it is because they have neglected their duty to them.
Elias Goodwin. Oswego, July 30th, 1852.
ALBION, WIS., CONFERENCE.
By Joseph Bates
THIS Meeting continued three days with deep interest.—The brethren from five, thirty, and seventy miles, came on foot and in wagons to meet with those of like precious faith.
Bro. N. A. Perry, who made the arrangements for the Conference, obtained the use of the house of worship, occupied by the Seventh-day Baptists of Albion. He, with others, also fitted up a place of worship in a delightful grove by the meeting house in which about four hundred people (as it was judged) were convened on the Sabbath to listen to the reasons of our hope. The interest of the meeting continued to the last moment. At the close, the ministers of the Seventh-day Baptists, and many of their members expressed a wish to hear further on this subject. We explained the faith of Jesus, in the third angel's message. A deep interest seemed to be awakened in many minds. Bro. Perry was greatly blessed for his labor of love. He and his companion confessed the present truth, having never been established in it before. His eldest son and daughter confessed that God had forgiven all their sins, and were happy in the Lord, and are to be baptized by Bro. Case who holds a meeting in Albion this evening. Brn. Case of Jackson, Mich. Phelps and Waggoner of Wis. were present, and took a part in the meeting.
At the close of the public services, the scattered flock held a meeting at the house of Bro. Perry, for the purpose of forming a more intimate acquaintance for carrying forward this last message of truth and mercy. Here many things respecting the Press, the Paper, and books, their design and object, and our duty, &c. were explained, and the state of the cause among their brethren in the East.
Deep interest and harmony prevailed, with a fixed purpose to do their duty and carry out the purpose of God in this last message. Many professed to be greatly blessed by the meetings, and were fully settled in the present truth.
I was solicited to make an appointment to give a few more lectures in Albion. I therefore spent the last Sabbath with them, and found several families deeply interested, and searching for the truth. One young man said this was the first time he ever heard on the subject of the Advent of Jesus, and requested an interest in our prayers. During the week the messengers took various directions to hunt up the scattered sheep. In Union we found some precious souls, and baptized three youths, and left them rejoicing in the Lord. We are now about to start for Beloit to visit Bro. Brown and others. From thence, to Alden, Ill. to attend our appointed Conference, which convenes day after to-morrow.
JOSEPH BATES.
Janesville, Rock Co., Wis., July 28th, 1852.
THE CONFERENCE AT CAUGHDENOY, July 24th and 25th.
By Editor
It was indeed a refreshing season. It was held in Bro. Ladd’s mill, where about 150 believers assembled on the Sabbath.— A portion of those present came from twenty to sixty miles to meet with their brethren; but most of them live in the vicinity of Caughdenoy.
We were happy to meet with Brn. Rhodes and Holt at this meeting. They are much worn with constant labor, yet happy in hope, cheerfully wearing out in the cause of truth.
On First-day several hundred came to hear, and the word of the Lord had free course.
The Youth's Instructor
By Editor
☞ The first No. of the YOUTH'S INSTRUCTOR will be sent to most of our readers next week. Those who wish it, will inform us immediately.
IS SUNDAY THE TRUE SEVENTH DAY?
By John Nevins Andrews
A LETTER from a brother beloved in the Lord, in which he incidently notices the case of certain friends, who think that the "true seventh day" comes on Sunday, suggests the following remarks. They are respectfully addressed to those who thus believe.
As it is presumed that no one denies that those who kept the Sabbath according to the commandment, after the death of the Lord Jesus, [Luke xxiii, 55, 56,] did actually keep the day which the fourth commandment required, viz: that day which was blest and set apart at Creation, [Ex. xx, 8—11; Gen. ii, 1—3,] I begin this side the crucifixion and inquire:
(1.) In what year of the Christian Era did all Christendom change the reckoning of the week, and thenceforward call the seventh day of the week the first day?
What historian records this extraordinary event?
If there is such a writer, how does he explain that all the jarring sects and contending factions of the professed church, scattered over the face of the wide earth, and fiercely warring with each other, should by a simultaneous mistake, without a dissenting voice, adopt the idea that the seventh day was in reality the first day of the week?
As there is no such writer, who knows that such an event ever did happen?
(2.) But how did it happen that the Jews who had the knowledge of the true Sabbath as late as Jerusalem's destruction, [Matt. xxiv, 20,] and who were then dispersed into all nations under heaven, [Luke xxi, 24,] made a corresponding mistake?
Does not the fact that they have ever hated, with bitter hatred, those who have even nominally borne the name of Christ, forbid the idea that they would ever agree to such a change in the reckoning of the week?
If such an agreement was ever made between the parties, was it not on this wise: the Christians were to call the seventh day from thenceforth the first day of the week, and the Jews, out of respect to this new method of reckoning the week, were to take up the sixth day in the place of the seventh, which they then and there relinquished, and thenceforward call the sixth day the seventh, and observe it religiously, as such.
But as such an agreement never could take place, and certainly never did, will you say that both parties might make a mistake in the case?
Do you think it possible that every individual in every sect and order in the Christian world, could, at the same moment, make precisely the same mistake? And as they had previously, according to this theory, kept Sunday because it was the seventh day of the week, how could they, after making the supposed mistake in the reckoning, go forward and keep it because it was the first day, and no one dissent or notice that any change had happened?
But is it not a still more extraordinary thing, that not only every Christian made a mistake in the reckoning of the week at the same moment of time, but every Jew, also, in every land under heaven, made at the same moment, precisely the same mistake?
Should you not think that if the idea of keeping Sunday as the first day of the week, did not bring even a single Christian to his senses, when before the time of this mistake all of them had kept it as the seventh day, I say, should you not think that when they saw the Jews keeping one day, and themselves observing another, (when before this mutual mistake, Jews and Christians, according to this theory, both kept Sunday as the seventh day,) that this would have led some of them to see that something was wrong?
Let me state this doctrine: Jews and Christians throughout the world, were once united in keeping Sunday as the seventh day. At a certain point of time, every professor of Christianity throughout the world mistook the reckoning of the days of the week, and, calling Sunday the first day of the week, thenceforward kept it because it was such! While every Jew throughout the world, at the same time, by mistake, called Sunday (the day which he had always observed) the first day of the week, and selecting the sixth day or Saturday, he thenceforward religiously observed it as the true seventh day!!!
(3.) But as there is still another witness, who has kept the reckoning of the days of the week, we inquire again. Perhaps, in the mouth of two or three witnesses, the point may be established.
The Mahometans keep a different day of the week from either Jews or Christians. Do they reckon the days of the week in the same manner that Jews and Christians do?
Mahomet selected the sixth day of the week as a Sabbath for his followers. Is it not a remarkable fact, that the sixth day of the Mahometan week corresponds exactly to the sixth day of the week as reckoned by Jews and Christians?
If it can be supposed that all who bear the name of Christians, of every sect, and in every land, could all make the same mistake at the same moment, and no one of them perceive or rectify it; if, in addition to this, we can go another step and conclude that the Jews, who are dispersed in every corner of the habitable earth, could all, without dissent, at the same time, make a mistake that should exactly correspond to that of their hated and hating Christian brethren, have we not gone as far in believing absurdities as you can ask us to go?
But when we have agreed to all this, you require us to take another step in absurdity. The Christians, to a man, made this mistake in the reckoning of the week; at the same time, and to a man, the Jews made a mistake that precisely corresponded; and to crown the whole, the Mahometans made a mistake in the reckoning of the week that precisely corresponded to that of the Jews and Christians! "Believest thou all this?"
If a mistake had been made, is it not absolutely certain that there would be a discrepancy somewhere? As there is no such discrepancy, is it not absolutely certain that no such mistake exists?
We can hardly find it in our power to believe that the inhabitants of a single district could, at the same point of time, make a mistake in the days of the week, and to heighten the wonder every one make precisely the same mistake! But when we extend this simultaneous act to all the districts in a town, thence to all the towns in a county, thence to all the counties in a state, and thence to all the states in the Union, we have carried the matter almost an infinite distance beyond reason or credibility.
But as there are three vast bodies who have kept the reckoning of the week, we will introduce two other nations, that each witness may be represented. We will begin with England. At the same time when every individual in this nation (in the case supposed) made a mistake in the reckoning of the week, every individual in England made a mistake on the same point, so as to correspond exactly to the mistake made here. (Else a discrepancy in the reckoning would show an error at once.) And at the same moment, every individual in France made a mistake corresponding exactly to the mistake made by every individual in England and the United States. And so perfectly deceived was every one of these persons, that they continued their dates, records, &c., and never mistrusted that a mistake had been made!
But all this is not so remarkable as the supposed mistake of Jews, Christians, Mahometans and all nations! That these classes, each composed of many millions, not confined to any country, but scattered in every land under heaven, should all make a mistake—should all make the same mistake, and should all make the same mistake at the same time, and no individual of the number ever discover, or ever suspect, that such a mistake had taken place, is a theory not only absolutely unreasonable and in the highest degree absurd, but it is positively beyond the power of those who would, to credit it!!
But, say you, though we have no history that records any such event, as the mistake in question, [the inhabitants of the globe were all asleep when this mistake was made, just as they were when Mahomet wrought his miracle on the moon,] yet we have "plain Bible testimony" that establishes the fact that Sunday is the seventh day. Here it is:
"For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth."—Matt. xii, 40.
It is made to prove the point in this way: Christ was crucified on Friday, lay in the grave this period in full time, was raised on Monday, which is thus shown to be the first day of the week; hence Sunday is certainly the seventh day.
An indirect method of establishing a theory that involves the most extraordinary difficulties. But the evidence mentioned shall have all possible weight allowed it.
The "three days and three nights" shall be reckoned in full time, though there are certain facts that seem to modify this, which may be noticed in their place.
We inquire, then, respecting the evidence on which it is asserted that Christ was crucified on Friday. It is answered, "Every one admits this fact." But why does every one admit this fact? There is but one answer that can be given: Christ was crucified the day before the Sabbath, [Mark xv, 42,] which, according to all records, Pagan, Mahometan, Jewish and Christian, comes on Saturday. For this one grand reason, it has been treated as an established fact, that the crucifixion occurred on Friday.
Now mark this point! In order to fill the space of two entire days between the crucifixion day and the day of the resurrection, which this theory presents, you say that two sabbaths came in connection, viz: the passover sabbath and the Sabbath of Jehovah. And that the crucifixion occurred the day before the passover sabbath, and two days before the Sabbath of the Lord.
Very well; have your own idea of this also. Now what have you gained? Simply this: the crucifixion did not occur on Friday, the day before the Sabbath, but it occurred on Thursday, two days before the Sabbath.
One plain fact ought to put this argument into oblivion for ever. It is this: The Sabbath is the fixed point which determines the day of the week on which the crucifixion occurred, and not the crucifixion day, the fixed point which may set the Sabbath forward or backward. Weigh this fact; its force will be seen.
The only way that the day of the crucifixion can be determined, is by its relative distance from the Sabbath; hence it is the height of folly to adjust the Sabbath by the day of the crucifixion. Is it not so?
The premises of our brethren who maintain this theory, sadly clash. Their evidence, when allowed in its full length and breadth, amounts to this: the crucifixion occurred on Thursday. But it is a fundamental point with them that it occurred on Friday. The argument at most can only claim to set the crucifixion back, and can never lay the least claim to having set the Sabbath and the resurrection forward. It destroys the very foundation on which it claims to rest! We bespeak serious attention to the point.
But we present two or three points as worthy of the attention of those who reckon this period in full time.
1. The theory which reckons the three days and three nights in full time, seems, at least, to contradict the multitude of texts that speak of the resurrection on the third day. For as He was buried before the close of the crucifixion day, he was in the tomb (if we follow this theory) a part of Friday, all of Saturday and Sunday, and a part of Monday; thus making a part of four days. How then could he be raised on the third day?
2. He was crucified on the fourteenth day of the first month, the antitype of the paschal lamb, [1 Cor. v, 7; John xviii, 28,] and raised on the sixteenth day, the "morrow after the Sabbath," the antitype of the first fruits. Lev. xxiii, 4—11; 1 Cor. xv, 23.
3. He was crucified the day before the Sabbath, [Mark xv, 42] and raised the day after the Sabbath. Mark xvi, 1, 2.
But does not this idea of making out Sunday the Seventh day, look much more like an ingenious excuse for breaking the fourth commandment, than a real, sincere effort to obey it?
On whom does the blessing of heaven rest? On those who obey the commandments, or on those who find an excuse for not obeying? J. N. A.
F. M. SHIMPER
By F. M. Shimper
From Sister Shimper.
DEAR BRO. WHITE :—We rejoice that the Lord has moved your heart, to put forth an extra effort for the salvation of the lambs of the flock. Said Jesus, “Feed my lambs;” and we have felt deeply of late, that this injunction of our Divine Lord and Master, should be more strictly obeyed, by faithfulness in gathering them to the house of prayer, and devoting at least, a small portion of holy time, especially to their instruction and benefit. The paper you design sending out, particularly the questions and answers, will be a great help in this matter. And if the whole church heartily cooperate in this labor of love, there can be no doubt but that it will be a means owned and blessed of God, to the saving of our children from the perils of the way, and of rescuing them from the impending storm of God’s wrath, which will soon burst
upon a guilty world. I feel too, that our children who love the dear Saviour, and love to keep God’s commandments, should feel their own responsibility, and that they too, have a part to act in the great work of preparation; and by intreaties and persuasions, as well as by a good example at all times, should strive to bring others to submit their youthful hearts fully to the truth.
While speaking on this subject with one of the youth, the other day, I asked him what he would do if he saw certain ones running toward a fearful precipice, and knew their destruction was sure, unless their course should be changed. “Why” says he, “I would lay right hold of them, and would hold them fast. I would not let them go.” And should not this be our feelings, one and all, especially in much prayer to God in behalf of such as do not feel the power of these truths, which alone can shield and save them in the great day, which hasteth, and hasteth greatly.
You will be glad to hear that the children in this place are somewhat interested and some of them are much interested in the contemplated paper, and Sabbath lessons. Nine came together this forenoon for the purpose of reading, and instruction in God’s holy word. The melting Spirit of the Lord was felt and we hope it will not prove a lost opportunity.
F. M. SHIMPER
Granville, Vt., July 16th, 1852.
Alone in the Present Truth
By Zebina Marsh
From Bro. Marsh.
DEAR BRO. WHITE:—I improve the present opportunity to direct a few lines to the scattered flock through the medium of the Review and Herald. I wish to say that I find it a welcome messenger to me in this lonely, desert world, as I can, in the most emphatical sense, say, that I am here in this part of the vineyard alone, having no one to sympathize with me concerning the present truth. But since December last, I have been trying to keep the commandments of God, and I find that in keeping them, there is great reward.
I have never heard but one sermon on the third angel’s message, and have never had the privilege, but once, of meeting with the brethren on God’s holy Sabbath since I saw that the seventh day was the Sabbath of the Lord our God, or in other words, that the first day was not the Lord’s Sabbath, but that it was the Pope’s. That meeting was with the brethren in Ashfield. Glory to God, that I ever went to that place, for there I heard, for the first time, the third angel’s message. And now I feel strong in proclaiming in the ears of the people in this place that the seventh day is the Sabbath of the Lord our God.
It does me much good to read the epistles from the dear brethren and sisters, and I am much pleased with the lengthy articles of Bro. J. N. Andrews, in the discussion of the Sabbath question. To me, it has opened a large field and much light. To God be all the glory.
I trust that we shall not be among those who say and do not, but as we are professing to keep God’s commandments, [Rev. xiv, 12.] I do hope that we shall be enabled to keep them until Jesus comes, and takes the kingdom under the whole heavens, to reign for ever and ever.
I would that God would send some of his children here, so that I could converse with them on his holy law. And if any of the brethren come this way I hope that they will call and see me, and I will do by them according to the best of my ability. I am poor in this world’s goods, but am looking for glory, and honor, and riches in the world to come. May God grant us an abundant entrance into his everlasting kingdom.
From one who is striving to keep God’s holy law.
ZEBINA MARSH.
South Hadley, Mass., July 23d, 1852.
ELI L. BARR
By Eli L. Barr
From Bro. Barr.
DEAR BRO. WHITE:—I turn aside from the press of business, for a moment, to just say, that the cause of truth is moving onward in spite of all the powers of darkness combined. The living and true God is revealing himself mighty to save. Honest souls are being made to rejoice, after a long, gloomy night of sadness, to find themselves, at last, in the path of the just56which shines more and more unto the perfect day.—And so exceedingly near the City that earth loses its charms, while the whole soul is being satisfied with the commandments of God, and the faith of Jesus.