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 1995 
 
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SABBATH AND ADVENT 
 
 saaiig aa ASJi" 
 
 1 The J^bcfth by Elihu. Xthe 
 
 2 TheM^irst day of the Week not the Sabbat^ 
 
 3 AnMppeal to men of reg^-son and common_^ 
 
 4 Thel^bbath by P. Miller, Jr. 
 
 5 Both SWe^lfejlEhe Sabbath Law in tl^ 
 
 tamenl^fMlfell^bjJE.iJgHiafv J?.4J^i^ by 
 
 K. P. cottr'5»*si»'.;''i;i;^«, T'-^ '"" " 
 
 6 Solemn Appeal, «S;c., relative to the speedy Com- 
 
 ing of Christ, 
 
 7 True Picture of the state of the Churches^ 
 
 PUBLISHED AT TUE AD7ENT liEVlEW OFFICE, 
 ROCHESTER, N. Y. 
 
 1854. 
 
BY E L I II U . 
 
 In reviewing the subject of " tlie Sabbath," I de- 
 sign not to follow any previous writer ; but simply, 
 plainly and briefly, to convince sinners ofsin, let their 
 profession be what it may. And this I hope and 
 pray may be done without giving offence to those 
 who love the ' truth more than error : for God has 
 many servants oil earth, who would gladly exchange 
 error for truth, and many who do exchange their for- 
 mer traditions for the precious and everlasting truths 
 of God as contained in 'his Word. 
 
 Now the New Testament witnesses to the law and 
 the pi'ophets : . and that book k > said to have been 
 vs-ritten thus : Jviatthew's gospel, six years after the 
 resurrection of Christ. ' Mark's gospel, ten years af- 
 ter the church commenced. Luke's gospel, twenty- 
 eight years after. John's gospel, sixty-three year af- 
 ter. The Acts of the apostles, thirty years after. 
 The Epistle to the Romans, and two to the Corin- 
 thian and Galatians, twenty-four years after. Ephe- 
 sians, Colossians and Hebrews, twenty-nine yeare. 
 To Timothy, Titus and the second Epistle of Peter, 
 thirty years. The Revelation of John, sixty-one 
 years. His three epistles, about sixty-five years af- 
 ter the resurrection, and after the church had prop- 
 erly commenced. And it is easy for us to under- 
 stand how these apostles understood and practice<l, 
 
2 
 
 r 
 
 with regard to the Sabbath ; and they are the '• foun- 
 dation" next after Christ liimself. Therefore if there 
 wjis any such institution known and frequently spo- 
 ken of in the church as " Sabbath," in those difler- 
 ent ages of the cliurch, we can easily know what 
 I lien was meant by it. 
 
 Some say if we keep the seventh day of the week, 
 we shall keep a " Jewish Sabbath !" Well, w^e have 
 no Saviour to trust in but Jesus Christ, who was ac- 
 cording to the flesh a Jew — no other apostles and 
 ])rophets but Jewish — no other than Jewish Scrip- 
 tures, and indeed, Jesus said himself, that " salvation 
 is of the Jews." John iv, 22. And what did the 
 writers of the New Testament mean by the words 
 '• Sabbatli" and the Sabbath day ? What did Mat. 
 tliew mean in the sixth year of the Christian church ? 
 He ceitainly did not mean the first day of the week, 
 but he meant the day before the fii-st day of the 
 week. See Matt, xxviii, 1. He meant what all oth- 
 er Jewish writers ever meant: viz: " the seventh dav 
 is the Sabbath of the Lord thy God." But neithe'r 
 idatthew nor any of the apostles ever told us a word 
 about the Sabbath beiufv chano-ed from the seventh 
 to the first day of the week. 
 
 Now if the Scriptui-es cannot be bi'oken, but eve- 
 jy v/liere mean one and the same thing, viz: "The 
 seventh day is the Sabbath of the Lord," then if 
 ministers contradict this, and sa}' tlie seventh day is 
 not the Sabbath of the Lord, but the first day of the 
 week is the Sabbath, will they r.ot in tliis boar wit- 
 ness clearly and positively against themseh ts, unlesB 
 they bi'ing forward the cha}>tcr and xerse v^^here God 
 connnanded the Sabbath to be changed? AVhat 
 did Mark moan by the word Sabbath ? He meant, 
 
s 
 
 also, that the Sabbath was the day before the first 
 day of the week* Chap, xvi, 1, 2. Surely if the 
 Sabbath had been changed at the resurrection of 
 Christ, Mark woukl have known it within ten years 
 afterwards. What did Luke mean who wrote twen- 
 ty-eight years after the resurrection of Christ ? He 
 fdso meant that the Sabbath was the day before the 
 first day of the week : for he says that the women 
 who prepared the ointment, rested the Sabbath 
 day according to the commandment. Chap, xxiii, 
 56. Tluis Luke understood the words, the " Sab- 
 bath day' in the 58th year of the Christian era to 
 mean the day immediately preceding the first day 
 of the week. How did John understand this subject 
 in the 03d year of the Christian church? He not 
 only speaks of the Sabbath da}^ as the others did, 
 but he shows plainly that the first day of the week 
 was considered a business day by the disciples after 
 the resurrection. John xx, 1. See also Luke xxiv, 1 3, 
 But what did the writer of the Acts of the Apos- 
 tles mean by the word Sabbath, and Sabbath day, 
 thirty years after the Christian church was fully com- 
 menced ? In writing he often mentions the Sabbath, 
 and once mentions the first day ofthe week, as mean- 
 ing quite another thing in plain distinction from the 
 Sabbath. Acts xiii, 14, 42, 44. Chap.xx, 7. The 
 practice of the Jews was then as it is now, to meet 
 in the synagogue on the seventh day. And again 
 the next Sabbath day came almost the whole city 
 together to hear the word of God. He does not say 
 this was the Jewish Sabbath, but the Sabbath day ; 
 this was the seventh day; and the first day of the 
 week was not tlien known as a Sabbath by this wri- 
 ter;. l>ecause he savs the next Sabbath dav the Jews 
 
and Gentiles most all came together again. I say 
 there would not have been any next Sabbath in the 
 week till the next seventh day. Again, [Acts xvi, 
 13j " And on the Sabbath we went out of the city 
 by a river side, where prayer was wont to be made." 
 He does not say on the Jewish, nor on one of the 
 sabbaths, as though there were two sabbaths then, 
 but on the Sabbath, i. e., the seventh da}^, as under- 
 stood by all the Jewish writer,^, to this day. Again, 
 [Chap. xvii,_ 2,] Paul, as his manner v/as, went in 
 among the Jews, and three Sabbath days reasoned 
 with them out of the scriptures. 
 
 Thus have I proved that the a]->0Ptles of Christ, 
 understood that one day in the week sliould be call- 
 ed the Sabbath day ; and further, I ha^■e proved that 
 this day was the day before the first diiy of tlie week 
 which is the seventh day ; and you cannot deny it, 
 nor by the Scriptures disprove it; consequently if 
 the apostles of our Lord always called the seventh 
 day the Sabbath day, six, ten, twenty-eight, thirty, 
 and sixty-tliree years after the church was fully com- 
 menced, then it must be the Sabbath day now. 
 And every one of the Lord's ministers who call any 
 other day the Sabbath besides the one so called by 
 the writers of the New Testament, gives it a title 
 which is no where found in the Scri})tures; for when 
 they say the Sabbath day, they mean something 
 very different from what the New Testament means. 
 It is already proved that the apostles called the sev- 
 enth day, or the day before the first day of the week, 
 the Sabbath, and the Sabbath day, for many years 
 after the church was fully commenced. 
 
 Now we are to show what sin is ; and we are not 
 left to guess at it, or to suppose it ; but wc have a 
 
given rule to know with certainty wliat constitute.'^ 
 sin. " By the law" then " is the knowledge of sin ;" 
 by what law was the knowledge of sin twenty- four 
 years after the resurrection of Christ? Aiis. The very 
 same law that was given when it was said, " Thou 
 shalt not covet." The law, then, by which sin is 
 known, is the ten commandments, and you cannot 
 deny it ! This law saith, the seventh day is the Sab- 
 bath of the Lord thy God ; in it thou shalt not do 
 any work, thou nor thy son, nor thy daughter, nor 
 thy man-servant, nor thy maid-servant, nor thy cat- 
 tle, nor thy stranger that is within thy gates : for in 
 six days the Lord made heaven and earth, the sea, 
 and ail that in them is, and rested the seventh day : 
 wherefore the Lord blessed the Sabbath day and hal- 
 lowed it. Ex. XX, 10, 11. Now until this law is al- 
 tered 01' abrogated (and Christ says he " came not to 
 destroy the law I") by the same power that enacted 
 it — a willful transgression of it is a willful sin .'''let 
 your profession be what it may ; for sin is the trans- 
 gression of the law. He that offends in one point, or 
 in one of these commandments, is guilty of all, i. e., is 
 a transgressor of the law, a sinner in the sight of God. 
 Now a regenerated soul, a true-hearted Christian, 
 says with Paul, " I delight in the law of God after 
 the inv>^ard man. The law is holy, the commandment 
 holy and just and good :" and any person who is not 
 willing to keep the commandments of God, when 
 plainly understood, has still a carnal mind, which is 
 not " subject to the law of God, neither indeed can be." 
 Will you say this is judging too hard, or this is a hard 
 Baying, who can hear it ? I Avish to judge no man ; 
 but the word that the Lord hath spoken the same 
 shall judge you in the last day. John xii, 48. "As 
 
6 
 
 niaiiy as liave sinned in the law shall be judged by 
 the law ; in the day when God shall judge the se- 
 crets of men by Jesus Christ, according to ray gospel" 
 Horn, ii, 12, 16. Then those who shall hold the 
 truth in unrighteousness, those who ])retend to keep 
 tlie law differently from what God appointed it, those 
 who, in fact, lay aside the commandments of God, 
 (the seventh day or any other command,) and teach 
 for doctrine the commandments of men, (the first 
 day instead of the seventh,) such, the Word says, are 
 vain worshipers. Mark vii, 7. 
 
 But you say it makes no difference which day is 
 kept, or called the Sabbath day, provided we keep 
 one seventh part of the time! This is not correct, 
 because God never said so. Godisnotto be mocked in 
 this way ! He has been very good and kind to make 
 a Sabbath for man — to appoint the day and the par- 
 ticular time of the day, when the Sabbath is to com- 
 mence, and when it is to end ; it is the seventh day 
 in order from the ci-eation — the seventh day in the 
 a-eation : and he said, " From even till even shall yo 
 celebrate your sabbaths;" as the evening and the 
 morning were reckoned for the day. God did not 
 leave this subject undecided, so that his people would 
 appoint different days, and then for every one to call 
 his own the Sabbath day ! But God blessed and 
 sanctified the seventh day, and proved that particu- 
 lar day to be designated by him, in the face and eyes 
 of about six hundred thousand witnesses, by a miracle 
 directly from heaven, in withholding the manna on 
 that day, and in giving the food for that day on 
 the day befoi'e; and you cannot deny it, or dis- 
 prove it ! 
 
 Again, you say, how shall we know which is the 
 
seventh day ? I answei', Do you wish to know ? 
 Tlien ask the Jews ; for God has committed the hve- 
 ly oraclevS to them, and then scattered them among 
 all nations. Do you know when the first day of the 
 week comes ? Weh, the Sabbath day is always the 
 day before the first day of the week. Matt, xxviii, 
 1. But you may say do not the majority of honest^ 
 hearted Christians keep the first day of the week ? 
 and have they not for centuries done common labor 
 on the seventh day, and observed the first in obedi- 
 ence to the fourth command, and still been honest in 
 their motives, and living Christians? I answer, 
 What is that to us ? so long as the true light of the 
 Sabbath did not come to their minds ? * * * 
 
 Now Vv'e certainly know what sin is ; not by Avhat 
 popular writers say — not by the popular traditions of 
 our fathers — not altogether by our feelings ; but by 
 the law of God is this knowledge ; for sin is the trans- 
 gression of the law ; and all who have the law of God, 
 have an infallible and an e^'erlasting rule, to know 
 what sin is. " To the law and to the testiony : if 
 they speak not according to this word it is because 
 there is no light in them." And now if thou ait a 
 willful, weekly transgressor of the law of God, then 
 by the law is the knowledge that thou art a willful sin- 
 ner before God. But if thou art an ignorant trans- 
 gressor of the law of God, then by the law is the 
 knowledge that thou art an ignorant sinner before 
 God. To say nothing of presumptuous sins, I say, if 
 thou hast ignorantly sinned, then repent and reform, 
 and God wih heal you. Lev. iv, 2, 13. 
 
 By the lav/ of God then is ilie clca^i- kiowlecige of 
 sin. I speak to you (Protestant) who keep the Sun- 
 day, a day formerly dedicated to the worship of the 
 
8 
 
 Sun, by the Pagans, and afterwards brouglit into the 
 cliurch by Constantino and Roman Catholics, and 
 called the Christian Sabbath, a name never known 
 for the first day of the week by any of the writers of 
 the New Testament. I speak to you, Protestants, 
 and ask you if you have any gi^'en rule to know 
 what sin is ? Have you any certain rule to know 
 whether Roman Catholics sin, or not, in bowing 
 down to images ? They say they do not sin ! you 
 say you know they do sin ! but how do you know it 
 is sin to bow down to images vrhen they say it is 
 not sin ? Ans. By the law, you say, you know this 
 is sin, and you know it by no other rule ; for you 
 " had not known sin but by the law." Well, by the 
 same rule, I know what sin is. You say it is not 
 sin to work and do common labor on the seventh day. 
 But we know not by your assertion, but by the law, 
 whether you sin or not. You say you know by the 
 law that it is sin to bow down to images. I say, (by 
 your own rule,J I know by the law, that it is sin to 
 do common labor on the seventh day ; and you can- 
 not deny it ! And if you know it is the duty of 
 Roman Catholics to repent of their sins for trans- 
 gressing the second command ; then I know it is also 
 your duty to repent of your sins for transgressing the 
 fourth command. He that said thou shalt not kill 
 —-thou shalt not steal — ^thou shalt not bow down to 
 images, neither serve them, cVrc, also said, " The sev- 
 enth day is the Sabbath of the Lord thy God." 
 
 I would that you could see the weakness of your 
 argument ; viz., that one seventh part of time was 
 meant in the law, without regard to any particular 
 day. In this you make the commandments of God of 
 no eftect throudi vour tradition ! Yea, you make void 
 
that part of the command v/hich says,"The seventh day 
 is the Sabbath of the Lord thy God." We read not 
 that the Lord blessed the seventh part of the time, or 
 the Sabbath institution, as you say, but the seventh 
 day, in particular. Why do you wish to take out 
 and make void this part of the fourth command ? 
 When Christ hath said, " Till heaven and earth pass 
 away, one jot or one tittle shall in no wise pass from 
 tlie law." It was just as necessary that the particu- 
 lar day should be designated as it was that there 
 should be a Sabbath made for man. It would not 
 have been according to Divine Wisdom, to have said, 
 thou shalt keep one seventh part of the time or one v/liole 
 day in seven, because this would have left mankind 
 in as much confusion as your theory could have made 
 them ! One might have kept one day and another 
 the next, till seven sabbaths might have been kept 
 in one fixmily. Thus much for your seventh part of 
 time. 
 
 Suppose a parent should command his child to do 
 a certain piece of labor on a certain day, and the child 
 should without any just cause neglect to perform the 
 labor on the day specified, and should perform it on 
 the next day. Would this show any respect for the 
 authority of his parent, or would the parent appro- 
 bate such conduct in his child ? You must say, No. 
 Or if a governor should command all the military to 
 do duty two days in the yeai*, and for each one to 
 select his own days, there would be as much wisdom 
 in this, as in your seventh part of time, for the Sab- 
 bath of the Lord. God is not the author of confusion, 
 but of order. While your theory of one seventh part 
 of time, or one whole day in seven, instead of the 
 seventh day, impeaches the Divine Wisdom, and makes 
 
10 
 
 God tlie author of confusion. Thus your theory, not 
 the law of God, leads to anarcliy and confusion, and 
 the observance of no Sabbath ; and you cannot deny 
 it. What reasonable objection have you to the law 
 of God ? What fjiult can you find witli it, just as it 
 stands ? Have you wisdom enotigh to alter it for the 
 better ? " The law of the Lord is perfect converting 
 the soul." Ps. xix, 7. Yea, it is so peifect that it 
 has already convei-ted the souls of many, even from 
 the doctrines and commandments of men, to keep the 
 Sabbath of the Lord, and I trust in God that it will 
 convert many moi-e. Because the statutes of the 
 Lord are right, rejoicing the heart; the command- 
 iiients of the Lord are pure, enlightening the eyes — 
 more to be desii-ed are they than gold, yea than much 
 fine gold, sweeter than honey and the honey comb. 
 Vei'ses 8, 10. Wherefore the law is holy, and the 
 commandment hoi}', and just and good. For I (Paul,) 
 delight in the law of God after the inward man. 
 Reader, dost thou delight in the law of God after 
 die inward man ? If not, thy soul should be converted, 
 by praying for the law of God to be put into thy 
 heai't, and written in thy mind. But if the law of 
 God is already thy delight, then why not be recon- 
 dled to it? AVliy not be subject to it just as it 
 stands ? Why wish to make void one jot or tittle of 
 it? I do not present the law for justification; but 
 as a perfect rule of right, in this life; Lst, between 
 man and his Creator : 2d, between man and his fellow 
 man. Therefore, "whosoever shall break one of 
 tliese least commandments, and shall teach men so, 
 shall be called least in the kingdom of heaven. But 
 whosoever shall do and teach them shall be called 
 c:reat in the kingdom of heaven." 
 
11 
 
 The Westminster Divines, found contradicting 
 the tvriter of the Acts of the apostles. These Dh- 
 vines say, " From the beginning of the world to the 
 resurrection of Christ, God a[>pointecl the seventh day 
 of the week to be the weekly Sabbath, and the first 
 day of the week ever since, to continue to the end of 
 the world, which is the Christian Sabbath. 1. Luke 
 (the writer of the Acts of the apostles,) says, [Acts 
 xiii, 1 4,] Paul and his company went into a synar 
 gogue of the Jews on the Sabbath day. This was 
 according to our account, a. d. 45, and twelve years 
 after the resurrection of Christ. Luke says this was 
 on the Sabbath day, then at that time. But the di- 
 vines say, this was not on the Sabbath day at that 
 time, but on Saturday, and that the seventh day was 
 not then the Sabbath, neither liad been for twelve 
 years. (Thus they contradict Luke as plainly and 
 pointedly as can be.) 
 
 2. Luke says, [Acts xiii, 42, 44,] "that when tliB 
 Jews had gone out of the synagogue, the Gentiles 
 besought that these words (of the Gospel) might be 
 pi-eached to them the next Sabbath." And the next 
 Sabbath day came almost the whole city together to 
 hear the word of God. This, Luke says, was on the 
 Sabbath day at that time, twelve years after the res^- 
 urrection. But the Divines say that it was not on 
 tlie Sabbath at that time ; for Sunday had been tlie 
 Sabbath for twelve years ! 
 
 3. Luke says, [Acts xvi, 13,] And on the Sabbath 
 we went out of the city, by a river side, where prayer 
 was wont to be made; a. d. 53, twenty years after 
 the resurrection, and ten years before the Acts of tha 
 apostles were written. This, Luke says, was actually 
 on tlie Sabbath dav at that time — but the Divines 
 
12 
 
 eoiitradict liim in saying, this was not on the Sabbath 
 fA that time, but on Saturday ; for the seventh day, 
 wa.s not then the Sabbath, neither had been for twen- 
 ty yeai-s — never since the resurrection of Christ! 
 Thus they contradict Luke again, for all admit that 
 Luke always called the seventh day, the day the Jews 
 met in their synagogue, the Sabbath in the Acts of 
 the apostles. 
 
 4. Luke says, [Acts xvii, 2-4,] Paul at Thessalon- 
 ica, " as his manner was," went into a synagogue of 
 the Jews, and so preached Christ and the resuri-ection 
 three Sabbath days, that some Jews and a great mul- 
 titude of Gentiles believed. This wjis twenty years 
 after the resurrection of Christ. This, Lidce says, 
 was on three Sabbath days then at that time. But 
 the Divines deny this also, because they say that 
 the Sabbath had been changed from the seventh to 
 the first day of the week, twenty years before. Thus 
 they give Luke the lie I an awful mistake in them. 
 
 5. Luke says, [Acts xviii, 3, 4,] At Corinth Paul 
 labored with his hands, as a tent-maker, (on the other 
 days as we should understand,) but " reasoned in the 
 synagogue every Sabbath, and pei'suaded the Jews 
 and the Greeks." This was a. d. 54, twenty-one 
 years after the resui-rection of Christ, and nine years 
 before the Acts of the apostles were written. This, 
 Luke said or wrote, a. d. 63, the thirtieth year after 
 the resurrection, and the thirtieth year of the Chris- 
 tian church, that tliis preaching of Paul, was on every 
 Sabbatli ;" that is, on every seventli day, (the same 
 days that the Jews always met in their synagogue 
 for worship.) This is a plaui, pointed and positive 
 proof, that the seventh day was the Sabbath, at least 
 thirty years after the resurrection of Christ; for 
 
13 
 
 Luke testified again and again tliat those meetings of 
 the Jews and Gentiles were held on the Sabbath, and 
 if Luke was a Christian, then the seventh day was 
 the Christian Sabbath, thirty years after the resurreo 
 tion ! tlie Westminster Divines to the contrary noV 
 withstanding. And if the seventh day was the Sab- 
 l)ath thirty years after the resurrection of Christ, as 
 Luke says it was, then it is the Sabbath now. For 
 you v.'ill admit, that no man or body of men, have 
 had any lawful right to alter or change this command 
 of God, since a. d, 63. But we liiid net one word in 
 favor of the idea, ncr oven the least hint or allusion 
 in all the New Testament, that th.e first day of the 
 week was ever so much as thought of as a Christian 
 Sabbath by any of the apostles while they lived! 
 And you must give it up, yea, and you will give it 
 u]^, if you search the Soiptures carefully and pi'ayer- 
 fully on this subject, and if you have a spirit of dia- 
 cernment, and are willing to forsake error for truth, 
 and if you are an honest-hearted Christian in the 
 sight of God. 
 
 I^ow if the Scriptures' are able to make one wise 
 unto salvation, through faith in Jesns Christ, then 
 why need I stop to examine all the various doctrines 
 of popes, councils and fathers, when in searching I 
 should find pope against pope, council against council 
 and fathers against fathers! This would be like 
 two companies fighting at great distance with small 
 arms. But if we Avish to come at close action, let us 
 take the armor of truth, which mil most assuredly 
 prevail ; and the closer the action, the sooner the vic- 
 tory will be won on the side of truth. Now my dear 
 reader, if you will take the Scriptures and search 
 them as above requested, then you will find the fob 
 
u 
 
 lowing valuable treasures of kuoTrledge among the 
 iimny therein contained. 
 
 1. You will lind Christ himself saying, " The Sab- 
 bath was made for man," and that it was made when 
 the first seven days were made, before man had sir> 
 ued. The Sabbath was thus made not for the Jews 
 in particular, but as a gift of God to man, i. e., man- 
 kind universally, of all nations and all ages of tho 
 world. 
 
 2. You will lind that before the law was given at 
 Mount Sinai, this was a law and a commandment, 
 [Ex. xvi,] that it was also written by the finger of 
 God, with the " lively oracles," which God commit- 
 ted to the Jews, to give unto us; that this law, by 
 which is the clear knowledge of sin, is an infallible 
 and everlasting lule to know by, what is sin and 
 ■?\'hat is not sin ; that sin is the transgression of the 
 law ; that to act against it, or to do things contrary 
 to it is sin ; but " where no law is, thej-e is no trans- 
 gression ;" that this law Clnist came not to destroy, 
 abrogate, or make void ; that the law is hoh^, juid 
 just, and good; and that Christians delight in it. 
 And as Paul " had not known lust except the law 
 had said, Thou shalt not covet," so we had not known 
 v,hich day of tlie week was the Sabbath excei>t the 
 hiw had said, " The seventli day is the Sabbath of the 
 Loi'd thy God." Now we know by the law, that this 
 is the Sabbath without the help of conmientators ! 
 
 3. You can find that the resui'rectioii of our Sav- 
 iour h.is nothing to do with changing the Sabbath, 
 any more than his birth, his death-, or his ascension. 
 "Whether he v.as lisen near the end of the Sabbath, 
 or some time before the common time of connnenc- 
 ing the first day Sabbath, so called, has nothing to do 
 
16 
 
 with altering one jot, or one tittle of the law of Gc-d. 
 
 4. You can find that the common reasonings of 
 men, that Christ frequently met with his disciples on 
 the first-day of the week, after his resurrection, any 
 more than on other days, are false and without found- 
 ation; that he went with two of them to Emmaus, 
 about seven and a half miles and returned to Jerusa- 
 lem, which would plainly show that he did not regard 
 that day as a Sabbath; that he met with his disci- 
 ples in the evening, which must have been after the 
 commencement of the second day of the week, (see 
 Gen. i, 8,) when they were met, but not to celebrate 
 tlie resurrection, as false reasouers pretend ; that he 
 met with them agciin '' after eight days," i. e., near 
 the middle of the next week, and again when they 
 wore together fishing, so tliat the fishing day would 
 prove a Sabbath, ju.'^t as much as either of tlie two 
 first visits* 
 
 6. You can find tliat Luke had not forgotten tlise 
 distinction between the " first day of the week" and 
 '* the Sabbath day," [Acts xx, 7,] in his recording the 
 meetij]g of the disciples to break bread, on that day, 
 and that this is the only time the first day of the 
 week is mentioned in all the Acts of the Apostles ; 
 and that it is the only notice of Paul's preaching on 
 that particular day, or rather evening, and that on a 
 particular occasion, viz., in order to be " ready to de- 
 part on the morrow ;" that this one instance of the 
 first day being mentioned, pro^^es that it v/as not on 
 the Sabbath and that the many meetings of the Jew^ 
 and Gentiles, believers and unbelievers, where Paul 
 }!reached "every Sabbath," did not mean on the first 
 day of the week. 
 
16 
 
 6. You may find tliat Paul, in giving orders to 
 some of the clinrclies, to " lay by tliemselves in store 
 something, according as God hath prospered them, on 
 the fii-st of the week" for the poor saints at Jerusa- 
 lem, [1 Cor. xvi, 2,] does not prove that to bo the 
 Sabbath day, but that it was not the Sabbath day 
 nor suitable to a Sabbath day's work ; but rather as 
 an offering to the Lord of " the fii-st ripe fruits of their 
 increase ;" to be the first business attended to in the 
 week, to reckon up their earnings or incomes and de- 
 vote a part of the same, and lay it by itself so that it 
 would be ready when Paul came. This indeed was 
 a good calculation for the first business of the week. 
 
 7. You can find that as there is no law of God 
 against doing common labor on the fir^.t day of the 
 week, so it is no sin, nor transgression of any law 
 other than the laws and commmandments of men. 
 
 8. You can find that the Saviour said to his dis- 
 ciples, " If ye love me, keep my coiumandments." 
 Again. " He that hath my commandments, and keep- 
 etli them, he it is that loveth me ; and ho that lov- 
 eth me shall bo loved of my Father ; and I will love 
 him, and will manifest myself to him." Again, "Je- 
 sus answered and said unto him. If a man love me, ho 
 will keep my words : and my Father will love him and 
 we will come unto him, and make our abode with him." 
 
 ]S^ow my dear readers, if you neglect, or refuse to 
 obey this fourth command of the decalogue, you are 
 left without excuse, and you can plead nothing in ex- 
 tenuation of your neglect. " For God shall bring ev- 
 ery work into judgment, with every secret thing, 
 whether it be good or whether it be evil." 
 
 Published at tho Advent Review Office, Rochester, N. Y. 
 
Advent anel Safehatli Tracte. No. 1. 
 
 THE- 
 
 FIEST DAY OF THE IVEEK 
 
 NOT- THE 
 
 " All scripture is given by inspiration of God, rnd 
 is profitable for doctrine, for reproof, for correction, for 
 instniction in rigliteousness ; that tlie man of God 
 may be perfect, thorouglilv furnished unto all good 
 works." 2 Tim. iii, 16, 17. 
 
 In this text we are assured that every word of the 
 Sacred Scriptures was given by the Holy Spirit ; that 
 every doctrine which men should believe, is therein 
 revealed ; that every fault is therein reproved ; every 
 error is corrected by its words of truth ; and that 
 perfect instraction in all righteousness is therein given. 
 
 The design of its Author in providing such a book, 
 was that the man of God might thereby be made 
 perfect, thoroughly furnished unto all good works. 
 This is the treasure which God has given to his 
 church. Nor is this all that he has done. To those 
 who are v/illing to obey the teachings of his word, he 
 has promised the Spirit to guide them into all truth. 
 
 To men thus situated, Jehovah thus speaks : "Prove 
 all things ; hold fast that which is good." 1 Thess. 
 V, 21. That is, bring every part of ybur faith and 
 practice to the test of God's sure word ; ask the Holy 
 
Spirit's aid, that yoiir mind may be delivered from 
 prejudice, and your understandinpr enlightened in the 
 word of truth. Then what you find revealed in that 
 ■word hold fast ; it is of priceless value ; but relinquish 
 at once every precept or doctrine not therein record- 
 ed, lest you make the doctrines of men of equal weight 
 with the commandments of God. What is the chaff 
 to the wheat ? saith the Lord. 
 
 As the fii-st day of the week is now almost univer- 
 sally observed in the place of the Sabbath of the 
 fourth commandment, we design in this Tract to ex- 
 amine the grounds on w^hich this observance rests. 
 Those who are willing to submit their' opinions to the 
 test of scripture and of reason, are invited to unite 
 with us in the examination of this subject. For what 
 reason do men prefer the first day of the week to the 
 ancient Sabbath of the Lord ? On w^hat authority do 
 men continually violate the day which God sanctified, 
 and commanded mankind to keep holy ? Come, now, 
 and let us reason together. Here is the command- 
 ment which it is said has been changed : — 
 
 " Remember the Sabbath-day to keep it holy. Six 
 days shalt thou labor, and do all thy w^ork ; but the 
 seventh day is the Sabbath of the Lord thy God ; in 
 it thou shalt not do any work, thou, nor thy son, nor 
 thy daughter, thy man-seiTant, nor thy maid-servant^ 
 nor thy cattle, nor thy stranger that is within thy 
 gates; for in six days the Lord made heaven and 
 earth, the sea and all that in them is, and rested the 
 seventh day ; wherefore the Lord blessed the Sab- 
 bath-day, ?md hallowed it." Ex. xx, 8-11. 
 
 That this commandment requires men to remem- 
 ber, and to keep holy the Rest-day of the Creator, which 
 he hallowed at the close of the first week of time, 
 
none can deny. We now ask for the authority for 
 the change of this commandment. 
 
 Papists beheve that their church had power to 
 change the fourth commandment ; and, on that author- 
 ity, alone, they are perfectly satisfied in observing the 
 first day of the week. 
 
 Protestants deny the authority of the church of 
 Rome, and attempt to vindicate the change of the 
 Sabbath, by an appeal to the Bible. This is what 
 we wish them to do. We ask them, therefore, to 
 present a single text in which it is said that God has 
 changed his Sabbath to the first day of the week. 
 The advocates of the change have none to ofi'er. If 
 they cannot present such a text, will they give us one 
 which testifies that God ever blessed and sanctified 
 the first day of the week ? Its observers admit that 
 they have none to present. But will they not give 
 lis one text in which men are required to keep the 
 first day holy, as a Sabbath unto the Lord ? They 
 acknowledge that they have none. How then do 
 they dare to exalt the first day of the week above 
 the Sabbath of the Lord, which the commandment 
 requires us to remember, and keep holy ? 
 
 The Bible thoroughly furnishes the man of God 
 unto all good works. Can Sunday-keeping be a very- 
 good work, when the Bible has never said anything 
 in its favor ? Or if it is a good work, can men be 
 very thoroughly furnished in its defense, when God 
 has said nothing in its favor ? Instead of being a 
 good work, must it not be a fearful sin against God 
 to thus pervert the fourth commandment, when once 
 the mind has been enlightened on, the subject? 
 
 But there are several reasons urged for the obser- 
 
vance of tlie fii-st day of the week, which we will 
 here notice. 
 
 First Reasoi?. Redemptiou is gi-er.tor thq,n crea- 
 tion ; therefore we ought to keep the day of Christ's 
 resurrection, instead of the ancient Sabbath of the Lord. 
 
 Where has God said this? Suuday-keepei-s are 
 compelled to admit that he never did say it. What 
 right, then, has any man tp make such an assertion, 
 and then to base the change of the Sabbath upon it? 
 But su]>pose redemption is greater than creation, who 
 knoMs that we ought to keep the fii-st day of the 
 week on that account ? God never required men to 
 keep any day as the memorial of redemption. But 
 if it were duty to observe one day of the week for 
 this reason, most certainly the crucifixion-day pre- 
 sents the strongest claims. It is not said that wo 
 have redemption through Christ's resuiTCction ; but 
 it is said tliat we have redemption through the shed- 
 ding of his blood. " And they sung a new song, 
 saying, Thou ait worthy to take the book, and to 
 open the seals thereof; for thou Avast slain, and hast 
 redeemed us to God by thy blood, out of every kin- 
 dred, and tongue, and people, and nation." Rev. v, 
 9. " In A>hom we have redemption through his 
 blood, the forgiveness of sins, accordinjy to the riches 
 of his grace." Eph. i, 7 ; Col. i, 14 ; Heb. ix, 12, 1 5. 
 
 Then redemption is through the death of the Lord 
 Jesus; consequently, the day on which he shed his 
 ]3recious blood to redeem us, and said " It is finished," 
 [John xix, 30,] is the day that should be kept as the 
 memorial of redemption, if any should be observed 
 foi' that purpose. 
 
 Nor can it be plead tliat the resun-ection-day is the 
 most remarkable day in the history of redemption. 
 
It needs but a word to prove that in this respect it is 
 far exceeded by the day of the crucifixion. Which 
 is the most remarkable event, the act of Jehovah iu 
 giving his beloved and only Son to die for a race of 
 rebels, or the act of that Father in raising that belov- 
 ed Son from the dead ? There is only one answer that 
 can be given : it was not remarkable that God should 
 raise his Son from the dead; but the act of the Fath- 
 er in' giving his Son to die for sinnei-s, was a spectacle 
 of redeeming love on which the Universe might gaze 
 and adore the w^ondrous love of God to all eternity. 
 Who can wonder that the sun was veiled in darkness, 
 and that all nature trembled at the sight ! 'X'he cru- 
 cifixion-day, therefore, has far gi*eater claims than the 
 day of the resurrection. God has not enjoined the 
 observance of either ; and is it not a fearful act to 
 make void the commandments of God by that wis- 
 dom which is folly in his sight. 1 Cor. i, ] 9, 20. 
 
 But if we would commemorate redemption, there 
 is no necessit}^ of robbing the Lord's Rest-day of its 
 holiness in order to do it. When truth takes from 
 us our errors, it always has something better to take 
 their place. So the false memorial of redemption 
 being taken out of the way, the Word presents in its 
 stead those which are true. God has provided us 
 with memorials, bearing his own signature ; and these 
 we may observe with the blessing of Heaven. Would 
 you commemorate the death of our Lord^? You need 
 not keep the day of his crucifixion. The Bible tells 
 you how to do it. 
 
 " For I have received of the Lord, that which also 
 I delivered unto you, that the Lord Jesus, the same night 
 in which he was betrayed, took bread ; and when he 
 had given thanks, he brake it, and said, Take eat ; 
 
6 
 
 this is my body, which is broken for you ; this do in 
 remembrance of me. After the same manner also 
 he took the cup, when he had supped, saying. This 
 cup is the New Testament in my blood : this do ye, 
 as oft as ye drink it, in remembrance of me. For as 
 often as ye eat this bread, and drink this cup, ye do 
 show the Lord's death, till he come." 1 Cor. xi, 23-26. 
 
 Would you commemorate the burial and resurrec- 
 tion of the Saviour ? You need not keep the fii*st 
 day of the week. The Lord ordained a very different, 
 and far more appropriate memorial. " Know ye not 
 that so many of us as w^ere baptized into Jesus Christ, 
 were baptized into his death ? Therefore we are bur- 
 ied with him by baptism into death; that like as 
 Christ was raised up from the dead by the glory of 
 the Father, even so we also should walk in newness of 
 hfe. For if we have been planted together in the like- 
 ness of his death, we shall be also in the likeness 
 of his resurrection." Rom. vi, 3-5. "Buried 
 with him in baptism, wherein also ye are risen with 
 him through the faith of the operation of God, who 
 hath raised him from the dead." Col. ii, 12. 
 
 It is true that the professed church has changed 
 this ordinance to sprinkling, so that this divine me- 
 morial of our Lord's resurrection is destroyed. And 
 that they may add sin to sin, they lay hold of the 
 Lord's Sabbath, and change it to the fii-st day of the 
 week, thus destroying the sacred memorial of the Crea- 
 tors rest, that they may ha\^e a memorial of Christ's 
 resurrection ! " The earth is also defiled under the 
 inhabitants thereof; because they have transgressed 
 the laws, changed the ordinance, broken the everlast- 
 ing covenant." When will the professed church cease 
 to perV'Crt the right Avays of the Lord 'i Not until 
 
"the inhabitants of the earth are burned, and few 
 men left." Isa. xxiv, 5, 6. 
 
 Second Reason. The disciples meton the day of 
 our Lord's resurrection to commemorate that event, 
 and the Saviour sanctioned this meeting by uniting 
 with them. John xx, 1 9.. 
 
 If every word of this was truth, it would not prove 
 that the Sabbath of the Lord has been changed. 
 But to show the utter absurdity of this inference, list- 
 en to a few facts. The disciples atthat time did not be- 
 lieve that their Lord had been raised from the dead ; 
 but were assembled for the purpose of eating a common 
 meal, and to seclude themselves from the Jews. The 
 words of Mark and of John make this clear. " He 
 appeared in another form unto two of them, as they 
 walked, and went into the country. And they went 
 and told it unto the residue : neither believed they 
 them. AfteiTv^ard he appeared unto the eleven, as they 
 sat at meat, and upbraided them with their unbelief, 
 and hardness of heart, because they believed not 
 them which had seen him after he was risen." 
 Mark xvi, 12-14. John says: "Then the same day 
 at evening, being the first day of the w^eek, when the 
 doors were shut where the disciples were assembled 
 for fear of the Jews, came Jesus and stood in the 
 midst, and saith unto them, Peace be unto you." 
 John XX, 19. 
 
 It is a fact, therefore, that the disciples were 
 not commemorating the resurrection of the Saviour ; 
 it is equally evident tliat they had not the slight- 
 est idea of a change of the Sabbath. At the 
 burial of the Sa\^our, the women who had followed 
 him to the tomb, returned and prepared spices and 
 ointments to embalm him ; the Sabbath drew on ; 
 
8 
 
 tliey rested tlie Sabbath-cLiy according to tlie com- 
 mandment; and wlien the Sabbath was past, they 
 came to the sepulchre upon the fii'st day of the week 
 to embalm their Lord. Luke xxiii, 55, 56; xxiv, 1. 
 They kept the Sabbath according to the command- 
 ment, and resumed theh labor on the fii'st day of the 
 week. 
 
 Third Reason. After eight days Jesus met with 
 his disciples again. John xx, 26. This must have 
 been the first day of the week, which is thereby prov- 
 ed to be the Christian Sabbath. 
 
 Were it certain that this occurred upon the fii-st 
 day of the week, it would not furnish a single ])arti- 
 cle of proof that that day had become the Sabbath of 
 the Lord. Butwho can be certain that " after eight 
 days" means just a week ? ■ It woul^l be nearei- a 
 literal construction of the language to conclude that 
 this was upon the ninth day. As an illustration, 
 read Matt, xvii, 1. " And after six days, Jesus biketh 
 Peter, James, and John," &c. Now turn to Luke 
 ix, 28. "And it came to pass, about an eight days 
 after these sayings, he took Peter, and John, and 
 James," &c. Then " after six days" is about eight 
 days in this instance. But if " after eight days" 
 means just a week, how does this prove that Sunday 
 has taken the place of the Lord's Sabbath ? Rather 
 how does it prove that Sunday has become the Chris- 
 tian Sabbath, when there is not a particle of evidence 
 that either Christ or his apostles ever rested on that 
 day ? There is no such term as Christian Sabbath 
 found in the Bible. The only weekly Sabbath nam- 
 ed in the Bible is called the Sabbath of the Lord. 
 
 Was the act of Christ in appearing to his disci j>les 
 sufficient to constitute the day on which it occiured 
 
9 
 
 the Sabbatli ? If so, why did he next select a fish- 
 ing day as the time to manifest himself to them ? 
 John xxi. If it is not sutiicient, then the Sunday 
 on which he was first seen of them, the fishing day 
 on which they next saw him, and the Thursday on 
 which he was last seen of them, may not be Sabbaths. 
 It was not very remarkable that Christ should find 
 his disciples together, inasmuch as they had one com- 
 mon abode. Acts i, 13. 
 
 Fourth Reason. The Holy Spirit descended up- 
 on the disciples on the day of Pentecost, which was 
 the first day of the week. Therefore the first day of 
 tlieweek should be observed instead of the Sabbath 
 of the Lord. Acts ii, 1, 2. 
 
 Admitting that the day of Pentecost occurred up- 
 on the first day of the week, it remains to be proved 
 that it thereby became the Sabbath. But that it was 
 the feast of Pentecost, and not the first day of the 
 v/eek, that God designed to honor, the following facts 
 demonstrate. 
 
 1. While the day of Pentecost is distinctly named, 
 the day of the week on which it occurred is passed 
 in silence. 
 
 2. The disciples had been engaged in earnest 
 prayer for the space of ten days ; for the day of Pen- 
 tecost was fifty days from the resurrection of Christ, 
 and forty of those days he spent with his diseiples. 
 Acts i. Forty days from his resurrection would ex- 
 pire on Thursday, the day of his ascension. A pe- 
 riod of ten days after his ascension on Thursday, 
 would include two First-days, the last of which would 
 be the day of Pentecost. If the design of God had 
 been to honor the first day of the week, why did not 
 the Holy Ghost descend on the first of those First- 
 
10 
 
 days ? Why must the day of Pentecost come before 
 the Holy Ghost could descend ? This answer is ob- 
 vious. It was not the design of Heaven to lionor 
 the firet day of the week, but to mark the antitype 
 of the feiist of Pentecost. Hence' the fij-st day of the 
 week is passed in silence. 
 
 The slaying of the paschal lamb on thejouiieentli 
 day of the first month, had met its antitype in the 
 death of the Lamb of God on that clay. Ex. xh;' 
 John xix ; 1 Cor. v, 7. The offering of the first 
 fruits on the sixteenth day of the first month, had 
 met its antit}^3e in the resurrection of our Lord on 
 that day, the first fruits of them that slept. Lev. 
 xxiii; 1 Cor. xv, 20, 23. It remained that the day 
 of Pentecost, fifty days later, should also meet its an- 
 titype. Lev. xxiii, 15-21. The fulfillment of that 
 type is what the pen of inspiration has recorded in 
 Acts ii, 1, 2. God has spoken nothing in this place 
 respecting a change of his Sabbath. Yet grave men, 
 calling themselves Doctors of Divinity, consider this 
 text one of their strongest testimonies for their so- 
 called Christian Sabbath. They might be profited 
 by this advice of the wise man : " Add thou not un- 
 to his words, lest he reprove thee, and thou be found 
 a liar." Prov. xxx, 6. 
 
 Fifth Reason. Paul once broke bread upon tlio 
 fii-st/day of the week at Tro;is. Hence this day was 
 observed as the Christian Sabbath. Acts xx, 7. 
 
 We answer, that at one period the apostolic clnirch 
 at Jerusalem broke bread every day. Acts ii, 42 
 -46. If a single instmce of breaking bread at 
 Troas upon the first day of the week, was quite sufti- 
 cient to constitute it the Sabbath, would not the con- 
 tinued practice of the apostolic church at Jerusalem 
 
11 
 
 in breaking bread every day, be amply sufficient to 
 xnake every day a Sabbath ? Moreover, as tbe act of tbe 
 Great Head of the church in breaking bread, must be 
 quite as important as that of his servant Paul, must 
 not the day of the crucifixion be pre-eminently the 
 "^Christian Sabbath," as Christ instituted, and per- 
 formed this ordinance on the evening with which 
 that day commenced ? 1 Cor. xi, 23-26. 
 
 But on what day of the week did this act of Paul 
 occur ? For, if it is of sufficient importance to make 
 the day of its occurrence the future Sabbath of the 
 church, the day is worth determining. The act of 
 breaking bread was after midnight ; for Paul preached 
 to the disciples until midnight, then healed Eutychus, 
 and after this attended to breaking bread. Verses 
 7-11. If, as time is reckoned at the present day, the 
 first day of the week terminated at midnight, then 
 Paul's act of breaking bread took place upon the 
 second day of the week, or Monday, which should 
 henceforth be regarded as the Christian Sabbath, if 
 breaking bread on a day makes it a Sabbath. 
 
 But if the Bible method of commencing the day, 
 viz., from six o'clock p. m., was followed, it would ap- 
 pear that the disciples came together at the close of 
 the Sabbath, for an evening meeting, as the Apostle 
 was to depart in the morning. (If it was not an even- 
 ing meeting, why did they have many lights there ?) 
 Paul preached to them until midnight, and then broke 
 bread with the disciples early in the morning of the 
 first day of the week. Djd this act constitute that day 
 the Sabbath ? If so, then why did Paul, as soon as 
 it was light, start on his long journey to Jerusalem ? 
 If Paul believed that Sunday was the Christian Sab- 
 bath, why did he thus openly violate it ? If ne did 
 
12 
 
 not believe it had become tlie Sabbatli ^wliy should 
 you ? And why do you grasp, as evidence that the 
 Sabbath had been changed, a single instance in vv'hich 
 an evening meeting was held on Sunday, while you 
 overlook the fact that it was the custom of this same 
 Apostle to preach every Sabbath, not only to the 
 Jews, but also to the Gentiles ? Acts xiii, 14, 42 ,44 ; 
 xvi, 1 3 ; xvii, 2 ; xviii, 4. 
 
 Paul broke bread on the first day of the week, and 
 then immediately started on his long journey to Je- 
 rusalem. So that this, the strongest ai-gument for the 
 fiirst day of the week, furnishes direct proof that Sun- 
 day is not the Sabbath. 
 
 Sixth Reason. Paid commanded the church at 
 Corinth to take up a public collection on the first day 
 of the week ; therefore it follows that this must have 
 been their day of public worship, and consequently is 
 the Christian Sabbath. 1 Cor. x\'i, 2. 
 
 We answer, it is a remarkable fact that Paul en- 
 joins exactly the reverse of a public collection. He 
 does not say. Place your alms in the public treasuiy, 
 on the first day of the week ; but he says, " Upon the 
 first day of the week let every one of you lay by him 
 in store." 
 
 J. W. Morton in his " Vindication of the true Sab-"* 
 bath," pages 51, 52, says: — 
 
 " The Apostle simply orders, that each one of the 
 Corinthian brethren should lay up at home some por- 
 tion of his weekly gains on the fii-st day of the week. 
 The whole question turns upon the meaning of the 
 expression, ' by hini ;' and I marvel greatly how you 
 can imagine that it moans ' in the collection box of 
 the congregation.' . Greenfield, in his Lexicon, trans- 
 ]atx3s the Greek term, '■hy ones self, i. e. at home.^ 
 
13 
 
 Two Latin versions, the Vulgate and that of Castel- 
 lio, render it, ' apud se,' with one's self, at home. 
 Three French translations, those of Martin, Osterwald, 
 and De Sacy, ' cliez 8oV^ at his own house, at home. 
 The German of Luther, ' hei slch selhst,^ by himself, 
 at home. The Dutch, ' hi/ hemselven^ same as the 
 German. The Italian of Diodati, ' appresso di se^ 
 in his own presence, at home. The Spanish of Felipe 
 Scio, '• en su casa, in his own house. The Portu- 
 guese of Ferreira, '^ara mo,' with himself. The 
 Swedish, ^ ncer sig sieif^ near himself I know not 
 how much this list of authorities might Be swelled, 
 for I have not examined one translation that differs 
 from thase quoted above." 
 
 The text-, therefore, does not prove that the Corin- 
 thian church was assembled ibv public worshij) on 
 that day ; but, on the contrary, it does prove that each 
 must be at his own home, where he could examine 
 his worldl}^ aftairs, and lay by himself in store as 
 God had prospered him. If each one should thus 
 from week to week collect of his eamino:s, when the 
 Apostle should come, their bounty would be ready, 
 and each would be able to present to him what they 
 liad gathered. So that if the first-day Sabbath has 
 no better foundation than the inference drawn from 
 this text, it truly rests upon sliding sand. 
 
 Seventh Reason. John was in the Spirit on the 
 Lord's day, which was the first day of the '\¥eek. 
 Rev. i, 10. 
 
 This is the kind of reasoning which the advocates 
 of Sunday are invariably obliged to adopt. But we 
 ask, ^V^!at right have they to assume the very point 
 which they ought to prove ? This text, it is true, 
 furnishes direct proof that there is a day in the gos- 
 
14 
 
 pel dispensation whicli the Lord claims as his ; but 
 is there one text in the Bible which testifies that the 
 first day of the week is the Lord's day ? There is 
 not one. Ha» God ever claimed that day as his ? 
 Never. Has God ever claimed any day as his, and 
 reserved it to himself? He has. " And God blessed 
 the seventh day and sanctified it; because that in it 
 he had rested from all his work which God created 
 and made." Gen. ii, 3. " To-morrow is the rest of 
 the holy Sabbath unto the Lord." Ex. xvi, 23. 
 " The seventh day is the Sabbath of the Lord thy 
 God." Ex. XX, 10. "If thou turn away thy foot 
 from the Sabbath, from doing thy pleasure on my 
 holy day," (fee. Isa. Iviii, 1 3. " Therefore, the Son 
 of man is Lord also of the Sabbath." Mark ii, 28. 
 
 Then the seventh is the day which God reserved 
 to himself, when he gave to man the other six; and 
 this day he calls his holy day. This is the day 
 which the New Testament declares the Son of man 
 to be Lord of. 
 
 Is there one testimony in the Scriptures that the 
 Lord gf the Sabbath has put away his liol}^ day, and 
 chosen another? Not one. Then that day which 
 the Bible designates as the Lord's day, is none other 
 than the Sabbath of the fourth commandment. 
 THINGS TO BE CONSIDERED. 
 
 "We have now examined the main pillars on which 
 the fii-st-day Sabbath rests ; and it is perfectly appar- 
 ent that there is not a single particle of divine au- 
 thority for tlie observance of that day. Hence, its 
 adv{X'.ates must observe the Sabbath of the Lord, or 
 they must resort to the tradition of the " fathers" 
 for proof of its change. The history of the change 
 will be given in its place. But wo now ask, what 
 
15 
 
 right had the elders of the Christian church to change 
 the fouith commandment, any more than the elders 
 of the Jewish church had, to change the fifth ? 
 
 The Phai'isees pretended that they had a tradi- 
 tion handed down from Moses, which authorized 
 them to change the fifth commandment. The Pa- 
 pist and Protestant Doctors of Divinity pretend that 
 they have a tradition handed down from Christ and 
 the apostles, authorizing them to change the fourth. 
 But if Christ rebuked the Bharisees for holding a 
 damnable heresy, what would he say to the like act 
 on the part of his own professed followers ? Matt. 
 XV, 3-9. 
 
 The same fathers which changed the fourth com- 
 mandment, have also coiTupted all the ordinances of 
 the New Testament, and have established purgatory, 
 invocation of saints, the worship of the Virgin Mary 
 and prayers for the dead. 
 
 The Protestant professes to receive the Bible alone 
 as his standard of faith and practice. The Papist 
 receives the Bible and the tradition of the fathei-s as ' 
 his rule. The Protestant cannot prove the change 
 of the Sabbath from his o^^oi standard, (the Bible,) 
 therefore he is obliged to adopt that of the Papist, 
 viz., the Bible as explained and corrupted by the 
 fjithers. The change of the Sabbath is proved by 
 the Papist as follows : — 
 
 " Ques. What warrant have you for keeping the 
 Sunday, preferably to the ancient Sabbath which was 
 tlie Saturday? 
 
 " Ans. We have for it the authority of the Catho- 
 lie Church, and apostolic tradition. 
 
 " Q. Does the Scripture any where command the 
 ' Sunday to be kept for the Sabbath ? 
 
16 
 
 "A. The Scripture commauos lis to bear the 
 Church, [Matt, xviii, 17; Luke x, 16,] aud to hold 
 fast tlie traditions of the apostles. 2 Thess. ii, 15. 
 But the Scri])ture does not in particular mention this 
 chano;e of the Sabbath. John speaks of the Lord's 
 iiay; [Rev. i, 10;] but he does not tell us what day 
 of the week this was, much less does he tell us that 
 this day was to take the place of the Sabbath or- 
 dained in the commandments. Luke also speaks of 
 the disciples meeting together to break bi'ead on ^the 
 iii-st day of the week. Acts xx, 7. And Paul [1 
 Cor. xvi, 2] orders that on the first day of the week 
 tl ( Corinthians should lay by in store what they de- 
 ligned to bestow in charity on the fjiithful in Judea; 
 but neither the one nor the otiier tells us that this 
 first day of the week was to be henceforward the day 
 of worship, and the Christian Sabbath ; so that tru- 
 ly, the best authority we have for this, is the testi- 
 mony and ordinance of the church. And therefore, 
 those who pretend to be so religious of the Sunday, 
 whilst they take no notice of other festivals ordained 
 by the same church authority, show that they act by 
 humor, and not by reason and religion ; since Sun- 
 days and holy-days all stand upon the same founda- 
 tion, viz., the ordinance of the church. 
 
 " Q. What was the reason why the weekly Sab- 
 bath was changed fi-om the Saturday to the Sunday? 
 
 "A. Because our Lord fuljy accomplished t ho 
 work of our redemption by rising from the dead on 
 a Sunday, and by sending down the Holy Ghost on 
 a Sunday ; as tliei'efore the work of our redemption 
 ■\\ fis a great<?r work than that of our creation, the 
 primitise church thought the day on which this work 
 
17 
 
 was completely finished, was more worthy her re- 
 ligious observation than that in which God rested 
 from the creation, and should be properly called the 
 Lord's day." — Catholic Christian Instructed. 
 
 If further testimony is needed listen to the follow- 
 ing : — 
 
 " Ques. What does God ordain by this command-"" 
 ment ? 
 
 " Ans. He ordains that we sanctify, in a special man- 
 ner, this day, on which he I'ested from the labor of 
 creation. 
 
 " Q. What is this day of rest ? 
 
 " A. The seventh day of the week, or Saturday, for 
 he employed six days in creation, and rested on the 
 seventh. Gen. ii, 2 ; Heb. iv, 1, &c. 
 
 " Q. Is it then Saturday we should sanctify, in order 
 to obey the ordinance of God ? 
 
 " A. During the old law, Saturday was the day 
 sanctified ; but the 9hurch instructed by Jesus Christ, 
 and directed by the Spirit of God, has substituted 
 Sunday for Saturday, so we now sanctify the first and 
 not the seventh day. Sunday means, and now is, 
 the day of the Lord. 
 
 " Q. Had the church power to make such a change ? 
 
 " A. CertaiiiJy ; since the Spirit of God is her guide, 
 the change is inspired by that Holy Spirit. The uni- 
 form, universal, and perpetual tradition of all ages 
 and nations, attest tlie antiquity of, and consequently 
 the Divine assent to, this change : even the bitterest 
 enemies of God's church admit and adopt it. 
 
 " Q. Why did the church make this change ? 
 
 " A. Because Christ rose from the dead upon Sun- 
 day, and rested from the great work of redemption ; 
 and because, on this day, the Holy Spirit descended 
 
18 
 
 on the apostles and on the church." — Caiecldsm of 
 the Christian Religion. 
 
 This testimony shows conchisively that the fourth 
 commandment, which the New Testament has never 
 changed, has been corrupted by tlie Romish church. 
 It was from Rome, as we may here see, that Prot- 
 estants learned to say that the Sabbath was changed 
 because redemption w^as greater than creation. Here 
 we will mention some thing-s for special consideration. 
 
 1. Those who are now paying religious respect to 
 the first day of the w^eek, may possibly be led to ex- 
 amine the reasons for this course, by the following 
 significant fact : The church of Rome undertakes to 
 pro\^e purgatory by the Bible, but acknowledges that 
 Sunday-keeping cannot be proved by it, as she insti- 
 tuted that herself. Those, therefore, who despise the 
 Lord's Sabbath, and in its stead honor the sabbath of 
 the Romish church, virtually acknowledge that the 
 authority of that church is above the authority of 
 God, and sufficient to change his times and laws. 
 Here is her statement respecting purgatory : — 
 
 " Question. But what grounds ha\'e you to believe 
 that there is any such place as a purgatory, or mid- 
 dle state of souls ? 
 
 " Answer. We have the strongest grounds imagina-v 
 ble from all kind of argumentK, from scripture, from 
 per})etual tradition, from the authority and declaration 
 of the church of Go<l, and from reason." — Catholic 
 ChHstian Instructed^ V^t^^ 1^(j. 
 
 Hear the Catholic church once more, while she 
 contrasts purgatory with Sunday-keeping : — 
 
 " The word of God commandeth the seventh day 
 to be the Sabbath of our Lord, and to be kept holy: 
 you [Protestants] without any precept of scripture, 
 
19 
 
 change it to the first day of the week, only authorized 
 by our traditions. Divers E.nghsh Puritans oppose 
 against this pointy that the observation of the fii-st day 
 is proved out of scripture, where itissaidthefirstday 
 of the week. Acts xx, 7 ; 1 Cor. xvi, 2 ; Rev. i, 1 0. Have 
 they not spun a fair thread in quoting these places? 
 If we should produce no better for purgatory and 
 prayers for the dead, invocation of the saints, and the 
 like, they might have good cause indeed to laugh us 
 to scorn ; for where is it written that these were Sab- 
 bath-days in which those meetings were kept ? Or 
 where is it ordained they should be always observed ? 
 Or, which is the sura of al], where is it decreed that 
 the observation of the first day should abrogate or 
 abolish the sanctifying of the seventh day, which God 
 commanded everlastingly to be kept holy ? Not one 
 of those is expressed in the written word of God." — ■ 
 An Antidote^ or Treatise of Thirty Controversies. 
 
 Reader, shall not such facts as the above open your 
 eyes ? Have you any better authority for Sunday- 
 keeping than Romish tradition ? What think you of 
 that prophecy which foretells that the Pope should 
 speak great words against God, and think to change 
 times and laws ? Dan. vii, 25. That church who 
 styles her head, " Lord God the Pope," has here open- 
 ly testified, that without any authority from Scripture, 
 she has changed the commandments of God. She 
 also declares that of her two children. Purgatory and 
 Sunday-keeping, the former is the most important per- 
 sonage. Cannot that mother judge impartially be- 
 tween two such darlings ? 
 
 2. But perhaps the fathers, as they are called, may 
 be regarded by the reader as the best of authority. 
 We are aware that not a few, who profess to be Bi- 
 
20 
 
 ble Christians, rest their Sundav-ohservanee solely 
 upon such evidence. We request the attention of 
 such to the following from Ston-s' Six Sermons. It 
 was written in defense of the autlior's views of future 
 punishment; but the remarks are of equal value with 
 respect to the Sabbath qutestion. 
 
 "It is said,''The /a/A-e?'5 believe'd in the endless 
 torments of the wicked.' In reply, I remark, Our 
 Lord and Master has prohibited ray calling any man 
 father. But, if the fathei-s, as they are called, did 
 believe that doctrine, they learned it from the Bible, 
 or they did not. If they learned it there, so can m'c. 
 If they did not learn it from the Bible, then their 
 testimony is of no weight. It may have been an er- 
 ror that early got into the church, like many otliei-s. 
 Mosheim, in his Church History, tells us, as early as 
 the third century, that the defendei-s of Christianity, 
 in their controversies, 'degenerated much from primi- 
 tive simplicity,' and that the maxim wdiich asserted the 
 innocence of defending truth by artifice and falsehood, 
 ' contributed' to this degeneracy. And he adds : — 
 
 " ' This disingenuous and vicious method of surprising 
 their adversaries by artifice, and striking them down, 
 as it were, by lies and fictions, produced, among oth- 
 er disagreeable effects, a great number of books, which 
 were falsely attributed to certain great men, in order to 
 give these spurious productions more credit and weight ; 
 for as the greater part of mankind are less governed hy 
 reason than authority, and prefer in many cases, the 
 decisions of fallible mortals, to the unerring dictates 
 of the Divine Word, the disputants of whom Ave are 
 speaking, thought they could not serve the truth mor- 
 ^effectually than by opposing illustrious names, au' . 
 respectable authorities, to the attacks of itsadversarier^ 
 
21 
 
 " This practice, spoken of by Mosheirc, increased as 
 the darker ages rolled on ; and through these dark 
 ages, what there are of the writings of the ' fathers' 
 have come down to us. It is a truth, also, that the 
 practice of corrupting the simplicity of the apostolic 
 doctrine was commenced much earlier than the third 
 century. Enfield, in his philosophy, says : — ' The 
 first witness of Christianity had scarcely left the world 
 when' this work began. Some of the 'fathers' seem- 
 ed intent upon uniting heathen philosophy with 
 Christianity, and early commenced the practice of 
 clothing the doctrines of religion in an aUegorical 
 dress." — Fourth Sermon. 
 
 Those who make, the " fathers" their rule, would do 
 well to consider the above facts. Every damnable her- 
 esy of the Romish church, she proves by those same 
 fathers. Tradition is the unfailing resort of Ro- 
 manists, to prove their dogmas ; indeed, they openly 
 acknowledge that tradition is a part of their rule of 
 faith. Protestamts claim that they make the Bible 
 their only rule of duty ; but, whenever their unscrip- 
 tural arguments for Sunday-keeping are exposed, they 
 fly for refuge to the fethers. Thus Protestants defend 
 their heresies with the same weapons that the Papists 
 employ to defend theirs. The same fountain head of 
 corruption feeds the several streams of error that flow 
 through both these bodies. 
 
 3. But, says one, do you not think that it would 
 be safe to believe what those have said who convers- 
 ed with the apostles, or at least, conversed with some 
 who had conversed with them ? If such should tell 
 ;^ that the Sabbath of the Lord was changed, would 
 *-not be safe to receive their testimony? We answer, 
 ^at the holy Scriptures come to us with the divine 
 
22 
 
 guarantee that every word therein contained was di- 
 vinely inspired. Tlio tradition of the elders comes to 
 us without a particle of such testimony. Wherefore 
 it follows that the man who fears God will not reject 
 that which he knows came from heaven, for the sake 
 of followino: that which directly contradicts it, and 
 which by that fact is proved to have come from the 
 great enemy of divine truth. 
 
 But does the Bible contain the least intimation 
 that what was written near the days of the apostles 
 is any more sacred than what was written at a later 
 period? Paul told the Thessalonian church that "the 
 mystery of iniquit}^," or Romish apostasy, had already 
 begun to work. 2 Thess, ii. If Paul was correct, it 
 follows that it is far from being safe to adopt as sa- 
 cred truth a doctrine which is not found in the New 
 Testament, merely because it is said to have come 
 from some who lived near the days of the apostles. 
 Satan was then busily enfracred in nursinrr in the bo- 
 som of the early church, the viper which should ere 
 long infect with deadly poison a great portion of the 
 professed people of God. Did not Paul warn those 
 with whom he parted at Ephesus, that grievous wolves 
 were to enter among them, and that of themselves 
 men were to arise speaking perverse things to draw 
 away disciples after them ? AVlien any doctrine is 
 brouglit to us from those who lived near the days of 
 the apostles, it is then proper for us to inquire wheth- 
 er this conies from those who spoke the sentiments 
 of the holy apostles, or whether it comes from those 
 grievous wolves who were to follow after them, and 
 spe;dc perverse things. 
 
 Is tliere no way by which wo can determine this 
 questi^jn ? Ceiiainly there is an infallible test. The 
 
' 23 
 
 "New Testament contains tlie precise language of Je- 
 sus Clirist and the apostles. Now if the fathers 
 speak according to that word, they spSak the pre- 
 cious truths of God. But if they speak that which 
 makes void the word of truth, it is a very strong evi- . 
 dence that they belong to that class which Paul no- 
 tified the church, should arise in their very midst, and 
 speak pervei-se things, to draw away disciples after 
 them. If the Holy Spirit has given us notice that false 
 teachers were to arise in the very days of the apostles, 
 should it not serve as a warning to . us, that things 
 which purport to come from the successors of the 
 apostles, may, for all that, contain the most deadly 
 poison ? 
 
 4. If it were certain that the earh/ fathere, in their 
 zeal to improve upon the New Testament, changed 
 the fourth commandment, it would only prove that 
 they were of the number of grievous wolves that were 
 to arise. But it by no means follows that the mys- 
 tery of iniquity was able thus early to change times 
 and laws. The testimony given from Storrs' Fourth 
 Sermon, evinces clearly that even the fathers them- 
 selves do not now come to us with their own words. 
 Their testimony has been corrupted, and many shame- 
 less forgeries are palmed off as their genuine testimony. 
 
 If the reader ever looked into a Roifiish controver- 
 sial work, he will there find the very fathers, who are 
 so much relied upon to prove the change of the 
 Sabbath, quoted to prove all the heresies of that 
 anti-christian church. It follows, therefore, that one 
 of two things must be true: either the testimony 
 of the early fathers has been shamefully corrupted, 
 or those so-called early fathers were wolves in sheep's 
 clothinor. 
 
24 
 
 5. If tliG Lord Jesus Christ cancl his apostles were 
 now on earth, niino-Ilng with tlie inou of this genera- 
 tion, as they once mingled with a former generation, 
 M'e'Tisk, Would it be safe for the men of the third or 
 fourth generation from this to receive as sacred truth 
 all that the fathers of the present generation might 
 transmit to them ? Is it not self-evident that unless 
 human nature should undergo a radical change, the 
 men of the fallowing generations would have handed 
 down to them as Christ's sayings, all the vain and, 
 foolish sentiments that different partizans might wish 
 to maintain ? In the case supposed, we ask, What 
 would be the safety of the coming generations ? There 
 is but one answer, and in this all will agree. If this 
 were the ago in which the New Testament was 
 ^^Titten, the safety of the coming generation would be 
 secured o«/.y, by faithfully t^stinof, by that sure rule, 
 whatever might be handed down to them as gospel 
 truth from the fathers of the present age. Should 
 they thus rigidly cleave to inspiration, they would be 
 safe ; but if they added to that sure word all the fa- 
 bles which satan would instigate the present fiithei-s 
 to attribute to Clu-ist and the apostles, what would 
 become of them ? 
 
 If the Advent body itself were to furnish {hefafJ/ers 
 and the saints for the future church, Heaven pity the 
 people that should live hereafter ! Reader we entreat 
 you to prize your Bible. It contains all the will of 
 Qod, and will make you wise unto salvation through 
 faith in Christ Jesus. 
 
 Those who believe in a change of the Lord's Sab- 
 bath should look at these focta: The Sabbath of 
 the Lord means the Rest-day of the Lord. Six days 
 the Almio:lity wrought in the woi'k of creation, and 
 
25 
 
 tlie seventh clay he rested from all his work. The 
 Sabbath or Rest-day of the Lord, is, therefore, a defi- 
 •nite day, which can no more be changed to one of 
 the days upon which Grod wrought, than the resurrec- 
 tion-day can be changed to one of the days upon 
 which Christ did not rise, or the crucifixion-day be 
 changed to one of the six days of the week upon 
 which phrist was not crucified. Hence it is as im- 
 possible to change the Rest-day of the Lord as it is 
 to change the crucifixion-day or the day of the resur- 
 rection. 
 
 Men of God, to whom the Scriptures have been 
 committed, can you longer pervert the commandments 
 of Jehovah and not be guilty of willful transgression ? 
 Must it not be exceeding sinful in the sight of Heaven 
 for you to change the Sabbath of the Lord for another 
 day, and then to steal that commandment which 
 guards the holy Sabbath, to enforce the observance 
 of that new day ? When the hailstones of Jehovah's 
 wrath shall sweep away the refuge of lies, [Isa. xxviii, 
 17; Rev. xvi, 21,] how many of the arguments for 
 Sunday-keeping will be left ? The Bible thoroughly 
 furnishes the man of God to all good works. Sun- 
 day-keeping is not, therefore, a good work ; for the 
 Scriptures furnish nothing in its favor. Why should 
 you be ready of heart to believe what God has never 
 spoken, and slow of heart to believe his plain testimo- 
 ny ? Thus saith the Lord. " The seventh day is the 
 Sabbath" of the Lord thy God ;" " Remember the 
 Sabbath-day to keep it holy." J. N. A. 
 
SEVENTH PART OF TIME THEORY 
 
 Shmuii to he False hy the FoUoiv'ing from J. W, 
 Mortons Vindication of the True Sabbath. 
 
 The only object, direct or indirect, of this [the 
 fourth] commandment, is " the dayP What are we 
 commanded to remember ? " The day." What are 
 we required to keep holy ? " The day." What did 
 the Lord bless and hallow ? " The day." In what 
 are we forbidden to work ? In " the day." Now let 
 us inquire : — 
 
 1. What day? JSTot the day of Adam's fall; 
 nor the day Noah went into the ark ; nor the day of -■ 
 the overthrow of Sodom ; nor the day of the Exodus ; 
 nor the day of the Provocation ; nor the day of the 
 removal of the ark ; nor the day of Christ's birth ; 
 nor the day of his crucifixion ; nor the day of his 
 resurrection ; nor the day of his ascension ; nor the 
 day of judgment. It may be, and certainly is, prop- 
 er, that we should remember all these ; but we are 
 not told to do ^so in this commandment. Neither is 
 it some one day of the week, but no one in particu- 
 lar; for how could we remember ^'•the day," that is 
 no day in particular? — how could we keej^holy '■'■the 
 day" that has not been specified ? — and how could 
 w^e say that God had blessed and hallowed "^//c day," 
 that was no one day more than another ? What day, 
 then? God says. Remember the Sabbath-day, or 
 ^ the day of the Sabbath; Keep holy the day of the 
 Sabbath; The Lord blessed and hallowed the day 
 
27 
 
 of the Sahhath. He also says, The seventh day is 
 the Sabbath of the Lord thy God ; in it thou shalt 
 not do any work. This day, therefore, is " the sev- 
 enth day," or " the 'day of the Sabbath." 
 
 2. What Sabbath ? Not " a Sabbath," or any 
 Sabbath that man may invent, or that God may here- 
 after keep ; for that woiifd be " some Sabbath," but 
 no one in particular. Not some institution yet un- 
 determined, that God may require man to observe 
 weekly ; for the command is not, " Remember the 
 Sabbath institution," but, " Remember the aayofthe 
 Sabbath ;" not, " Keep holy the Sabbath institution," 
 but, " Keep holy the day of the Sabbath." The Lord 
 did not bless and hallow " the Sabbath institution," 
 but " the day of the Sabbath." We are not forbid- 
 den to do work in " the Sabbath institution," but in 
 " the seventh dayP In fact, the phrase, " the Sab- 
 bath," in this commandment, means neither more nor 
 less than " the rest." It is not here the name of any 
 institution at all, though it is often thus used in oth- 
 er }:)arts of the Bible. Hence, this Sabbath is " the 
 Sabbath or rest of the Lord thy God." 
 
 3. Which day of the week is " the day of the 
 Sabbath ?" No other than that day on which the 
 Lord rested; for the command refers to God's Sab- 
 bath. On which day of the week did he rest? 
 " And he rested on the seventh day." Gen. ii, 
 2. Therefore, " the day of the Sabbath" is the same 
 day of the week on which God rested from the work 
 of creation ; and as he rested on the seventh day of 
 the first week, and on no other, the seventh and no 
 other day of every week must be the only " day of 
 the Sabbath." 
 
 Let it be particularly observed, that God does not 
 
.28 
 
 say, Remember tLe Sabbath^ or, Remember the Sab- 
 batic iiistitution, thoiin^li this is necessarily impHed in 
 the command ; but, Remember " the day of the Sab- 
 bath" — the day on which I have ordained that the 
 Sabbatic institution be observed. As if he had said, 
 There is Httle danger, comparatively^ that you will 
 forget the fact of my having kept Sabbath ; nor is it 
 hkely that you will altogether neglect to observe some 
 day of rest from your arduous toils, for you will be 
 driven to this !5y the ever returning demands of your 
 exhausted bodies ; but you are, and always will be, 
 jn especial danger of forgetting the proper day of the 
 week for honoring me in my own institution. Sa- 
 tan, who. takes infinite delight in all kinds of " will- 
 woi-ship," while he hates with a perfect hatred eveiy 
 act of strict obedience to my law, will do all he can 
 to persuade you that some other day will do just as 
 Avell, or even better. Remember, therefore, the day 
 of my Sabbath, and keep the same day holy in eve-' 
 ry week ; for — mark the reason — I have myself rest- 
 ed on the seventh day, and on that account I have 
 blessed and sanctified that and no other day of the 
 week, that you may observe it, and keep it holy, not 
 because it is in itself better than any other day, but 
 because I have blessed and sanctified it. 
 
 There is only one day of American Independence ; 
 only one day of the Resun-ection of "Christ; only one 
 day of the birth of any one man ; and only one day 
 of Judgment. And why ? Because American In- 
 dependence was declared on but one day ; Christ rose 
 on but one day ; the same man cannot be bora on 
 two different da3^s ; and God hath appointed only one 
 day in which he will judge the world. Now, on the 
 same principle, there can be but one " day of the 
 
29 
 
 Sabbath" of the Lord our God. If I should say that 
 the day of Christ's Resurrection is not any particular 
 day pf the week, but only " one day in seven," you 
 would not hesitate to call me a fool, while my ignor- 
 ance would excite your deepest sympathy ; but when 
 you say that " the day of the Sabbath" does not 
 mean that particular day on which the Lord's Sab- 
 bath occurred, but only " one day in seven," you ex- 
 pect me to receive your assertion as the infallible 
 teaching of su]:)erior wisdom. I cannot, however, so 
 receive it, for the follov/ing reasons: — 
 
 1. If God had meant "one day in seven," he 
 would have said so. His first and great design, in 
 writing his law on tables of stone, was to be under- 
 stood by his creatures ; but, lor more than two thou- 
 sand years after he gave the law, no human being 
 ever suspected that " the day of the Sabbath" meant 
 anything else than the seventh day of the week, be- 
 cause it ^vas commonly known that that day alone 
 w^,s in reality " the day of the Sabbath." Indeed, 
 this " one-day-in-seTen" docti'ine is known to have 
 been invented within a few hundred yeai's, with the 
 pious design of accounting for a change of Sabbath, 
 without the necessity of repealing a portion of the 
 moral law. It is a matterofgreatsurprise, that those 
 pious theologians, who first substituted "one day in 
 seven" for "the day of the Sabbath," did not shud- 
 der at the thought of presuming to mend the lan- 
 guage of the Holy Ghost. " The words of the Lord 
 are ]iure words ; as silver tried in a furnace of earth, 
 2)urified seven times." Ps. xii, 6. Brethren, are you 
 prepared. to enter into judgment, and answer for the 
 liberties you have taken with God's word ? 
 
30 
 
 In substituting tlie vague and indefinite expres- 
 sion, " one day in seven," for tlie definite and unecjuiv- 
 ocal terms, " the Sabbath-day," and " the seventh day," 
 you have as truly taken " away from tlie words 
 of the prophecy of this book," as if you had blotted 
 the fourth commandment from the Decalogue ; while 
 your leading object has been to make way for the in- 
 troduction of a new command that, for aught the 
 Scriptures teach, it never entered into the heart of 
 the Almighty to put into his law. 
 
 2. God never blessed " one day in seven," with- 
 ^out blessing a particular day. He either blessed 
 some definite object, or nothing. You may say, in- 
 deed, without falsehood, that God blessed " one day 
 in seven ;" but if you mean that this act of blessing 
 did not terminate on any particular day, you ought 
 to know, that you are asserting what is naturally im- 
 possible. As well might you say of a band of rob^ 
 bers, that they had killed " one man in seven," while 
 in reality they had killed no man in particular. Ko, 
 brethren, youi'selves know very well, that God had 
 not blessed and sanctified any day but the seventh of 
 the seven^ prior to the giving of the ^^Titten law. 
 You know, that if God blessed any day of the week 
 at all, it was a definite day, distinct from all the oth- 
 er days of the week. But this commandment savs, 
 that " the Lord blessed the Sabbath-day." There- 
 fore the Sabbath-day must be a particular day of the 
 week. Therefore "the Sabbath-day" is not "one 
 day in seven," or an indefinite seventh part of time. 
 Therefore it is not " one day in seven" that we are 
 required to remember, and keep holy, and in which 
 we are foi'bidden to do any work ; but " the seventh 
 day" of the week, which was then, is now, and will 
 
81 
 
 be till the end of time, "4iie day of the Sabbath" 
 of the Lord our God. 
 
 3.- No day of the week but the seventh was ever 
 called "the day of the Sabbath," either by God or 
 man, till * long since the death of the last inspired 
 writer. Search both Testaments through and 
 through, and you v/ill find no other day called " the 
 Sabbath," or even " a Sabbath," except the ceremo- 
 nial Sabbaths, with which, of course, we have noth- 
 ing to do in this controversy. And long after the 
 close of the canon of inspiration, the seventh day, 
 and no other, was still called "the Sabbath." If 
 you can prove that any one m.an, among the millions 
 of Adam's children, from the beginning of the world 
 till the rise of Antichrist^ ever called the first day 
 of the week ^Hhe Sabbath^'' you will shed a light 
 upon this controversy, for which a host of able wri- 
 ters have searched in vain. 
 
 But, farther ; the first day of the week was not 
 observed by any of the children of men, as a Sab- 
 bath, for three hundred years after the birth of 
 Christ. Do you ask proof? I refer you to Theo- 
 dore de Beza, who plainly says so. If you are not 
 satisfied with the witness, will you have the good- 
 ness to prove the aflBnuative of the proposition ? 
 
 I infer, therefore, that " the day of the Sabbath," 
 or " the Sabbath-day," is the proper name of the 
 seventh day of the week, as much so as " the day 
 of Saturn ;" and that to attach this proper name now 
 to some other day of the week, and to aftirm that 
 God meant that other day, as much as he did the 
 seventh, when he MTote the law on tables of stone, 
 is as unreasonable as it is impious. 
 
 If you say, that when God speaks of " the Sabbath- 
 
32 
 
 clay," he Tnoans " one day m seven, but no day in 
 partieiilaiy' you are as far from the ti-uth as if you 
 said that, when he speaks of Moses, ]ie does not 
 mean any particular man, but "some one of the Is- 
 raehtes." Moses 2vas one of the Israehtes, just as 
 the Sabbath-day is one day in seven. But when God 
 says ]\Ioses, he means Moses the son of Amrani ; and 
 when he says " the Sabbath-day," he means the sev- 
 enth day of the week. You mai/ give different names 
 to the same object, without interfering with its ident- 
 ity ; but to apply the same name to two different ob- 
 jects, and then to affirm that these two objects are 
 identically the same, so that what is predicated of the 
 one must be true of the other, is as though a naviga- 
 tor should discover an island in the Southern Ocean, 
 and call it "England," and then affirm that the late 
 work of Mr. Macaulay, entitled " The History of 
 England," is a veritable and authentic history of his 
 newly discovered empire. Which would you wonder 
 at most, the stupidity or the effrontery of that navigator? 
 I cannot close this chapter without reminding you 
 that, in attempting to refute the above reasoning, 
 the main thing you will have to show is, that " the 
 Sabbath-day," or " the day of the Sabbath," is an in- 
 definite or general expression, applicable alike to, at 
 least, two different days of the week, and that it is 
 used indefinitely in this commandment. If it has 
 been proved, that "the day of the Sabbath" refei"s, 
 and can refer, o)ih/ to the seventh day of the week, 
 then it is true, and will i-emain for ever true, that the 
 original Sabbath. law requires thCi sanctification of no 
 other day. 
 
 Published at the Advjbnt Rbvikw OflBioo, Rocheeter, ST. Y. 
 
Am AiPipgiia 
 
 TO MEN OF REASON AND COMMON SENSB. 
 
 Friends : — If you lay claim to the above char- 
 acteristics, then give attention to the following- 
 points : — 
 
 1. Is it reasonable to suppose that God created 
 man an immortal being, and yet never once in his 
 holy Word informed us of the fact ? 
 
 2. Is it reasonable to suppose, that if man nat- 
 urally possessed immortality, God's word would 
 recommend us to seek for it, as it does in Rom. ii, 1 ? 
 
 3. Is it reasonable to suppose, that if men werti 
 naturally immortal, God's word would so plainly 
 assure us that "God — only hath immortality?" 
 1 Tim. vi, 16. 
 
 4. Is it not far more reasonable to believe that 
 immortality is the gift of God through JestM 
 Ohriit our Lord ? Rom. vi, 23. 
 
5. is It reasonable to siippo-*e that wori.l*, \^Leu 
 i'viund in the ]>ible, must hr.vo a moaning attaelicd 
 to them, which no man in his senses would over 
 tliink of attnchin<^ to tlicm in any o;her book? 
 For instance, the words Life and Death, wlien 
 found in tli'.^ Bible, must (as Theologians tell us) 
 mean happiness and misery ; but, if found in any 
 other book in the world, would simply mean, "Ex- 
 istence" and "cessation of Existence." 
 
 G. Is it reasonable to suppose that, in all iho 
 vitst multitude of passages in which Christ prom- 
 ised Life^ EtervMl Life, to his followers, that hij 
 did not literally mean what ho said \ This he 
 could not, if all men have iminoital life by nature. 
 Tn that case tiio wicked v.ill live through eternity 
 a.s well as the right ecus. 
 
 7. Is it reasonable to suppo,-e that in all ii-u- va.-t 
 multitude of passages in which death is threatened 
 as the punishment of the sinner, thai los:ii of hap- 
 pincb'S is all that is meant ? An unliappy man i.s 
 as truly alive as the most happy being in exis- 
 tence ; ;ind if ho bo immorfnl by u;itiire, wiil con- 
 ii!Uie alive throu'di all eternily. In no ])lain co)n- 
 iTion sense, can any immortal b.-ing be said to suf- 
 fer Death. 
 
8. Is it ruHSOiiuble to suppose that iniiuite wis- 
 dom would invariably use language wliicli was 
 only calculated to mislead his creatures ? or which 
 none but Doctors of Divinity could unravel ? 
 Would God speak in riddles to men, in the great 
 matters which concern their salvation ? 
 
 9. Is it not more reasonable and more in ac- 
 cordance with the wisdom and love of God, to 
 suppose that he would give his creatures such a 
 revelation, as plain, common-sense people could 
 easily understand ? He has done so : — if men 
 would but use their reason in reading the Uible 
 as they would do in reading any other book. 
 
 10. Is it reasonable to believe, that men go to 
 Heaven or Hell immediately at death ; and then 
 hundreds or thousands of years afterwards are 
 taken out to be judged, and to see whicli 
 they deserve to be sent to ? Should we deem i t 
 right to send a man to the State's Prison for ten 
 years, and then bring him. out for trial, to see if he 
 deserved such a punishment? And "Shall not 
 the Judge of all the earth do right ? 
 
 11. Is it reasonable that such prominence should 
 be given in scripture to the doctrine of the Resur- 
 rection from the dead, if that event onlv means a 
 
•' re-union''' of a lump of clay, \yith the conscioua 
 thinking and real man — The Soul : and which is 
 said by Theologians, to be as capable of happiness 
 or misery without the body as with it ? 
 
 12. Is it reasonable to talk about a "Death 
 that never dies," when there is not a word in scrip- 
 ture to sanction such a contradictory phrase ? 
 Would it not be equally reasonable to speak of 
 the reward of the righteous as a " Life that never 
 lives ?" Is there not as much common sense in 
 the one as in the other ? 
 
 13. Is it reasonable to be so constantly, both in 
 sermons and prayers, talking about " Immortal 
 souls," — "Never dying souls" — "Deathless spir- 
 its," and such like expressions, when there is not, 
 from Genesis to Revelation, one single passage to 
 warrant the use of such language ? 
 
 14. Is it reasonable to say, that "Eternal 
 Death," and " Eternal Torment, are synonymous* 
 expressions," (as Theologians tell us,) — for, how 
 then can it be said in Rev. xxi, 4, " there shall be 
 iw more death ?" 
 
 15. L:- it reasonable to believe that a hell of fiery 
 torment, and ceaseless misery is to exist for ever, 
 when God says, [Rev. xxi, 5,] Behold I make 
 oil thinop new 1 
 
16. Is it reasonable to believe in the Eternal 
 Torment of the Wicked, when more than two 
 hundred passages of scripture plainly affirm that 
 they shall "Z^/e"— be " Consumed— '' Devoured'' 
 — '■''Destroyed'''' — '^ Burnt up"^ — ^^ Be as though 
 they had not heen^'' &c., &c. 
 
 17. Is it reasonable to believe that the righteou?, 
 in their glorified state, can be indifferent to, and 
 unaffected by, the endless sufferings of countless 
 millions of their fellow beings ; among whom would 
 probably be found parents, children, husbands, 
 wives, &c. ? Is it possible that they will be desti- 
 tute or deprived of qualities which are considered 
 most lovely and Godlike in this life ; viz., piety, 
 sympathy, compassion, commiseration for other*' 
 woes, &c. ? Will insensibility to the woes of the 
 wretched ever become a virtue ? Will that which 
 is a vice in this life become a grace in the glori- 
 ous future life ? Is the standard of virtue thus va- 
 riable, that what is vicious here, is to be gracious 
 hereafter ? 
 
 18. Is it reasonable to believe that a God of In- 
 finite Rectitude will punish with Eternal Torment, 
 the Heathen who have never heard of Christ, and 
 who therefore could not reject him? Is it possi- 
 
l)lo that CJoJ can casi, into one iudiscrimiiKite mas^ 
 of fiery torment, the least wicked jmiong the hea- 
 then, together with the most guilty in this Chris- 
 tian land ? for such must be the case if their souly 
 nro immortal, and if their torment is to be eternal . 
 an be no deo-rees in that which is infinite. 
 
 VlI 'YO C 
 
 Is it not far more reasonable to believe the Apos- 
 tle's words literally^. "For as many as have sinned 
 witlioiit law shall also perish Avithout law?' Rom. 
 ii, 12. 
 
 19. Is it reasonable to bjlieve that God is such 
 n vindlclivc being, that his justice cannot bo satis- 
 iied with the death of the oftender? but that he 
 must be constantly pouring floods of fiery wi-ath 
 upon the wretched beiiig, through the over rolling 
 cycles of Eternity ? 
 
 I might multiply questions of this kind, but I 
 forbear. 
 
 Men of reason ahd common sense, give your se- 
 rious f^ttention to these points. Read your Bibles 
 again. Read carefully — read prayerfully. See if 
 these things be true or not. Dare to think fo- 
 vourselves. If other men should attempt to dicr 
 tate a poHtical creed for you, would you not indig- 
 nantly spurn their interference ? Do the same in 
 religious matters. Dare to be independent. Do 
 not trust to comn^entaries. Do not build vour 
 
faith on " Bodies of Divinity." Do not surrender 
 your right of private judgment to any class of men. 
 Go at once to the fountain head of truth. "The 
 words of the Lord are tried words." " The law of 
 the Lord is perfect." This cannot be s?.id of tlio 
 writings or opinions of nny man, or number of men, 
 however wise or holy they may be. To err is.hn- 
 man. God and his truth, alone are infallible. Show 
 yourselves true Protestants, and cast away the 
 *' traditions of men." You have the Bible. The 
 wisest and holiest of the " Fathers" had no more. 
 Your ministers liave nothing else to guide them — 
 at least they ought not. " The Bible, and the Bi- 
 ble alone, is the book for Protestants." Go then 
 to your Bibles, and see if the God-dishonorino'doc- 
 Irines to which I have directed your attewtion are 
 found there or not. Excuse me if I tell you, that, 
 liowever full of these doctrines human books and 
 human sermons may be, God's Bible does not 
 contain them. 
 
 Rather believe that man is mortal^ and con- 
 demned to die, but Christ is " Come tliatraen may 
 have life, and that they may have it more abun- 
 dantly." John X, 10. 
 
 "The wages of sin is death, but the gift of God 
 is eternal life through Je^us Christ our Lord.'- 
 Horn, vi, 23. 
 
** He that belicvcth on tlio Son iiath evcrlastiitrj 
 life ; and he that believeth not the Son shall not 
 fice life ; but the wrath of God abidetli on him."" 
 Juhn iii, 30. t 
 
 "And I give unto tlicm eternal life ; and tliev 
 *!i:;!l never joemA, nciiher shall any pluck them oui 
 of my hand." John x, 28. 
 
 " lie that hath the Son hath life ; and he that 
 hath not the Sou of God liath not lifeP 1 John 
 V, 12. 
 
 " Marvel not at this : for the hour is coming, in 
 the which all that are in their graves shall hear his 
 voice and come forth ; they that have done good, 
 unto the resurrection of life ; and they that have 
 done evil unto the resurrection of damnatiojiP 
 John V, 28, 29. 
 
 "And have hope toward God, which they them- 
 selves also allow, that there shall be a resurrection of 
 the dead, both of the just and unjusV Acta 
 xxiv, 15. 
 
 " The Lord knoweth how — to reserve the unjust 
 unto the day of judgment to be punished." 1 
 Pet. ii, 9. 
 
 "And they were judged every man according 
 to their work. And death and hell were cast into 
 tlio lake of fire — this is the second deaths Rav. 
 XX. 13, U. 
 
THE SABBATH 
 
 BY P. MILLER, JR, 
 
 It is said by some, and publislied to the world 
 tlirougli the Advent WatcJwian, that after having 
 searched the Scriptures for years, rehitive to the 
 Sabbath, the oiili/ reason they have ever found 
 why the Sabbath was given at all isj that the chil- 
 dren of Israel might remember their bondage in 
 Egypt, and their miglity deliverance tlierefrom. 
 
 Well, " come and let us reason together" accord- 
 ing to the Scriptures ; and if we find this position 
 is according to the " law and to the testimony," 
 then let us gladly receive it. But if we find it does 
 not harmonize with these, it is like a house built 
 on the sand, without foundation, and should there- 
 fore be rejected. If the Sabbath was given as a 
 sign, or token of remembrance by which the chil- 
 dren of Israel, should commemorate their bondage 
 in Egypt, and their deliverance therefrom, then 
 reason seems to say, they needed not another sign, 
 or memorial of the same event. But Ex. xii, 3-11, 
 records the institution of the Lord's Passover, not 
 only to commemorat? the passing over of the chil- 
 
dren of Israel, ^vllen the Lord smote tlie first-born 
 of the Egyptians, but'to commemorate their deliver- 
 ance from bondage. Verse 14. *'And this day 
 shall be unto you for a memorial ; ... ye shall 
 keep it a feast by an ordinance for ever." Ex. xiii, 
 9, 10. "And it shall be for a sign unto thee upon 
 thine hand, and for a memorial between thine eyes ; 
 that the Lord's law may be in tliy mouth '.for [be- 
 cause] with a strong hand hath the Lord brought 
 thee out of Egypt. Thou shalt, //iC/*p/bre, keep this 
 ordinance in its seasons, from year to year." Verse 
 14. " And it shall be, when thy son asketh thee in 
 time to come, saying, What meaneth this ? that 
 thou shalt say unto him. By strength of hand, the 
 Lord brought us out from Egypt, from the house 
 of bondage." Verse IG. "And it shall be for a 
 token upon thine hand, and for frontlets between 
 tliinc eyes : for by strength of hand, the Lord 
 brought us forth out of Egypt." 
 
 Thus we see, the children of Israel vrere to com- 
 memorate their bondage and deliverance therefrom, 
 by keeping the Passover. And unless reason or 
 Scripture can be brought to show that the deliver- 
 ance of the children ol' Israel iTom bondage, vras 
 an event of such vast importance, that it needed 
 /wo memorials lest it should be forgottiin, tlien wo 
 may reasonably conclude that the Sabbath may 
 luive been given for some other purpose, than th« 
 *• ojili/ reason,''^ reierred to. 
 
 Well, lyt us see. And let us inquire first, for 
 whom the Sabbath was made. Shall we listen to 
 llim who spake as never man spake? "And 
 
3 
 
 he [the Master] said unto them, The Sabbath was 
 made for man." Mark ii, 27. TM primitive mean- 
 ing of the term man, as it is used here, in its gen- 
 eral sense is, the human family, which embraces 
 every soul of man, from Adam, until probation 
 closes, at the end of this age, or world. It being 
 established then, that the Sabbath was made for 
 the human family, and not the Jew only, let us in- 
 quire secmidbj, when it was made. 
 
 Reason says, (the Sabbath being made for man,) 
 that it must have been instituted, or made, as early 
 as in the days of Adam, unless it can be shown that 
 he does not belong to the human familj^. And with 
 this conclusion agree the Scriptures. Gen. ii, 2. 
 " And on the seventh day God ended his work which 
 he had made, and he rested on the seventh day 
 from all his work which he had made." Ex. xx^ 
 11." For in six days the Lord made heaven and earth ^ 
 the sea, and all that in them is, and rested the sevj 
 enth day : wherefore the Lord blessed the Sabbatli^ 
 day and hallowed it." 
 
 These texts of Scripture, with their corresponding 
 ones, give the only account of the instituting, or 
 making of the Sabbath, found between the lids of 
 the B^ble. Therefore, the position, or platform on 
 which many stand, that the Sabbath was made for 
 the old Jews only, at Mount Sinai, or in the wilder- 
 ness of Sin, even, is without foundation ; and when 
 the storm, the great "time of trouble" comes, 
 r-poken of by the prophets, (those holy men of old 
 who spake as they were moved by the Holy Ghost) 
 nnd recorded, [Deut. xviii, 19 ; Ps. i, 5 ; xxxvii, 9, 
 
10, 20, 38; Proi^ii, 21, 22 ; xiii, 13 ; xxix, 1; Isa. 
 xxvi, 20, 21 ; Dan. xii, 1 ; Mai. iv, 1 ; Matt, iii, 12 ; 
 xiii, 40, 42, 40, 50 ; Acts iii, 23 ; 2 Tiiess. i, 7, 9; 
 2 Pet. ii, 9; Rev. vi, 14-17,] the structure must 
 ccrt^iinly fall, and many doubtless -svill perish be- 
 neath its ruins. — " Because straight is the gate and 
 narrow is the way which leadeth unto life, and few 
 there be that find it." AVhile " broad is the way 
 that leads to destruction," and many walk therein. 
 
 Let us view the subject from another point of 
 observation. It is said by some, that the Sabbath 
 is a yoke of bondage — designed only for that stitf- 
 neckcd and rebellious race of people, the old Jews. 
 "What ! does it reflect much wisdom and good- 
 ness on the character of God, to say that, by a 
 mi2:hty hand and a strong arm, — he delivered the 
 children of Israel from Egyptian (a limited) bond- 
 ao'o — and in order that his chosen people might 
 commemorate and remember this momentous event, 
 God gives them the Sabbath a yoke of perpetual 
 bondage, to which, having placed it on their necks, 
 they and their children must tamely submit, with- 
 out a respite even for ever and ever I ^Vell might 
 the Jews remember their bondage in Egypt, having 
 such a keepsake. Precious memorial indeed ! 
 
 But, having shown when and for whom the Sab- 
 bath was made, let us inquire, thirdly, for what 
 purpose the Sabbath was made ? Gen. ii, 2. " And 
 on the seventh day, God [liaving] ended his work 
 which he had made ; and he rested on the seventh day 
 from all his work which he had made." Ex. xx, 11. 
 ''Eor in six days the Lord inade heaven and earth. 
 
the sea and all that in them is, and rested the sev- 
 enth day ; wherefore [for which reason] the Lord 
 blessed the Sabbath dny and hallowed it." After 
 having rested on the Sabbath day, Gen, ii, 3, says, 
 " And God blessed the seventh day and sanctified 
 it." Let ns consider for a moment the terms " hal- 
 lowed," and " sanctified." Hallowed is defined, 
 " Appropriated to sacred uses ; dedicated inviolably 
 to some particular purpose." Sanctified, " set apart 
 .to a holy or religious use." 
 
 Well, says the opposer of the Sabbath, " we ad- 
 mit that God rested on the seventh day, but he did 
 not require man to keep it holy." Was it for his 
 own use that God sanctified the Sabbath ? or was 
 it for the use of man, for whom the Sabbath was 
 made ? Are you not looking at the subject through 
 a wrong medium — as though it were a " yoke of 
 bondage," about to be fastened on man? Where- 
 as the Sabbath was made /or, and given to man as 
 a blessing, a day of rest in which he, after having 
 wearied himself by six days of labor, might rest 
 from his toil, and engage in the service and worship 
 of his Maker. Therefore " It came to pass at the 
 end of days," [Gen. iv, 3, margin,] the six days of 
 labor, that Cain and Abel brought their off'erings 
 unto the Lord ; and thus observed tlijc seventh day, 
 which was set apart for a holy and religious i.ise. 
 Thus we see the Sabbath was observed before the 
 days of Moses. Another evidence that the law of 
 God existed before the days of Moses, may be found 
 in Gen. ix, 6. " Whoso sheddeth man's blood, by 
 man shall his blood be shed." Thus the command- 
 
6 
 
 nient, " Thou shalt not kill," existed. The form of 
 words is different, but the spirit of the law is the 
 same. 
 
 With regard to the Sabbath being given as a 
 day of rest, a blessing instead of a yoke of bondage, 
 let us refer again to " the law and the testimony." 
 Ex. xxiii, 12. "Six days thou shalt do thy work, 
 and on the seventh day thou shalt rest ; that thy 
 beasts may rest, and the son of thy handmaid, and 
 the stranger may be refreshed." Deut. v, 12-14, 
 '' Keep the Sabbath day, to sanctify it, as the Lord" 
 thy God hiith commanded thee. Six days thou 
 shalt labor, pnd do all thy work, but the seventh 
 day is the Sabbath of the Lord thy God : in it thou 
 shalt not do any work, thou, nor thy son, nor thy 
 daughter, nor thy man-servant, nor thy maid-ser- 
 vant, i\or any of thy cattle, nor thy stranger that is 
 within thy gates, that thy man-servant, and thy 
 maid-servant may rest as well as thou." 
 
 Luke xxiii, 56. " And they [the disciples] re- 
 turned, and prepared spices and ointments ; and 
 rested the Sabbath day according to the command- 
 ment." " Remember the Sabbath day to keep it 
 holy." We learn from these Scriptures, that the 
 Sabbath was designed, not only as a day of rest, 
 but as a day of worship. And from closer exam- 
 ination, we find these are not the " onh/ reasons 
 why the Sabbath was given at all." Another im- 
 portant reason why the Sabbath was made/o?-, and 
 given to man, is, that he might keep it as a memo- 
 rial of friendship, and evidence of remembrance — a 
 sign, by which man might know and remember the 
 
Lord his Maker, the Creator of the heavens, the 
 earth, and all things that are therein. 
 
 Ex. xxxi, 12-14. " And the Lord spake unto 
 Moses, saying, Speak thou also unto the children 
 of Israel, saying, verily my Sabbaths ye shall keep ; 
 for it is a sign between me and you, throughout 
 your generations ; that ye may know that I am the 
 Lord that doth sanctify you. Ye shall keep the 
 Sabbath therefore, for it is holy unto you." Verse 
 17. "It is a sign between me and the children of 
 Israel for ever : for in six days the Lord made heav- 
 en and earth, and on the seventh day he rested and 
 was refreshed." 
 
 Eze. XX, 12. "Moreover, also, I gave them my 
 Sabbaths, to be a sign between me and them, that 
 they might know that I am the Lord that sanctify 
 them." This sign given by our only Law-giver, 
 has been counterfeited by that pov/er spoken of by 
 the prophet Daniel, symbolized by the little horn, 
 the Papacy, which should think to change times 
 and laws. And this great counterfeiter has suc- 
 ceeded so well in circulating his base coin, that the 
 true, has well nigh been lost among the traditions 
 of men. He has attempted' to destroy this sign or 
 mark of our only Law-giver, and to put in its place 
 a sign or mark of his own invention ; thus sitting 
 (or claiming to sit) in the temple of God, and show- 
 ing that he is God, (or above God,) having assumed 
 the power to abolish God's law, and seal, (the keep- 
 ing of the Sabbath,) and to put in its place his own 
 seal or mark, the keeping of Sunday, which consti- 
 tutes the mark of the beast ; which fact is clearly 
 
brought to liglit by an examination of the Koman 
 Catholic Catechism on the t'2Ji commandments, 
 especially the dispo^sal made of the fourth. This is 
 o?ie of Satan's deepest laid schemes to overthrow 
 the government of the Most High God, the Creator, 
 Preserver and Ruler of the universe. 
 
 As the decree of a king has no validity without 
 his signature, seal, or sign, so the law of God with- 
 out his signature, seal or sign (which is the fourth 
 commandment) is made void. And thus by the 
 device of Satan, man is led to believe that he is 
 free from the law of God, as expressed in the Dec- 
 alogue. But what saith the Scriptures ? Ps. cxi. 
 " All his commandments are sure. They stand fast 
 [are established, margin,] for ever and ever." Matt. 
 v, 17, 19. ''Think not that I am come to destroy 
 the law or the prophets ; [or prophecies ;] I am not 
 come to destroy, but to mlfiU. 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." Please to remember that the prophecies 
 are spoken of in connection with the law, and that 
 heaven and earth have not yet passed, neither are 
 the prophecies all fulfilled. " Whosoever therefore 
 shall break one of these least commandments, and 
 shall teach men so, shall be of no esteem in the 
 reign of heaven." [Campbell's Trans.] " For who- 
 soever shall keep the whole law and yet offend in 
 one point, [or precept,] he is guilty of all." James 
 ii, 10. The law spoken of by James, is the ten 
 commandments, as is clearly shown by the follow- 
 ing verse which quotes- from the Decalogue estab- 
 
9 
 
 lisking tliis trutli, " tLat ^Yllosoever shall keep the 
 whole law, and yet ofiend in one precept, he is 
 guilty of all." He has set at nought the King's com- 
 mandment, and unless he obtains a pardon from 
 theKing, he must sufter the penalty of the broken 
 law. 
 
 . Let us notice a few of the many groundless ob- 
 jections which are made against keeping the Sab: 
 bath of the Lord. It is said " that the hand-wri- 
 ting of ordinances was taken away, being nailed to 
 the cross, and that Moses wrote the Decalogue on 
 the second tables of stone with his own hand," 
 therefore the law of God is placed among, and on 
 a level with the hand-writing of ordinances. But 
 let us see. Ex. xxxiv, 1. "And the Lord said 
 unto Moses, Hew thee two tables of stone hke un- 
 to the first, and I will write upon these tables the 
 words that were in the first tables which thou 
 breakest." Deut. x, 1-4. " At that time the Lord 
 said unto me, Hew thee two tables of stone like 
 unto the first, . . . and I will write on the tables 
 the words that were in the first tables which thou 
 breakest. . . . And he [the Lord] wrote on the 
 tables, according to the first writing, the ten com • 
 mandments." 
 
 Again, it is argued that the Sabbath could Jiot 
 have been binding before the giving of the mannn,, 
 because, it is said, that seven days before, the Is- 
 raelites were traveling, and were doing so by the 
 command of the Lord. Weil, if this argument is 
 well founded we need not come down to the Chris- 
 tian Era, to find the abolition of the Sabbath. For 
 
10 
 
 if this proves the non-existence of the Sabbath, be- 
 fore the giving of the manna, then we may prove 
 from the book of Joshua, the abolition of the Sab- 
 bath in less than forty years after writing, and pre- 
 senting the law (the Decalogue) on tables of stone. 
 Josh, vi, 2-4, 15. " And the Lord said unto 
 Joshua, See, I have given into thine hand Jericho. 
 . . . And ye shall compass the city, all ye men of 
 war, and go round the city once. Thus shalt thou 
 do six days ; . . . and the seventh day, ye shall 
 compass the city seven times. And it came to 
 pass on the seventh day, that they rose early ; 
 about the dawning of the day, and compassed the 
 city in the same manner, seven times; only on that 
 day they compassed the city seven timef^k." Thus 
 we find the children of Israel (by command of the 
 Lord,) traveling about the city of Jericho on the 
 seventh day. Therefore, according to the argu- 
 ment, the Sabbath must have been abolished at, or 
 before this time. 
 
 Again, it is said, (but not truly as is clearly 
 shown by the quotations already presented,) that 
 neither the Master, v.'hom we are to hear in all 
 things, nor the apostles ever enforced, required or 
 taught us to keep the Sabbath ; therefore the Sab- 
 bath is not binding on us, still regarding it as a 
 yoke of bondage. But it is true that the prophets, 
 Malachi, Zechariali, Ilaggai, Zephaniah,Habakkuk, 
 Nahum, Micah, Jonah, Obadiah, Amos, Joel Dan- 
 iel and others, do not even mention the Sabbath in 
 all their prophecies. Therefore according to the 
 logic of all arguments against the Sabbath, it must 
 
11 
 
 have been forgotten or abolished before their clays, 
 and of course it is vain that the old Jewish Sabbath 
 is binding on ns. Old Jewish Sabbath did you 
 say ? By what authority do you call the Sabbath 
 of the Lord, a yoke of bondage, or the old Jewish 
 Sabbath ? It is not even once thus mentioned in 
 the whole Book of inspiration. 
 
 But the sabbaths and holy days of which Paul 
 speaks, may all be found enumerated and classified 
 in one chapter. Lev. xxiii, 4. " These are the 
 feasts of the Lord even holy convocations, which 
 ye shall proclaim in their seasons." Lest I weary 
 the patience of the reader too much, I will omit 
 quoting the Scripture recorded in~tliis chapter, on- 
 ly asking you to read the whole of it carefully, and 
 you will find that there are no less than eight an- 
 niversary days called holy convocations (or holy 
 days) four of which are called sabbaths, a sabbath, 
 your sabbath &c., beside the Sabbaths of the Lord. 
 
 These are the holy days, and the sabbaths or 
 sabbath-days connected with meat-ofierings, drink- 
 oiiWings, &c., of which Paul speaks. Col. ii, 16, 
 May v^^e remember, there are no less than eight an- 
 nual festivals, or holy days, four of which are call- 
 ed sabbath days, and occur on the 1st, 10th, 15th 
 and 22d days of the seventh month. Thus we see 
 that Paul may well say to his Colossian brethren, 
 " Let no man therefore judge you in meat or in 
 drink, or in respect to an holy day, or of the new 
 moon, or of the sabbath days," without either des- 
 pising or treading under foot the Sabbath of the 
 Lord. But if you must have a Jewish sabbath, 
 
12 
 
 perhaps it may not be inadmissible to call these 
 annual sabbaths referred to — Jewish sabbaths. 
 But do not forget that one of these sabbaths occurs 
 on the first day of the seventh month, another on 
 the tenth day, and another on the fifteenth day of 
 the same month. And that there are eight days 
 between the first and tenth-day sabbaths ; and on- 
 ly four between the tenth and fifteenth-day sab- 
 baths, which facts show plainly enough to any 
 mind that will see, that Colossians ii, IG, does not 
 refer to the Sabbath of the Lord. 
 
 Think you that the law of God, embracing his 
 Holy Day, the fourtli commandment, may be tri- 
 fled with i Beware ! 1 What became of the men 
 of Buth-shemeth, even for idly looking into the Ark 
 of the Lord, which contained his Holy Law — the 
 ten commandments, even the despised one which 
 says, " Remember the Sabbath day to keep it ho- 
 ly." "And he smote the men of Beth-shemeth, 
 (what for ?) because they had looked into the Ark 
 of the Lord, even he smote of the people, fifty thou- 
 sand and three score and ten men." 1 Sam. vi, 19. 
 Suppose ye that these men were sinners above 
 those who fain would commit sacrilege by robbing 
 the Ark of the Testament of God in Heaven, of its 
 sacred trust, and destroy the seal of the holy law 
 contained therein ? " I tell you nay ; but except 
 ye repent, ye shall all likevrise perish." 
 
 I might notice other objections, but forbear,. on- 
 ly saying, that every position taken against the 
 Sabbath, which I have seen or heard, (like those 
 noticed,) is founded on error ; and therefore can- 
 
13 
 
 not stand before " tlie sword of tlie Spirit." For 
 " the law of the Lord is. perfect :" " the statutes of 
 the Lord are right ;" " All his commandments are 
 sure : they stand fast [are established] forever and 
 ever." Then "let us hear the conclusion of Ijie 
 whole matter : Fear God and keep his command- 
 ments ; for this is the whole duty of man." There- 
 fore it is written, '' A good understanding have all 
 they that do his commandments." And " Blessed 
 are they that do hiscommandments, that they may 
 1 1 ave right to the tree of life, and may enter in 
 through the gates into the city." Let us remem- 
 ber, that this last quotation is one of the sayings 
 of the Master, whom v,e are to hear in all things. 
 Acts iii, 22, 23. " For Moses truly said unto the 
 fathers, A Prophet shall the Lord your God raise 
 up unto you, of your brethren like unto me : him 
 shall ye hear in all things, whatsoever he shall say 
 unto you. And it shall come to pass that every 
 soul which will not hear that Prophet shall be de- 
 stroyed from among the people." 
 
 " Ilim shall ye hear in all things whatsoever he 
 shall say unto you ! !" Then how important that 
 we hear, and tr}'- to understand what this Prophet 
 says unto us. For upon hearing and doing these 
 sayings, depends the perpetuity of our future life. 
 Did the Redeemer, when on his mission to a fallen 
 world, say that he had come to take from man 
 the memorial of friendship, the token of remem- 
 brance, which God had given him ? No. Did he 
 say to man that he had come to inform him that 
 he no longer needed the Ptest-dav, which God had 
 
u 
 
 made and sanctified for him ? No. Did lie say 
 that he came to abolish God's law, and that man 
 would no longer be subject to that yoke of bond- 
 age, and if man thought he should need a Rest- 
 day any longer, lie might choose one for himself — 
 or leave it to Mahomet, or him who should think 
 to change times and laws, to choose one for him ? 
 JSTot at all. Well, what does he say ? Why, 
 " 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 command- 
 ments, and shall teach men so, shall be of no es- 
 teem in the reign of heaven." " Therefore whoso- 
 ever heareth these sayings of mine, and doeth them, 
 I will liken him unto a wise man which built his 
 house upon a rock." Here let us introduce one of 
 the sayings of the Psalmist : " Those that be plant- 
 ed in the house of the Lord, shall flourish in the 
 courts of our God. He is my Rock, and there is no 
 unrio-hteousness in him." But ai^ain : " If thou wilt 
 enter into life, keep the commandments." " He 
 that loveth me not, kecpeth not my sayings." 
 And " If ye keep ray commandments, ye shall 
 abide in my love ; even as I have kept my Father's 
 commandments and abide in his love." 
 
 Here it is plainly stated by the Son of God, that 
 he kept his Father's commandments. Therefore 
 let us not be found (as some are) taking sides with 
 the scribes and Pharisees, in accusing the Redeemer^ 
 
15 ^ 
 
 Zion's King, of transgressing his Father's com- 
 mandments — his holy law, and thus justify theso 
 wicked men in " denying the Holy One, and kill- 
 ing the Prince of life, w^hom God hath raised from 
 the dead." 
 
 Should this meet the eye of any who have thus 
 accused him, let me say, " Repent ye therefore, and 
 be converted, that your sins may be blotted out, 
 when^the times of refreshing shall come from the 
 presence of the Lord." Suiter me also to oiFer a 
 word of admonition to those, who, to carry oujb 
 their opposition to the law of God, resort to the low 
 calling of speaking evil of those vv^ho are trying to 
 manifest their love to tlieir Maker by keeping all 
 his commandments. (For this is the love of God 
 that we keep his co/iimandments.) And not only 
 80, but attributing the success of their labors of 
 love, to their skill in the art of mesmerism and ev- 
 ery evil work. 
 
 But having digressed somewhat, let us return and 
 consider the admonition, [Matt, xii, 32 ; Mark iii, 
 28, 30,] "Verily I say unto you. All sins shall be 
 forgiven untothesonsof men, and blasphemies. . . . 
 But he that sh>^ll blaspheme against the Holy 
 Ghost, it shall not be forgiven him ; neither in this 
 world, nor in the world to come." What called forth 
 this admonition, from the Master, that Prophet 
 whom we are to hear in all things ? " Because they 
 said he hath an unclean spirit." What do the oppo- 
 sers of the holy Sabbath say of those who keep it, 
 " and teach men so" to do ? Why, tliey are led 
 by the spirit of mesmerism," [or Electo Peycholo- 
 
16 
 
 gy,] or " lie hath an luiclean spirit." AVhat is tho 
 dift'erence, if. any ? We are able to see no dillej-ence. 
 Therefore we -say, Beware^ lest you should be 
 " weighed in the balance and be found wanting." 
 For it is written, •' If any man among you seem to 
 be religions, and bridlet'h not his tongue, . . . this 
 man's religion is vain. " It is also written 
 " Ilowbeit, when he the Spirit of truth is come, ho 
 will gnidc you into all truth ; for he sliaH not 
 speak of himself; but whatsoever he shall hear 
 that shall he speak, and he will show you things 
 to come." John xvi, 13 Now thereforCj may we 
 have grace, v/isdom, and the Spirit of truth, to di- 
 rect us in trying the spirits by the rule which our 
 only Law-giver has given us, which says, " To tho 
 law and to the testimony ; if they speak not ac- 
 cording to this word, it is because there is no 
 light (which is the Spirit of truth) in them. 
 
 "Rov. xiv, 12. See also Rev. xii, 17. " Here are 
 they that keep the commandments of God, and 
 the faith of Jesus :" hoping by adorning their pro- 
 fession which the}- have made, with a well ordered 
 life, and by patient continuance in well doing, to- 
 have ministered unto them an abundant entrance 
 into liis everlasting kingdom. 
 
 Published at the Advent Review Office, Rochester, N. Y. 
 
BOTH SIDES. 
 
 This Tract contains afriendly letter by E. Miller Jr.. 
 and a candid reply by R. F. Oottrell. The former 
 thinks that Christians should not observe the Sab- 
 bath ; the latter teaches that the Sabbath was " made 
 for man" to observe in all dispensations. 
 
 The letter and the reply were both published in tha 
 Review, Vol. IV, No. 10. One reason why we give 
 them in this form for much wider circulation, is this : 
 The Advent Harbinger for Sept. 24th, 1853, copied 
 from the Review the letter without giving the rejplj 
 with it, or even stating that it had been replied to. 
 A singular course this, we think, for that paper 
 which has made such high professions of free invea- 
 tigation ! 
 
 The Harbinger states (see its rules of discussion) 
 that " it is open for the free investigation of ail Bible 
 doctrines." Then why give one side and suppress the 
 other, as in the case of the letter and the reply ? If 
 it be said that the Sabbath is not a " Bible question," 
 then we ask, why give one side 6f it ? Does not com- 
 mon honesty say, in a case like this, Give both sides 
 or none ? The Review gave both the letter and the 
 reply, that its readers might compare them, and de- 
 cide for themselves. The Harbinger gives but one 
 side, with the following note, calculated to deceive ita 
 readers relative to the Lord's Sabbath, and prejudiess 
 them against the Review and its conductors. Let tho 
 candid judge whether acts of this kind are not more 
 worthy a Catholic Priest, than a Protestant Editor, 
 who has for years been talking of/ree investigation ! 
 
•* Wc have repeatedly published that if the advocates of the 
 Jewish Sabbath would jiresent one plain declaration from the 
 Bible that Christians are required to keep that day, we would 
 believe. By the equivocating course the condu tors of th© 
 lievicio have taken in t'.ie ;riatter, by arking us to produce 
 the same kind of evidence on other .^ubjuctp, they have tacitly 
 acknowledged that the Bible does not furnish one plain dec- 
 laration that it is the duty of Christians, or any body under 
 the Go?pel dispensation to keep the Jewish or Seventh Day 
 Sabb;ith. We have considered their evasive offset to our un- 
 answerable request unworthy of notice. Bro. E. Miller, Jr., 
 however, has given the following able article in reply to their 
 quibbles. It may subserve the cause of truth, and we there- 
 fore copy it fi'om the Rev'uic of September 13." 
 
 In reply to this note we would sa}'- tliat the Review 
 teaches the weekl}^ Sabbath mentioned in. both Testa- 
 ments, which is certainly binding- on Christians, un- 
 less it has been abolished. T[ c Harbinger affirms 
 that the Sabbath has been abolished. This it should 
 prove. The Review lias justly called for proof in 
 the following request. 
 
 ^^ K Request. — Xhoso who teach that there is no Sab- 
 bath for the gospel dispensation, are requested to give us one 
 plain text from the New Testament that teachcd that the sev- 
 enth-day Sabbath ha^ been abolished. When any one will do 
 this, we will notice it in the Review. 
 
 This request has been repeated in eight or ten num- 
 bers of the Review, the last four months, yet no ono 
 has presented the text or texts that declare the sev- 
 enth-day Sabbath abolished. 
 
 But the Harbinger says that if the advocates of 
 the Sabbath would "present one plain declaratioQ 
 from the Bible that Christians are required to keep 
 that day, we would believe." The mocking- priests 
 said of Jesus, " Let him now come down from tho 
 cross, and we will believe him." Jesus did not como 
 down from the cross to remove their doubts ; neither 
 has the great Cod repeated the fourth commandment 
 a second time in the New Testament, for fear the cav- 
 iler might have a chance to cavil. AVhy should a 
 
Becorid edition of the Sabbath law'be given, unless 
 the first were abolished ? The request of the Har- 
 binger is unjust. When it will prove b}^ plain testimo- 
 ny the first edition of the fourth commandment abolish- 
 ed, then we will either show a second edition from 
 the New Testament, or give up the Sabbath. We 
 teach the Sabbath ©f the Bible. Let those who as- 
 sert that it is abolished, produce one plain text to 
 prove their assertion. This is a reasonable request. 
 Will they produce the text ? 
 
 We want none of their inferences from 2 Cor. iii ; 
 Rom. xiv ; Col. ii. 14-17, which have been a hundred 
 times repeated. They should not be allowed in a 
 case like this. G od gave the Sabbath law in the plain- 
 est language possible; and no man should be convinced 
 that it has been abolished, unless he can find testimony 
 as positive and plain, coming from as high authority. 
 
 Kom. xiv, does not mention the Sabbrith. 2 Cor. 
 iii, speaks of two ministrations of the law of God. 
 That tiie ministration of death could be abolished, 
 and give place to the ministration of the Spirit with- 
 out atfecting the law, is evident. Col. ii, 10. reads, 
 *' Let no man therefore judge you in meat, or in drink, 
 or in respect of an hol}^ day, or of the new moon or of 
 the sabbath-days." That these sabbath-days, or sab- 
 baths, here associated with meat, drink, holy day and 
 the new moon, are the annual sabbaths of the Jews, 
 associated with the same ordinances in Lev, xxiii, is 
 perfectly plain. The text has no reference to the 
 Sabbath of the Lord our God. But admittiug that 
 the seventh-day Sabbath is meant, then what is gain- 
 ed ? Terily nothing ; for not a word is said about its 
 being abolished. Men may infer that the Sabbath is 
 included in the " hand- writing of ordinances," men- 
 tioned in verse 14, or that it is referred to in verse 16; 
 but such inferences should not be considered of the 
 least weight in such a case as this, in the absence of 
 plain and direct testimony. 
 
Behold the display of Divine Power at the giving 
 of the ten commandments. The smoke ascended fron\ 
 Mount Sinai as the smoke of a great furnace ; the light- 
 nings Hashed, and the thunders of Jehovah rolled 
 do\yn its base. God had descended upon it in awful 
 grandeur, to speak in the ears of all the people the 
 ten precepts of his holy law. These precepts were 
 of such a character, of such vast importance, that the 
 great Lavr-giver did not leave them for man to write ; 
 but with his finger engraved them in tables of stone. 
 Behold them placed in the beautiful ark, overlaid and 
 inlaid with the purest gold. Mark well the victories 
 won by Israel, when with the ark of God they cross- 
 ed Jordan, marched around Jericho, and went forth 
 to battle. See the ark put in the JMost Holy of the 
 earthly Sanctuary. It was the center of their reli- 
 gious system, it was the glory of Israel. The fourth 
 commandment was in that ark ; and for its violation 
 the greatest curses are pronounced by the pi'ophets ; 
 and for the observance of the Sabbath, the g]'eatest 
 blessings are promised. And how preposterous the 
 supposition that the Almighty, through his- Son Je- 
 sus Christ, should abolish his Sabbath, without giv- 
 ing one plain testimony to the ftict in the Book of In- 
 spiration. And how awfully presumptuous for men 
 to go on in violation of the fourth commandment, and 
 risk their eternal salvation upon mere inferences ! '. 
 May God help the reader to feel the force of the truth 
 we are here stating. 
 
 And we should not expect that such a momentous 
 event as the abrogation of God's law, or even the Sab- 
 bath precept, would take place without being fSretold 
 by the prophets. God by the prophets has not only 
 revealed the great events coimected with his people, 
 or in which his people have a special interest, but 
 has by them pointed out those events which are moro 
 minute. 
 
Novr, if the Lord's Sabbath has been abolished, wher« 
 have the prophets foretold the event ? " Surely the 
 Lord God will do nothing, but he revealeth his se- 
 cret unto his servants the prophets." Amos iii, 7. 
 As none of the prophets have foretold the abolition of 
 the Sabbath, and as none of the apostles have record- 
 ed such an event, we are certain that no such event 
 ever occurred. 
 
 To trample underfoot the fourth commandment 
 because it is not given a second time in the New Tes- 
 tament, and to teach its abolition, with nothing but 
 unwarrantable inferences from a few texts that do not 
 mention the Sabbath of the Lord, is the height of pre- 
 sumption. 
 
 LETTER, 
 
 Friend White : — Being casually thrown in contact with 
 your paper, for June 23d, I noticed an article from R. F. 
 Cottrell, under the captioa of " The Harbinger'' s rule of Du- 
 ty." He quotes the iTarftm O'er, "Give us one plain direct 
 passage from either the Old or New Testament that reads 
 that either Jew or Gentile christian is required to keep the 
 seventh day" &c.j and says, "this is the rule by which the 
 Harbinger decides that it is not duty to keep the Sabbath ;" 
 and to show the invalidity of the rule, says: "Give us cne 
 plain direct passage that reads that either Jew or Gentile 
 christian should not kill, or steal, or bear false witness. One 
 such passage cannot be found." I wish to test this assertion, 
 aud the validity of the " rule" spoken of. In order to do this, 
 let me state two important facts, viz : 
 
 1. The law from Mt. Sinai— or the rule of life for the peo- 
 pla of God, as given in the law, and in the prophets and in 
 the Psalms, is given to Israel, and forms the rule of moral ob- 
 ligatioa for that dispensation. 
 
 2. The rule of life as given by the apostles is the rule of 
 christian life. 
 
 The past dispensation is familiarly called the Jewish or law 
 dispensation; and the present, the christian or gospel dispen- 
 sation. If in the past dispensation, one not of the twelve 
 tribes, would secure the favor of God, ho must become a Jew 
 
by being circumcised, and submit to obey the then rule of life. 
 If one, whether Jew or Gentile, will now secure the favor of 
 God, he must become a Christian.^ and submit to the rule of 
 life given by the apostles. 
 
 Now let us see whether we have any direct prohibition of 
 killing, stealing, &o. 1 Pet. iv. 15. ''But let none of you 
 suffer as a murderer, or as a thief." 1 John iii, 15. " And 
 ye know that no murderer hath eternal life abiding in him." 
 Rev. xxi, 8. " And murderers .... shall have their part 
 in the lake that burneth with fire and brimstone." Gal. v, 
 21. "Murders ' are reckoned among the "works of the 
 flesh," and such shall not inherit the kingdom of God. 
 
 Eph. iv, 28. "Let him that stole steal no more." Ver. 
 25. " Wherefore putting away lying, speak every man truth 
 with his neighbor." Col. ii, 9. " Lie not one to another." 
 Here is the prohibition of the things specified in varied lan- 
 guage ; more examples of which might be brought, beside.", 
 some instances where the apostles have quoted the ancient 
 commands, touching these things, in form, as in Rom. xiii, 9. 
 Let not your correspondent try (as appears from his short ar- 
 ticle he will) to maintain his assertion by saying the word 
 chrUtianis not found in one of these passages- 1'he apostles 
 wore each writing to christians, hence the passages do with- 
 out note or comment, prohibit christians doing the things 
 ppecified. If your correspondent thought that the Harbinger 
 demanded that the passage enjoining the Sabbath should con- 
 tain the word chri^tian^ his argument is exeusible otherwise, 
 it is an unworthy cavil. I will say, when you will produce 
 the passage, addressed to the people of God since the estab- 
 lishment of the order of this dispensation, either enjoining the 
 Sabbath in direct language, or reproving its violation, I will 
 keep it. Doubtless this was the intention of the Harbinger. 
 
 Yourself, Friead Editor, quote in reply to the same passage 
 from the Harbinger, " Remember the Sabbath day to keep it 
 holy," and "the Seventh day is the Sabbath," and refer us to 
 the law for the passages. No one disputes that the people of 
 God in that dispensation were required to kcop the Sabbath ; 
 but it devolves upon you to show that it is required of them 
 in this. Bring the requirement as a Idressod to christians. 
 
 Both you and Friend Cotrrell, quote, " The Sabbath was 
 made for man," and infer that it was made for all men's ob- 
 eervanco : but to give any force to this inference you have to 
 assume that man cannot be profited by the Sabbath except by 
 his individual observance of it. Thi^ you should prove. I 
 
eonceire that man as a race can be abundantly profited by it, 
 while its observance was only enjoined upon one dispensation. 
 Please receive this as a friendly note from one who has nofc 
 a shadow of a doubt but you are in error in your views of the 
 Sabbath. Give it a place in your Revieic if you please, and 
 if it is reviewed fairly, the writer will be happy to read and 
 profit thereby. 
 
 Yours in hope of the Kingdom of God, 
 
 E. MlLLEH, Jb. 
 
 Middlehury, Elkhart Co., Ind., July 29th, 1853. « 
 
 REPLY. 
 
 Friend Miller : — I feel a pleasure in replying to 
 your kind epistle arising from the liope that my la- 
 bor will not be in vain. Cheerfully would 1 devote 
 my time to converse with one who has not '• a shadow 
 of a doubt" of my being- in error on the Sabbath ques 
 tion. This perfect freedom from doubt is evidence, to 
 my mind, that you have not carefully examined the 
 evidences in favor of the Sabbath. Perhaps you 
 might, in truth, adopt the language of Bro. A. J. 
 Richmond as follows : "But from reading the Har- 
 biiiger, and hearing but one side of the su1)ject, and 
 neglecting to examine it closely for mj^self. 1 had con- 
 cluded that it was a ' yoke of bondage' and ' done a- 
 way.' " But if you have carefully read the article in 
 the Review of Aug. 11th, to which your attention was 
 invited, perhaps 3^ou are not so free from doubts as you 
 were. 
 
 In stating what you call "two important facts," you 
 admit that the law from Sinai was the '• rule of moral 
 obligation for that dispensation." Bear with me, for 
 I must exclaim, Who hath bewitched you. that you 
 should think that the rule of moral obligation can* be 
 changed, without a change in the relation existing be- 
 tween man and his ]\Iaker ! Is God changeable 7 — 
 Could he make a better moral rule at the commence 
 
8 
 
 mciit of tho gospel dispensation, thnn he could when 
 ho formed the first man ? Can he improve his origin- 
 al law, which the inspired Psalmist pronounced "per- 
 fect," by abolishing one tenth part of it ? And would 
 he make known through the agency of man that he 
 had changed that law which he spoke with his own 
 mouth, in the hearing of all Israel ; or that he had 
 abolished it and given a new " rule of moral obliga- 
 tion'' in its stead. 
 
 After stating your two " ficts" yon speak of tho 
 different ways by which men might '"secure the l^v- 
 Tor of God" in different dispensations. To live in fa- 
 vor with God, and to secure his favor are two things. 
 Why is not man in favor with God ? Because he is 
 a sinner. What has made him such ? Transgression 
 of God's law ; for '* siu is the transgression of tho 
 law." Man is a sinner. He has lost the favor of 
 God, and is justly exposed to the penaltj^ of the law, 
 which is death. There is no salvation for him unless 
 God should abolish his law, or make another law by 
 which he may be forgiven, and thus restored to 
 favor. This second law is the same, in one sense, in 
 both dispensations. That is, it consists of faith, re- 
 pentance and obedience to certain rites, which are 
 outward acts expressive of faith and repentance. In 
 another sense it differs much in the two dispensations- 
 In the former dispensation the faith was in a promised 
 Messiah, and was accompanied by obedience to typ- 
 ical rites ; in the latter, the faith is in a Messiah al- 
 ready come and sacrificed for sin, (transgression of the 
 first named law,) and shown forth b}^ corresponding 
 obedience to commemorative rites or institutions. For 
 example : In. the Jewish dispensation the sinner 
 must offer an animal, the blood of which must be shed; 
 in the Christian age, he must be buried by baptism. 
 Tho language of the former was, God will provide a 
 sacrifice for sin; the latter declares that Christ died 
 for our sins, was buried and rose again for our juati- 
 
fication. Repentance is the same in both dispensations. 
 It consists not merely in sorrow, but in breaking off 
 from sin (transgression of the first law) by righteous- 
 ness. (Obedience to that law.) Sorrow is not re- 
 pentance ; but godly sorrow xcorketh repentance, or 
 reformation not to be repented of. 
 
 "Repentance is to leave the sins I loved before. 
 
 And show that I do truly grieve, by doing so no more." 
 
 Thus we see tl).at, in order to save sinners, thero 
 must of necessity be a second law, or the first must be 
 abolished. I have shown that this second law in tha 
 new dispensation, difi'ers from the corresponding law 
 in the old. Consequently they are distinguished from 
 each other in the New Testament ; the former being 
 designated as '' the works of the law," the latter as 
 the hearing, or obedience of faith. Did God abolish 
 the first law, to save all mankind in their sins ? or 
 did he institute a second law, to save believers from 
 their sins? Does forgiveness of sins entitle the for- 
 given to a right to commit the same thing again ? 
 ^fark ! Christ did not die to redeem man from tho 
 transgression of a law given b}' the apostles after his 
 death, but to redeem him from sin against a law al- 
 ready in existence. 
 
 ^y moral law, or '"' rule of moral obligation," I un- 
 derstand the first, or original lav/, the law man would 
 have kept had he continued in favor with God, and 
 which he must keep, if he is restored to his favor. 
 By ceremonial or ritual law I understand the second. 
 — the law which recognizes man as a sinner, and is a 
 means of restoring him to favor. Viewing it thus, I 
 am surprised when I hear any one speak of a chango 
 in moral obligation. To my mind, it seems equiva- 
 lent to a change in God himself — that he has grown 
 wiser since making his first attempt at a perfect rul^j 
 of life. 
 
 The Sabbath is a part of the original lavr. It was 
 made before man sinned. And how was it made ? 
 
10 
 
 God rested upon it, and then blessed and sanctified 
 it, because he had rested upon it. If you can show 
 any other time and manner of making the Salibath, 
 you arc requested to do so. In rej^ard to the expres- 
 eion of our Saviour, that the Sabbath was made for 
 man, the learned have informed us that in the Greek, 
 the word man is qualiiied by an •' untranslated" arti- 
 cle. That article, when translated, is the definite ar- 
 ticle the. So, in the original language, the passage 
 reads, " the Sabbath was made lor the man ;" and as 
 there was but one pair of human beings at the time 
 when it was made, we cannot be at a loss in regard 
 to the man for whom it was intended. This shows 
 that the Sabbath was not a Jewish instiiiuioii ; and 
 whether Adam could have been benefited by it. without 
 observingit. you will, of course, enjoy your own opinion. 
 
 We have found a necessity for the two laws in the 
 nature of things as they exist — man a sinner, and 
 God willing to save him. Now if we can find the 
 two laws in the Bible, the testimony, to me, will be 
 Kufficient. God spake ten commandments with his 
 own voice, and wrote them with his own finger in 
 tables of stone. Moses wrote the ordinances of the 
 Jewish church in a book. The first is called "the 
 law of God"— the commandments of God;" the sec- 
 ond, '• the law of iMoses." and '' the law of the Lord, 
 given by the liand of Moses." The tables are called 
 '• the tables of the covenant ;" the book is called " the 
 book of the covenant" and •'the book of Moses." — 
 Ex. xxxi, 18. Deut. xxxi, 24-26 ; ix, 9-11 . 2 Chron. 
 xxxiv, 30. Mark xii, 20. 
 
 The term law in the New Testament sometimes 
 means one of these laws, and sometimes the other ; 
 the context always determining which is meant. Re- 
 jecting the idea of two laws, and claiming that the 
 word law always means one and the same tiling, will 
 you show how to reconcile or harmonize the follow- 
 ing sciiptures. 
 
11 
 
 The law of a carnal commandment. Ileb. vii, 16. 
 
 \Ve know that the law is spiritual. Rom. vii, 14. 
 
 The priesthood being chlinged, there is made of ne- 
 cessity a change also of the law. Heb. vii, 12. 
 
 Till heaven and earth pass, one jot or one tittle 
 shall in no wise pass from the law, tilla^Z be fulfilled. 
 Matt. V. 18. 
 
 Having abolished in his flesh the enmity, even the 
 law of commandments contained in ordinances. Eph. 
 ii, 15. 
 
 Think not that I am come to destroy the law. — 
 Matt. V, 14. 
 
 Thou earnest down also upon mount Sinai, and 
 gpakest with them from heaven, and gavest them 
 right judgments and true laws, {margin, laws of 
 truth.) good statutes and commandments. Neh. 
 ix, 13. 
 
 Because they had not executed my judgments, bat 
 had despised my statutes, and had polluted my sab- 
 baths, {had done these things before the giving of 
 the law at Sinai,) and their -eyes were after their fVith- 
 er's idols ; icherefore I gave them also statutes that 
 were-not good, and judgments whereby they should 
 not live. Eze'. xx, 24. 25. 
 
 Petei* calls '•' tlie law of Moses" a yoke '" which nei- 
 ther our fathers nor we were able to bear." Acts xv, 
 5, 10. 
 
 Paul says, I delight in '• the law of God'' after the 
 inward man, Rom. vii, 22. 
 
 Christ is become of no effect unto you, whosoever 
 of you are justified by the law j ye are fallen from 
 grace. Gal, v, 4. 
 
 The doers of the law shall bejustified. Rom, ii, 13. 
 
 When the priesthood was changed, from the typi- 
 c:il to the autitypical, there was of necessity a change 
 of the law, AVliat law ? Not the original, royal law 
 of ten commandments, for that can never change. — 
 The idea that the fourth commandment was fulfilled 
 
12 
 
 by Christ, and consequently abolished, is false ; for 
 that law does not pass away by little fragments. — 
 One jot or one tittle shall in no wise pass from the 
 Ifkw, till all be fuliillcd So if fulfilling it does it 
 away, ir will all be fulfilled, and all go together. — 
 But the context shows that all the prophets, must be 
 fulfilled before one particle of the law can pass. — 
 James informs Christians that, if they fulfill tho 
 royal law, they " do well." He also tells them that 
 ''' V)hosoever shall keep the whole law, and yet offend 
 in one. he is guilty of all." And lest any should mis- 
 take the law of which he speaks, he immediately 
 quotes two of the ten commandments. James ii, 8- 
 12. The first law then is not changed : we must 
 therefore look to the second. The ritual law, we have 
 Been, is changed from a typical, to a commemorativo 
 character. It is now known as '' the gospel" or " the 
 faith." Sin is still the transgression of the law, and 
 the wages of sin is death. To escape this penalty, 
 and " secure the favor of God" a person must be 
 obedient to the faith," ". He must become a Chris- 
 tian and submit to the rule" submitted to and taught 
 *' by the apostles." He must ''delight in the law of 
 Qod, after the inward man" — keep the whole law, 
 and not offend in one precept lest he become guilty of 
 all. " For there is one lawgiver, (not twelve) who 
 is able to save and to destroy." James iv, 12. — 
 *' flore are they that keep the commandments of Go i 
 and the faith of Jesus." The commandments are 
 one thing, and the faith is another. The apostles 
 taught them both. Says Paul, Do we then make 
 void the law through faith ? God forbid : yea, we es- 
 tablish the law. Rom. iii, 31. In no way could tho 
 immutability of the law of God be more effectually 
 established, than by the death of the Son of God to 
 redeem man from its penalty. If the commandments 
 could have been abolished, Jesus need not have died ; 
 but he died for our siu-s — for our transgression of tbt> 
 
]3 
 
 law ! What gratitude is due to God for his e5cc««i- 
 ing love ! and how can we demonstrate our gratitude 
 better than by breaking off from our sins and keep- 
 ing that holy law ? Says David, The law of the 
 Lord is perfect converting the soul. (Turning the 
 Boul from transgression to obedience, from sin to ho- 
 liness.) Says James, But whoso looketh into the 
 perfect law of liberty, and ccntinueth therein, he be- 
 ing not a forgetful hearer, but adoerof the work, this 
 man shall be blessed in his deed. how love I thy 
 law 1 says David ; it is my meditation all the day. I 
 delight in the law of God after the invrard man, re- 
 sponds Paul. Says David, all his commandments 
 are sure, they stand fast for ever and ever. It 
 i*> easier for heaven and earth to pass, than for ons 
 TITTLE of the law to fail, says the Lord Jesus. 
 
 With all the testimony of Jesus and the apostles 
 to the perpetuity and immutability of Jehovah's 
 whole law of ten commandments, who can be so stub- 
 born, as to refuse to keep the fourth, or any other 
 commandment, because it is not given a second time, 
 in the New Testament ? The apostles frequently 
 quote from the commandments, as a standard law ; 
 but they never re-enacted one of them, for the very 
 good reason, that none of trhem were ever abolished. 
 Do you still ask why there is not more testimony, 
 for the Sabbath in the New Testament ? ' I answer 
 in the language of Bro. White. Speaking of the ful- 
 fillment of the signs in the sun, moon and stars, he 
 says : '' God has never revealed his truth to man 
 in a manner to compel him to believe. Those who 
 have wished to doubt his vrord, have ever found a 
 wide field in which to doubt, and a broad road to per- 
 dition. While those v/ho have wished to believe, 
 have ever found everlasting rock on which to <basti 
 their faith." 
 
 I feel perfectly satisfied with the evidence given for 
 the Sabbath in the New Testament. I have no desire 
 
u 
 
 for one word to be added to it. The Lord doca all 
 things weil. He lias suffered the Man of sin to exalt 
 himself above God. and dictate iavvs to the world ; but 
 he will, ere long, vindicate his own truth. The Lord 
 Jesus will be revealed from lieaven, in flaming lire, 
 taking vengeance on them that know not God, and 
 obey not the gospel of our Lord Jesus Christ. For 
 tico reasons the wicked are condemned. 1. They 
 know not God. (The Father.) 2. They obey not 
 the gospel of our Lord Jesus Christ. (The Son.) 
 How do we know that we know God ?- Let an Apos- 
 tle answer. ''And hereby do we know that we know 
 him, if we keep his commandments. He that saith, 
 I know him, and kcepeth not his commandments, is a 
 liar, and the truth is not in him." 1 John ii, 3, 4. 
 The Sabbath, in particular, is a sign of the knowledge 
 of the true God. '"'Hallow m}-- sabbaths; and they 
 shall be a sign between me and you. that ye may know 
 that I am the Lord your God." Eze. xx, 20. So we 
 see, that while the -'remnant" keep both the com- 
 mandments and the faith, the wicked are con- 
 demned for i"cjccting both. Happy will he be who 
 has a part with the remnant. '• Blessed are they that 
 do his com.mandmcntSj that they may have right to 
 the tree of life, and may enter in through the gates 
 into the city." 
 
 You have pronounced ray argument, respecting th« 
 Harhmger''s rule. ''" excusable ;" for I understood him 
 to mean as he said. The demand was. that the pas- 
 sage should read that either Jew or Gentile Christian 
 is required to keep the seventh da3^ And lest he 
 should be misunderstood, emphasized the words, reads 
 and Christian, giving them in italics, licsides this, 
 after the Revieui had quoted some texts for the Sab- 
 batl\ the Harbin g-er replied, " Not a word is said or 
 intimated about Christians in the texts queued." He 
 did not say that these words were not addressed to 
 Christians, but judges that the Revie/w intended to 
 
15 
 
 make the texts read, Christians, remember the Sab - 
 bath day, &c. 
 
 I admit that the apostles addressed themselves to 
 Christians, and forbade, not only killing, stealing and 
 lying, but the violation of eveiy precept of that law 
 which said. Thou sJialt not kill. James ii, 10, 11, see 
 margin. Jesus addressed himself to " his disciples" 
 and said, Whosoever therefore shall break one of theso 
 least commandments, and shall teach men so, he shall 
 be called the least in the kingdom of heaven. Who- 
 soever ijiclr.des every body. Therefore signifies a 
 conclusion drawn from what he had just affirmed of 
 the pcrpetuit}^ of the entire law, and shows that the 
 law and tlie comm.andments are one and the same 
 thmg. These commandments refer to the command- 
 ments existing at the time, and not to those command- 
 ments " given by the apostles" som^e years afterwards. 
 The fourth commandment of the law required the ob- 
 servance of the Sabbath. It was connected with 
 " good statutes" by God himself, being written with 
 his own finger in the midst of them. What there- 
 fore God hath joined together, let not man put asun- 
 der. Amen ! 
 
 Be assured that all I have said proceeds from the 
 kindest feelings ; and if you, or any one else, can 
 profit thereby, m,y object in writing will be attained. 
 
 Yours in hope of meeting all the saints in the king- 
 dom. R. F. COTTRELL. 
 
 MUl Grcrce, N. Y., Au^. IGth, 1853. 
 
16 
 
 IT'S JEWISH. 
 
 "When we present God's holy law, 
 And arguments from Scripture draw ; 
 Objectors saj, to pick & flaw, 
 
 "It's Jewish,** 
 Though at the first, Jehovah blessed, 
 And sanctified his day of rest ; 
 The same belief is still expressed — 
 
 " It's Jewish." 
 Though with the world this rest began, 
 And thence through all the Scriptures rsta, 
 And Jesus said 'twas made for man — 
 
 ''It's Jewish." 
 
 Though not with Jewish rites, which passed. 
 But with the moral law 'tn-as classed, 
 Which must endure while time shall last — 
 
 '•It's Jewish." 
 If from the Bible we present ^ 
 
 The Sabbath's meaning, and intent. 
 This answers every argument — 
 
 "It's Jewish/' 
 
 Though the disciples, Luke and Paul, 
 Corrtinue still this rest to call 
 The " Sabbath-day," this answers all — 
 '• It's Jewish.*' 
 
 The Gospel Teacher's plain expression, 
 That " Sin is of the law transgression," 
 Seems not to make the least impression — 
 " It's Jewish.** 
 
 They love the Rest of man's invention, 
 But if Jehovah's Day we mention. 
 This puts an end to all contention — 
 
 " It's Jewish." 
 
 R. P. C. 
 
 Fubliabed at the Advent Review Offioo, Rochcator, N. Y. 
 
SOLEMN APPEAL. 
 
 [The subject of this Tract is from a Pamphlet en- 
 titled, A solemn Appeal to Ministers and Church' 
 es. especially to those of the Baptist Denomination^ 
 relative to the Speedy Coming of Christ ; by J. B. 
 Cook ; published by J. V. Himes, Boston, in 1843. 
 
 It is proper to state that we have omitted that por- 
 tion of the Appeal that related to the prophetic peri- 
 ods. It is true that the writer has changed his views 
 somewhat, relative to the Jews ; but this does not 
 change the truth of God, plainly brought out in the 
 Appeal. We re-publish it for the instruction, comfort 
 and strength of the people of God.] 
 
 "Beware therefore, lest that come upon you 
 which is spoken of in the prophets. Behold, ye 
 despisers, and wonder and perish ; for I work a 
 work in your days which ye shall in no wise be- 
 lieve, though a man declare it unto you." Acts 
 xiii, 40, 41. 
 
 This dreadful language was pressed from the 
 heart of the Apostle by the solemn, awful impres- 
 sions which the Holy Spirit made on his mind. 
 His whole soul was moved to its depth, when view- 
 ing the state of his brethren, " his kindred accord- 
 ing to the flesh." God had written the truth of 
 Christ's Messiahship on his inmost soul ; conse- 
 quantly, 'h« knew^ that howevar plausible their ol> 
 
jections might be, however complaisant they might 
 be to himself or the truth, they were in heart, re- 
 belHng against Heaven. Their arguments, he saw, 
 were founded in prejudice and carnality of mind. 
 " Can any good thing come out of Nazareth ?" 
 "Search and look, for out of Galilee ariseth no 
 prophet !" " Is not this the carpenter's son" ! ! 
 " Have any of the rulers or Pharisees believed on 
 MrrC I ! ! Surely we say that they were car- 
 nal — were destitute of living faith. They assumed 
 that those who opposed them^ must be wrong. 
 Those to whom Paul addressed this dreadful appeal 
 were not the impious or profane. They were the 
 rulers of the synagogue, — " men of Israel, and 
 those who feared God," — the" highest in reputation 
 for piety and zeal. This is a point generally over- 
 looked. Verses 15, 16. They adhered to their 
 opinions with as much pertinacity as if the at- 
 tributes of infallibility and immutability belonged 
 exclusively to them. Their interpretation, wl.ich 
 gratified the carnal mind must be tjue. The 
 Slessiah must come according to their notions — 
 Jehovah must conform to their sectarian organiza- 
 tions in all he proposed to do for mankind. They 
 would not, did not, yield either to prophecy or 
 providence. When pressed with the evidence that 
 the finger of God was seen in the miracles, and 
 signs, and wonders, and gifts of the Holy Ghost 
 that shone around them, they professed to want 
 more evidence. When Jerusalem and all Judea 
 were blazing with the light and evidence, they said, 
 " we would see a sign /" They professed to desire 
 sufficient light to see clearly, without questioning 
 
their integrity to act according to their light. 
 Thus they deceived others, if not themselves, with 
 their acknowledged ivillingness to believe the truth 
 when seen ; but Jesus penetrating their hearts, said, 
 "Ye are they which justify yourselves before men, 
 but God knoweth your hearts ; for that which is 
 highly esteemed among men, is abomination in the 
 sight of God." Luke xvi, 15. We know therefore, 
 on the highest authority, that the Jewish rulers 
 were not sincere, except in their love for them- 
 selves, — their stations of honor and profit. To 
 these they clung. Hence Jesus said, " How can ye 
 believe who receive honor one of another, and seek 
 nob the honor that cometh Jrom God only P^ John 
 V, 44. 
 
 Paul saw the true character of these Jews in the 
 light in which Jesus revealed it. He saw it in the 
 light of prophecy which the Spirit then opened to 
 his mind ; therefore he could but feel for them 
 deeply. The deep fountains of feeling in his soul 
 were stirred. His brethren, his kindred according 
 to the flesh, were in infinite peril of damnation. 
 Crushed with their impending doom, his soul gushed 
 out in this solemn language : " Beware therefore, 
 lest that come upon you which is spoken of in the 
 prophets. Behold, ye despisers, and wonder and 
 perish ; for I work a work in your days which ye 
 shall not believe, though a man declare it unto you." 
 
 The Jews, thus pitied, thus addressed and thus 
 doomed, had probably a much more plausible 
 ground for rejecting Jesus as then revealed, than 
 we have the One to come, as he is now revealed. 
 They said that if they had lived in the days of 
 
their fathers they would not have been partakers 
 with them in the blood of the prophets. Thoy 
 were looking for the Messiah as much or more than 
 any of their contemporaries. They based their ex- 
 pectation on the most plausible exposition of the 
 prophets ; of course, they could not reject him 
 when he should come ; this would be, they 
 thought, impossible. The prophets spoke of hiiu 
 as a "King" on the "holy hill of Zion." They 
 predicted, not only his humiliation and death, but 
 his exaltation to the throne of David for ever ; by 
 consequence, they fastened on the latter, because 
 more in harmony with their carnal notions oC what 
 would be for their good and the glory of God If 
 they had anything from the Messiah, it must come . 
 in their way. Shiloh must be honorable, powerful, 
 able to relieve them from Roman bondage, ere they 
 could receive him as the one to whom all the proph- 
 ets gave witness. Above all, it is infinitely more 
 easy for any mind to receive what is said relating 
 to lais glory than his suffering. I know that a heart 
 filled with the Holy Spirit, will receive, with child- 
 like confidence, just v/hat God has revealed, and 
 just as it is revealed; but we are by nature so con- 
 stituted, so depraved, that we never reject a fflori- 
 fiid one who comes in harmony with our views, — 
 never receive a " crucified one^^'' who has nothing to 
 gratify us. Therefore, if we are allowed to judge 
 by a human standard, we can more easily excuse 
 them for rejecting their Messiah when despised and 
 crucified, than we could now, when he is about to 
 be glorified. This is not said to palliate unbelief 
 in any age, or by any people ; but only to show that 
 
there are degrees of malignity in rebellion against 
 Heaven. Some stripes in the picture of human 
 life are broader and blacker than others. To reject 
 revealed truth, when in direct opposition to all the 
 known principles of human nature, does not see77i 
 so sinful, as when presented in a less repulsive form. 
 Still, as the language was addressed to the unbe- 
 lieving, but honorable and professedly pious, of a 
 less favored age, concerning Jesus in his humilia- 
 tion, it may. with more propriety, be now addressed 
 to those who disbelieve, disregard, or trifle with the 
 plainer evidence that Jesus is coming a second time 
 to consummate his glory. 
 
 1 feel awfully solemn in making an application 
 of this passage. I would feel, if I do not already, 
 ail that compassion for my brethren, which charac- 
 terized the language and labors of the Apostle. It 
 is in view of the judgment you are addressed. 
 Under His eye who searches all hearts is this sol- 
 emn appeal made, to all in the miniistry or commu- 
 nion of the Baptist church — to all within the circle 
 of m.y acquaintance. 
 
 Dear brethi-en, God is working wonderfully — He 
 is fulfilling prophecy — preparing for the consum- 
 mation of "' all things spoken by the mouth of all his. 
 holy prophets since the world began." The evi- 
 dence of this is varied, comprehending types, signs, 
 prophetic periods, and spiritual influences. It is 
 overwhelming to my mind. My mind and heart 
 are, perhaps, as well satisfied that God is in this 
 movement relating to the second appearing of his 
 Son, as were Paul's that Jesus was the Messiah. 
 As to the Apostle, the truth was stamped, by the 
 
6 
 
 eternal Spirit, on his soul. He believed; therefore 
 he spoke. — " The love of Christ constrained''' him 
 to give the reason of the hope that was in him. 
 His heart seemed on fire to make known the truth 
 on which the destin}^ of unnumbered thousands de- 
 pended. To do this, he explored prophecy — stated 
 its fulfillment and its harmony with God's wonder- 
 ful dealings with his own soul. He never became 
 weary with telling his experience of the truth that 
 Jesus was the Messiah. After exhausting every 
 motive that is tender and subduing, he does not 
 fail to employ those that are alarming. Follow 
 Paul through life. The charity which is supposed 
 by some to forbid the note of Avarning, compels him 
 " to cry aloud and spare not." " Beware therefore, 
 lest that come upon you which is spoken of in the 
 prophets. Behold, ye despisers, and wonder and 
 perish ; for I work a work in your days which ye 
 shall not believe though a man declare it unto you." 
 The great ti'uth that lies on the sui'face of the Bi- 
 ble relating to Chi'ist's second coming, (though 
 oveilooked by most, as the Jews overlooked the 
 plainest prophecies relating to the first,) has been 
 experienced by me. It has been wrought into my 
 soul. Now you believe in the Apostle's experience ; 
 in Luther's experience of the doctrine of justifica- 
 tion by faith ; in Roger Williams' experience of be- 
 lievers' baptism, and doctrine of religious libei-ty. 
 - If there be such a thing as the experience of a 
 truth, as having a great truth engraven indelibly 
 on the heart, then such is the fiict with me. It is 
 true I am infinitely unworthy of this. My soul 
 melts within mo when making this statement ; for 
 
unto me, " who am less than the least of all saints, 
 is this grace given that I should preach" the power 
 and coming of our Lord Jesus Christ. It is clearly 
 perceived — as clearly as any truth of prophecy ,jhat 
 his second advent is just at hand. No truth of our 
 holy religion has ever been more powerfully applied 
 to my heart and conscience. Such is the impulse 
 which the Spirit has given me to publish this truth, 
 that it seems to me at the peril of my soul to for- 
 bear. ■* * ^ ]\j[y message is the sec- 
 ond appearing of Jesus. I expect this overwhelm- 
 ing event more than anything else. I look and long 
 for it more than every thing else. I make no calcu- 
 lation to labor or live but a short time. Yet I nev- 
 er was more resigned to God's blessed will to live 
 or not. O, the glorious expectation of the " glori- 
 ous appearing" of the great God and our Saviour 
 Jesus Christ ! — how dare you disi-egard this fact, 
 revealed with more fjequency and more solemnity 
 than any other event named in the Book of God ! 
 Even though for a time its occurrence was not men- 
 tioned, no one, it seems to me, can be regardless of 
 this tremendous era in the Divine dispensations, 
 without impiety. My reasons for believing thus, it 
 is now my purpose to give, as briefly as possible. 
 
 My experience began in August last. A delight- 
 fully sweet and solemn influence was felt to be set- 
 tling down upon my soul, and directing me to con- 
 sider the predicted coming and kingdom of Jesus. 
 This was believed to be from God, — as such it was 
 cherished, and very imperfectly obeyed. Had I 
 obeyed with all readiness of mind, more time would 
 iiave been enjoyed to mature my views and prepare 
 
others, instrumentally, for that clay. No period of 
 any life has been reviewed with less complacence 
 than the last autumn and winter. My progress 
 was too slow, — my investigations too cautious. 
 Still my Bible was read with more interest and a 
 somewhat better understanding. Some great truths, 
 before unobserved, were perceived and felt. " Litch's 
 Address to the Clergy" appeared to me true, yet 
 such was my attachment to former opinions that I 
 sought something from his opponents. "He that 
 is first in his cause seemeth just, but his neighbor 
 cometh and searcheth him." Beside personal con- 
 versation with one of the most learned in the min- 
 istry, Mr. Morris' work was read. The two togeth- 
 er exerted a powerful influence to counteract the 
 truth of God on this subject, which had just begun, 
 as I now believe, to dawn on my understanding. 
 To show you that I have not been hasty, let me 
 here say that about seven years ago, when in Cin- 
 cinnati, my mind was called to contemplate with 
 much interest what God had revealed as to the 
 close of time ; but it was not till after the lapse of 
 two years, at the end of my ministry in that city, 
 that sufficient light was perceived to enable me to 
 preach on the subject. It was the theme of my 
 farewell sermon. The prayerful reflection which I 
 then gave to it has most of the time since been fol- 
 lowed by a desire to learn more of what I knew 
 was revealed. But it seemed beyond my grasp. 
 In truth it loas beyond my grasp, simply because of 
 my reverence for the opinions of the learned. The 
 Bible seemed now so plain, that I am sure I might 
 liav$ uft4er»tood it had I givem it just that place 
 
among books which it should have had. My in- 
 struction in the theological seminary, as well as 
 my habits there formed, prompted me to consult 
 the learned first. " Father, forgive me," for surely 
 I knew not what contempt I was casting on thee, 
 and on that Spirit whose office it is to guide into 
 all truth. It was like borrowing some wise one's 
 brass lamps to see daylight. Of course this is not 
 objecting to instruction — but to that kind of in- 
 struction which makes the Bible subordinate, and 
 the promised teachings of the Holy Spirit almost 
 nothing. Let me state a fact which made a deep 
 impression on my mind two or three years since. 
 "A graduate" of one of our popular theological in- 
 stitutions preached several times where I worship, 
 wthout reading his text correctly. My conviction 
 was that he quoted it from memory, when writing 
 his sermon, and then, in preaching, read it from 
 his manuscript. When " the worcT'' is not consulted, 
 *' the Spirit" not sought, it is not strange if the 
 people remain unspiritual. My appeal is to my 
 Judge that this is stated with giief of heart. Could 
 my conscience have been at ease and my skirts 
 clear, all allusion to the subject of theological edu- 
 cation would have been suppressed, especially out 
 of regard to those for whom personal respect has 
 ever been, and ever will be cherished. The fault 
 lies in the system, which is obviously, to my mind, 
 incorrigible. 
 
 After reading last autumn, what fell in my way 
 on both sides, my mind was left in suspense. Still 
 the strong desh-e awakened in my heart to know 
 what was revealed, prompted strong cryings to God 
 
10 
 
 for light. As an interesting field for ministerial 
 labors was, in October, opened to me, six miles dis- 
 tant, where they had not had a sermon, save one fu- 
 neral discourse, for about three years, my entire leis- 
 ure was occupied in cnhivating it. The exhaustion 
 consequent on going so far daily, for a time prevented 
 anything like progress in my investigations. When 
 
 brother S was to come to our city to lecture 
 
 on the second advent, my influence was so exerted, 
 as to secure our meeting-house for that purpose. 
 His first lecture seemed severe. Many were ofiend- 
 ed ; my best friend, much so. I could not gainsay 
 the substance of it. In reflecting on it, however, 
 to sift the chaff from the wheat, my conviction was, 
 that its severity was the severity of truth. It bore 
 hard on respectable classes of character ; that was 
 it. Many, in company with myself, slept but little 
 for days afterward. I felt intensely. My soul nev- 
 er was subject to a more terrible conflict ; all the 
 elements of my intellectual and moral nature w^ere 
 in commotion ; a conviction of the truth began to 
 fasten on my heart more deeply ; while my family, 
 the peace of the church, the value of a good name 
 among fi-iends and through the community, all 
 seemed to be in the opposite scale. The settled, 
 solemn purpose of my soul was, however, as soon 
 as formed, to follow where the truth might lead ; 
 but darkness, more or less dense, shrouded my mind. 
 I was not " light in the Lord." In truth, my mind 
 was, as most seem to be, sceptical as to the fact of 
 Christ's personal appearing. This scepticism was 
 occasioned by reading a popular author in New 
 York. So that at the outset, as well as in the entire 
 
11 
 
 progress of conviction in my mind, there were antag- 
 onist principles, or rather a want of settled princi- 
 ples, for neither my mind nor heart was at rest, so 
 far as this subject was concerned. 
 
 The first step towards peace of mind consisted 
 in the dissipation of my remaining scepticism — the 
 doubts excited by the conflicting opinions of the 
 most learned and pious. Such was the influence 
 of these doubts on my heart that portions of God's 
 word appeared more like chaos, without form and 
 void, than nny other thing to which I may com- 
 pare them. It saddens my heart to reflect that I 
 was so lo-ng sceptical as to whether the Bible was 
 to be understood in all ordinary cases, as it reads. 
 I entertained no doubt that it w^ns true, but it was 
 a great point to decide, how much relating to" the 
 end, was allegorical, and how much literal.* 
 
 From this state of uncertainty, my mind was re- 
 lieved gradually by reflecting on the revealed char- 
 acter of DeitVf on the improbability or' his having 
 given us a revelation which could not be under- 
 stood by an honest, prayerful study. If the proph- 
 ecies, which we are commanded to understand, 
 [Matt, xxiv, 15] and pronounced "blessed" in read- 
 ing, [Rev. i, 3,] are too obscure and enigmatical to 
 
 *That numbers are sceptical, that they have no sett ed 
 faith, is evident from the oft-repeated sa.ying, •' I don't know 
 about Christ's personal appearing!" "What do you mean 
 by his personal appearing?" On this state of mind the phiin- 
 est language of truth is lost, as it was when Paui preached to 
 the Jewish rulers. Another minister says, " I know nothing 
 more of these portions of Scripture than your ehi d;" yet he 
 opposes the doctrine strenuouslv'. These are examples of the 
 scepticism prevalent in the church. 
 
12 
 
 be imclerstood, then we need an authorized inter- 
 preter. The principle of the Papp.cy is then the 
 only one which meets the pressing necessity of our 
 souls, when hungering to know the Divine will. — 
 To escape this alternative, I saw that God's word 
 should be taken in its most natural import. The 
 language of inspired men, relating to the coming 
 and kingdom of Jesus, should be understood to 
 mean what the same language would mean, if em- 
 ployed by an eminently wise and good man, who 
 had a perfect acquaintance with the subject, to in- 
 struct us in it. Many of the terms are as simple, 
 as intelligible and as much divested of figure as any 
 that we. find in the Bible. My soul was quickened, 
 I am assured by the promised S*))irit's aid, to read 
 and understand the Bible according to the known 
 laws of language, such as obtain in other books. — 
 When, by faith^I w^as enabled to receive the testi- 
 mony of God, with only a subordinate regard to 
 human opinions, I was enabled to decide, at least 
 to my own satisfaction, what is revealed. 
 
 2. As to our Lord's personal appearing. He 
 solemnly averred to the high priest, " Hereafter ye 
 shall see the Son of man — coming in the clouds of 
 heaven." Matt, xxvi, 64. "And he led them out 
 as far as to Bethany ; and it came to pass, while ho 
 blessed them, he was parted from them, and carried 
 up into heaven." Luke xxiv, 50. " He was taken 
 up, and a cloud received him out of their sight." 
 Acts i, 11. Two shining intelligences affirmed 
 that this same Jesus which is taken up from you 
 into heaven, shall so come in like manner as ye 
 have seen him go into Iieaven. Here we have a 
 
13 
 
 threefold assurance that Jesus will come personal- 
 ly. The assurance is made doubly sure, by being 
 connected with his personal, visible ascension. — 
 "The Lord kimse/f slmll descend from heaven." — 
 *' AVhen he shall appear we shall be like him, for 
 we shall see him as he is." "Behold, he cometh_ 
 with clouds, and every eye shall see himy Here 
 we have the most explicit, most solemn declara- 
 tions that " the appearing" shall be personal aud 
 visible. This harmonizes with the ancient proph- 
 ets. One exclaims exultingly, " I know that my 
 Redeemer liveth, and that he shaH stand in the 
 latter day upon the earth. In my flesh shall I see 
 God, whom I ehall see for myself, and mine eyes 
 shall behold^ and not another." Certain it is, 
 therefore, that the Bible teaches the visible, per- 
 sonal appearing of Jesus. If these plain, positive 
 statements are not to be understood according to 
 the most natural import of the terms, what doc- 
 trine of revelation can be understood ? Observe 
 that "the coming of the Son of man," spoken of 
 in the above quoted passages, is, by express reve- 
 lation, known to be his second coming. He shall 
 "appear the second 'ime, without sin unto salva- 
 tion." The circumstances which are described as 
 attending this dread event, can never occur except 
 at the resurrection and judgment. Job cannot see 
 him "with his eyes" till he comes up in the resur- 
 rection. The beloved disciple cannot "see him as 
 he is, and be like hrhn,'''' till he comes up in the res- 
 urrection. All the kindreds of the earth will not 
 ^ ivail because of him," till the opening scenes of 
 
M 
 
 " the day of God." It is, then settled beyond all 
 cavil, (but that of the infidel,) that Christ's next 
 appearing will be " the second time," to consummate 
 his work in reference to human probation. 
 
 It is plain that death, revivals, and providential 
 judgments, are not the " coming" that is the sub- 
 ject of the leading prophecies on this subject — they 
 are not " the appearing" on which the eye of faith 
 rested with such heavenly rapture. Rom. viii, 23. 
 2 Tim. iv, 8. Heb. ix. 28. If the Redeemer's 
 coming, in the Scripture sense, be at these events, 
 then the number of his comings will be the nuni.- 
 ber of such events ; consequently, a second coming 
 would be impossible, because his next coming 
 would not be his second, but possibly his ten thou- 
 sand millionth. The apostles believed in one com- 
 ing of the Lord, after the first — they call it his sec- 
 ond appearing. It will be like the first, personal 
 and visible. " Even so, amen /" 
 
 3. The next step was to ascertain what events 
 are, in the Scriptures, identified with " the coming 
 of the Son of man." 1 Cor. xv. " In Christ shall 
 all be made alive. But every man in his own or- 
 der — Christ the first fruits, afterward they that are 
 Christ's at his coming ^ 1 Thess. iv, 14. " For 
 if we believe that Jesus died and rose again, even 
 so them also which sleep in Jesus will God bring 
 with hiin. For the Lord himself shall descend. — 
 Then we which are alive and remain, shall be 
 (changed, 1 Cor. xv, 51,) caught up together with 
 them in the clouds, to meet the Lord in the air." 
 The resurrection of the righteous dead, the chang- 
 
15 
 
 ing of the rigliteous living, and their ascent to join 
 i>is holy retinue, are connected necessarily in these 
 passages with the second advent. 
 
 The Man of Sin shall be destroyed ; [2 Thess. ii, 
 8 ;] the body of the beast given to the burning 
 flame *, [Dan. vii, 11;] and the devil bound and shut 
 up in the bottomless pit ; [Rev. xx, 2 ;] and the wick- 
 ed will be slain. Jer. xxv, 31-33. 
 
 4. The coming of Christ, to achieve these tre- 
 mendous purposes, w^as seen to have been the 
 event on which the apostles fixed their eye, when- 
 ever they looked into the future. It is said with 
 truth, that " faith brings distant things near ;" 
 therefore, I was led to believe, that this fact, in- 
 stead of proving that " the day of the Lord''' is dis- 
 tant from us, as it was from the apostles, proves 
 how destitute the Christian church is of faith. — 
 This truth was fastened in my soul " as a nail in a 
 sure place," that the ^^ glorious appearing^'' of the 
 Son of God had not that place either in my mind 
 or ministry, that it had in Paul's. It is noticed 
 in every chapter in 1 Thess. It is the theme of 
 2 Thess. To wait for the " Son from heaven" was 
 as much a part of their Christian calling, as to 
 "serve the living God." 
 
 This was, to me, a long step. It showed me 
 that I was wrong — the ministry and the church 
 wrong. Why, eighteen hundred years ago, when 
 "/a2*/A" overcame " the tvorld,''^ they pl^eached a 
 coming Jesus and the judgment. 
 
 For hundreds of years this was the theme of the 
 Christian ministry. The Coming One — the com- 
 ing judgment, echoed down the shores of time, till 
 
16 
 
 faith yielded to sense. When the abominations of 
 earth were mingled with the purities of heaven — 
 ■when the god of this world began to reign in th^ 
 church in the place of Jesus, the ministry had nei- 
 ther courage nor strength to declare that God was 
 reserving " this world unto fire against the day of 
 judgment and perdition of ungodly men." 
 
 It is not for want of evid nee. but of a living 
 faith that the ministry decline preaching the com- 
 ing of Jesus. The faith of the first age brought 
 the burning glories of the day of God near ; sure- 
 ly the same faith in " the laU age'''' will not put 
 that day far distant. This is so evident that I 
 should like to proclaim it with trumpet tongue 
 There is an alarming want of faith in the min- 
 istry and church, when they say, the " Lord 
 clelayeth his coming," and liave no pleasure in them 
 that do. It is a dreadful token that the words of 
 Jesus will soon be fulfilled, " When the Son of 
 Man Cometh shall he find faith on the earth ! ! I" 
 My brethren, how dare you aid in producing this 
 unbelief! IIow can you create the tokens of your 
 own perdition ! ! You su'-ely have read, " He that 
 believeth not shall be damnedr You are bolder 
 than I, if you rush on to such a doom. Faith — 
 living faith, will exert the same power over us, that 
 it did over primitive preachers and private mem- 
 bers. It will bring Christ near. Beware, lest in 
 your unbelief you only behold to perish. 
 
 5. The millennium, as held by many, was next 
 demolished. It lay in my mind in such a form 
 that it put ofi'the second advent at least a thousand 
 years — how much longer I did not know, because 
 
11 
 
 no one seemed to know when it was to begin. — 
 When this was talien from rae, it brought the 
 "mountain of the Lord's house," as it were, a thou- 
 sand miles nearer — ri(/ht at hand ! I was roused 
 as from a dream. Tiie most stupendous scenes to 
 occur in the history of the divine dispensations to 
 man, were, in all probabilty, very near. The day 
 of doom to myself, my family, the church and the 
 world, might take us, it appeared to me, by sur- 
 prise, very soon. 
 
 This conviction, without determining even the 
 year for its fulfillment, was to me overwhelming. 
 Who could, or, if they could, who would contem- 
 plate the terrible splendor of the day of God, pos- 
 sibly just opening upon us, without emotion ! Un- 
 der the deep and awful impressions which approach- 
 ing judgment awakenecl, I looked around me to 
 see wdience I had expected a millennium in the 
 present state. It is in the second Psalm, is it ? 
 Sure the Saviour is to ask " the heathen" for his 
 " inheritance" — but what will he do with them ? 
 "He will dash them in pieces like a potter's ves- 
 sel." Just so my poor earthly millennium was 
 shivered. It mav be in Isa. ii, 20 — they shall cast 
 their "idols — to the moles and the bats" — for v/hat 
 purpose ? Surely, to come like the blessed Mary 
 to Jesus' feet ; but let us read the next verse : — 
 "To go into the clefts of the rocks — for fear of the 
 Lord and the terror of his majesty, when he aiiseth 
 to shake terribly the earth." Alas for my blind- 
 ness — alas for the blindness of my instructors 1 
 Surely the annexed admonition, verse 22, speaks 
 volumes: " Cease ye from man, whose breath is in 
 
18 
 
 his nostrils, for wlierein is he to he accounted ofP^ 
 Yet the temporal millennium has some counten- 
 ance. Does not the prophet say that " they shall 
 not hurt or destroy in all my holy mountain, saith 
 the Lord ?" Yes, but this cannot be true of any 
 state where death and the devil are. Where they 
 are, they will both hurt and destroy. Of course, 
 that cheering prediction is not to be fulfilled in the 
 present state. It is in the new heavens and the 
 new earth. Isa. Ixv, 17, 2o. This, v/e learn from an 
 inspired apostle, is after the burning of this world. 
 2 Pet. iii, 12, 13. Now do, dying reader, "search 
 the Scriptures" sufficiently to put these two pas- 
 sages together. AYe have consulted the Book of 
 God too much as lawyers consult a suspected wit- 
 ness. If we read the Bible in harmony, compar- 
 ing spiritual things with spiritual, w^e can see the 
 doctrine of the millennium, as held by many, to 
 be as baseless as the wildest dream of the wildest 
 sect in their wildest vagaries. It is utterly with- 
 out foundation, except it be a perverted, spiritual 
 interpretation of plain Scripture. Read those por- 
 tions where we might most reasonably expect at 
 least some notice of holy triumph to the church. 
 Begin, if you please, at the Lord's prayer. Matt, vi, 
 9-14. Temptation is to be deprecated, forgiveness 
 implored, and, at the same time, extended to our err- 
 ing fellow-creatures. Is it not plainly implied, that 
 the whole period, during which this model prayer 
 shall be otlered, will be a state of trial, instead of 
 triumph ? 
 
 In the 24th of Matthew, the disciples' inquiry 
 relating to the end of the world, and the signs of 
 
19 
 
 Christ's coming, is recorded. In reply, there is no 
 millennium, nothing but temptation, tribulation 
 and death, till the special signs of his coming 
 should begin. This surely is the place for the hap- 
 py condition of the church, (if there be any such 
 place in the Bible,) but as there is no prosperous 
 condition even alluded to, I conclude positively 
 that there will be nothing of the kind prior to the 
 second advent. If there is to be a millennium be- 
 fore this event, the Saviour does not deem it wor- 
 thy of mention. Then his answer would not meet 
 the disciples' inquiry. Bui his answer does meet 
 their inquiry. There is no millennium to be en- 
 joyed prior to his coming. 
 
 Read the Redeemer's last prayer. Does he pray 
 that his people might become prosperous or popu- 
 lar, during some future period ? Does he not pray 
 that they might be kept "from the evil?" — that 
 that they are " not of the loorld,''^ and that the 
 world hated them on this account? During the 
 same dreadful night of his agony, when he uttered 
 his prayer, [John xvii,] he told his disciples that in 
 the world they should have " tribulation." There 
 is not a note of triumph relating to this world in 
 its present state — nothing to cheer them, but the 
 fact that "he had overcome the world," would 
 give them peace in himself, and come again to re- 
 ceive them to himself. John xiv, 3, 27. 
 
 The apostle Paul was doubtless misunderstood 
 in speaking of the coming of Jesus ; therefore he 
 took up the subject in 2 Thess. ii, 1-8. Please 
 read with care what precedes this great event. 
 The taking away of that which hindered the rise 
 
20 
 
 of Antichrist — the revelation of that "man of sin," 
 and his prevalence till his destruction bj Christ at 
 his coining. Surely there is no long period of 
 prosperity to the church noticed in this chapter. 
 It is in perfect harmony with the prophet. Dan. vii, 
 21, 22. This power "made war with the saints 
 and prevailed against them, till the Ancient of days 
 came, and the time came that the saints possessed 
 the kingdom." If the Papacy and the Prince of evil 
 "^jrrvazV" till the Judgment — the coming of Christ, 
 then it follows, of course, that the church cannot 
 '''' jyi'evaiV a thousand years, or one year, a thou- 
 sand days, or one day prior to that event. No one 
 can harmonize this and other Scripture passages 
 with a millennium in this world. Well, this looks 
 as if the millennium was indeed demolished ; but 
 what do you do, says one, with this? "They 
 shall not teach every man his neighbor and every 
 man his brother, saying, Know the Lord ; for all 
 shall know me from the least even to the greatest.''* 
 It must be beyond this world, because all need to 
 be taught here ; in fact, with tlie best possible in- 
 struction, only a few can be said to know the Lord. 
 Let no one therefore dream of a fulfillment of this 
 prediction, till a new and heavenly state shall dawn ; 
 then alone shall all "know the Lord" without be- 
 ing taught. Teaching the knowledge of the Lord 
 will not be necessary then ; because all who are 
 " counted worthy to obtain that world and the res- 
 urrection from the dead" shall know him without 
 beino* tauMit. * * * •* * t' 
 C. After the millennium was seen to be subse- 
 quent %o the Saviour's coming, the restoration of 
 
21 
 
 the Jews, in my mind stood in the way. It was 
 believed that they must be restored first. On this 
 point, I had no very definite views, except that the 
 natural seed of Abraham were to be returned, at 
 some indefinite period, to Judea, and probably be 
 made instrumental in the conversion of the world. 
 This plausable idea was founded on the promise to 
 Abraham, that in his seed " all nations-" should be 
 blessed ; but had I read my Bible (as I intend to 
 for the future) instead of Judaizing teachers, I 
 might have learned who "the seed" is. Gal. iii, 
 16. Had the promise been understood, as it is 
 plainly stated, [Rom. iv, 13, 1*7,] I need not have 
 been in doubt, for " the promise that he should be 
 heir of the world," was not to Abraham or his seed, 
 through the law, but through the righteousness of 
 fciith ; for if they which are of the law be heirs, 
 faith is made void, and the promise of none effect^ 
 You see the plain teaching of God was overlooked. 
 The term " seed" was applied to the carnal Jews, 
 instead of Christ. The carnal Jews restored, v/ero 
 to be made a blessing to the world — " they which 
 are of the law" were by me esteemed " heirs," on 
 principles, which, if true, broke up or subverted 
 the whole gospel plan. If the carnal Jew be an 
 heir, "faith is m-ade void, and the promise of none 
 effect. 
 
 My first object was to get a well defined idea of 
 the new covenant. Tbis comprehends all the prom- 
 ises. None are heirs of these promises except 
 they come within its provisions — except they be- 
 lieve. The middle wall of partition between the 
 Jew and Gentile is broken down, so that the gos- 
 
22 
 
 s 
 
 pel knows no man " after the flesh. To give the 
 promises to the cai-nal Jew would b i to rebuild the 
 partition wall which God has thrown down. In 
 Gal. iv, 21-31, the Apostle names but "the two 
 covenants," the two Jerusaleras, and the two classes 
 of people. One was after the flesh, in bondage, 
 under sentence of being cast out — the other was 
 by promise, free and heir to the Jerusalem above. 
 Now we may take the curse from those who are 
 under the law, and transfer it to the children of 
 promise, with the same propriety that we may take 
 the promise from believers and transfer it to those 
 who are under the law ; but we cannot do either. 
 AYe must not mar " His work," which is perfect. 
 AYe dare not " lay anything to the charge of God's 
 elect," seeing it is he who juscifieth them on the 
 principle of the new covenant-r-" by grace through 
 faith." AYe would not apply the promise, which 
 is given only to " them who believe," to a carnal 
 Jew, any sooner than a wicked. Gentile, lest we 
 should be accessory to their deception and ruin. 
 
 But if the casting away of them be the reconcil- 
 ing of the world, what shall the receiving of them 
 be, but life from the dead ? Rom. xi, 15. This I 
 had supposed to be in harmony with the promise 
 to Abraham that in his descendants all nations 
 should be blessed. AYhen the Jewish natit-n was 
 cast off, the gospel was given to the Gentiles and 
 made the means of bringing them to God ; but when 
 they should be restored, it would be a still greater 
 blessing to the world, even as life from the dead. 
 This is a prevailing notion ; but still it is a notion 
 not authorized by this or any other passage in the 
 
23 
 
 Bible. Read it with care. " Wh^t shall the re- 
 ceiving, of them be but of life from the dead ?" — 
 as life from the dead? IS^o ; there is no as in the 
 text. It means what it says, that their restoration 
 is nothing " hut life from the dead,''^ nothing but a 
 resurrection. 
 
 This is confirmed by what is said, [verse 25,] 
 " that blindness in part is happened to Israel, un- 
 til the fulness of the Gentiles be come in." Do see ! 
 The blindness is not said to be taken from them, 
 and they made the instruments of bringing in the 
 fulness of the Gentiles. If this had been said, we 
 should have been authorized to entertain the prev- 
 alent expectation ; but, instead of this, it is said 
 that blindness is happened to Israel till the fulness 
 Df the Gentiles be come in — till all of the Gentiles 
 are brought in who shall be. Their blindness will 
 remain until the coming of Christ; then all Israel 
 shall be saved — all God's Israel — all believers will 
 have final, eternal salvation. They shall come 
 out of their graves, [Eze. xxxvii,^12,] or be chang- 
 ed at the last trump. 1 Cor. xv, 51. This is the 
 simple language of the Apostle ; their reception is 
 " life from the dead^^'' or resurrection. Their 
 blindness remains till the fulness of the Gentiles 
 shall come in ; therefore all are deceived who re- 
 ly on the Jews, devoted to destruction, as a means 
 for converting the world. Deut. xxviii, 61 ; Isa. 
 Ixv, 9, 15. 
 
 The apostle defines the Jew, Rom. ii, 28 29 : 
 " He is a Jew who is one inwardly, and circumcis- 
 ion is of the heart." " They are not all Israel who 
 are descended from Israel ; the children of the 
 
24 
 
 flesh, these are not the children of God, but the 
 children of the promise are counted for the seed." 
 Rora. ix, 6, 8. Ye are all the children of God by 
 faith in Christ ; Christ is " the seed''' to whom the 
 promise is made. Gal. iii. He had no natural 
 descendants, therefore the descent is not reckoned 
 by natural generation, but by faith, as it is written 
 — " if ye be Christ's then are ye Abraham's seed 
 and heirs. according to the promise." Gal. iii, 29. 
 Believers constitute the Israel of God, the "all Is- 
 rael" who "shall be saved" when Christ the Deliv- 
 erer shall come out of Zion. No argument is more 
 direct. Those who believe are Christ's. They are 
 to be " his at his coming.'''' Them " God will bring 
 with him." 1 Tliess. iv, 14. Now as these are 
 the children of promise, who are counted for the 
 seed — as this class alone are named in the provis- 
 ions of the new covenant, it follows, of course, thai 
 they constitute the " all Israel who shall be saved." 
 The mass of the Jewish nation has ever been 
 " under the law," consequently " under its curse,''^ 
 not under the promise of the new covenant. — 
 " Wrath came upon them to the uttermost ;" not 
 the promise to national restoration. Dent, xxviii, 
 44 ; Rom. xi, 9, 10. Every Sabbath-school scholar 
 knows that " the gospel" is to be preached to eve- 
 ry class without distinction — to the Jew and Gen- 
 tile. " He that believeth and is baptized shall be 
 saved," whether Jew or Gentile. "He who be- 
 lieveth not shall be damned," whether Jew or Gen- 
 tile. We should rejoice that divine teaching is not 
 yea and nay ; it is all " yea ;" so that every lionest 
 inquirer, who will follow the word and Spirit of 
 
25 
 
 God, may come directly out into light. No one 
 need be in doubt as to who the real Israel of God 
 are. To them all the promises belong. To the 
 opposite class there is nothing but impending 
 wrath. Lord, forgive thy professed people for 
 sustaining the false and ruinous expectations of the 
 poor carnal Jew. They have clung to their abol- 
 ished system, and we^ have helped them to hold on 
 to their perdition ; but we should have cried aloud 
 to them and spared not to tell them that they were 
 under the curse. Alas for the church ! it has been, 
 for the most part, carnal ; and by consequence in 
 the same condemnation. Who can avoid this con- 
 clusion from Scripture premises ? Who can won- 
 der that professing Christians, who apply the prom- 
 ises of the new covenant to those who are under the 
 curse of the old, should be in need of this solemn 
 appeal : " Beware therefore, lest that come upon 
 you which is spoken of in the prophets. Behold, 
 ye despisers, and wonder, and perish ; for I work 
 a work in your days, a work which ye shall in no 
 wise believe, though a man declare it unto you." 
 Those who are in the fog as to the " first principles 
 of the oracles of God," may be also with regard to 
 both prophecy and providence, relating to the sec- 
 ond advent and the final restoration of" all Israel." 
 They should at least beware. * * * 
 
 We should have no will of our owm,^ especially 
 in religion. Such was my conviction; but my 
 good name, my situation as pastor, or, what was 
 more, the peace of the church — in truth, every- 
 thing relating to this world seemed at stake. To 
 admit th.9 tiuth, was probably to feifeit th« fiieni' 
 
ship of those whom I had most highly esteemed. 
 Everything of this kind was presented to my mind's 
 eye in all its importance ; and much of what was 
 then seen, has been realized ; so that I did not rush 
 recklessly into my present position. 0, no! the 
 truth never was admitted with a more complete 
 survey of consequences. I did not see anything 
 with the second advent doctrine, in this world, but 
 disgrace and the promised blessing of Jesus. On 
 this condition my soul submitted. Soon, very soon, 
 I was constrained to say, that whatever sutierings 
 might be allotted me, I enjoyed enough to compen- 
 sate for tliem all. My very ^oul and body were 
 bathed and blessed, — my whole person was bap- 
 tized with the Holy Spirit's influence ; never did 
 my heart love God so much. In fact, it seemed to 
 me that I had been a comparative stranger to love. 
 His word was verified : " No man forsaketh father 
 or mother," &c., " for the kingdom of God's sake, 
 but he shall receive an hundred fold morey My 
 whole intellectual and moral nature was made to 
 repose sweetly in the truth and its Divine Author. 
 My Bible seemed nearer now than when 1 bought 
 it, at my first conversion. If friends had been lost, 
 I found those who were an hundred fold nearer and 
 dearer. Heaven, for which my soul at times had 
 panted, seemed as in open vision. Hell is an aw- 
 ful reality. Sinners seem to be in the condition of 
 persons in a house on fire ; their doom is seen to be 
 so dreadful and so near, that I want to call after 
 them continually. God never wrought in my soul 
 with such power to rescue souls as brands from the 
 burning;. He gave me about all that my physical 
 
strength could bear, "Now my concern se-cnis di- 
 rected to my brethren in the ministry, and the state 
 of the churches. Beloved brethren^ sutler the word 
 of exhortation. It is not possible for me to address 
 you as if you had a long life of usefulness before 
 you ; it is not possible for me to feel that you or 
 your people are safe. It is my settled, solemn con- 
 viction, that you arc many of you in infinite peril. 
 Many of you have been to me amiable ; but it does 
 seem that you, who put off" the coming of Jesus, 
 occupy a wrong position with reference to that 
 amazing event.' If you are in doubt as to the time, 
 still there is no excuse why you should despise 
 those who are not in doubt. Surely, the least you 
 can do, with safety to your own souls, is to pray to 
 be ready, and labor to get your people ready. 
 " Take heed to yourselves — watch and pray always, 
 that ye may be accounted worthy to escape all 
 these things that shall come to pass, and to stand 
 before the Son of man." Tell me — settle it in yonr 
 mind before God, — how you can be safe, when he 
 announcement of this tremendous event, on the au- 
 thority of the Most High, produces little or no 
 prayer. How can you forgive yourselves, — how 
 can our common Judge forgive you, when you ful- 
 fill the character of the unfaithful servant, and turn 
 to smite your fellow-servants ? Do you not see 
 that just so far as you oppose the speedy coming of 
 our Lord, you please the ung^lly ? It is dangerous to 
 stand in the way of sinners, for the next step will 
 be to sit " in the seat of the scornful." Ministers 
 have passions like other men, and are as easily 
 excited, except they watch and pray. Ministers 
 
28 
 
 have more at stake t^an other men — their salary, 
 reputation, comfort and the respectability of their 
 families, -will all serve to tempt them to take 
 just that stand against the unpopular doctrine of 
 the second advent, that the rulers of the synagogue 
 took against Paul. ]\Iy brethren, you are exposed 
 to temptation, and Jesus saw it, or he would not 
 have charged you, as well as me, to watch. There 
 are many, however, who seem not to suspect dan- 
 ger of being unprepared ; these do not Avatch with 
 reference to the coming of Christ. Some make 
 light of " going up." They may not have read with 
 attention, that some who mocked at Elisha for say- 
 ing that Elijah had "gone up," were cursed^ and 
 made a monument to the impious in after ages. 
 
 God has given us one illustration, in each dis- 
 pensation of the revealed truth, that his people 
 shall be " caught up to meet the Lord in the air." 
 Enoch in the patriarchal, Elijah in the prophetic, 
 and Jesus in the Christian ; yet many inake a mock 
 of it. Though ministers may have read, they seem 
 not to believe that even children were destroyed, 
 who mocked at Elisha, for saying that Elijah had 
 gone up. It was mocking God, who caused Elijah 
 to go up. So now, it seems plain to me, that all- 
 who make light of second advent believers' " going 
 up," mock God. One minister says that he had 
 as lief be found fighting the doctrine of the sec- 
 ond advent when Christ comes as not; but I for- 
 bear. "Father, forgive them, they know not what 
 they do." If my service be not accepted of the 
 brethren, it will be, I trust, a relief . to myself. ,1 
 was constrained to write, and though I have writ- 
 
20 
 
 ten amid the interruptions occasioned by the sale 
 of furniture and " breaking up," yet here are some 
 of my convictions stated — some of my feelino-s por- 
 trayed. * * * * '* * 
 
 As to spiritual influences, are they not what has 
 been foretold ? What cause can be assigned for 
 Brother Brown's primitive experience ? There are, 
 I presume, thousands who have had an experience 
 strongly resembling his. A ministering brother 
 has just told me of a pious woman, who had essen- 
 tially such an experience as Brother Brown's, and 
 she was brought by nothing but the Word and 
 Spirit- to just those views I now entertain. She 
 was deemed crazy, but the Spirit of God wrote this 
 whole second advent doctrine on her soul ; she has 
 it all without human agency. If there are to be 
 in the last days instances of remarkable outpour- 
 ings of the Spirit, where are we to find them, if not 
 among second advent believers ? A child of six 
 years old, when converted, told me the most inter- 
 esting experience I ever heard ; her whole soul 
 was quickened, and she was a believer in her Lord's 
 speedy coming. JN'ow I should like to hear ^omo 
 of those who feel and act as if the Lord could not 
 come yet, account for these spiritual influences, on 
 any other principles than those by which " the ru- 
 lers of the synagogue" accounted for Paul's expe- 
 rience — for the miracles of Jesus, &c. Account 
 for them, my brethren, if possible, on any other 
 principles than those by which Universalists and 
 Iiifiuols account for ordinary conversions. If in- 
 sanity, mental imbecility, or the devil, be the cause 
 of our experiences of truth, what is the cause of re- 
 
30 
 
 vivals I My brethren, let those engaged in them 
 be your judges. This is a solemn truth. I feel 
 awfully, in view of the necessary conclusion to 
 which these premises lead. You cannot justify 
 opposition to that agency which cuts the soul loose 
 from the world and fills it with the second advent, 
 as well as " glory and God," except you virtually 
 justify the Jewish rulers in opposing the apostles. 
 Therefore, it is my solemn con\action, that you 
 need beware, lest ye only behold, oppose and per- 
 ish. It is true that there were miraculous powers 
 attending Paul ; but observe that is not the basis 
 of my argument. The church has long regarded 
 the argument derived from Paul's conversion, (it 
 being sustained by the same kind of conversion in 
 all parts of the world,) as a strong one. It has 
 been urged as if irrefragable. If it be a good ar- 
 gument in any case, why not in the one before us? 
 You observe that the argument is based only on 
 spiritual influences. Every effect has an adequate 
 cause ; every direct spiritual eflfect has not only its 
 adequate cause, but a cause of its own nature ; as it is 
 written, " Satan is not divided against Satan," nor can 
 Jesus *• deny himself." These eternal truths are 
 not recognized by wicked men when they oppose 
 the Holy Spirit's agency in the experience of the 
 saints ; nor do you, my brethren, when trifling with 
 the same sort of agency in writing the second ad- 
 vent on the hearts of many. This Spirit is " not 
 of the world ; if it was of the world, the world 
 would love its own ; but seeing it is not of the 
 world, " therefore the world hateth it." All min- 
 isters who. believe in the Lord's coming at hand, 
 
81 
 
 must be hated, or at least neglected. Those who 
 believe, cannot, therefore, have the ordinary im- 
 pulses to action, which worldly men have ; they 
 must have higher, holier impulses, derived fr(?m 
 the Holy One, to separate from the spirit of this 
 world, and wait, on scriptural principles, for the 
 coming of Jesus to judgment. * * * 
 
 Jesus solemly inquired, " When the Son of man 
 Cometh^ shall he fintl faith on the earth ?" Yet the 
 masters in Israel are making the verification of this 
 dreadful truth a reason for their continued unbe- 
 lief. When unbelief is predicted to be a fearful to- 
 ken of his coming, many ministers, with an unbe- 
 lieving world, co-operate to create that token. 
 Surely I have not mistaken the application of my 
 text. Beware, lest in unbelief ye only wonder to 
 perish. 
 
 Even though a definite period had not been nam- 
 ed for the coming of the day of God, such are the 
 general admonitions to he ready, to ivait for, look 
 for, and love his appearing, that no one can disre- 
 gard them without infinite peril. Beware, then, 
 beware, lest that come upon you which is spoken 
 in the prophets. 
 
 Did you ever learn the whole name of Jesus ? 
 Rev. i, 8. "I am Alpha and Omega, the begin- 
 ning and the ending, saith the Lord, which is, and 
 which was, and which is to comeP The last clause, 
 literally rendered, may read, The coming Oiie. 
 Faith respects him in his whole character. Many 
 have spoken to me about preaching the gospal, not 
 seeming to know that the gospel is the good news 
 of the kingdom to come, when Jesus shall apppear. 
 
82 
 
 The gospel dispensation is not liis kingdom, except 
 in embryo in the hearts of his people, because, 
 [Luke xix, 11-13,] " He spalc>9 a parable to them, 
 because they tliought the kingdom should immedi- 
 ately appear y Tlie disciples were expecting the 
 kingdom. Acts xvi. It shall be set up at his ap- 
 pearing; [2 Tim. iv, 1 ;] and we know, on the 
 highest autliority, that it cannot come till after the 
 resurrection. 1 Cor. xv, 50. Now this I say, breth- 
 ren, that Jlesh and blood cannot inherit the king- 
 dom of^Grod. No one will ever enter that glorious, 
 everlasting kingdom, but by the resurrection, or a 
 change equal to it. 
 
 Some want me to preach Jesus Christ and him 
 crucified. Such, probably, do not know that he, 
 who was the crucified One, is now The coming One, 
 If we, my brethren, preach, and the people believe 
 iii Jesus as he is revealed, we shall both preach and 
 have the people* believe in the coming One. Be- 
 ware how you omit to preach the coming of Jesus ! 
 By the terrible splendors of the Day of God, I charge 
 you to preach the coming of Jesus. By your past 
 remissness, I charge you to preach the coming of 
 Jesus. By the doom of the unfaithful watchman 
 and the unfaithful servant, I charge you to preach 
 the coming of Jesus. To all, T say, in view of the 
 opening judgment, repent, be baptized and believe in 
 Jesus, the coming One, Amen ! 
 
 Published at the Advent Review Office, Rochester, N. Y. 
 
A TRUE PICTURE; 
 
 V OR 
 
 DESCRIPTION OF THE STATE OF THE 
 CHURCHES. 
 
 BY ROBERT ATKINS. 
 
 The following thrilling extract was published in 
 1844, and formed No. xxxix of the Second Advent Li- 
 brary. It IS stated on the title page of that Tract 
 that it is "extracted from a discourse recently 
 preached in London." 
 
 EXTRACT OP A DISCOURSE. 
 
 " Let your loins be girded about, and your lights 
 burning; and ye yourselves like unto men that wait 
 for their Lord, when he will return from the wed- 
 ding; that, when he cometh and knocketh, they may 
 open unto him immcdiatel}'." Luke xii, 35, 30. 
 
 Preaching in ceiled houses, Sabbath after Sabbath. 
 to the same congregation, appears to n"e little better 
 than a mockery, when the awful state of Christendom 
 arises before me, overshadowed, as it is. witli the cloud 
 of Ahiiighty vengeance ; and yet, were L to pursue the 
 course that best accords with my present state of feel- 
 ing — were I to cr}'- aloud throughout the streets and 
 lanes of this c\ij. day and night, Wo, wo, wo to tho 
 inhabitants — wo to the corrupters of the pure gospel 
 of the blessed Jesus, I should be re.s;arded as a fanat- 
 
ical maniac ; and, at the sacrifice of future ujcfulneas. 
 would only secure the lamentable satisfaction of hav- 
 hig borne my testimon-y against a degenerate age, and 
 an apostate church. My beloved hearers. I am well 
 aware that the glance that I have taken, at this most 
 alarming and exciting subject, is but ill calculated to 
 prepare my mind, at least, for the deliberate investi- 
 gation of the important doctrine which 1 have purpos- 
 ed to bring before you ; but depending for help, 
 whence alone true help can come, I proceed to the 
 consideiation of my subject; and. that your minds 
 may not be confused by a variety of matter. I shall 
 confine myself, in the present lecture, to the delusion 
 that prevails respecting the state and prospects of the 
 cliurch and the world. 
 
 What is the opinion that the churches of the pres- 
 ent day entertain of themselves, and of the world ? — 
 My hearers, am I not stating a truth, when I say — 
 Go where you vv'ill, either to the platforms of Biblo 
 Societies, or Missionar}^ Societies, or to the pulpits of 
 Churchmen or Dissenters, and you will hear one uni- 
 form tale of the increasing piety, and of the extending 
 success of the gospel. You will almost be persuaded 
 that tlie ministers and the churches are as holy and 
 as zealous as the}^ well can be — that the world i» 
 mending every day, through the influence of religious 
 example, and that we may shortly expect the tri- 
 umph of the gospcd — the fulfillment of the promise 
 that the whole earth shall be tilled with the glory of 
 the Lord. Now, without stopping to inquire what in- 
 fluence such statements as these, or such opinions, 
 howsoever modified, of the church and of the world, 
 are likely to produce upon either, let us see how thoy 
 accord with Scripture and v/ith fact. Tt is plainly 
 stated by our Lord, that, until the end of the present 
 dispensation, there should be the co-exisfcencc of Chris- 
 tianity and anti-Christianity — that the tares should 
 grow together with the wheat until the end of tli« ag^e 
 
— no^the end of the world, as it is rendered in our 
 translation ', and, if this be true, when shall every 
 knee bow, and every tongue confess that Jesus is the 
 Lord ? — When shall righteousness cover the earth, 
 and when shall the earth be filled with the glory of 
 the Lord ? Most certainl}-, if Christ's declaration is 
 to be taken, not during the present dispensation. — 
 The AposLle Paul informs us that iniquity, wliich, 
 at the beginning of the dispens^ation, only worked by 
 way of mysteries, in the latter days would assume 
 the character of an actual manifestation. In his sec- 
 ond epistle to Timothy, he also declares that, in the 
 last days, perilous times shall come ; or men shall be 
 lovers of their own selves, covetous, boasters, proud, 
 blasphemous, disobedient to parents, unthankful, un- 
 holy, without natural affection, truce-breakers, false 
 accusers, incontinent, fierce, despisers of those that 
 are good — traitors, heady, high-minded, lovers of 
 pleasure more than lovers of God, having a form of 
 godliness, but denying the power thereof — ever learn- 
 ing, and never able to come to the knowledge of the 
 truth ; men of corrupt minds, reprobate concerning 
 the truth ; evil men and seducers, waxing worse and 
 worse, deceiving and being deceived. And the apos- 
 tle Peter gives this addition to the awful picture : — 
 There shall come in the last days, scoffers, walking 
 after their own lusts, and saying, Where is the prom- 
 ise of his coming? Here, you perceive, my hearers^ 
 you have two descriptions of the last days, that is. of 
 the present time, as widely different as two descrip- 
 tions can possibly be ; the first is of man's drawing, 
 and the second of God's. Which of the two will you 
 believe? But, .lest there should be any mistake, let 
 us fairl}^ and honestly inquire whether this descrip- 
 tion of God's giving, actually corresponds with the 
 present state of the churches and of the world j and, 
 in tracing the correspondency, ma}-- God carry con- 
 Tiction to every one of your minds, as he has done to 
 
mine. And now, if we want a standard whereby to 
 judge of the apostasy of the present churches, we 
 must take the church of Christ when the apostatizing 
 spirit was least manifested, that is to say, in the apos- 
 toHc age. With this pattern in our eye, where. 1 ask, 
 are the gifts of the Spirit ? AYherc is the confidenco 
 and brotherly love that made all things common? — ^^ 
 and where is the selling of all that we have, and be- 
 coming a disciple of the Lord Jesus ? Where has the 
 spirit of self-denial and of cross-bearing fled? Whero 
 is the taking joyfully the spoiling of our goods? — 
 Where is the persecution that all who live godly in 
 Christ Jesus shall endure, and where is the being 
 hated of all men for Christ's sake? Alas! alas! 
 my brethren, the gifts of the Spirit are gone, and, I 
 fear, most of the graces have gone with them ; and, 
 as to suffering and reproach, to which the church is 
 called, such things have long been mere matters of 
 history. But this general mode of remark will do 
 little, I fear, in bringmg conviction to the mind ; let 
 us at once go to the churches and take their members 
 individually, and compare the Christian of the pres- 
 ent day, with Christ ; and where, let me ask, ! 
 where will you find almost one feature of resemblance ? 
 There are none of you ignorant of the fact that our 
 Lord, while in the world, not only made an atone- 
 ment for sin, but he also set us an example, that wc 
 might tread in his steps. lie knew what was in man ; 
 he knew what would be his most dangerous beset- 
 ment, that is, the love of the world, the love of crea- 
 ture comfort, the love of ease, and of a present rest- 
 ing-place. To guard against this besctment. he chalk- 
 ed out a course for his followers, and for his church ; 
 and, let me tell 3'ou, it is the onl}^ one that can be safe- 
 ly followed : and what is this course ? lie became a 
 pilgrim and sojourner in a strange land, and would 
 not have so much of tliis world as even a place where- 
 on to lay his head ; he took no thought for the mor- 
 
row ; he made no sucli inquiries as these : What 
 shall I drink, or wherewithal shall I be clothed; 
 and, in praying to his Father, lie could honestly, and 
 with a sincere heart, say, give me this day my daily 
 bread. My hearers, whatever apostate churches may 
 say to the contrary, every Christian is bound, by our 
 Saviour's example, and. what is more. God's positive 
 command is upon him to w^alk in these very steps, 
 and to observe the very same rule. 
 
 Oh I my hearers, lind me a follower of Christ, find 
 me a true pilgrim, a genuine sojourner, a man that is 
 truly a stranger in this evil world, find me the man 
 whoso conduct tells the world he is living for eterni- 
 ty : find me the church who lay it down as a rule, 
 that, for the sake of thoughtless, world-loving, com- 
 fort-loving, and pleasure-loving sinners, their minis- 
 ters and members shall uniformly preach the follow- 
 ing truths, by their lives and by their conduct : Men 
 arc prol)ationers for eternity; the world is man's 
 worst enemy ; the world has damned millions of souls, 
 and is damning millions more at this very moment. — 
 Ilenounce the world, come out from the world, be- 
 ware of the world, overcome the world. I hesitate 
 not to say, such a man, such a church is not to be 
 found ; the truly righteous are diminished from the 
 earth, and no man layeth it to heart. 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. 
 They are called to suffer with Christ, but they shrink 
 from even reproach, not to speak of sufiering in the 
 flesh, as an evil that they are justified in using every 
 means to evade : they are called to endure hardness 
 as good soldiers of Christ, but, to a man, they love 
 softness and ease ; they are called to bear a testimony 
 for Christ, to endure persecution, and to rejoice in 
 tribulation, but they take good care to keep out of the 
 way of both when they can. They are called to weep 
 
and to mourn, and are promised a Comforter ; but 
 they prefer to be without the Comforter, rather than 
 have the mourning. Apostasy, apostasy, apostasy, 
 is engraven on the very front of every church ; and 
 did they know it. and did they feel it, there might be 
 hope; but; alas! they cry, We are rich, and increased 
 in goods, and stand in need of nothing ; and thus, 
 blasphemy u added to apostasy. My beloved hear- 
 ers, do T speak too strongly, have I overdrawn the 
 picture? Come with me to Lambeth Palace, tell the 
 number of its turrets, count its splendid halls and its 
 painted chambers, give a tongue to these appendages 
 of state, these contributors to luxury, and say, oh! 
 say. What are all these calculated to teach a pleas- 
 ure-loving and a world-loving sinner? Go to the 
 salaried dissenting preacher, who has found a resting 
 place in his five hundred, or his one hundred a 3^ear, 
 and see whether his stipulated income, or the round 
 of duty for which it is paid, will give you any just 
 idea of the leader and the exemplar of i3ible pilgrims. 
 Go to the opulent professing churchman, or the 
 wealthy deacon, go to the Christian merchant, or 
 the Christian shop-keeper, and learn the church's 
 comment on the two notable commandments of our 
 Saviour, " Lay not up treasures on the earth." and 
 " Labor not for the meat that perisheth." Where, 
 oh ! where is the world-hater, the money-dcspiser, 
 the cross-lover to be found ? Where is the Bible so- 
 journer, the Bible probationer for eternity, the Bible 
 sufferer for Christ's sake — Chi-ist's living epiatles, 
 which sinners may read ? Where have they their 
 hiding-place ? My brethren, my brethren, the whole 
 gospel system, and the very gospel object is perverted, 
 and yet am I censured as a re viler for calling the 
 churches apostate. The churches do not know that 
 iniquity is working in the way of mystery — the 
 churches do not know that Satan's method of damn- 
 ing souls is by giving them much that has the ap- 
 
l-yearance of good— that he will go tho length of mak- 
 ing a three-parts Christian to keep the inquirer in 
 peace, that he may thus not only make his damnation 
 more sure, but also bringdeeper reproach upon Christ 
 and his cause. Is the witness of the Spirit a thing in 
 quired after ? The sinner shall have it, but it will be 
 counterfeit. Is peace, is joy. is a praying or preach- 
 ing gift wanted ? They shall be given, but remem- 
 ber, they are blessings and gifts too freqently of Sa- 
 tan's giving. Holiness of heart, and Christ's exam- 
 ple, are the only things that Satan fears; and all 
 partial piety, and half-hearted Christianity, arc Satan's 
 glory, and the church's shame. My hearers. I have 
 given you a short sketch of what are called the Chris- 
 tian churches of the day, who are going to convert the 
 world by their preaching and their example. Do I 
 revile them? Nay. but, according to the light which 
 God has imparted to me, I feel myself called upon, 
 fearless of all consequences, to bear my testimony 
 against them, for the honor of Christ and his cause, 
 as a warning to the deluders, and for the benefit of 
 the deluded ; and it is my constant prayer, that they 
 may awaken to a sense of their real condition, and 
 humble themselves before God. from whom they have 
 awfull}^ apostatized, ere the vials of Almight}'- wrath 
 give indisputable evidence that the measure of the in- 
 iquity of the Gentile church is full. 
 
 My brethren, were I to attempt to draw the char- 
 acter of the churches of the day in full, of the church- 
 es who. according to their own account, are to be the 
 honored instrumentality of evangelizing the heathen, 
 and filling the whole earth with the glory of the Lord, 
 the sun would go down upon us before one hundredth 
 part of their corruptions and abuses could be brought 
 before you in detail ; even mere natural men and 
 avowed infidels have but to direct their eye towards 
 them, and the feeling of disgust is created, and the cry 
 of shame is extorted, because of their party bickerings 
 
8 
 
 and their unchristian animosities ; but, with the rec- 
 ord of their unhallowed contentions, or with the abuse 
 of the powers they possess, and their aspirings after 
 more, 1 have, at present, nothing to do ; it is enough 
 for my purpose simply to point at their apostasy from 
 primitive purity and primitive simplicity, and their 
 total want of primitive power. Alas! alas! the gos- 
 pel-perverting nature of their conduct and operations, 
 their worldly-mindedness, their spiritual darkness, 
 their self-conceit, their party-spirit, their secularizing 
 policy and utter seliishness, their having the form of 
 godliness without the power, and their ever hearing 
 and never coming to the knowledge of the truth, all, 
 all about them, and of them, and in them, but too 
 strongly mark them out as the prepared and the pre- 
 paring objects of Almighty vengeance. Startling 
 though the language be, I dare not hesitate to use it ; 
 God has forgotten to punish, if his arm be not lifted 
 up against them, and mock piety is no longer offensive 
 \o a holy God, if the hour of their destruction be not 
 nigh at hand. I fear much that the unconverted and 
 backsliding portions of every Gentile church, I mean 
 of the churches of the day, will laugh at this testimo- 
 ny, which I consider it my duty to bear against them ; 
 for they have closed their eyes, they have shut theii- 
 ears, they have hardened their hearts, and God has 
 given them over to their strong delusion ; they are 
 believing a lie, and they will assuredly be damned, be- 
 cause they have obe)'ed not the gospel, because they have 
 held the truth in unrighteousness ; but, blessed be 
 God, there are some in every church, a small rem- 
 nant, a little flock, whose eyes are still open, who 
 weep and mourn over the general defection, who know 
 the voice of the Spirit : and to them I address the ad- 
 monitory language of my text, '• Let your loins bo 
 girded about, and j^our lights burning; and ye 3'our- 
 aelves like unto men that wait for their Lord, when 
 he will return from the wedding ; that when he com- 
 
eth and knocketh, they may open unto him immedi- 
 ately." 
 
 But, my dear hearers, I must take my leave for tho 
 present of the rich churches, the churches that are 
 possessed of goods, the churches that can reign with- 
 out Christ, the churches that love not his appearing, 
 the churches that scoiHingly cry out, Where is the 
 promise of his coming ; the anti-Christian, apostate 
 Gentile churches, who are fitting themselves for the 
 fire with which God will shortly plead with them ; 
 and I shall now direct your attention for a few mo- 
 ments to the awful state of the world, which the di- 
 vines of the day v/ould have you believe is improving 
 in manners, and in spirit, through its intercourse with 
 the churches which 1 have iust been characterizing as 
 apostate. But where, oh ! where shall I begin ? The 
 heart sickens'the moment that the eye falls upon the 
 mass of iniquitous abomination that lies before it.— 
 Take the Christian country in vrhioh we live, or, it 
 "nay be better for our purpose, the Christian city in 
 /«-hich we dwell, (London,) I ask. is it an improve- 
 ment upon heathenism, to see a court at the opera on 
 Saturday night, and at the sacramental altar on the 
 Sunday morning ? Are balls, and concerts, and the- 
 atres, and race-courses, places of preparation for the 
 judgment-seat, and places of training for the mansions 
 of the blessed, and for the eternal companionship of 
 a holy God? Were there not a Bible in our land, 
 could the iniquities of the heathen be more gloried in 
 than they are ? And yet, this is the capital of the 
 world, which is so wondrously improved by the influ- 
 ence of Christian example, take your Bible in your 
 hand, and place your finger upon that portion of it 
 which says, " Remember the Sabbath day and keep 
 it holy," and go throughout the streets and markets 
 of this city; and if your heart does not sink within 
 you, and if your spirit does not fail you, you have 
 neither the heart nor the spirit of a Christian. On 
 
10 
 
 RTiy Sabbath throughout the year, take your stand in 
 llydc Park, and see how darino; and impiously the 
 bulk of our nobility can insult the God of heaven. — 
 In front of cvei-y equipap:e, I can see in ray mind's eye 
 an aug'sl of the Lord crying aloud, for God's sake, and 
 for our own sake, " Remember the Sabbath day and 
 keep it holy ;" and 1 can hear the infatuated worms 
 reply. " Onward, onward, who is the Lord that I 
 should obey his voice?" Shall I speak to you of 
 whoredoms ? There are eighty thousand public pros- 
 titutes within the precincts of this wicked city, and 
 who can count the number of the secret ones ! drunk- 
 enness, dishonesty, swearing, and lying, and every 
 kind and manner of abomination, have uncontrolled 
 license ; and there is not a street, lane, or neighbor- 
 hood, that has not a polluted moral a|mosphere. — 
 This, my hearers, is but a slight etching of our Chris- 
 tian city, of our improving world, of the wicked har- 
 lot with which the Gentile churches have been shak- 
 ing hands, nay, committing open whoredom, for fif- 
 teen hundred years. Tell me not, by way of pallia- 
 tion, that the persecuting spirit of the world is gone ; 
 the truth is, Christ is gone ; there is no Christ in the 
 churches to persecute. And as to the individual 
 Christian, there is too little of the image of Christ, 
 and of the power of Christ there, to excite cither the 
 jealousy of Satan, or the malice of the world. Be as- 
 sured, my dear hearers, whatever Christians of Sa- 
 tan's making may say to the contrary, a God-de- 
 spising, Christ-rejecting Spirit-resisting world, doth 
 not lack malice towards Christ and his followers. — 
 Let ' any minister of Christ fully take his INIaster's 
 ground ; let him begin at the palace, and. coming 
 down through the members of the administration, the 
 houses of parliament, the bishop's stalls, and the 
 chairs of justice ; let him tell everj- man, plainly and 
 honestly, what he is, what he is doing, and where he 
 is 'jroiu'i; — and you will soon see the arm of the law 
 
n 
 
 strotched out against him ; and let the efforts of this 
 faithful minister be zealously backed by a few equal- 
 ly bold and resolute denouncers of iniquity, let one 
 fair stand be made for Christ and for God, and you 
 will quickly behold the fires of Smithfield re-kindled, 
 or some other more civilized invention in active opera- 
 .tion. to rid the land fro;n troublesome, soul-alarming, 
 and Satan-disturbing disciples of Christ. But why 
 should T keep my eye, and yours, so long fixed upon 
 the world ? did not the first glance satisfy you all, 
 that it was ripe for destruction ? It is true, God is 
 a long-suffering and a merciful God ; but what can 
 he do, that he has not already done? And, after 
 having done everything tliat was consistent with his 
 own nature, and with man's position, as a probation- 
 er for eternity, for the church's reformation, and the 
 world's salvation, it were directly libelling God to say 
 he has not done so ; and after having done all this in 
 vain, as far as either the reformation of the one or tho 
 salvation of the other is concerned, a lengthening out 
 of the day of mercy would, in my estimation, be most 
 nnmercifal. I see it to be just a crowding of hell 
 with daily increasing victims, and a seven-fold heat- 
 ing of its flames, by hourly despised privileges?. 
 Because I love mercy, and pity the sinner, my con- 
 tinual cry. is, Lord, come speedily tojudgment ! Be- 
 cause I feel for God's insulted honor, I cry. Lord como 
 tojudgment ! and, because I know tlie penalty of con- 
 tinuing <o resist the Spirit, and to trample upon tho 
 blood of the Lamb, I must cry, Lord, come quickly to 
 judgment; and I am as sure as that there is a mer- 
 ciful God in the hcfivens, that he is hastening on the 
 day of the wicked's destruction ; and as soon as this, 
 his purpose, can be accomplished, it will be accom- 
 plished. Wo, wo, wo to the Bible-despising, gospel- 
 hardened inhabitants of this land ; for assuredly tho 
 fearful day of retribution, the terrible day of God's 
 reckoning, with this worse than heathenish people, is 
 
12 
 
 nigh at hand. Sinners of G reat Britain, depend upon 
 it, the hist offer of uiercy and salvation is heing mado 
 to you — your la.st day of grace is hastening to its 
 close. I look upon it that you are placed as a nation 
 in precisely tlie same situation as the Jews were, 
 when Jesus Christ, weeping over Jerusalem, cried 
 aloud, in the anguish of his soul, Oh! that thou, at 
 least, that thou hadst known the things that belong 
 unto thy peace ; but now — and the sentence is irrev- 
 ocable — now they -are forever hid from thine eyes. — 
 Notwithstanding*^ the awful sentence, Jesus Christ 
 commanded his disciples to begin the preaching of the 
 gospel at Jerusalem — and why ? Simply because, 
 though the national doom was fixed, individuals might, 
 even at the last hour, be induced to accept of a Sar 
 viour. / postate churches of Christendom, the meas- 
 ure of your iniquity is full. Godless, Christless 
 world, your destiny is lixed; your destruction is in- 
 evitable , but shall I not begin at Jerusalem ? Oh ! 
 that in these last days God would give me energy of 
 body and of mind, and the mighty power of his Spir- 
 it, to warn the individual sinner with effect; that 
 some might yet escape for their lives, and take refuge 
 from the coming calamity, in the hitherto despised, 
 but still outstretched arms of their Saviour. 
 
 ADDRESS TO TUT. IMl.MSTERS OF CHRIST. 
 
 Ministers of Christ, and ye men of God, who are 
 scattered throughout the churches, suffer the word of 
 exhortation ; what have you to do with the doctrin- 
 al squabbles, the secularizing policy, and the party 
 interests of existing churches? If you be, indeed, 
 men of God, spiritual men, you must long ago havo 
 been tired of tiicir mud, and their filth, and their shal- 
 lows. I enti-eat you, in God's name, and for Christ's 
 sake, put away your apath}'. and awake from your 
 fihnnbers ; come out from among them, lest ye be- 
 come partakers of their plagues. The cry is raised, 
 
13 
 
 Behold, the Bridegroom cometh ! as you vahie yonr 
 Bouls, disobey not the command : but " Go ye forth 
 to meet him." 'Tis vain to imagine that, by remain- 
 ing where you <are, you may still be a leaven for good. 
 The churchman will remain a churchman, the indepen- 
 dant. an indcpendant, and the methodist a mere mctho- 
 odist, in spite of you ; mother's children are they all. 
 They do not bear the image of the heavenly, and I am 
 gatis.fied, as regards the great bulk of them, the Father 
 never begat them. The little zeal that they have hath 
 self for its spring, and party aggrandizem.ent for its ob- 
 ject; and either self-interest or self-exaltation consti- 
 tutes the bond of this union. If ever they knew any- 
 tliing of God individually, I am afraid the most of 
 them died in the weaning, when the sensible comfort, 
 the milk that God hath provided for the babe in 
 Christ, vvas witllTlrawn, because they had been long 
 enough babes — they would not learn to feed upon the 
 word — they would not take to the flesh and to the 
 blood of Christ : and, consequently, that which was 
 given them hath been taken awa}^ from them. The 
 preaching gift and the praying gift — yea, and part of 
 the decently-living gift, may remain ; and .because 
 they must have peace, and joy, Satan will take caix) 
 that they are furnished with both ; but as to the lifo 
 of God and the image of Christ, they are scarcely 
 anywhere to be found. Men of God, can you mako 
 the members of your several churches sensible of 
 their state'? Can j^ou convince them of their delu- 
 sion by remaining amongst them ? Never. Will 
 such men unite with you in hastening on the coming 
 of your Lord? "Will they mourn with you over the 
 apostasy of the churches ? Will they weep with you, 
 will they cry with you for all the abominations that 
 are existing in the world ? 0, no. You will uni- 
 formly find them on the side of the scoffer, and they 
 will tell you. We are doing well — we are iiicreasing 
 in goods, we are triumphing, we are reigning, and 
 
14 
 
 what care we for the promise of his coming? Men 
 and brethren, from this moment come out from 
 among them, and be ye hke unto thcra who are 
 waiting for the return of their Lord. Bear your tes- 
 timony boldly and openly against them, and thus 
 you may succeed in alarming some of them. You are 
 injuring them, you are hindering the work of Christ, 
 you arc weakening one another's hands, by continu- 
 ing in your present position. Oh ! may the spirit of 
 Elijah, who must come, and of John the Baptist, be 
 given unto you. Let your loins, like theirs, be girded 
 about; let your lights burn where they may be seen, 
 and let your united crj,^ awaken both the slumberer 
 and the sleeper. "Prepare to meet thy Cod." I 
 have a conviction on my mind, that it is God's pur- 
 pose that yet once more the note of alarm shall be 
 sounded throughout these realms, and that this last 
 trumpet will, under God, either have the eflect of 
 hardening or saving the sinner. I clearly see that 
 both processes have already commenced under my 
 own ministry, and if you. my fellow-laborers, will on- 
 ly be faithful, and in your several spheres and sta- 
 tions s(^nd out bold 13^ for God. the harvest of this land 
 will soon be ripe. I feel as if death or life was in ev- 
 ery word ; and every time I make the inquiry, AVatch- 
 man, what of the night? the answer cometh with in- 
 creasing thrill to my soul. The morning cometh, and 
 also the night. And. Oh ! may every soul now bo- 
 fore me tremble at the voice of the Spirit, and take 
 the prophetical warning in time, make haste — return 
 — come ! Ministers<bf Christ ! men of God ! to your 
 knees for oil, to your Bibles for light ; away with ev- 
 ery trapping of worldly policy ; strip your party-color- 
 ed robes of Satan's weaving ; take to you locusts and 
 wild hone}'- ; have done with the poisonous dishes of 
 man's providing : strengthen 5'our loins as with a girdle, 
 with the promise of his coming, with the blessed hope 
 of tlio glorious appearing of the great God and your 
 
15 
 
 Saviour, and let your voice be a united voice — the 
 voice of one crying in the midst of this wilderness of 
 apostasy, blasphemy, igiioraiice, pollution, and sin— 
 •' Prepare the way of the Lord." Thus will you be 
 " like unto the men who are waiting for their Lord ;" 
 and take the promise for your comfort, " When he Com- 
 eth, and shall find you thus watching ; verily, I say 
 unto you, that he shall gird himself, and make you sit 
 
 down to meat, and will come forth and serve you." 
 
 Ainen. 
 
 "Spiritual apathy," said Prof. Finney, in 1844, "is 
 almost ail-pervading, and is fearfully deep ; so the 
 religious press of the whole land testifies. It comes 
 to our ears and to our eyes, also through the religious 
 prints, that very extensively church members are be- 
 coming devotees of fashion— join hands vrith the un- 
 godly in parties of pleasure, in dancing, in festivities, 
 &c. But we need not expand this painfiil subject 
 Suffice it that the evidence thickens and rolls heavily 
 upon us, to show that the churches are becoming 
 sadly degenerate. They have gone very far from 
 the Lord and he has withdrawn himself from them." 
 
 Luther, just before his death, speaking of the 
 state of things near the end, while writing on the pro- 
 phetic periods of Daniel, in his German Bible, says: 
 •^ About the consummation of these periods, this go»- 
 pel will be shut out of all the churches and confined 
 to private houses.? 
 
 Says Charles Beeeher : " Oh, woful day ! Oh un- 
 happy church of Christ ! Fast rushing Vouud and 
 round the fatal circle of absorbing ruin ! Thou sayest. 
 I am rich, and increased in goods, and have need of 
 nothing ; and knowest not that thou art poor, and 
 miserEible, and blind, and naked !" 
 
10 
 
 REMEMBER LOT'S WIFE. 
 
 IIow prono are professors to rest on their lees, 
 To stud}'- their pleasure, their profit and case ; 
 Though God says arise, and escape for thy life, 
 And look not behind you ; '" Remember Lot's wife." 
 
 Awake from thy slumbers, the warning believe, 
 'Tis Jesus that calls you, the message receive ; 
 While dangers are pending, escape for thy life, 
 And look not behind you ; " Remember Lot's wife." 
 
 The first bold apostate will tempt 3'ou to stay, 
 AnI tell you that lions arc found in the way ; 
 He means to deceive you — escape for thy life, 
 And look not behind you ; " Remember Lot's wife." 
 
 How many poor souls has the tempter beguiled ! 
 
 With specious temptations how many defiled ; 
 
 0, be not deluded, escape for thy life, 
 
 And look not behind you ; " Remember Lot's wife !'' 
 
 The waj-s of religion true pleasure afford, 
 No pleasures can equal the joys of the Lord ; 
 Forsake then the world and escape lor th}'' life, 
 And look not behind you j " Remember Lot's wife !" 
 
 But if you determine the call to refuse, 
 And vcuturc the way of destruction to choose, 
 For hell, you will part with the blessings of life, 
 And then, if not now, you'll " Remember Lot's wife !''' . 
 
 Published at the Advent Review Office, Rochester, N. Y. 
 
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