Review and Herald, Vol. 17, No. 23. (4/23/1861)

Review and Herald

Apr 23, 1861

Publishing Committee · Battle Creek, Mich. · Apr 23, 1861

HARDEN NOT YOUR HEART.

By Finney

"WHEREFORE, as the Holy Ghost saith, Today if ye will hear his voice harden not your hearts." Heb. iii, 7, 8.

In speaking from these words I inquire,

I. What is it to harden the heart? It is to commit the will or mind against the claims of God and of humanity. To harden the heart is to commit the soul in a spirit of disobedience, and self-will, and stubbornness, against God and his government.

II. How men harden their hearts.

1. It is always a voluntary act to harden the heart, and a voluntary state when the hardness of heart is continued.

It being an act of the mind or of the will, the mind always assigns to itself some reason for taking this position of self-will, and for maintaining this position of stubbornness against God. It is a matter of consciousness that the will has indirectly a great control of the feelings. If the

mind commits itself by an act of will to any position, the feelings are brought to adjust themselves to the will's position; not always directly and instantly, but the feelings will soon come to sympathize with the attitude taken by the will. The reason is very obvious, the feelings are influenced by the thoughts and the thoughts are directed by the will. When the will, then, is committed to a dishonest position, it will always use the intellect dishonesty; and by a dishonest use of the intellect will foster such thoughts as to prevent the feelings. This is common experience, as every one knows who has paid any particular attention to his own state of mind. A voluntary stubbornness always locks up the sensibility, and closes it against that class of emotions that would naturally result from a different attitude of the will. If the mind takes a position against God, it will use the intellect to justify its position, or to excuse it; consequently it will indulge only in thoughts, and arguments, and reflections that justify its position, and therefore that poison and pervert the feelings and bring them into sympathy with the will. Men harden their hearts, then, by an uncandid and selfish use of the intellect, assigning to themselves such reasons for their conduct as to justify their taking this position.

2. Men harden their hearts by indulging prejudice against God. They commit themselves to a one-sided view of the whole question of God's claims, and government, and works. They are selfish, and therefore not candid. They designedly take a narrow view of all the questions between themselves and God, and indulge a host of prejudices with intent to justify their rebellious state of mind.

3. They often harden their hearts by indulging prejudices against the church, against the ministry, against the truth. Press them to repent, and you will find in fact that they immediately betake themselves to finding fault with christians and ministers. You will find their minds a perfect nest of prejudices against God's people; and they evidently resort to these as a reason for their position in regard to religion, to justify themselves in neglecting the claims of God. You cannot go and talk with one of these impenitent men without finding that he will instantly reveal to you a perfect nest of prejudices which he harbors in his mind against God's people, and ministers, and truth, for the purpose of strengthening himself in his position of disobedience.

I say these are prejudices—they are pre-judgments. There may be some foundation in fact for many things which he will say; but upon the whole you will clearly perceive that it is prejudice. He is unfair, uncandid. Much that he says is not true, though he persuades himself that it is true. He has not fairly and charitably examined the subject. He has jumped to a conclusion from a very partial examination of the facts and is hedging himself in with prejudice. This course of conduct, with those that harden their hearts, is so notorious that you will find it on every side. When this meeting is out, converse with your impenitent neighbors, and you will find them resorting to these prejudices to strengthen themselves against the claims of God.

4. Men harden their hearts through a pride of consistency. They have taken a stand; they have committed themselves in something; they have set themselves against religion and against the claims of God. And it is remarkable to see, if you converse with an impenitent person before others, and especially in the presence of those before whom they have taken a stand and committed themselves against God's claims, how they will instantly gather up their strength, and through pride of consistency maintain their position.

5. Men harden their hearts because they are ashamed to forsake the ranks of the ungodly, and openly confess Christ. They are ashamed of Christ, and ashamed of religion; ashamed to avow themselves the friends of God.

This is truly wonderful, but it is a fact. So true is this that you can scarcely find a sinner with whom you can converse in the presence of his family or friends that will not resist because he is ashamed to manifest any feeling on the subject, or any regard for Christ in their presence. You can scarcely find an impenitent man that will allow you to talk with him in the presence of his wife, without resisting your importunity through his own pride.

You must get him alone, and away from his friends, or he will resist you because he is ashamed to have them know that he has any feeling on the subject of religion. This is almost a universal fact with sinners. I find if I would do them any good in conversation, I need to see them alone. They have scarcely a friend before whom they will be candid enough to acknowledge the truth as they really believe it. So great is the pride of their hearts, that they are ashamed to have it known even to those who are most interested in them, that they pay the least regard to the claims of God.

6. Men harden their hearts through an unwillingness to confess and make restitution where they have wronged their neighbors. They are too proud to confess a wrong to a neighbor; and they are too selfish to make restitution where they have taken an advantage of another in trade, or where they have in their possession that which belongs to another. If, therefore, they have any restitution to make, or any confession to make to man, this consideration will lead them to gird themselves, and to resist the claims of duty and of God. They will often keep themselves for years in an attitude of stubbornness, because they know that if they yield to God, they must make confession and restitution. Now is not this the fact with some of you? Are you not covering some sin that ought to be confessed to man as well as to God? Are you not refusing to make some restitution where you have wronged some one?

Do you not know that if you ever repent, you must confess and make restitution? And whenever the question of repentance comes before you, do you not gird and strengthen yourself in your impenitence? Do you not harden your heart because you know that if you repent you must make

confession and restitution? Do you not often resort to cavils and subterfuges, to strengthen yourself in the attitude you hold towards God?

7. Men harden their hearts by yielding to their temper. If you press them with the claims of God, they become angry; and giving way to temper, they take a stronger stand than ever, and gird themselves to the uttermost to resist the claims of duty and of God.

They will sometimes go so far as to affirm, and even to swear, that they will never become Christians; they will not yield to the claims of God, do what he may. Have not some of you when pressed by the claims of God, given way to anger, strengthened yourself in your position, and resolved that you would have nothing to do with the claims of God?

8. Sinners often harden their hearts by indulging appetite. For example: they are accustomed to the use of tobacco, or intoxicating drinks; or they are accustomed to indulge in the use of various luxuries. Now if the claims of God are presented to them those claims come directly into competition with appetite. For example: I heard of a man, who, through the use of intoxicating drinks was likely to lose his eyesight. His physician told him that he must abandon the use of intoxicating drinks, or entirely lose the use of his eyes. Upon this information he girded himself instantly and said, "Then fare you well old eyes." Thus he settled the question, hardened his heart, and probably lost his soul.

9. Men harden their hearts through the "fear of man that bringeth a snare." You often see cases in which persons are called to the performance of duty, and resist the claims of duty through the fear of man. If in meeting those who are anxious are invited to come forward and take a certain seat, or to go into another room for instruction, if they are aware that certain persons are present, though greatly pressed with the claims of God, they will harden their hearts and refuse to go.

10. Men harden their hearts in obedience to public sentiment. If the claims of God come into collision with the views and practices of men on a large scale, so that public sentiment is strongly adverse to the claims of God, many men will bow right down before public sentiment and harden their hearts against God. They are afraid to take a stand against men, when in their wickedness they will take a stand against God. With most men public sentiment is omnipotent, and has far more power with them practically than all the claims of God. And whenever they are called to resist public sentiment and to sympathize with the claims of God, they gird themselves and resist God's claims.

11. Men harden their hearts by indulging erroneous views of God and his government. In this they are uncandid; but nevertheless they persist in charging certain things upon God, in stumbling at certain things in God's providence, or government, or dealings. They hedge themselves round about with lies, and hide themselves under falsehood, and thus strengthen themselves in their opposition to God.

12. The same is true of religion generally. It is striking and awful sometimes, to see what views men will persist in entertaining of religion. Their perverseness in this respect is sometimes appalling. Hear them talk, and it would seem they must have been assisted by Satan himself to conjure up so much that is false, ridiculous, absurd, and often wicked, and charge it to religion.

13. Men often harden their hearts through a proud determination to receive nothing incomprehensible. They will not believe, they say, what they cannot understand. But this they apply only to religion and the claims of God. They cannot comprehend their own existence; and there is nothing in all nature around them that is not full of mystery, as absolutely beyond their comprehension as any mystery in religion. They can swallow an ocean of mystery on any other subject. But come to religion, the claims of God, the high policy of his eternal government, the mode of his own existence, and those great and wonderful things too high for us, where mystery is to be expected of course—there the sinner will stumble; there he proudly entrenches himself, and says, "I will not believe what I cannot understand"—meaning, that unless he can understand the philosophy and the how, he will not believe the facts.

14. Men harden their hearts by withholding confidence in God. Unbelief is their great crime. If God takes never so much pains to gain their confidence, they proudly and persistently withhold it, and thus harden their hearts against God.

15. Men often harden their hearts by withholding confidence in man. They seem to throw away their confidence in everybody; and with the Psalmist in his haste, they say, "All men are liars." Now, whenever you find a man who has lost confidence in everybody, you may know that he himself is a wicked man. This is exactly the opposite of the good man's state of mind. "Charity hopeth all things, and believeth all things." The truly good man may be too confiding. He is himself truthful, and not ready to suspect others of being false. He is himself honest and simple-hearted, and not in a state easily to suspect others of double-dealing and dishonesty. He loves everybody, and therefore wishes to think well of everybody. He is disposed to do so, and it is very easy and natural for him to do so. His error will naturally be in the excess of confidence. He will confide sometimes where he has no reason to confide. He has more confidence in man than man is entitled to; and this from the very nature of his simple-heartedness, of his own conscious honesty.

Whenever, therefore, you see a man that has no confidence in anybody, you may know that he deserves the confidence of nobody; he is a wicked man. "Charity thinketh no evil;" is not predisposed to think evil of others, but the contrary. It is a wicked man who hardens himself by casting away his confidence in man. You go to some men with the claims of God—they immediately resist everything you say, because everybody who professes religion is a hypocrite.

16. Some men harden their hearts through a habit of self-will. They have never been governed by their parents; they have never really submitted themselves to anybody's government; consequently they are in the habit of having their own way. To government of any kind they will not submit. Persuade them, especially in the sense of flattering them, you sometimes may, to some extent; but the moment the idea of authority is presented to them, even if it be the authority of God, they resist it because the claim comes in that shape. Their will is always girded; it is up and strong the moment anything comes before them as an obligation—something to which they ought to submit. To moral obligation they have never yielded; and the moment it comes before them in the shape of an "ought," they resist it.

17. Many harden their hearts through a habit of delay. They have long put off the claims of God; they have indulged in this from their earliest childhood; and it has become a thing of course. They have heard sermon after sermon have had the claims of duty presented so often and so long, and have been so uniform in their habit of delay, that now it is a thing of course. You press them never so hard and they will say, "Go thy way for this time; when I have a convenient season I will call for thee."

Is this not a fact with some of you? Have you not so long accustomed yourselves to put off God's claims that it has become with you a thing of course? When you came to meeting to-day you expected to hear the claims of God; but did you expect to comply with them, to yield to these claims? Did you not as much expect to set the church on fire to-day as you expected to become a Christian, and yield to the claims of God to-day? Did you not as much expect to reject these claims as you expected to hear them presented? You did expect to be pressed with them; but did you not as much expect to delay obedience as you expected to live? Such has been your habit of delay, that when God's claims are urged you instantly repeat what you have so often done; you gird yourself and go your way, resisting these claims.

18. Many resist the claims of God through spiritual indolence. They are too spiritually indolent to make any effort for their own salvation, or to comply with the claims of God. These claims come home upon them, and press them to instant action and decision; but it is easier to resist them, as they have been in the habit of doing so long, than to comply. They have only to gird themselves up, to remain in disobedience. But to rule out every objection, and break down before God, will cause them more effort than they are disposed to make; hence they draw themselves up in the attitude of resistance, and growl out their "nay" to the claims of God.

19. Men often harden their hearts on account of the real or supposed sins of professors of religion. These sins may be real, or they may be only supposed; nevertheless, they are made the occasion of caviling, and of resistance to God's claims. Such a man has wronged them, or wronged somebody else; such a professor has done so and so. He betakes himself to these by way of strengthening himself in his position. He "eats up the sins of God's people as he eats bread, and will not call on the name of the Lord." Sometimes in dealing with them he has supposed them to be selfish. Perhaps they have been so; perhaps they have manifested an unchristian spirit and temper. If they have been wrong; if they have wronged God and dishonored him; strange to tell, sinners will gird themselves, justify their position to God, and will harden their hearts, because God's professed people have dishonored him.

20. Men will often harden their hearts on account of the censoriousness of professors of religion. They have heard professors of religion find fault with other professors of religion, speaking censoriously of them, and thus prejudicing them against professors of religion in general. I have often been struck with the fact that the children of censorious parents are seldom converted.

Especially if the parents are professors of religion, and if they are in the habit of speaking freely of the faults of others real or supposed before their children and particularly if they speak of the faults of professors of religion, and complain of ministers, their children will always harden their hearts. If you approach them on the subject of religion, they have been poisoned to death by their censorious parents. Father, or mother, or both, have said so and so about their minister, about such a one, and such a one; and this is made by them an occasion of strengthening themselves and hardening their hearts against God. I know a family where censoriousness, I am sorry to say, seems to be the whole of their conversation. The mother, especially, thinks almost all professors of religion hypocrites; particularly those in the place where she lives.

Her mouth is full of complainings of the members of the church to which she belongs; or at least of the church in the neighborhood in which she resides. Her children, consequently, are entirely opposed to religion. They have no confidence in it; they laugh and even scoff at it; and although the mother herself is a professor of religion, by her censoriousness she has taught them to despise it. This is awful, but so it is. Parents cannot do their children a greater injury than by allowing themselves to be censorious.

They really do them a greater mischief than Satan can do them. They are in fact more the enemies of the souls of their children than the Devil himself is. They have something to say against almost every professor of religion. The deacons of course are all wrong; the minister neglects them, they say; and as for the business men of the church, they are all defrauders or defaulters; and as for the women, they are all out of the way. Nobody is right; the church are all hypocrites; and this their children are taught to believe. Now how could the Devil do worse than this? You may almost as well go into a nest of serpents to try to make an impression on them with truth, as into a family where they are censorious. You will find the household from the oldest to the youngest, hardening their hearts, and the moment you approach them, they begin to pour forth their prejudices and their complaints against others.

21. Sinners still more frequently harden their hearts by yielding to their own censorious tendencies. They have a bitter, sour spirit, themselves. They are selfish, and suspect everybody else of being selfish.

Judging others by themselves, they have little confidence in anybody, and are strongly disposed to attribute the worst motives to almost everybody. This is the tendency of some minds; and they often harden their hearts by indulging this spirit. They grieve and resist the Spirit of God by the free manner in which they let their tongues loose and slander their neighbors.

22. Men harden their hearts by holding fast their schemes of ambition. They mark out for themselves certain courses of life, and propose to accomplish certain ends. These ends are selfish; nevertheless they commit themselves to realize them. The moment you bring before them the claims of God, and they are seen to conflict with the carrying out of their ambitious schemes, they immediately resist.

For a time, I did so myself. Success in my profession was a thing to which I had committed myself; and I was aware that if I became a christian, I might be called to preach the gospel. At any rate, I thought I could not for conscience's sake, successfully carry out my ambitious projects in my profession. This for a time was conclusive against my yielding to the claims of God. I girded myself, and hardened my heart, and resisted these claims for a season, that I might carry out and realize my ambitious project.

23. Men often harden their hearts through fear of being ridiculed, or persecuted, if they become religious.

Sometimes they have friends to whom they are strongly attached, and to whom they stand committed not to become religious. I have known cases of this kind, where persons were found to be committed to their irreligious and perhaps skeptical friends; and they would withstand the claims of God, and harden their hearts like an adamant stone, because of these committals to their ungodly friends.

WATCHMAN.

Watchman, tell me, does the morning Of fair Zion's glory dawn? Have the signs which mark its coming, Yet upon thy pathway shone? Pilgrim, yes, arise, look round thee! Light is breaking in the skies; Gird thy bridal robes around thee, Morning dawns, arise—arise!

Watchman, see the light is beaming Brighter still upon the way, Signs thro' all the earth are gleaming— Omens of the coming day. When the jubilee trumpet sounding, Shall awake from earth and sea, All the saints of God now sleeping, Clad in immortality.

Watchman, hail the light ascending, Of the grand Sabbatical year, All with voices loud proclaiming, The Messiah's kingdom near. Pilgrim, yes, I see just yonder Canaan's glorious heights arise; Salem, too, appears in grandeur, Towering 'neath its sunlit skies.

Watchman, in that golden city, Seated on his jasper throne, Zion's King, enthroned in beauty, Reigns in peace from zone to zone. Then, on sunlit hills and mountains, Where the golden sunbeams play, Purling streams and crystal fountains Sparkle in th' eternal day.

Watchman, see the land is nearing, With its vernal fruits and flowers, On just yonder—O, how cheering, Bloom forever, Eden's bowers! Hark! the choral strain then ringing, Wafted on the balmy air; See the millions; hear them singing, Soon the pilgrims will be there!

"I Have Lost a Day."

Such were the words of Titus, one of the best of the Roman emperors. He was remarkable for his generosity and munificence, and was accustomed to allow no day to pass without conferring some important obligation on at least one of his subjects. On a certain occasion, while supping with a circle of his friends as the Latin historian, Eutropius informs us, and suddenly recollecting that he had done no act of kindness to anyone on that day, he exclaimed, with great earnestness, "Oh, my friends, I have lost a day!" How few there are in this Christian land and age who are as regardful of time and its uses as the Pagan ruler.

The Christian may well consider that day as lost, for all the purposes of a true life, in which he has done no good to his fellow-creatures. The page in the record of his earthly history, intended for the reception of that day's deeds of usefulness, is worse than a blank. Its whiteness is sullied with the dark stain of guilt, born of neglected duty. Could the professed disciple of Christ be furnished, at any stage of his earthly existence, with a volume whose contents should accurately represent the performances of his past life, how many unwritten and blotted pages would meet his eyes! As he looked through the book, leaf by leaf, how great would be his astonishment, how profound his mortification, how poignant his sense of personal criminality! If the spectacle did not plunge him into despair, it would probably lead

him to resolutions of amendment, and render him a wiser and a better man.

The Sabbath-school teacher may view that Sabbath as a lost day in which he has not personally addressed some one at least of his scholars on the subject of religion, and pressed its paramount claims upon his immediate consideration. He may truly call that Sabbath lost, in which he has not held up Jesus Christ before his class, as the way, the truth, and the life, and delineated the plan of salvation through the blood of his atonement. It matters not how many points of geography, chronology, or antiquities he may have explained. If Christ has not been the central theme of his instructions, he has frittered away the golden moments of holy time, and wasted opportunities which can never be recalled. And he should deem the secular days of the week as lost, in which he does not bear the interests of his pupils on his heart at the throne of heavenly grace, and plead with God that each soul may be the subject of his renewing and sanctifying influences.

How justly may the impenitent sinner say to himself each night, before he closes his eyes in slumber, "I have lost this day." With him every day is lost, as far as the higher and better ends of his existence are concerned. But the loss of time, precious as it is, might perhaps be borne, did it not pave the way for the irremediable loss of something far more valuable than all time—the soul.

Correspondence Between The Old and the New Testament obscured.

MANY passages in the New Testament are quotations from the Old, or distinct allusions to it; and are designed by the Holy Spirit, who indited them, to be so understood. But the faults of the common version sometimes hide this fact entirely from view. Some examples will render this clear. The common version reads thus:

Exodus, xxiv. 8.—Behold THE BLOOD OF THE COVENANT which the Lord hath made with you.

Hebrews, ix. 20.—This is THE BLOOD OF THE TESTAMENT which the Lord hath enjoined unto you.

If any one could possibly imagine what "the blood of a testament," that is, a will, may be, he would hardly detect in it the allusion designed to "the blood of the covenant" spoken of in Exodus. The preliminary revision of the Bible Union removes all obscurity from the passages. No such word as "testament" appears in the whole chapter, but in every case the original term is translated "covenant," and the whole connection of the argument and all the allusions to the Old Testament or Old Covenant scriptures, are thus rendered manifest and striking.

In a similar way the allusions to the Old Testament history in Acts vii, 45, and Hebrews iv, 8, are completely destroyed in the common version, and totally erroneous ideas conveyed, by the name JESUS being used in both cases instead of Joshua.

The remarkable coincidence in the teachings of the Old and New Testament in very numerous passages, has never been fully brought out in an English version. No translator can do full justice to the one without being familiar with the other. They require the most careful comparison, and the faults of both must be removed to make that comparison just. Wherever the words of the original will permit, the phraseology of the translation should have the same form in both Testaments.

Hosea xi, 1, and Matthew ii, 15, might readily be made to correspond in the translation. Both could be "Out of Egypt have I called my son," or both, "I have called my son out of Egypt." There is no necessity or propriety in having one in one form, and the other in a different form.

Hosea vi, 6. I DESIRED mercy and not sacrifice.

Matthew ix, 13. I WILL HAVE mercy and not sacrifice.

Here the Greek word THELO is translated WILL HAVE, instead of desire, which is a more accurate translation, and corresponds with that of the Old Testament.

Psalm xxii, 19. AND CAST LOTS UPON MY VESTURE.

Matthew xxvii, 35. AND UPON MY VESTURE DID THEY CAST LOTS.

There is nothing in the Greek to prevent the last quotation being rendered in accordance with the Old Testament—"And cast lots upon my vesture."

To make this case still worse in the common version, the very same Greek words are translated in John xix, 24—AND FOR MY VESTURE DID THEY CAST LOTS.—Bible Union.

The Everlasting Rest.

IT is rest from toilsome exertions. Here there is much to be done, something presses every moment. Not one power of our being can be at ease. We have no time for leisure. To be idle is to sin; is to rob body and soul, mankind and God. No one is at liberty to be a mere looker on here. Call labor, if you will, a curse; it cannot be shunned without incurring a direr curse. Exertion is essential to execution, and even to existence. To take one's ease is to take one's life. Necessity is laid upon us to

"Cease at once to labor and to live."

But the rest above brings peace to the wrestler; victory to the soldier.

There is rest from anxious cares, whether relating to self, to friends, to public interest, or to the cause of Christ. The people of God must inevitably have cares so long as they have "a charge to keep." Carefulness is forbidden—not cares. The same Apostle who said "Be careful for nothing," said also that on himself rested "the care of all the churches;" and he felt this care's weight.

And Christ, although he offers to heavy laden sinners rest, lays on His disciples the charge—"Watch and pray!" Cares belong to the Christian life. They grow out of duties—dangers—difficulties. Relations to others in jeopardy involve cares. Interest in the prosperity of Zion implies care. Who does not say of the Church of God—

"For her my tears shall fall. For her my prayers ascend; To her my cares and toils be given, Till toils and cares shall end."

Toils are arduous, but cares are grievous. They wear out the body; they banish sleep from the eyelids; they cause the cheeks to grow pale, as if grief preyed on the breast. No situation that a Christian can consistently occupy is without cares; we cannot flee from them, and we would not if we could. From all these godly cares we shall be free at last; we shall lay them down at the door of the everlasting rest.

We shall also be free from fears, from the sense of insecurity, from alarms of every kind. There is a fear that is sinful, and there is a fear that is filial and becoming in this state of being; but no fear is blissful. The bravest have their fears. It is the language of hyperbole when we say of any one, "He is a stranger to fear;" and the presence of fear shows the absence of rest. Accordingly, when the everlasting rest begins, all fears shall end.

Freedom from all pain and suffering is implied in the rest that remaineth. Religion does not remedy "the ills that flesh is heir to;" afflictions are needful; our Father uses the rod, he chasteneth every son whom he receiveth. But there is no pain where the everlasting rest is; there is no rod in the Father's house.

But the rest that remaineth is not merely a deliverance from the evils of this state of unrest. It is an inheritance also; it is as full of good things as it is free from evil things.

What is the endless rest? Not endless inaction, certainly; neither is it perpetual permanence, precluding advancement; but it is complete frui

tion, the fullness of the soul; capaciousness; the sole condition of attaining more, capacity to hold more. If we can conceive of God's rest, we may form an idea of the rest that remaineth to his people. They shall be heirs of his rest. What fullness of rest! They shall enter into his joys; they shall be with him, and be like him. Then shall they be satisfied, and rest in his bosom.

THE SABBATH THE WORLD OVER.

IT is still gravely asserted by some, and ministers too, that the Sabbath cannot be kept the world over; that, as time differs east and west, and that, as a person traveling around the world will gain or lose a day accordingly as he travels east or west, therefore it is impossible to keep the Sabbath on any particular day, but only on a seventh part of time.

Such persons seem never to have come far enough from their native wilderness to learn that these objections are mere quibbles, and, as such, have often been dispelled into thin air; and they are still handing them out as insuperable objections to the seventh day.

Before these ministers can make this line of argument work, there are some antecedent points which must first be proved by them: Perhaps God gave at the first a Sabbath day to mankind—a particular day and not merely a seventh part of time; and perhaps he designed it to be kept the world over. If this should prove to be the case, and ministers now rise up and say that a particular day cannot be kept the world over, what follows? It follows that a divine law has been given which cannot be obeyed, or else that these ministers have taken a very foolish and blasphemous position. Do they not see, therefore, that if they would avoid the liability of impeaching the divine wisdom, they must first show that the Sabbath is not confined to any particular day, or that it is limited in its application, and is binding only on a particular class of men. And this must be shown from the original design and intent of the law, not from any circumstances which men may afterwards imagine that they discover in reference to their power of keeping it.

We have said that the objections urged on the ground of a difference of time east and west, and the loss and gain of time in going in different directions around the world, are mere quibbles. Granting the fact that time is thus gained and lost, is it any objection to the seventh day? Some three years are usually occupied in the circumnavigation of the globe; and we never heard of any who ever had any difficulty in correcting their reckoning so as to make it correspond with that on the land. The computation of time on the land where everything is stationary and regular must of course be taken as the standard, rather than that of a ship's crew upon the ocean, who are continually changing their position and their reckoning. If it should be our duty, for instance, to go around the globe, we should keep every seventh day as it came to us on the voyage, and when we arrived at home, having completed the circuit, and found that our reckoning did not agree with that of the place from which we started, and which had gone on regularly in our absence, we should immediately change our reckoning to correspond to that. We should consider it duty so to do; because the variation would have taken place in our reckoning, and not in that of the place we left; and this variation, which had been caused by our voyage around the world, could not reasonably or consistently be taken as a basis for future computation of time. The land reckoning must be the standard in all such cases, and not the changes resulting from being on the ocean. And yet while we were on the voyage, we should be justified in keeping the Sabbath according to our reckoning then; for it would be the very best that our circumstances would permit us to do (since by reason of our motion while on the water, we could not accurately mark the revolution of the earth), and that is all that is required. We should keep the seventh day as it came to us while thus situated; and so doing, we should be acting "according to the commandment."

But how foolish is it for men to bring up the loss and gain of time resulting from circumnavigating the globe to affect the practice of us who are living on the land. We are not on the ocean, circumnavigating the globe, and do not expect ever to be. We are where the seventh day comes to us regularly with nothing to disturb our reckoning. God commands us to keep this seventh day as he weekly brings it to us. By his grace let us try so to do, rather than to excuse ourselves on the senseless ground that if we should go off upon the ocean there would be a variation in our reckoning of time.

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