p. 103 | Review and Herald, Vol. 19, No. 13. (2/25/1862)

Earlier text: PERPETUITY OF SPIRITUAL GIFTS

BOTH SIDES.

REPLY TO THE FOREGOING LETTER.

To the Congregational Church of Malone, N. Y. DEAR BRETHREN : The first letter of admonition to myself from Dr. Parmalee and your pastor in your behalf, has been received; and feeling that the cause of truth, as well as justice to myself, demands that some explanation be made to correct the misapprehension that seems still to exist, and to show the fallacy of the reasoning by which the charges preferred against me were sustained, I take the liberty of replying. It is with a feeling of hesitancy and distrust of my ability that I commence the task, especially when I contrast the age and experience of the writer with my own; but my trust is in Him whose "grace is sufficient," and whose truth does not require the aid of "enticing words of man's wisdom," either in its promulgation or defense; in Him who is able with the weak and base things of the world to confound the wise and mighty. I admit, as I have done before, that the rule laid down in Matt. xviii has been followed in my case; but the fact that there were but thirteen members of the church present at the meeting before which I was cited, to hear my defense, is an additional inducement for making this reply. In remarking upon my reply to charge 1st, the Dr. refers to the woman spoken of in Rev. xvii, having in her forehead the name written, "Mystery, Babylon the great, the mother of harlots and abominations of the earth," and admits that it represents a corrupt church. He then asks what evidence we have that the "pastor and members of the church from which I have gone out are the moral children of this profligate and bloody woman." I will notice this point soon. The woman spoken of in Rev. xii is also referred to as an emblem of the true church. That all God's people from that time forward are not here included, is clearly shown by verse 17, where they are mentioned under the distinctive terms of the woman and her seed. Is it then unreasonable to conclude that the term Babylon, as used in chap. xiv, 8, and xviii, 2, includes not only the profligate mother, but also the harlot daughters? It seems not. But let us look at some of the reasons that make this conclusion not only reasonable, but necessary. 1. Babylon is derived from Babel, and signifies mixture, confusion. Webster. It would seem to have more direct reference to a confusion of language or teaching. But the Roman church alone manifests no such confusion. It is a unit in this respect. Its teachings are the same the world over. 2. It is stated in chap. xviii, 3, that "all nations have drunk of the wine of the wrath of her fornication." This cannot be true of the church of Rome alone, for several nations have their established religion, and disavow all allegiance to the church of Rome. The question then arises, Who, or what, constitutes this great Babylon of whom such accusations are made, and upon whom such judgments are denounced? Who are the moral children of this abominable woman? And here the Dr. in his inquiry evidences considerable misapprehension. We do not apply this to individuals, but to the several ecclesiastical organizations professing Christianity, but in works denying it. And we believe we have evidence sufficient to convince any honest inquirer after truth of the justness of this application. 1. The confusion existing among the ecclesiastical bodies, is enough to put ancient Babel to the blush; for they not only cannot understand each other, but their language is often contradictory and almost unintelligible to themselves. Examine their creeds, all of which are professedly taken from the Bible, and no two of them teach the same things. Demand an explanation of any article of faith, and it is given to suit the taste of the individual inquired of. 2. They have all sprung, directly or indirectly, from the church of Rome; and although they protest against her, and admit the Bible to be a sufficient rule of faith

and practice, yet like her they all have their creeds or articles of faith, and which uphold many doctrines and practices that are only to be found in the "acts of the Man of sin," such as the first-day Sabbath, infant sprinkling, &c. Nor are individuals admitted to, or retained in, their communion unless they subscribe to these articles; and offending members are tried and condemned by them. As proof on this point I have but to refer to the third charge preferred against me, which reads as follows: "3d. For adhering to, and promulgating, doctrines contrary to the belief and teachings of this body" (not the Bible). The following from the Rev. Charles Beecher clearly expresses my idea upon this point. He says: "The creed system is now exerting upon the clergy of the Protestant churches a secret, unsuspected, but tremendous power against the Bible—a power of fear. Yes, while it professes to venerate and defend the Bible, it is virtually undermining it." Protestants are horror-struck with the idea of claiming infallibility, but how often will you find them admitting that they are wrong? Now find the difference between "never can err," and "never do err," and what does it amount to? Merely a cipher. So that Protestants have all the benefit of the claim, and leave Romanists to bear the odium attached to it. But when we look at the moral character of the professed Christian world, when we view a worldly-minded, fashion-devoted, and pleasure-loving church, we involuntarily exclaim, How are the mighty fallen! The angel declares [Rev. xviii, 2] that Babylon is "become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." It is a deplorable fact that among the members of nearly all denominations of professed Christians, are many who have become victims of the Satanic delusion, Spiritualism, some of whom come directly under Satan's influence as mediums. It is also a lamentable fact that very many make a profession of religion and unite with the church, merely from motives of self-interest and aggrandizement, making religion a garb under which they may the more successfully prosecute their schemes for amassing wealth and obtaining rank and distinction; for the standard of truth and holiness is thrown into the dust by the church, so that success and popularity follow only in her wake. Where will you find the spirit of consecration, humility, and self-denial that should characterize the people of God? Not in the Protestant churches of the present day, by any means. On the contrary, their most prominent characteristics are covetousness, conformity to the world, and love of ease and pleasure, "having a form of godliness, but denying the power thereof;" and the apostle's positive admonition is to "turn away," and "withdraw" from such. 1 Tim. vi, 5; 2 Tim. iii, 5. I will introduce a few extracts, and leave the subject for your consideration. Dr. Cumming, of England, says: "I believe that one-half of the professors of the gospel are nothing better than practical infidels." Time of the End, p. 183. Robert Atkins, in a sermon preached in London, says: "The professors of religion of the present day, in every church, are lovers of the world, conformers to the world, lovers of creature comfort, and aspirers after respectability. . . . Apostasy, apostasy, apostasy, is engraven on the front of the church." Mr. O. Scott (Wesleyan Methodist) says: "Most of the denominations of the present day might be called churches of the world with more propriety than churches of Christ." The following is from the report of the Michigan Yearly Conference, published in the True Wesleyan, Nov. 15, 1851: "The world, commercial, political, and ecclesiastical, are alike, and are together going in the broad way that leads to death. Politics, commerce, and nominal religion, all connive at sin, reciprocally aid each other, and unite to crush the poor. Falsehood is unblushingly uttered in the forum and the pulpit, and sins that would shock the moral sensibilities of the heathen, go unrebuked in all the great denominations of our land. These churches are like the Jewish church when the Saviour exclaimed, Wo unto you, scribes and Pharisees, hypocrites!"

How applicable the call, "Come out of her, my people." The next question the Dr. considers is the Sabbath, and I thank him for the frank admission he makes on the start, that the "seventh day was the Sabbath from the creation, which continued in full force till after the resurrection of Christ;" for unless his reasons for believing that a change was then made are conclusive, he must admit that it is still in force. These I will briefly examine. 1. "Redemption is a much greater work than creation." In this the Dr. has but reiterated the sentiment of the Catholic Catechism and the Protestant hymn books; but how either knows, I have not been able to learn, as the Bible is entirely silent in regard to the matter; and as the only Being who is able to perform these great works has been pleased to say nothing about it, I think it the part of wisdom for us to remain silent. But is redemption complete? Let Paul answer. In Eph. i, 14, he speaks of the redemption of the "purchased possession;" and in Rom. viii, 22, 23, he says, "For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." When redemption is complete, every vestige of the effects of sin will be swept from this fair creation, and the earth again take its place in the universe, robed in all its Eden glory, and become the happy abode of the resurrected and immortalized saints. And as to a memorial of Christ's work on earth, we have the ordinances of baptism and the Lord's supper given us to commemorate his death, burial, and resurrection, so that we are not driven to the necessity of robbing God of his memorial of creation. But did Christ, by his example, show that the first day had become sacred? We will examine the passages referred to. Mark xvi, 2. "And very early in the morning, the first day of the week, they came to the sepulchre at the rising of the sun." How strange! But the preceding verse shows that the Sabbath was past. So much for that. Verse 9. "Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils." Wonderful! He could not appear to her before he was risen, and who would require him to wait till the next day unless he chose to? Luke xxiv, 15-33. Please read it over, and see if there is a word in it about the Sabbath, much less an intimation that it was changed. John xx, 19–26. In respect to the meeting mentioned in verse 19, we shall find by reference to Acts i, 13; Mark xvi, 9–14; Luke xxiv, 36, 37, that the disciples were together in their common abode, partaking of their evening meal; that they did not believe that Christ was risen, but were terrified at his presence; and that he upbraided them for their unbelief and hardness of heart. If he chose to manifest himself to them the same day that he rose, does that necessarily make it a Sabbath? The meeting mentioned in verse 26 was "after eight days," so that it could not have been the next Sunday, as the Dr. would have us suppose, for by reference to Mark ix, 2, and Luke ix, 28, we learn that "after six days" is equal to "about an eight days;" so that "after eight days" may be about a ten days. 2. Apostolic example. Acts xx, 7. "And upon the first day of the week, when the disciples came together to break bread," &c. We see that this was an evening meeting, for there were "many lights in the upper chamber." Verse 8. As at that time the day commenced at the setting of the sun, according to the original reckoning of time in Gen. i, this must have corresponded to our Saturday evening, and Paul, instead of observing the day as a Sabbath, continues his journey to Jerusalem. Will the Dr. accuse Paul of Sabbath-breaking? 1 Cor. xvi, 2. "Upon the first day of the week let every one of you lay by him in store," &c. Look at this carefully, and see if there is anything like a public contribution in it. Justin Edwards, in his notes on this passage, says, "Lay by him in store at home." And

every translation of this passage we have ever seen conveys the same idea. We may learn what apostolic example is from the following scriptures: Luke xxiii, 56; Acts xiii, 42, 44; xvi, 13; xvii, 2; xviii, 4, 11. From these we learn that the holy women kept the Sabbath according to the commandment, and that it was Paul's manner to reason out of the Scriptures every Sabbath-day, both to the Jews and Greeks. And in Acts xxviii, 17, we read that Paul told the chief of the Jews that he had "done nothing against the people, or customs of our fathers;" which he could not have said in truth had he been an observer of Sunday in the place of the Sabbath. Rev. i, 10. "I was in the Spirit on the Lord's day." The Dr. seems to "understand" very clearly that this refers to the first day of the week; but the Bible teaches very differently. We read in Gen. ii, 3, that God blessed the seventh day and sanctified it; and in Isa. lviii, 13, he calls it "my holy day;" and Christ calls himself the Lord of the Sabbath. Matt. xii, 8; Mark ii, 28. 3. Testimony of the fathers. Dr. Clarke says, "We should take heed how we quote the fathers in proof of the doctrines of the gospel; because he who knows them best knows that on many of those subjects they blow hot and cold." Autobiography of A. Clarke, p. 134. In answer to the extract from Mosheim, we give the following from Neander: "The festival of Sunday, like all other festivals, was only a human ordinance; and it was far from the intention of the apostles to establish a divine command in this respect, far from them, and from the early apostolic church, to transfer the laws of the Sabbath to Sunday. Perhaps at the end of the second century a false application of this kind had begun to take place; for men appear by that time to have considered laboring on Sunday as a sin." Rose's Neander, p. 186. Kitto says, "The earliest authentic instance in which the name of the Lord's day is applied . . . is not till A. D. 200, when Tertullian speaks of it as 'Die Dominico resurrectionis.'" Cycl. Bib. Lit. art. Lord's day. The following is from the American Cyclopedia, article Lord's day: "Constantine the Great made a law for the whole empire (A. D. 321), that Sunday should be kept as a day of rest in all cities and towns; but he allowed the country people to follow their work on that day." Let us hear Mosheim again: "The first day of the week, which was the ordinary and stated times for the public assemblies of the Christians, was, in consequence of a peculiar law enacted by Constantine, observed with greater solemnity than it had formerly been." Eccl. Hist. cent. 4, part 2, chap. 4, sec. 5. How much does this look like a Sabbath? Notwithstanding the edict permits all sorts of agricultural labor, yet, according to Mosheim, it caused the day to be observed with greater solemnity than it had been before. (Concluded next week.)

LETTERS.

By Charlotte Bourdeau

"Then they that feared the Lord, spake often one to another."

From Sister Bourdeau.

DEAR BRO. WHITE: I have felt desirous to say a few words in the Review ever since I have been trying, in my weakness, to keep all the commandments of God and the faith of Jesus; and I would for the first time say a word to the brethren and sisters.

About six years ago I embraced the Sabbath of the fourth commandment. But it was some time after I commenced to keep the Sabbath before I saw the light in regard to the third angel's message and the truths connected with it, which relate to the near approach of the Saviour; but as fast as the light shone on my mind I felt to rejoice in the truth. And while I realized the importance of having the whole truth, I was satisfied that a mere profession would never save us. Only those that do the commandments have the promise of having right to the tree of life, and entering in through the gates into the city.

I do want to be consecrated to the service of my Lord and Master, that I may have clean hands and a pure heart when the Lord will make up his jewels, and spare them as a man spareth his own son that serveth him. The Lord is good and his promises are sure. My desire is to overcome, and continue faithful in doing all his righteous will, that I may have his approbation, and finally share in the reward which he has in reserve for all the good and the blest.

Your sister seeking for eternal life.

CHARLOTTE BOURDEAU.

West Enosburgh, Vt.

OBITUARY.

By John Norton Loughborough

SISTER Nancy, wife of Bro. D. M. Harper, of Saline, Mich., died of typhoid fever and inflammatory canker, Feb. 6, aged thirty-eight years.

Sister Harper formerly belonged to the Baptist church in Seneca Co., N. Y. She moved to the State of Michigan in 1844, and brought a letter from the Baptist church, but never united with any church until she heard Brn. Waggoner and Frisbie give a few lectures in Sylvan, Mich., some six years since, and commenced to keep the Sabbath. She has since that time lived a consistent and faithful member of the Seventh-day Adventist church.

On the 19th of Feb., 1861, Bro. and sister Harper lost their youngest son, Arthur A., aged four years and ten months, of diptheria. Her grief was great at this loss, and she probably never recovered fully from the shock. About three months since she was attacked with the fever, and by that and canker slowly wasted away till her death. Although she was a great sufferer, she bore her sufferings with patience, and died as calmly as the setting of the summer sun. The writer spoke to a large and attentive audience at the funeral, from 2 Cor. i, 3-5.

J. N. LOUGHBOROUGH.

It becomes my painful task to record the death of my youngest brother, George S. Blakely, who died at the Tipton hospital, of the measles, Jan. 1, 1862, aged 23 years.

ELVIRA B. STEVENSON. Flowerfield, Mich.

The Christian Life of Warfare

By J. Sisley

From Bro. Sisley.

Dear Bro. White: I love the cause of present truth. I feel that I could not live without it, and am trying daily to feel more of its sanctifying effects. I find the Christian's life is a life of warfare; but the precious promises of help in every time of need, and of the glorious prize at the end of the race, encourage us to fight the good fight of faith.

We feel encouraged here in Convis by two more commencing to keep the commandments of God and the faith of Jesus. There are some others, I think, getting interested. Cannot some messenger see it duty to come this way and build us up in the faith?

Yours in love. J. Sisley.

RUFUS PACKARD

By Rufus Packard

From Bro. Packard.

DEAR BRO. WHITE: The Review comes to us regularly, and we would not be willing to exchange it for all other papers printed. There are but two Sabbath-keepers in this city besides myself and companion, that we know of. We have never heard a sermon or lecture from a Sabbath-keeper.

Two years ago we moved to this place, and God in his goodness and mercy led us to the house of the only Sabbath-keepers here, and they were strangers to us. Their theme of conversation was always present truth; and though we looked upon it as a strange doctrine, and were even shocked at some of the ideas they advanced, being both of us members of a Congregational church, and brought up strictly after their creed, yet they had the Bible for all they said, and we, being desirous of knowing the truth, searched the Bible for ourselves, and soon began to keep the Sabbath, receiving the whole truth as we became enlightened.

We have perfect confidence in sister White's visions. We do not use tobacco, tea, or coffee, nor wear hoops, but the money formerly spent for those things we spend for your publications. We hope that before long we may either enjoy more Sabbath privileges here, or move where there is a church of Seventh-day Adventists; for we feel that we are deprived of a great blessing.

Yours striving to overcome.

RUFUS PACKARD

Janesville, Wis.

AN IMPOSTOR.

By Uriah Smith

It seems that there is an impostor in the field by the name of Davis, against whom it has become necessary to warn the brethren to save them from imposition. It is unpleasant to be obliged to refer to such characters; but it would be injustice to the cause of truth, to suffer the emissaries of the great enemy, so far as known, to go unexposed. The villainous falsehoods which this man is engaged in circulating, are given in the following statements; and the brethren will need no other evidence of the character and mission of the man, to put them on their guard against him. U. S.

The statement is given by J. W. Landes of Fairfield, Iowa, who says:

"While traveling out west on business some two weeks ago, I stopped at Batavia, Jeff. Co., Iowa, where Bro. Snook had been preaching this fall, and several promised to obey the truth. But something like three weeks ago there was a man from Illinois by the name of Samuel Owen Davis that has been passing himself off as a Seventh-day Adventist preacher. He told them that organization was wrong in the way that we were getting it up, that our Discipline said we should not use coffee, tea, pork, nor tobacco, and that sister White's visions were our prayer-book. He compared sister White to the woman Jezebel in the Thyatira church of Rev. ii, 18-20. He has been preaching west in Wayne Co. He is now preaching at Glasgow, twelve miles south-east of this place, and is doing much injury to the cause. I think he should be exposed through the Review."

Business Department.

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A REQUEST.

DEAR BRO. BYINGTON: The Sabbath-keepers in Colon, Mich., are now prepared for organization. I would request you to give notice in the Review to Bro. Waggoner, as it best suits you, for him on his return from the south, to assist in the organization. We would like to have you also attend at the same time.

In behalf of the church.

L. SCHELLHOUS.

Colon, Mich., Feb. 18, 1862.

NTE.—Will Bro. Waggoner answer the above request through the Review as duty may seem to require?

J. BYINGTON.

READ IT WITH CARE!

By Joseph Harvey Waggoner

I REFER to the History of the Sabbath, by Bro. J. N. Andrews. Let all those who desire the truth on the Sabbath question read this book, and I would advise all the brethren and sisters to give it a careful reading. Do not let it remain neglected on your tables, as is too common with valuable works of that size, but read it, and you will find new beauties in the truth, and have reason to feel encouraged that in the providence of God the truth is shining so clearly in these days of darkness and peril. I think it is not too much to say that this work is an "end of all controversy" on the subject of the Sabbath.

J. H. WAGGONER.

NOTE FROM BRO. LOUGHBOROUGH.

By John Norton Loughborough

DEAR BRO. WHITE: I am now giving a course of lectures at the Howland school-house in the east part of the township of Ransom, Hillsdale Co., Mich. I have given four lectures only, but a good interest is already awakened. Last evening, although it was quite rainy, we had a house full. I shall keep up the lectures evenings as my health will admit. Pray for us, for we trust by the blessing of God much good will be accomplished here. This school-house is twelve miles south-west of Hudson, Mich., and two miles west of Wood's Corners. J. N. LOUGHBOROUGH.

Wright, Hillsdale Co., Mich. Feb. 18, 1862.

CONFESSION.

By Joseph Dudley

DEAR BRO. WHITE: I wish to say through the Review that I have entertained hard feelings toward Bro. Butler, in relation to the notice written by him in Review, Vol. 17, No. 21, but after a more serious reflection and aid and counsel of my brethren, I feel to confess that my hard feelings have been ungenerous and uncalled for, and that part of his notice that was not mentioned in our business meeting (second and third reasons), were just and legitimate conclusions drawn from the position the finance committee occupied previous to the reception of Testimony No. 6. And where I have exerted an influence against Bro. Butler in relation to this notice in any way, and more particularly by the shade of my note in Review, Vol. xvii, No. 23, or injured the weight of his confession, I here wish to counteract that influence, and humbly crave the forgiveness of Bro. Butler and the church generally. I wish to say in conclusion that I deeply regret that I ever doubted the hand of the Lord being in the selection and adoption of the name at the B. C. conference, and hope I may learn wisdom and discretion by the things I have suffered.

JOSEPH DUDLEY.

Gilboa, Ohio.

HOME FOR BRO. SNOOK.

We whose names are hereunto subscribed do agree to pay the amount set to each of our names for procuring a home in Marion, Linn Co., Iowa, for Bro. B. F. Snook.

James White, payable when called for, $25,00 John T. Michell, " June 1, 1862, 25,00 D. Andre, " " " " 25,00 R. D. Tyson, " Dec. 25, " 10,00 E. S. Griggs, payable when called for, 10,00 Robert Garrett, " June 1, 1862, 5,00 I. M. Davis, " " " " 2,00

APPOINTMENTS.

Bro. and sister White appoint to meet with the brethren as follows: Hundred Mile Grove, Wis., March 1, 2. Marquette, " " 8, 9. Mauston, " " 15, 16.

By request of some of our scattered and lonely brethren and sisters, I wish to give notice through the Review of the quarterly meetings to be held by the several Seventh-day Adventist churches in Wisconsin. I will give them by course as they will be held: Hundred Mile Grove, March 1 and 2, 1862; Marquette, 8 and 9; Mackford, 15 and 16; Rubicon, 22 and 23; Oakland, Jeff. Co., 29 and 30; Little Prairie, Wal. Co., April 5 and 6.

These meetings are to be held regularly every three months. Any of the messengers visiting these churches are therefore requested by the churches to visit at the time of the quarterly meetings. They can go within sixteen miles of the Hundred Mile Grove church by railroad, which is sixteen miles north of Madison. ISAAC SANBORN.

Providence permitting, there will be a conference for Southern Iowa, of Seventh-day Adventists, at Knoxville, Marion Co., Iowa, commencing on Friday, March 14, and continuing over Sabbath and first-day.

It is hoped that every church in Southern Iowa will be represented. The preaching brethren in the State are especially invited to attend. Come up, brethren, in the name of the Lord, and may we be blessed. Cannot Bro. and sister White be at the conference? WM. H. BRINKERHOOF.