V112 20J2A1' Gin02UL 
AND SABBATH HERALD. 
4, Here is the Patience of the Saints; Here are they that keep the Commandments of God and theFaith of Jestm.” 
ROCHESTER, N. Y., THURSDAY, APRIL 14, 1853. �
No. 24. 
JOSEPH BATES, J. N. ANDREWS 
and JOSEPH BAKER, �Publishing Committee. 
JAMES WHITE, Editor. 
PUBLISHED SEMI-MONTHLY, 
At South St. Paul St., Stone's Block, No. 21., Third Floor. 
Terms--GRATis. It is expected that all the friends of the 
cause will aid in its publication, as the Lord bath prospered 
them. 
r:...trAil communications, orders, and remittances, should be 
addressed to JAMES WHITE, Editor of the Review and Her-
ald, Rochester, N. Y. (post-paid.) 
THE WARNING VOICE 
—O F— 
TI ME AND PROPHECY. 
BY USIAH SMITH. 
[Continued.) 
" Ilion-ranked, and first, among the nations, who 
Have ruled the world sole monarchs, and have swayed 
With undisputed scepter all its tribes, 
And multitudes and people, small and great, 
The golden throne of proud Assyria stands. 
From limit unto limit, far away, 
Of farthest earth, from bound to distant bound, 
Where'er man's dwelling rose, or form was seen, 
All owned her power, herself their only queen. 
And this was that to whom the Prophet said, 
Thou art this head of gold," the lion,' this, 
Of the prophetic vision—but the words 
Of Heaven are firm established ne'er to fail ;— 
This, therefore, yielded to the next that rose, 
The Medo-Persian, which the kingdom took, 
And westward pushed, and north, and south, that none 
Might stand before it, or resist its power; 
In whose fierce conquests clearly we discern 
The image silver, the ferocious bear, 
And (plain the Angel states) the two-horned ram.° 
Thus trebly sure with threefold witness has 
Th' Omniscient Ruler well confirmed his truth, 
Which man may not presume to overthrow. 
The third great empire now begins to rise, 
Grecia ; slow like some stripling young at first, 
But soon, at length, e'en like a strong man armed, 
Through fire, and smoke, and blood, and battle dire, 
It reached the acme of the world's renown, 
And took the throne that ruled the nations all. 
Thus speaks the prophecy : A kingdom, third, 
Of brass shall rise, and o'er the earth bear rule.' 
Behold it now! and in its rapid rise, 
Mark well the four-winged leopard, and recall, 
While yet you gaze, the Angel's words direct, 
'The rough goat which thou sawest is the king 
Of Grecia, and its one great horn denotes 
The first great king, which broken, there shall rise 
Four kingdoms in its stead.' And thus it was; 
For Macedonia, Thrace, and Syria, sprung, 
With Egypt, into life, each by itself, 
When Alexander died. But they, too, passed, 
And, thus, with them the world's third ruler fell. 
But in the image, iron succeeds the brass 
The leopard yields but to a fourth great beast 
More terrible and fierce than all the rest, 
A fourth great kingdom yet on earth must rise, 
From all diverse; which, where do we behold? 
Far westward lo ! another dawn of power, 
Another nation into being comes, 
And plants on seven firm hills, its pillars firm, 
The fountain of its strength ; then onward moves, 
Encircling nation after nation in 
'Dan. li. °Dam vii. "Dan. viii. 
Its rising course, increasing as it goes, 
Till like a mighty avalanche, at last, 
It sweeps, resistless, to the ends of earth, 
And high in every clime, victorious, waves 
The soaring standard of imperial Rome. 
Of this fourth beast, each land hadsorely felt 
Th.; crushing might of its great iron teeth, 
And heavy imprint of its brazen nails. 
Ten toes the image had, ten horns the beast, 
Fulfilling which, forsooth, ten kingdoms rose 
From Rome's vast empire, three, indeed, of whom, 
Uprooted were by that one little horn. 
Yea, even that man of sin,' none other than' 
The bold blasphemous rule of Papacy. 
Thus does it correspond in nicest deed 
To its prophetic symbol; this is he 
Who fain himself would magnify above 
All that is known of God in Heaven or earth, 
Celestial honors does the Pope usurp, 
And clothes himself with robes of deity. 
And be has thought e'en times and laws' to change, 
And 'gainst the saints relentless war has waged. 
And now, where'er Catholicism lives 
Among the kings of earth, his power is felt,— 
The iron amid the clay.— 
Thus far I've gone ; 
Four universal kingdoms have I seen 
Arise and fall, and of the last, behold 
The crumbling fragments, only, now remain; 
And but for one more kingdom can we look, 
The endless kingdom of the God of Heaven. 
The image have I followed, till we stand, 
Even now upon the ends of its ten toes, 
Full well matured and ready to receive 
The fatal blow of that great Stone,' which, as 
It grinds the whole to powder, fills the earth— 
And next in order comes. 
And I have seen 
The lion, bear, and leopard all expire ; 
And now the body of that fourth great beast, 
Waits but to perish in the burning flame. 
The little horn' has risen, and in the face 
Of Heaven has flung defiance; but his time 
Is almost o'er, yea, his dread doom draws near. 
Then to your chart, and search the future well ; 
For that which is to come is no less sure 
Than that which has transpired ; I only speak 
Unvarnished facts, and they can never lie." 
Such is the voice of Time; and thus does he 
And Prophecy e'er to each other call : 
What this predicts, he hastens to fulfill. 
Such was the triple staff with which they bore—
Who took the message as it sounded forth—
Aloft the Advent banner, and unfurled, 
To catch the passing breeze, its ample folds, 
From which, in glittering characters, far shone 
These thrilling statements brightly gilded there; 
" The Lord is corning ! Soon will he appear, 
In flaming fire revealed from Heaven above, 
The well-ripe harvest of the earth to reap—
His ransomed children all to gather home—
Who his appearing love and joyous hail—
But vengeance take on them that know not God. 
That fearful day is near, and hasteth on, 
That like an oven shall burn, when all the proud, 
Yea, all that wicked live, shall be as stubble— 
'2 Thess. 
When earth and all the works that are therein, 
Burned up shall be, and e'en the elements, 
Themselves, shall melt with fervent, glowing heat." 
Which to sustain, full many a proof had they 
Decisive drawn straight from The word of God; 
And hist'ry all combined to prove it truth; 
But high o'er all, illustrious, brilliant blazed, 
These doubt-dispelling words, "Thus saith the Lord." 
Around this standard there were gath'ring fast. 
A fearless, faithful band, to bear it on. 
Men paused and listened, and forgot awhile, 
In mute suspense—while on their ears the loud 
Alarm-notes fell—their fav'rite phantoms each ; 
And ceased awhile to dream their darling dream, 
Of happy ages yet on earth to dawn. 
Satan's whole fabric of deception, vast, 
From base to summit shook, and promised well 
To crash in ruin down; the Fiend saw this, 
Alarmed, and trembled lest the world should all 
His foul, deceptive plots detect at length, 
And flee his clutches safe; and fearful saw 
Mankind awake around, and one by one 
Break from his meshes, and themselves unite 
With that devoted band, who Truth, alone, 
Now sought to follow, and who, though they came 
From sects diverse, all differences forgot, 
And 'round their hearts drew firm the cords of love 
And unity, and in one common cause, 
To serve their coming Lord, united all, 
The more to swell the warning o'er the world. 
All this the Devil saw, from his high stand, 
Where he o'er looked the field, and gnashed his teeth, 
And to himself, in quivering rage, thus howled: 
"0, hateful band! 0, most enraging foe! 
Who thus should rise to thwart my prospering plans ! 
And intercept my best laid schemes! and wake 
The world to their condition, and expose 
My deep designs, and rob me of my prey ! 
Who thus should thrust their miscreated forms 
Among mankind, and warn them of their state ! 
And so the fervent strenuous eftbrts all 
Of my most faithful emissaries balk ! 
And cheat me of revenge—ay ! but revenge 
I'll have ; even on this odious band itself, 
I'll wreak my direst vengeance ; and will blow 
My fiercest blast ;—but not too openly 
Must I the storm begin ; else, all my plans 
Will but themselves defeat, and only prove 
A trap to take myself in ; but I'll move 
Beneath disguise most deep, that surest is. 
Full well the way I know in which they have 
Begun their journey, and it leads to those 
Bright seats of bliss, from which 'tis my sole aim 
To keep all beings—but the path is steep, 
The mark high-laid, and narrow, which remains 
For them to travel, better, thus designed, 
To suit my purpose; since they only make 
True progress while on that, alone, they move ; 
Hence, with all arts unceasing. will I strive 
To keep them down below ; or, if they still 
Will rise, a helping hand I'll lend 
And push beyond; if they're but off the mark, 
It matters not which side, my end is gained ; 
Of their condition then, in just such ways 
Will I advantage take, as only I 
Know how, and drag them down. 
Now, then, has COMA 
The crisis, Where my batteries now to aim, 
186 �
THE REVIEW AND HERALD. 
I well perceive, with this unwelcome crew, 
Henceforth, is all toy battle, all my wrath. 
This truth I then must haste t' oppose—but how? 
For well-laid plans alone call claim success; 
First, 'swath the guise of reason, I will brand 
Delusion' on it; then will 1 incite 
Earth's mighty ones and great, against it firm 
Themaelves to place, and when they arguments 
Have all exhausted, (and, indeed, they'll find 
A small supply,) heap ridicule upon, 
And, thus, the people prejudice and blind. 
These causes well established, what effects 
Can come, but that unpopularity 
Should gather thick around, then scorn arise, 
Contempt and mockery, and finally, 
Uncovered persecution, unrestrained, 
And make men deaf to every warning given. 
But snore than this—I e'en will dupe the Church 
Into my service ; yea, the Church ; to use 
Ofl'enceless now ; for though of godliness 
The form they have, 'tis all, and what care I 
For that? Nay, rather that delights me most; 
For 'tis a mockery of the Great Supreme— 
But 'tis the power I hate, 'tis that torments 
Me.—I around them strong the bands have knit 
Of worldliness ; in that I well have done. 
That is the cord by which I'll hold them down ; 
For 1 will strengthen now their love of earth, 
Its pleasures and its forms, its pride and show, 
Its luxury and wealth, and vain esteem— 
And who but knows, if they this truth receive, 
All these forgot must be 7 By stratagem, 
I thus will take them, and they in my power, 
A firm support will prove to all my plans ; 
For I will join professors and divines, 
Church-men and worldly-men, drunkards and thieve; 
And every being, vile, both heart and hand, 
In one grand mass, to crush this rising truth. 
Now will I go, and give instructions clear, 
To all my legions ; for my time is short. 
And what I would, I quickly must perform." 
This said, he straightway started to fulfill 
Meanwhile, their march the pilgrim band took up, 
And higher raised their warning banner, bright, 
And in a louder tone the message gave: 
The earthquake rocking,,e ran more violent 
Through all the public mind, increasing still. 
But now began t' appear alarming signs, 
And unmistakable, that Satan his 
Design was fast effecting, and among 
The multitude was kindling fast the fires, 
The hateful fires, of opposition 'round. 
And now appeared great men, and high, far famed, 
For wisdom excellent, and judgment deep, 
Who thought this growing move to quell at once, 
With reason—nay, with common sense alone ; 
Its this deceived they soon ran high ashore, 
And as they floundered there, sung ridicule, 
Themselves the most ridiculous of all. 
And, ever and anon, the gath'ring frowns 
Of that strange idol, Popularity. 
Betokened coming storms, nor fir away ; 
But nearer as they cense, morc firmly bound, 
This body-guard of Truth, their armor on, 
And with a firmer step their way pursued, 
And with their broad two-edged sword, dealt off 
Full many a blow mid error's advocates ; 
But still the shadows thicken ; all around, 
Commotion reigns, and views conflicting rise, 
And mingling cries upon the air swell forth, 
Delusion and fanaticism, all: 
Some fight the truth, but yet a few defend, 
And file away to join that company, 
Who, heedless of the swelling waves around, 
Proclaim, " Prepare ! for the great day of God, 
The day of wrath end vengeance is at hand." 
But why, 0 Church, art thou indifferent? 
Why, silent, gaze on movements such as these? 
Does now the thought of that bright Coming One, 
Professedly thy King, thy Lord, no joy 
Or gladness to thy bosom bring? Is now 
The message that he will so soon appear, 
And recompense his faithful followers, all, 
To you a joyless message? You, who are 
Professedly his followers and his friends? 
Is such the proof of all your love to Him, 
Whom ye, with all your hearts, profess to love? 
Or does the shadow of the gath'ring storm 
Too dark appear, and ominous, to brave 
Its rising fury; but bethink thee now, 
Back to your predecessors look, and see 
How fared they on their journey ages gone ! 
Mark! how the rack, the scaffold and the stake, 
Stood thick along the thorny path they trod I 
And think'st thou, then, on " flowery beds of case," 
To reach the goal? Or has the world, at once, 
So good become, that it will bear thee on, 
Upon its ehoulders, safe, to realms of bliss? 
Or hop'st thou, thus, by mingling with the world, 
It to convert ? Be not deceived ! The world 
With truth and holiness wars over, and 
Against the power of God will ever rise! 
And if ye, to convert it, would presume, 
Convert at first its Prince, the Devil, then 
There may be hope to bring the subjects in. 
But know, 0 Church ! thou now art Babylon ! 
Thy many sects, unlike, parties diverse, 
Denominations strange and multiform, 
Creeds opposite, conflicting theories, 
And party zeal, and party spirit strong, 
But ill comport with His plaits words, who targht, 
All his disciples one to be in him 
Or with that spirit, pure, of unity, 
Which, in the heart of every Christian true, 
Dwells paramount, and every action rules. 
No such confusion reigns, no Babel, such, 
'Hong those who follow Christ, and hint alone. 
"He that hath cars to hear, so let hint hear,' 
What to the Churches seals the Spirit now, 
Unto the Angel of the Sardis Church, 
Thus write: These things, who hath the seven stars, 
And who, of God, the seven Spirits, with ; 
Thy works I know, and know that still thou halt, 
E'en while thou yet art dead, a name to live; 
Nor perfect arc thy works before thy GM; 
]low, therefore, thou bust heard, and how received, 
Remember and repent; and strengthen yet 
What things remain, lest they shall aleo die; 
For if thou wilt not watch, thief-like i 11 come, 
And take thee in an hour thou lsnowcst not." 
Such is thy state, 0 Church of Sardis! Now 
Wake ! therefore, and prepare to meet thy God. 
This truth, alone, will thy dissensions heal, 
This, to the unity of faith will bring, 
This, only, lop the branches of thy pride, 
And break the bands that bind thee down to earth ; 
Which severed must be now, or never be. 
'John xvii, 21. 'Rev. iii. 1 -3. 
[To as CONTINUND.) 
THE HISTORY OF THE SA1313.A.TH. 
Tim observance of a different day of the week 
from that enjoined in the fourth commandment, 
and for a different reason from that which is there 
assigned, is by many, supposed to be the apostolic 
mode of rendering obedience to that precept. That 
such an idea has no foundation in the New Testa-
ment, we have already seen. For the benefit of 
such as wish to learn the manner in which the first 
day of the week obtained the place of the Lord's. 
Sabbath, we present the following important testi-
mony. R is taken from the "Histery of the Sab-
bath," published by the American Sabbath Tract 
Society, New York. We think that those who 
will read the testimony on this subject with care, 
will acquiesce in the frank testimony of Dr. Nean-
der, the distinguished historian of the church. In 
his" History of the Christian Religion and Church," 
page 168, he thus remarks: 
"Opposition to Judaism introduced the particu-
lar festival of Sunday, very early, indeed, into the 
place of the Sabbath. . • . The festival of Sun - 
day, like all other festivals, was always only a hu-
man ordinance; and it was far front the intention 
of the apostles to establish a divine command in 
this respect—far from them, and from the early 
apostolic church. to transfer the laws of the Sabbath 
to Sunday. Perhaps at the end of the second cen-
tury, a false application of this kind had begun to 
take place ; for men appear by that time to have 
considered laboring on Sunday as a sin." 
The apostle Paul informed the Thessalonian 
church that the mystery of iniquity had already 
begun to work, and that in the predicted period, 
the man of sin would be revealed.. As the great 
apostasy had begun to develop itself in the days of 
the apostles, it follows that the. early observance of 
any precept, or belief of any doctrine does not stamp 
it as apostolic or divine, if it have no foundation in 
the word of God. To us, therefore, it is a matter 
of peculiar interest to trace the gradual corruption 
of the truths of the Bible, even from the clays of the 
apostles, down to the complete development of the 
man of sin. 
"The History of the Sabbath," after proving from 
the New Testament that the Lord Jesus and his in-
spired followers observed the Sabbath according to 
the commandment, narrates the circumstances con-
nected with its observance in the early church. it 
epeaks as follows : 
OBSERVANCE OF THE SABBATH PROM TILE TIME OF 
THE APOSTLES TO CONSTANTINE. 
After the period described in the Acts of the 
apostles Christianity soon became widely spread 
in the Roman
: �
empire, which, at that time, extended 
over most of the civilized world. But as it receded 
from the time of the apostles, and the number of its 
professors increased, the eltureh became gradually 
less spiritual, and more disposed to deck the simple 
religion of Jesus with mysteries and superstitious 
formalities; and the bishops or pastors became am-
bitious of their authority over the churches. Those 
churches, even in Gentile cities, appear to have been 
cotnposed, at first, principally of converted Jews, 
who not only observed the weekly Sabbath, but 
also the feast of the Passover, adapted particularly, 
to Christian worship ; reapectiag which, there was 
much contention. In the mean time, converts were 
greatly multiplied from arming the Gentilea, and 
were united with those from the Jews, who, not 
without reason, considered themselves entitled to 
some distinction as the oiiginal thunders of the gos-
pel church, and as being better informed its the 
writings of Moses and the prophets, having been in 
the habit of reading them every Sabbath in the 
synagogues. 
About three yews after the martyrdom of Peter 
and Paul, occording to the common account, Judea 
was invaded by the Boman armies, and Jerusalem 
was besieged and destroyed, as our Lord had pre-
dicted. By this awful calamity it is supposed that 
utc st of the churches in Judea were scattered; for 
they lied their country at the approach of their en-
elnierk, ai they were taught by JO:311:3 Christ to do. 
Matt. xxiv, Id. This war resulted not only in the 
breaking up of the nation, and the destruction of a 
street portion of the people, but also in bringing a 
general odium upon the Jews wherever they were 
so that even the Christians of Judea suffer-
ed what our Saviour taught them to expect, [Matt. 
xxiv, o,1--"And ye shall be hated of all nations 
fiat my name's sake." These circumstances, added 
to the enmity which formerly existed between the 
Gentiles and the Jews, produced a prejudice which 
had its influence in the church, in bringing into 
disrepute, and in fixing a stigma upon, whatever 
was regarded as Judaism. "The doctrines of our 
Saviour and the church flourishing from day to day, 
continued to receive constant accessions," says En-
sebins, "hut the calamities of the Jews also contin- 
THE REVIEW AND HERALD. �
187 
ued to grow with one accumulation of evil upon 
another." The insurrectionary disposition of the 
conquered Jews in the reign of Trajan, in the early 
part of the second century, and the calamities that 
followed them, seemed to confirm the opinion, that 
the Jews were given over by the Almighty to en-
tire destruction. But their calamities increased in 
the reign of Adrian, who succeeded Trajan, in 
whose reign the revolt of the Jews again proceeded 
to many and great excesses, " and Rufus, the lieu-
tenant governor of Judea, using their madness as a 
pretext, destroyed myriads of men, women and chil-
dren, in crowds; and by the laws of war, he re-
duced their country to a state of absolute subjec-
tion, and the degraded race to the condition of 
slaves." The transformation of the church in Je-
rusalem is thus described by Eusebius : " The city 
of the Jews being thus reduced to a state of aban-
donment for them, and totally stripped of its ancient 
inhabitants, and also inhabited by strangers; the 
*Roman city which subsequently arose changing its 
name, was called .1Edia, in honor of the emperor 
Alias Adrian ; and when the church was collected 
there of the Gentiles, the first bishop after those of 
the circumcision was Marcus." Thus was extin-
guished the Hebrew church in Jerusalem, having 
had a succession of fifteen pastors; " all which," 
says Eusebius, "they say, were Hebrews from the 
first. At that time the whole church under them," 
he adds, "consisted of faithful Hebrews, who con-
tinued from the time of the apostles to the siege 
that then took place." 
This church, which heretofore held the first rank 
in regard to its influence, being now composed en-
tirely of Gentiles, and stripped of its apostolic char-
acter and influence, could no longer successfully 
oppose the growing ambition and influence of the 
bishops of the church in the metropolis of the em-
pire. 
Up to this period, and for some time after, there 
does not appear to have been any change in the 
sentiments or practice of the church, in any place, 
relative to the Sabbath ; but from what is rela-
ted by subsequent writers, which will be noticed 
in its place, it is certain that it was observed by the 
churches universally. 
This fact is so generally acknowledged by those 
acquainted with the history of the matter, that we 
need refer to only a few passages in proof: 
The learned Grotius says, in his Explication of 
the Decalogue, " Therefore the Christians also, who 
believed Christ would restore all things to their 
primitive practice, as Tertullian teacheth in Mono-
gamia, kept holy the Sabbath, and had their assem-
blies on that day, in which the law was read to 
them, as appears in Acts xv, 21, which custom re-
mained till the time of the council of Laodicea, 
about A. D. 365, who then thought meet that the 
gospels also should bo read on that day." 
Edward Brerewood, Professor in Gresham Col-
lege, London, in a treatise on the Sabbath, 1630, 
says, : " It is commonly believed that the Jewish 
Sabbath was changed into the Lord's Day by Chris-
tian emperors, and they know little who do not 
know, that the ancient Sabbath did remain and was 
observed by the eastern churches three hundred years 
after our S'aviour's passion." 
TESTIMONY FOR THE FIRST DAY EXAMINED. 
At what time the first day of the week came in-
to notice as a festival in the church, it is not easy 
to determine. The first intimation we have of this, 
ia any ancient writer of acknowledged integrity, is 
front Justin Martyr's Apology for the Christians, 
about A. 0. 140. He is cited as saying, "that the 
Christians in the city and in the country assembled 
on the day called Sunday; and after certain relig-
ious devotions, all returned home to their labors ;" 
and ho assigns as reasons for this, that God made 
the world on the first day ; and, that Christ first 
showed himself to his disciples on that day, after 
his resurrection. These were the best, and proba-
bly all the reasons that could then be offered for 
the practice. He also speaks of Sunday only as a 
festival, on which they performed labor, when not 
engaged in devotions ; and not as It substitute for 
the Sabbath. From this author we can learn noth- 
ing as to the extent of the practice; for though 
he says this was done by those " in the city and in 
the country," be may have intended only the city 
of Rome and its suburbs, since Justin, although 
a native of Palestine, in Syria, is stated by Eu-
sebius to have made his residence in Rome. Nor 
can we determine from this, that he intended any 
thing more, than that they did thus on the Sunday 
in which the church of Rome, a short time after 
this, is known to have closed the paschal feast., which 
was observed annually. 
It is contended, however, that mention is made of 
keeping the first day previous to J ustin. The first in-
timation of this kind, it is believed, is from an apocry-
phal writing, styled the Epistle of Barnabas. But to 
this epistle it is objected, that there is no evidence 
of its genuineness. Eusebius, who lived near the 
time when it was written, mentions it as a spurious 
writing, entitled to no credit. Dr. Milnor says it is 
an injury to St. Barnabas, to ascribe this epistle to 
him. Mosheim says it is the work of seine super-
stitious Jew of mean abilities. And we think it has 
but little to recommend it besides its antiquity.—
Barnabas' theory for observing the first day, rests 
upon the tradition that the seventh day was typi-
cal of the seventh millennium of the age of the 
world, which would be purely a holy age ; and that 
the Sabbath was not to be kept until that dine ar-
rived ; and he says, " We keep the eighth day with 
gladness, in which Jesus arose from ;he dead." 
The citations from Ignatius, are as little to the 
purpose. In the passage of which most use has 
been made, he did not say that himself or any one 
else kept the Lord's day, as is often asserted. His 
own words are, that " the prophets who lived be-
fore Christ, came to a newness of hope, not by keep-
ing Sabbaths, but by living according to a lordly 
or most excellent life. In this passage, Ignatius 
was speaking of altogether a different thing from 
Sabbath-keeping. There is another quotation from 
him, however, in which he brings out more clearly 
his view of the relation existing between the Sab-
bath and Lord's day. It is as follows : "Let us not 
keep the Sabbath in a Jewish manner, in sloth and 
idleness. But let us keep it after a spiritual man-
ner, not in bodily ease, but in the study of the law, 
and in the contemplation of the works of God."—
"And after we have kept the Sabbath, let every 
one that loveth Christ keep the Lord's day festival." 
From this it seems that he would have the Sabbath 
kept first, as such, and in a manner satisfactory to 
the strictest Sabbatarian, after which the Lord's 
day, not as a Sabbath, but as a festival. Indeed 
with this distinction between the Sabbath and a 
festival before us, it is easy to explain all those pas-
sages from early historians which refer to the first 
day. We shall find them to be either immediate-
ly connected with instructions about such seasons 
as Good Friday and Holy Thursday, or in the 
writings of those who have recommended the ob-
servance of these festival days. 
It is also said that Pliny, Governor of Bithynia, 
in A. D. 102, in a letter to Trajan, states that the 
Christians met on the first day of the week for wor-
ship ; but by no fair interpretation of his words can 
Ile be so understood. He says, in writing about 
those of his own province, "that they were aacus-
tomed to assemble on a stated day." This might 
be referred to the first day, if there were credible 
testimony that this day was alone regarded by 
Christians at that time ; but as there is no evidence 
of this, and as the Sabbath is known to have been 
the stated day of religious assembling a long time 
after this, it seems more proper to refer it to the 
Sabbath than to the first day. 
We will mention but one more of these misinter-
preted citations, and, this is from Dionysius, bishop 
of Corinth, who lived a little after Justin. His let-
ter to Soter, bishop of Rome, is cited as saying, 
"This clay we celebrated the holy Dominical day, 
in which we have read your epistle." As given by 
Eusebius, it is thus "To-day we have passed the 
Lord's holy day," &c. The only ground upon which 
this phrase can be referred to the first day, is, that this 
day was at that time known by the same title that 
God has given to the Sabbath, [see Isa. lviii, 13,] of 
which there is no proof. Therefore it is not just to 
cite this passage as evidence of the observance of 
the first clay at that time. 
It is indeed, a well known fact, that the first day 
has come into very extensive use among the great 
body of Christians, as the only day of weekly rest 
and worship. The origin of this practice does not ap-
pear, however, to be as ancient by some centuries, 
as many suppose; nor was its adoption secured at 
once, but by slow and gradual advances it obtained 
general notice in Christian countries. This is frank-
ly admitted by Moser, an English Episcopalian, in 
his Dialogues ore the Lord's Day, page 236. He 
says, "In St. Jerome's time, (that is, in the fifth 
century,) Christianity had got into the throne as 
well as into the empire. Yet for all this, the entire 
sanctification of the Lord's day proceeded slowly, 
and that it was the work of time to bring it to per-
fection, appears from the several steps the church 
made in her constitution, and from the decrees of 
emperors and other princes, wherein the peohibi 
Lions from servile and civil business advanced by 
degrees from one species to another, till the day got 
a considerable figure hi theworld." The same au-
thor says on the same page : " If the Christians in 
St. Jerome's time, after divine service on the Lord's 
day, followed their daily employments, it should be 
remembered, that this was not done till the worship 
was quite over, when they might with innocency 
enough resume them, because the length of time 
and the number of hours assigned for piety were 
not then so well explained as in after ages." 
It is probable that no other day could have ob-
tained the same notice in ancient times as the first 
day of the week did ; for there were circumstances, 
aside from the resurrection, that had an influence 
in promoting its observance. It was at first a cel-
ebration of the same character as the fourth and 
sixth days of the week, and the annual festivals of 
saints and martyrs. These celebrations were com-
paratively unobjectionable, when not permitted to 
interfere with a divine appointment; but when they 
were made to supersede or cause a neglect of the 
Sabbath, they were criminal. In respect to these 
days of weekly celebration, Mosheim, when remark-
ing upon this early period, and the regard then 
paid to the seventh and first days, says " Many al-
so observed the fourth day, in which Christ was 
betrayed, and the sixth day, in which he was cru-
cified." He adds, "the time of assembling was gen-
erally in the evening after sunset, or in the morn-
ing before the dawn." 
SUNDAY KEEPING OF HEATHEN ORIGIN. 
The respect which the Gentiles had for the first 
day, or Sunday, while they were Pagans, contrib-
uted much to render its introduction easy, and its 
weekly celebration popular, among such materials 
as composed the body of the church of ROME in the 
second, third and fourth centuries. The observance 
of the first day of the week, as a festival of the Sun, 
was very general in those nations from which the 
Gentile church received her converts. That an 
idolatrous worship was paid to the Sun and other 
heavenly bodies by the Gentiles, the Old Testament 
'abundantly testifies and this kind of adoration paid 
to the Sun in later times, is as plainly a matter of 
historical record. Thomas Bampfield, an English wri-
ter of the seventeenth century, quoting Verstegan's 
Antiquities, page 68, says : " Our ancestors in Eng-
land, before the light of the Gospel came among 
them, went very far in this idolatry, and dedicated 
the first clay of the week to the adoration of the 
idol of the Sun, and gave it the name of Sunday. 
This idol they placed in a temple, and there sacri-
ficed to it." He further states, that from his his-
torical reading, he finds that a great part of the 
world, and particularly those parts of it which have 
since embraced Christianity, did anciently edore 
the Sun upon Sunday. It is also stated by Dr. Cham-
bers, in his Cyclopedia, " that Sunday was so call-
ed by our idolatrous ancestors, because set apart for 
the worship of the Sun." The Greeks and Latins 
also gave the same name to the first day of the 
week. Dr. Brownlee, iva quoted by Kingsbury, on 
the Sabbath, page 223, also says : " When the de-
scendants of Adam apostatized from the wo; ship of 
the true God, they substituted in his place the Sun, 
that luminary, which, more than all others, strikes 
188 �
THE REVIEW AND HERALD. 
the minds of savage people with religious awe ; 
and which, therefore, all heathens worship." At-
tachment to particular days of religious celebra-
tion, from habit merely, is well known, even in our 
day, to be very strong, and powerful convictions of 
duty are often required to produce a change.—
This was no doubt well understood by the teachers 
of Christianity in those times. Dr. Mosheim, when 
treating on that ago, says: "That the leaders im-
agined that the nations would the more readily re-
ceive Christianity when they saw the rites and cer-
emonies to which they had been accustomed, es-
tablished in the churches, and the same worship 
paid to Jesus Christ and his martyrs which they 
had formerly offered to their idol deities. Hence it 
happened, that in those times, the religion of the 
Greeks and Romans differed but little in its exter-
nal appearance from that of Christians." 
Prejudice against the Jews was another influence 
against the Sabbath, and in favor of the first day. 
This was very strong, and directly calculated to lead 
the Gentile Christians to fix a stigma upon every 
religious custom of the Jews, and to brand with Ju-
daism whatever they supposed had any connection 
with the Mosaic religion. Hence it was that in 
those times, as often occurs in our own, to pro-
duce disaffection and disgust to the seventh day as 
the Sabbath, they spoke of it and reproached its ob-
servance as Judaizing. This feeling in relation to Ju-
daism led Athanasius, bishop of Alexandria, in Egypt, 
in the fourth century, who with his people then ob-
served the Sabbath, to say, in his Interpretation of 
the Psalms, "We assemble on Saturday, not that 
we are infected with Judaism, but to worship Jesus 
the Lord of the Sabbath." In a community of 
Christians whose religion was formal, and whose 
celebrations were designed more to act upon their 
passions and senses than to improve their hearts or 
to conform them to divine requirements, a more pow-
erful argument could scarcely be used against the 
Sabbath day, or one that would more effectually 
promote the observance of the first day, which was 
raised up as its rival. Dr. Neander says distinctly, 
"Opposition to Judaism introduced the particular 
festival of Sunday very early." 
The observance of the Passover, or Easter, by the 
early Christians, aided the introduCtion of the first 
day as a religious festival in the church, if it was 
not indeed the direct cause of it. This feast was 
held by the Asiatic Christians, who began it at the 
same time the Jews began their Passover, and end-
ed it in like manner, without regard to the particu-
lar day of the week. The church of Rome does not 
appear to have observed it until the latter part of 
the second century, when in the time of Victor, 
bishop of Rome, it seems that it was observed by 
the Roman and western churches. Victor insisted 
upon the fast being closed on the first day of the 
week, on whatever day it might commence ; and he 
claimed the right, as bishop of Rome, to control all 
the churches in this matter. "Hence," says Euse-
bias, " there were synods and convocations of the 
bishops on this question, and all (i. e. the western 
bishops) unanimously drew up an ecclesiastical de-
cree, which they communicated to all the churches 
in all places, that the mystery of our Lord's resur-
rection should be celebrated on no other day than 
the Lord's day ; and that on this day alone we 
should observe the close of the paschal feasts." The 
bishops of Asia, however, persisted for a considerable 
time in observing the custom handed down to them 
by apostolic tradition, until, either by the threats 
of excommunication which were made, or by a de-
sire for peace, they were induced partially to adopt 
the custom of the western churches. This change 
was made, as we are told, "partly in honor of the 
day, and partly to express some difference between 
Jews and Christians." 
But the question does not appear to have been 
fully settled, for we find Constantine, in an epistle 
to the churches, urging them to uniformity in the 
day of the celebration, wherein, after a strong invec-
tive against the practice of the Jews, he says, "For 
we have learned another way from our Saviour, 
which we may follow. It is indeed most absurd 
that they should have occasion of insolent boasting 
on account of our not being able to observe these 
things in any manner unless by the aid of their 
instruction." " Wherefore, let us have nothing in 
common with that most odious brood of the Jews." 
By this contest an important point was gained 
for the first day, although it was but an annual cel-
ebration. The Sabbath, however, does not appear 
to have been laid aside in any place, but continued 
to be the principal day of religious worship through-
out the whole Christian church. 
At what time the first day began to be observed 
weekly, we have no particular account; but from 
the favor it received from the bishops of Rome and 
some of the Christian fathers at the close of the 
third and beginning of the fourth century, we sup-
pose it had then become a practice in Rome and 
some of the western churches. 
This brings us near to the close of the third centu- 
ry. �
And here it ought to be noted, that Lord's day, 
or Sunday, was not the only holy-day of the Church 
during these three centuries. Origen, (as quoted 
by Dr. Peter Heylyn in his History of the Sabbath,) 
names the Good Friday as we call it now, the Par-
asceve as he calls it there; the feasts of Easter and 
of Pentecost. And anciently, not only the day 
which is now called Whitsunday orPentecost, but 
all the fifty days from Easter forward, were account-
ed holy, and solemnized with no less observance 
than the Sundays were. Of the day of the Ascen-
sion or Holy Thursday, it may likewise be said, 
that soon after, it came to be more highly esteemed 
than all the rest. Such was the estimation in which 
the Lord's day was held. It was on a level with 
those other holy days which are now disregarded 
by the body of the Protestant Church. It is to 
be remembered, farther, that the term Sabbath was 
applied exclusively to the seventh day of the week, 
or Saturday. Indeed, wherever, for a thousand 
years and upwards, we meet the word Sabbattum in 
any writer, of what name soever, it must be under-
stood of no day but Saturday. 
[TO HE CONTINUED.] 
THE REVIEW AND HERALD. 
Sanctify them through thy truth ; thy word is truth." 
ROCHESTER, THURSDAY, APRIL 14, 1858. 
THE SHUT DOOR. 
THE idea of the shut door has been received mainly 
from the following texts of scripture. 
" And while they went to buy, the bridegroom 
came, and they that were ready went in with him to 
the marriage; and the door was shut ." Matt. xxv, 
10. 
" When once the Master of the house is risen up, 
and hath shut to the door, and ye begin to stand 
without, and to knock at the door, saying, Lord, Lord, 
open unto us; and he shall answer and say unto you, 
I know you not whence ye are.: Then shall ye begin 
to say, we have eaten and drunk in thy presence, and 
thou hast taught in our streets. But he 'shall say, I 
tell you, I know you not whence ye are." Luke xiii, 
25-27. 
The phrase " door of mercy" is much used ; yet it 
is not found in the above texts, or elsewhere in the 
scriptures. It has been handed down to the Advent 
people by those who have not closely studied the 
Bible, and it is to be regretted that they should so 
freely use it. The impression has been made upon 
most minds, that this so called "door of mercy" would 
be closed when Christ is revealed from heaven. But 
the Lord's mercy, strictly, will never close. "His 
mercy endureth for ever." In all past time, the mer-
cy of the Lord has ceased to men, and to nations, 
when they have rejected all the means of salvation 
which the all-wise Creator could, according to his 
plan of saving men, set before them. The Lord can 
do no more than this at the period of his Second Ad-
vent. 
But neither of the above texts of scripture apply 
to the Second Advent of Christ. The first, Watt. 
xxv, 10, j is a portion of our Lord's statement respect-
ing an Eastern Marriage. 
The coming of the bridegroom, mentioned in this 
text, is not the coming of Christ. It was an event in 
the marriage, which only represents an event in the 
kingdom of heaven. 
"And they that were ready went in with him to 
the marriage; and the door was shut." This was, 
also, a literal transaction in the marriage, mentioned 
by our Lord, and only represents an event in the 
kingdom of heaven. What is that event ? Is it the 
second appearing of Christ? We answer, that such 
an application destroys all the harmony of the para-
ble. 
If these events in the parable be applied to Christ's 
second coming, then the going in with him to the 
marriage, must apply to the resurrected and changed 
saints being caught up to meet the Lord in the air, 
and entering, with their Lord, the New Jerusalem, or 
some other place where a door will be closed after 
they enter. 
But we would ask, what door will be closed after 
the Lord has come, and after the saints are made im-
mortal, and enter the New Jerusalem with their Lord? 
Is it replied that this is the " door of mercy," or " door 
of salvation for sinners," we answer, that those who 
apply these points in the marriage to the Second Ad-
vent, believe that such a door will be closed at the 
moment the Son leaves the right hand of the Father ; 
and for this portion of the parable to harmonize with 
their views, it should read as follows: And while they 
went to buy, the door was shut, and the bridegroom 
came, and they that were ready went in with him to 
the marriage. One difficulty in applying these events 
to the Second Advent is that the shut door does not 
come until after the Lord descends from heaven, 
raises and changes his saints, and they go into the 
New Jerusalem, or some other place, then the door 
is shut. But look again. The " man of sin" is to 
be destroyed by the brightness of Christ's coming 
2 Thess. ii, 8. The Lord Jesus is to be revealed 
from heaven " in flaming fire taking vengeance on them 
that know not God, and that obey not the gospel of 
our Lord Jesus Christ; who shall be punished with 
everlasting destruction from the presence of the Lord, 
and from the glory of his power; when he shall come 
to be glorified in his saints." 2 Thess. i, 8, 9. This 
destruction of the entire wicked takes place at Christ's 
coming, before he enters the New Jerusalem with the 
immortal saints. Then how absurd is the application 
of this part of the parable that naturally leads to the 
position, that after the Lord has destroyed all the 
wicked, and takes his saints away from the earth, and 
goes in with them to the marriage, then the door is 
shut against the wicked although not one of them is 
in existence! 
But what follows this going in to the marriage, 
and the shut door 7 Answer : " Afterwards came also 
the other virgins. saying, Lord, Lord, open to us."—
Matt. xxv, 11. Now if the coining of the bridegroom 
represents the Second Advent, and if the going in with 
him to the marriage, and the shut door, is after the 
saints are made immortal and all the wicked are des-
troyed, do tell us, who are these represented by those 
who "afterwards came," "saying, Lord, Lord"?—
There is perfect harmony with every part of this par-
able when correctly applied. And it must all be ap-
plied to events that take place prior to the Second Ad-
vent, in order for this harmony to be seen. The last 
events in the parable are, the foolish " saying, Lord, 
Lord, open to us," and the answer, " I know you not." 
These must be applied to a period prior to the Second 
Advent. They cannot be applied to a period after the 
wicked are destroyed by the brightness of Christ's 
coming. 
Those who oppose the Advent faith, dispose of the 
parable in this way. Say they, "it has no particular 
application anywhere, only that we should be ready 
to die I" And some of the Advent brethren dispose 
of it as easily. Say they, " the object of the parable 
of the ten virgins is to teach us the importance of be-
ing ready for the coming of the Lord. That is, the 
different parts of the parable spoken by our Lord 
mean nothing in particular. Such a position really 
seems to be an insult on the Lord Jesus Christ. 
When we take the view of this parable that has 
been taken by the Advent body, a harmony will be 
TnE REVIEW AND HERALD. �
1.89 
seen. The ten virgins represent those who participa-
ted, more or less, in the Advent movement. The go-
ing forth with lamps, represents the movement of 1843, 
occasioned by the study and proclamation of the 
Word. " Thy word is a lamp." Ps. cxix, 105. The tar-
rying followed, with the slumbering time. The mid-
night cry in the parable, represents the powerful and 
glorious movement, and work of God on the hearts 
of his people, in the Autumn of 1844. And here we 
would say that Advent papers, and preachers taught 
the position we here take, up to the great disappoint-
ment, in 1844. And probably no Advent brother 
would now object to this application, were it not for 
difficulties they find with the remaining portion of the 
parable. And many throw the whole away, as having 
little or no meaning. But what are these difficulties? 
We will look at them, 
1. If the parable all applies prior to the Second 
Advent, it makes the coming of the Lord spiritual.—
Not so. The bridegroom in the parable literally 
came, and that merely represents the event that took 
place with our High Priest, at the end of the 2300 
days, as he entered upon the antitypical tenth day 
atonement. This event is also symbolized in Dan. 
viii, 13, 14. Mark this : The Son of man coming to the 
Ancient of days, and brought near before him, does not 
mean his leaving the right hand of the Father, and 
coming into this world. 
2. A second objection to applying the parable to a 
period prior to the Second Advent, is, that none have 
gone in with the Lord, and cannot, till made immor-
tal, To this we reply, that in the marriage, they that 
were ready went in with the bridegroom, and a literal 
door was shut. Who believes that our Lord is to 
bolt or bar a literal door 7 No one. In the marriage, 
ten virgins walked forth with literal lamps, had liter-
al oil, literally slept, and woke, and five of them 
walked in with the bridegrooM, and a literal door was 
shut. Not so in the kingdom of heaven. And when 
it can be shown that this parable designs to teach that 
a body of christians are to take literal lamps and oil, 
walk forth, literally sleep and wake, then, and not till 
then, will we agree, that the going in with the bride-
groom must represent immortal saints entering the 
New Jerusalem- with their Lord. But if the lamp 
represents the Word, and if the going forth of the 
virgins, represents merely a movement on the man-
ner and time of the Lord's Advent, why may not the 
going in of the five, be applied in a similar manner, to 
the faith and feelings of the real Advent believer at 
the seventh month, 1844 ? Where were we as a peo-
ple ? Answer : Entirely separate from the world, 
and all its interests. An unseen hand had moved us 
away from the world, and our sympathy was with 
the Lord, and with his waiting saints. 
Then where are we 7 What is our real position 7 
Answer: "Watch, therefore, for ye know neither the 
day nor the hour wherein the Son of man cometh." 
Matt. xxv, 13. " 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 wedding." Luke xii, 35, 36. It is emphat-
ically the waiting, watching time. Mark this : When 
our Lord comes to ea'th the second time, he returns 
from the wedding. This places the wedding prior to 
the Second Advent, and confirms the view that the 
eastern marriage was designed to represent a series of 
events to take place before Christ comes. 
The event represented by the five foolish afterwards 
coming, and saying, "Lord, Lord, open to us," we think, 
is in the future, and will be seen at the commencement 
of the day of the Lord, when the last plagues begin 
to be poured out. 
The ten virgins represent only those who participa-
ted in the Advent movement. Those who were not in 
the movement, and did not reject its light, stand on the 
same ground for salvation, as though such a movement 
had never taken place. Those, therefore, who are now 
looking for the Lord, and are obeying the present 
truth, may now rejoice in the true application of the 
parable of the ten virgins, as well as those who shared 
in the past great and glorious movement. 
But what is represented by the shut door in the 
parable ? We have shown the absurdity of applying 
it to the Second Advent. We can see no other ap-
plication of the shut door, that will harmonize with 
other parts of the parable, and with other scriptures, 
than to our High Priest entering upon the antitype 
of the ancient tenth day of the seventh month atone-
ment, at the end of the 2300 days, in the Autumn of 
1844. His work, performing the antitype of the dai-
ly ministration, then must cease in the Holy place of 
the True Tabernacle, in order for him to enter the 
Most Holy place to cleanse the Sanctuary. And as 
his work closed in the Holy, it commenced in the 
Most Holy. We think the following, addressed to the 
Philadelphia church, applies to this subject. "These 
things saith he that is holy, he that is true, he that 
bath the key of David, he that openeth, and no man 
shutteth; and shutteth, and no man openeth; I know 
thy works ; behold, I have set before thee an open 
door, and no man can shut it; for thou hast a little 
strength, and hast kept my word, and hast not de-
nied my name." 
Although there is a shut door which excluded those 
represented by the foolish virgins, (those moved by 
the proclamation of the Advent, who had none of the 
grace of God, no real faith,) and also those who were 
foolish and wicked enough to reject, and fight against 
the glorious news of a soon coming Saviour, yet we 
rejoice to publish to those that have an ear to hear, 
that there is an Open Door. " Behold," says the 
True Witness, "I set before thee an open door." 0, 
that precious souls would come to this open door, and 
share the Saviour's pardoning love. 
Reader, come along with us to this open door, and 
see what we will show you. You recollect that the 
ark containing the ten commandments was placed in 
the Holiest of the earthly Sanctuary, and was not 
seen only when the high priest entered to cleanse it. 
And what does John see, down the stream of time, 
amid the scenes of the seventh angel ? " And the 
temple of God was opened in heaven, and there was 
seen in his temple the ark of his testament." Rev. 
xi, 19. Do you see it? God help you to see this 
open door, and by faith, view the ark, and see the law 
of God in all its strength and glory. 
In our next, we will notice the shut door spoken of 
in Luke xiii, 25-27. 
The Sabbath. 
IN the last REVIEW we gave an article from the Sab-
bath Recorder, in which it was stated that a series 
of eight discourses relative to the Sabbath were to be 
delivered in the city of New York, by different min-
isters. 
The articles in this number from the Recorder, rel-
ative to the first two of these discourses, will be read 
with interest. 
Our readers will also be edified and instructed by 
the History of the Sabbath,, prepared by Bro. An-
drews, a portion of which is given in this number. 
These are subjects of the deepest interest to the Bible 
Christian, and of the greatest importance to the rem-
nant who are keeping the commandments of God. 
They should be clearly understood. 
From Bro. Crumb. 
DEAR BRO. WHITE :---I can truly say that I have perused 
the Review with a great deal of pleasure. I think that it is 
well calculated to do good. I feel to rejoice that I over be-
came acquainted with Bro. S. W. Rhodes, and as there is a 
door open for him at Georgetown, Madison Co. N. Y., I want-
ed that you should insert a notice in your paper, in hopes that 
it would meet his eye, for him to send me word when he would 
attend a course of lectures at that place: There appears to be 
a favorable opportunity to do good, as the doors of the Union 
Church are thrown open, and the minister says that he has 
lectured some, and is three fourths of an Adventist himself. 
Yours, �
HENRY C. CR1.11111. 
De Ruyter, N. Y., March 20th, 1853. 
re Eno, I. N. Loughborough wishes us to say that ho is 
obliged to defer his appointments West, for two weeks, at 
least. He will not meet with the Brethren in Fredonia as ap-
pointed in the last REVIEW. His appointments can be given 
in the next, 
Qom' We hope to be able to leave for the West about the 
10th of May. Shall give appointments as soon as we can 
fully determine when we can leave. 
"ORIGIN AND HISTORY OF THE SABBATH." 
THE discourse of the Rev. Dr. Smith upon this sub-
ject, in the Jane-st. Associate Reformed Presbyterian 
Church, on the 13th inst., was one of those specimens 
of theological charlatanry, of which there have been 
oft repeated exhibitions for the last three hundred 
years. We say this without the least disposition to 
impeach his sincerity ; on the contrary, we suppose he 
meant well, and it is quite likely, that he thought he 
had made himself master of the subject. It is a pity, 
 
however, that men of good intentions and respectable 
talents should be so blind to the irreconcilable contra-
dictions of their own system. 
Full half of the discourse was occupied in refuting 
the argument of Paley, that the Sabbath was first in-
stituted, not in Paradise, but in the Wilderness of Sin, 
Ex. 16. It was well to take some notice of the ar-
gument, perhaps, but we thought that the speaker 
spent entirely too much time upon it. We judge that 
some of his sleepy hearers thought so too. Paley's 
argument serves to prop a falling creed, but it has a 
very slight hold upon the convictions of sober, com-
mon-sense people, The plain, unsophisticated reader, 
finding it written, " God blessed the seventh day, and 
sanctified it," naturally concludes that these words 
mean something; he believes the meaning to be, that 
God set apart the day for a holy use, and rendered it 
a day peculiarly happy for man. For it were contra-
ry to all reason to suppose, that God proposed to ren-
der homage to himself, or to bless himself. And though 
Paley argue, that God's resting on the seventh day, 
at the close of creation, was the reason why he bless-
ed and sanctified it for the Israelites in the wilderness, 
a man of common sense cannot very well understand 
why that reason was not just as good in the begin-
ning, as it was twenty-five hundred years afterward. 
Paley's argument is as flimsy as a cobweb, and 
finds no response in the conscience of a God-fearing 
man. 
After disposing of Paley, and glancing at the scrip-
tural allusions to the Sabbath in the Patriarchal Age. 
the lecturer dwelt upon the institution as embodied 
in the Jewish Dispensation. He brought it down to 
the Christian Era, and showed that our Saviour him-
self honored the institution, holding him up in this re-
spect (so we thought) as an example for his follow-
ers. But lo ! a new tack is suddenly taken. His fol-
lowers, instead of imitating his example, are found. 
immediately after his resurrection, in the observance 
of the first day of the week ! And, according to the 
lecturer, they continued to do so from that time on-
ward. One would have supposed, from his statements 
that the observance of the seventh day became sud-
denly obsolete, and that the numerous references to 
it as the Sabbath, in Acts of Apostles. (Chaps. xiii. 14, 
27, 42, 44; xvi, 13; xvii, 2; xviii, 4,) meant noth-
ing at all. True, the lecturer spoke of the first day 
of the week as if it were identical with the old Sab-
bath, differing from it only in a small circumstance ; 
but, in so doing, he not only placed himself at variance 
with truth, and with all just rules of logic, but appro-
priated to the first day of the week a name which the 
above-mentioned passages uniformly appropriate to 
the seventh. Does open, honest-faced truth, require 
such craftiness ? If the references in the Book of Acts 
to the Sabbath are to the day which had always been 
observed as such, then Sabbath is the inspired name 
given to the seventh day of the week, notwithstanding 
the resurrection is past. And when man robs the sev-
enth day of this inspired name, and appropriates it to 
another day, he exhibits a presumption which deserves 
rebuke. 
The advocates of Sunday sanctification, however, 
dare not conform their language to the inspired pat-
tern ; it would be fatal to their cause. Had they nev-
er given the name Sabbath to the first day of the 
week, the Sunday observance would not now be any 
more strict in Great Britain and America, than it is 
in the most purely Catholic countries. Had they al-
ways given it to the seventh day according to the 
Scripture pattern, there would be twenty Sabbatarians 
where there is now one. We repeat it, they dare not 
conform their language to the Scriptures. All their hope 
of success rests upon keeping up the cheat that the 
190 �
THE REVIEW AND HERALD. 
designation of Sunday as the Sabbath rests upon in-
spired authority. They dare not tell the people to the t 
contrary. 
But why did not the Rev. Doctor tell his auditors 
something about the observance of the seventh day of 
the week by Christians? Can he who undertook to i 
give the "Origin and History of the Sabbath," be ig-
norant of the fact, that Christians did observe the soy- I 
enth day, even for hundreds of years after the Lord's 
resurrection? lie was very careful to give as copioua 
quotations from the old Fathers as possible, showing 
that Sunday had obtained an honorable distinction 
among their Church Festivals —a thing that no welt- ' 
informed person disputes—but the quotations that 
might have been made in behalf of the Sabbath were 
wisely let alone. Well, we trust the day will emac 
when the teachers of the people will be willing to look 
at both sides of the question. 
The next lecture of the course, as given in the pro • 
gramme which we published last week, will be " The 
Jewish and Christian Sabbath," by the Rev. Dr. 
Potts. It will have been delivered before our paper 
goes to press, but we shall not be able to furnish any 
notice of it this week. We intend to hear it, if possi-
ble.—Sabbads Recorder. 
"JEWISH AND CHRISTIAN SADDAM" 
WHOEVER attended the lecture of the Rev. Dr. 
Potts, on the evening of the 20th inst., in the expecta-
tion of hearing a discussion of the questions naturally 
involved in his subject, was most egregiously hoaxed. 
We must say, that we were never more thoroughly 
disappointed. His text was, " The Son of Man is 
Lord also of the Sabbath," (Luke vi, 5,] and we did 
expect some attempt at showing how the Son of Man, 
in the exercise of his authority as Lord, instituted a 
Sabbath of his own, to take the place of the one which 
had always been observed by the Jews. Certainly, 
this was what the announcement of his subject virtu--
ally promised. But, in our opinion, he took the most 
effectual method he possibly could have taken to show, 
that the Sabbath is now just what it was from the be-
ginning. "In supporting the authority of the Chris-
tian Sabbath," said he, "I plant myself upon the mo-
rality and immutability of the fourth of the moral 
laws of God." "I take my stand upon the original, 
absolute, and immutable nature of the law itself. Mo-
ses did not originate it, but merely republished it. I 
claim for it all the authority which belongs to its as-
sociate laws. all of which have been held as universal 
ly true, as suitable, and as binding, as if there had nev-
er been a Jewish nation or a Jewish economy." " Like 
all the other laws found in company with it, the de-
sign and operation of this law proves its moral, per-
petual, and obligatory character." "The Christian 
Church is bound by the sabbatical law, and that law 
has not been abrogated by any authority. There is 
no principle of limitation. It was recognized by 
Christ, and observed by the apostles, and has been 
transmitted to the Church of all ages." 
Certainly, principles like these would lead any log-
ical mind to the inference, that the popular distinction 
of Jewish and Christian Sabbath is a mere fiction—
a distinction which has no real existence. If the Sab-
bath which binds the Church is the Sabbath of the 
Decalogue, then it never was Jewish, nor is it now 
Christian ; and the most charitable thing that we can 
say of those who are always mouthing these epithets 
is, that they use terms without meaning any thing by 
them. For if the terms do mom any thing, they 
must mean that the Jewish Sabbath is not the Chris-
tian Sabbath. For whatever analogy or similarity 
there may be between them, they are as different as a 
sour apple is different from a sweet one, or as a green 
apple is different from a ripe one. Two apples may 
correspond to each other very closely in appearance, 
size, weight, color, and structure ; yet they are cer-
tainly different apples; one is sweet, the other sour—
ono is ripe, the other green. And even Dr. Potts 
himself might demur, if we should argue, from a law 
binding him to eat the sweet one, that he was there-
fore bound to cat the sour one, or, from a law binding 
him to cat the ripe one, that lie was under obligation 
to eat also the one that was green. Ile certainly 
would, if the fruit were persimmons instead of apples. 
We say, the Sabbath never was Jewish, nor is it 
now Christian. It would be more correct to say, it is 
Human; for it was made for man. Strange it is, 
that our Puritan Divines will plant themselves upon 
the Saviour's declaration, and contend like giants that 
the Sabbath was made for the human race—for man 
as man, not as Jcw, or as Christian—and then imme-
diately face about, and talk of a Jewish Sabbath, and 
of a Christian Sabbath ! True, their meaning is, that 
Jews had one day for Sabbatizing, and that Christians 
have another; awl by making a distinction between 
the holy rest itself. and the day which is appropriated 
for it, they fancy that they avoid all inconsistency.--
BM; this distinction is purely imaginary ; it is borne 
out neither by Scripture, nOr by good reason. All 
that we know about a Sabbath at all—all the reason 
we have for saying that one was over inst:tutal—is 
Pond in the fact, that (hod sanctified a certain definite 
and clearly specified period of time. That period was 
the seventh, day y' the week. Destroy this fact, and 
we have no Sabbath. Destroy it, and the Fourth 
Commandment means nothing. The aanctifleation of 
a rest, without including the perticular period of time 
occupied by it, is an impossibility. Rest necessarily 
includes the portion of time through which it extends; 
and in order to secure the rest, the time itself must be 
sanctified. 
Now, if any one looks attentively at the inspired 
record, he will find that God's rest occupied the lust 
clay of the first week of time. That day was, on that 
account, constituted holy in its weekly returns. The 
blessing of God did not fail upon the rest, but upon 
the day. " God blessed the seventh nay, and sancti-
fied IT, because that in it he had rested from all his 
work which he had made." That he blessed the holy 
rest, apart from the day, is not in the record. And 
as it was for man's sake that the blessing was given. 
it must have been given to, or taken effect upon, some-
thing of which num could avail himself. To avail him-
self of rest abstractly—that is, of rest without time—
is impossible. 
It appears, then, that the distinction between the 
holy rest itself, and the particular day on which it is 
to be observed, is a mere abstraction ; practically, it 
is out of the question. Our Puritanic Divines do not, 
and cannot, by this abstraction, relieve themselves of 
inconsistency. If the Sabbath is perpetual, it is per-
petual because the time which was originally sancti-
fied is holy still. For as the sanctification of the time 
was what gave existence to the Sabbath in the first 
place, so the continued holiness of that time is what 
renders the Sabbaths perpetual. The holiness of the 
time being destroyed, the institution itself is destroyed. 
For these reasons, we consider that the great body 
of Dr. Potts' discourse was a complete refutation of 
his own practice, and of all he said, or possibly can 
say, in behalf of the so-called Christian Sabbath. But 
as lie tells us that the Sabbath is perpetual, and insists 
upon it, it must be that, when he talks of Jewish and 
Christian Sabbath, he does not mean what Ile says. 
He must mean Jewish day of the Sabbath, and Chris-
tian day of the Sabbath. But as "day of the Sab-
bath" and " Sabbath-day" are terms so nearly synon-
ymous that we cannot see the difference, it would 
seem to follow that, in contending for the Sabbath as 
a perpetual and unchangeable �Dr. P. does 
not mean to contend for the Sabbath-day, but only-
for the Sabbatic rest. Does he contend for the Fourth 
Conimandne it, then? For that says, ".Remember 
; the Sabbath-day, to keep it holy." A pretty specta-
cle, truly ! A Rev. Doctor of Divinity contending 
with all his might for the Sabbatie, institution, and yet 
not contending for the Sabbath-days--for the holy 
rest, awl yet not for the Fourth Commandment a bleb 
says "Remember the Rest-day!" 
We met give Dr. P. the credit, however, of so far 
noticing the question involved in pia SnLieet, as to say, 
that " whoesa r objected to the Ohl iatian Sabbath, do 
the ground that the day was different from that of 
the old Sabbath, offered a very trilling objection, and 
one that wae justified neither by the letter nor the 
spirit of the Fourth Commandment." We do not pre-
tend to give his precise words. as we took no notes, 
and have to rely wholly on our memory ; but we 
think this was his language substantially. If he real- 
ly believed what he said, (and he seemed to,) we haz 
and nothing in saying, that the Rev. Doctor never 
thoroughly investigated this question. Ile averred 
that even the letter of the commandment required 
nothing but the coneecration to Cod of one day in 
seven, or the seventh part of time. But let him leek 
at the commandment again. It requires the commem-
oration, in its weekly returns, of "the Sabbath-day ;" 
that is, of the Rest-day. Of what rest-day ? " Why-, 
of that rest-day which God has appointed," you will 
answer. No, sir, that is not the meaning. The lan-
guage points definitely to that particular day upon 
which God himself rested, as the day to be remem- 
• bend and kept holy in its weekly return. Whoever 
makes the language refer to any other day, wrests it 
from its proper meaning. The attempt to make it re-
fer to the first, or to any other day of the week ex-
cept the last, is an attempt to snake the Fourth Com-
mandment utter a lie. " Remember the Sabbath-day, 
to keep it holy," means simply this: " Remember the 
day of the week on which Jehovah the Creator rested, 
to keep it holy in its weekly returns." 
One thing we took notice of; the Rev. Dr. seemed to 
he somewhat vexed, that there was a class of persons 
se unreasonable as to demand an express law for ev-
ery observance imposed upon them. Indeed, his feel-
ings waxed quite warns while discussing this point. 
And, conscious, probably, that the great body of his 
I hearers were thorough-going Pedobaptists, he took 
good care to avail himself of the ad captanilion argu-
ment, found in their prejudices against those who re-
ject infant baptism. This was a master-stroke, and 
was, no doubt, considered very conclusive. All we 
have to say is, that when we are called to practice 
that which involves downright disobedience to a plain 
law of God, we shall demand "an express law." In-
fant sprinkling has led to the displacement of believer 
baptism, as far as it has obtained currency, and is 
therefore, downright rebellion against the law of 
Christ's house. So has Sunday keeping led to the 
rejection of the Sabbath, and is such a manifest rebel-
lion against "the fourth of the moral laws of God," 
that no efforts to promote Sabbaths reformation can be 
of lasting benefit, so long as it continues. When we 
arc called upon to keep holy the first day of the week, 
we feel that we are called upon to disobey the law of 
the Sabbath, and we do thousand an express warrant 
for it.—Sabbath. Recorder. 
LE1'TERS. 
From Bro. Branson, 
DEAlt BRO. WHITE :—I take the liberty to address 
a few lines to you, giving a short account of my expe-
rience, for the encouragement of those who are labor-
ing to spread the present truth. About thirteen years 
ago, I made a public profession, and in a time when 
there was no religious interest, but soon after the Lord 
revived his work in power. My soul was drawn out 
after my fellow men, and the Lord called me logo into 
all the world and preach, and not be confined to any 
circuit, station or place, anti form no societies. But I 
was young, had but little education and less experi-
ence. Aged ministers held out inducements to join 
the Methodist P. Church, telling use that I would be 
more nadal and have bettor opportunities for improve-
ment. The Spirit withstood me by night and by day, 
and for four years, while T remained in the church, I felt 
like a man in prison. The Lord showed me the state 
of the nominal Church, how fallen, and how little of 
the spirit of primitive Christianity they possessed]. 
It was my settled opinion that the people of God 
might enjoy the same gifts and blessings that they did 
in the days of the apostles. I ventured to preach it, 
but soon discovered the dragon power and felt the iron 
roil of oppression. Measures were taken to gag me, 
and pat a stop to my preaching such doctrines. But 
my foundation was on the word of God and not to lie 
moved. Creeds and disciplines must fall before the 
1 withdrew from the church, renouncing all 
human creeds, for the Scriptures, as a sufficient rule of 
faith and practice, and have stood so for six or seven 
years. My prayer has been, Lord, revive primitive 
holiness. I saw no sect that bore the image of Christ, 
or possessed the apostolic spirit and power. Dead-
ness was apparent on every hand. After being con- 
THE REVIEW AND HERALD. 
191 
fined at home for some time, I started out to hold 
meetings in the vicinity of Jackson. Being invited, I 
called on Mr. Holford who was keeping the seventh 
day, called seventh-day Adventist. But I looked up-
on the whole body of the Millerites as a set of enthu-
siasts, and supposed that they had done much harm 
in the world, and perhaps the principal cause of so much 
coldness in the church. Yet I knew nothing of their 
doctrines, only as my information was derived from 
opposers. Though there was a band in Jackson, near 
by, my prejudice prevented me from enquiring after 
them. But Sister Holford said there were several 
classes of Adventists. The seventh-day Adventists 
believed in having the same spirit and power that the 
early Christians had, and did not employ physi-
cians when sick. She told of some that had been 
cured in answer to prayer. This information removed 
some prejudice, for I had believed for years the same. 
I could not object to the Sabbath of the Lord very 
hard ; for my mind had been enlightened sufficient to 
know that the first day was not the Sabbath of the 
Bible, but supposed that there was no Sabbath. How-
ever, my mind was soon made up to enquire after the 
seventh-day people. On my way home I stopped in 
Jackson, and called at Bro. Russel's shop, where I 
found Bro. Case, and several others of the same faith. 
They were ready to give me information, and handed 
me some books. Bro. Case invited me to stay and 
attend a Conference with him in Sylvan the next. Sat-
urday and Sunday. Every move was watched to as-
certain to my satisfaction, if they were the people of 
God. Bro. Case exhibited his Chart and gave a brief 
exposition of the Sanctuary, which was very striking 
to me. My prejud:ce began to give way, and I was 
much pleased with the brotherly love that appeared 
among the brethren and sisters. Attended the Con-
ference, heard the lectures on the Sabbath and Sanc-
tuary, while a flood of light broke in upon my mind, 
and those Scriptures which once appeared dark were 
clear to my mind. 
My heart now rejoices in the present truth. The 
commandinents, how pure, how perfect. My heart is 
fixed, 0 God, my heart is fixed to keep thy command-
ments. The second volume of the Review and some 
pamphlets which the brethren gave me, have been read 
with much interest. Those who are believing in the 
present truth are occupying holy ground, and if any-
thing will cause a coming out from the world, or Bab-
ylon, this will. May the Lord give me help to walk 
in the light as he is in the light. 
Yours in the patient waiting for Christ, 
S. T. CRANSON. 
Tompkins, Mich., Murch 20th, 1853. 
From Sister 
DEAR BRO. WHITE :—While I take a retrospect-
ive view, of the past and the dealings of God with 
his people in former days, I am incouraged to believe 
that God will have a remnant, that will stand in the 
final conflict, with the beast, and his image, shielded 
with truth, ready to meet the Lord when he shall re-
turn from the wedding. I love to call to remem-
brance the former days, in which, after being illumi-
nated, we endured a great fight of afflictions. While 
we became a gazing stock, by reproaches and affliction, 
we took joyfully the spoiling of our goods ; for We 
felt that our treasure was in heaven, from whence we 
looked for our Saviour. In the midst of our disap-
pointment and trials, we are exhorted to "cast not 
away our confidence, which hath great recompense 
of reward." And to hold fast whereunto we have 
attained, lest any one take our crown. 
I do rejoice ill God that his dear people are so soon 
to realize the consummation of their hope. For he that 
is to come, will come and will not tarry. Now the 
just shall live by faith, The vision has been made 
plain upon tables. Many that have read it, have run 
to and fro, and knowledge has been increased. I still 1T-
tain a confidence that the vision has spoken and has not 
lied. I trust, brethren and sisters, we RFC not of them 
that draw back unto perdition, but of them that be-
lieve to the saving of the soul. What is it, but going 
back to perdition, to deny, that we were influenced 
by the Spirit of god, in giving the former messages. 
I do feel that the proclamation of the hour of God's 
judgment is come, and fall of Babylon, are wayinarks 
in our. advent history, that we all must admit, was ac-
companied by the Spirit and power of God. That 
there was, in some, a spirit aside from this, we will 
not deny. But the main principle, that moved the ad-
vent body, was pure love to God, a heart to know and 
do his will. 0, that I could now see more of this 
heavenly Principle, that then pervaded the advent 
ranks. But to the reverse of this, we see anarchy, and 
confusion in their midst ; in consequence of which, 
God's people have been scattered in a cloudy and 
dark day. Truth has fallen in the streets, and equi-
ty cannot enter. This trouble. some attribute to one 
cause, and some to another. Some would fain think, 
that those that are teaching the commandments of God 
and the faith of Jesus, are the ones that are troubling 
Israel. But what says Elijah, that holy man of God 
when he was interogated by one of the prophets of 
Baal., who said, Art thou he that troubleth Israel ? 
Elijah answers: I have not troubled Israel, but thou, 
and thy father's house, in that ye have forsaken the 
commandments of the Lord. And thou hast follow-
ed Baalam. Forsaking the commandments of God, 
always has, and always will bring trouble upon Isra-
el. But living in accordance with them, will se-
cure peace and joy, and finally, eternal life. 
I believe truth is destined to triumph, though her 
enemies are apparently strong. But when brought 
to the test, they will fail as did the prophets of Baal, 
when Elijah called upon God to answer by fire. It 
was soon determined that Elijah's God was the only 
living and true God. The psalmist David, has said, 
Thy law is the truth. This standard is now being 
raised for God's people. The powers of darkness are 
receding, and the law is being sealed among the dis-
ciples. To the law and to the testimony, If they 
speak not according to this word, it is because there 
is no light in them. But the path of the just is as 
the shining light that shineth more and more unto the 
perfect day. 
Ern. Edson and Loughborough have recently visited 
this place. It was truly refreshing to hear the word 
preached. We were strengthened and encouraged by 
the meat given in due season. I want to say, the way 
looks plain that leads to the kingdom. It is true (as 
the Saviour has said) a straight gate, and a narrow 
way that leadeth unto life, and few there are that find 
it. Keeping the commandments of God will ensure us 
a right to the tree of life, and an entrance through the 
pearly gates of the New Jerusalem. 
It is my desire that I may shun the broad road 
that so many love, for it is the way to death. To do 
as the multitude would dictate, is most congenial •to 
the carnal heart that is not subject to the law of God. 
I often hear the expression, 1 would as quick keep the 
seventh day as any other, if all would de so. As 
though it was a matter of little consequence, to know 
and do as God requires. It is my prayer that we 
may all realize the importance of obeying God. 
Yours in the blessed hope, 
ELIZA A. MILLER. 
Laces, March 22d, 1853. 
Rom Sigt,r Calkins. 
DEARLY BELOVED IN 'rue Loon:—Are we not liv-
ing in the time when they that fear the Lord speak 
often one to another? Yes brethren we are, and the 
Lord hearkens and hears, and a book of remembrance 
is being written. How necessary, then, that we speak 
as the oracles of God, those blessed oracles which con-
tain the memorial of the great work of creation, even 
the Sabbath of the Lord our God. 1 do feel to thank 
and praise the name of the Lord that there is a rem-
nant, a little flock, that are willing to bear the scoffs 
of a wicked world, the wrath of the dragon, and the 
frowns of near and dear friends, remembering if we 
would reign with Christ, we must also suffer with 
him. But let us examine ourselves that we suffer for 
righteousness' sake, and not as evil doers. 0, let us 
awake, and be the children of the day; let us not 
sleep as do others, but let us watch and be sober, hav-
ing our loins girt about with truth, and our lamps 
trimmed and burning, as those that wait for their Lord 
when he shall return from the wedding. 
We are a few scattered ones among the vast multi- 
tude of the thoughtless, the wickfd and the deceived, 
who are rushing on with speed into the great gulf of 
everlasting destruction, from whence there is no escape. 
We should look well to our footsteps that we keep the 
straight and narrow path. The prize is worth a strug-
gle. We should realize the responsibility that we are 
under; for to whom much is given, much is required. 
Let us therefore be diligent to make our calling and 
election sure. Let us speak to one another through 
the Review, comfort and exhort one another ; for we 
see the day approaching. May brotherly love con-
tinue, and we avoid the spirit of the Laodiceans ; and 
may the Lord guide us into all truth, bring us into 
the unity of the faith, seal us with his holy seal, and 
save us in his kingdom, is the prayer of you• unwor-
thy sister, waiting for the consolation of the true Israel, 
MINERVA CALKINS. 
Climax Prairie, Mich. 
From Siatsr Owen, 
DEAR BRO. WHITE :—The Review is to me a wel-
come messenger. Situated as I am, being alone, the 
truths it contains are very precions. The excellent 
letters from the dear brethren and sisters are very in-
teresting. I feel to thank and praise the Lord, that, 
through the labors of Bro. Holt, and other kind friends, 
I was ever led to investigate the subject of present 
truth. It has been about a year since I commenced, 
in my humble way, to keep the Sabbath in connection 
with the other commandments, and I find that in so 
doing there is great reward. 
I feel that we are living in a very solemn period of 
time, when the last warning message of mercy is be-
ing given to a sinful world ; when the last leaves of 
prophecy are unfolding to our view. Seeing then that 
these things are so, let us seek righteousness and seek 
meekness that we may be hid in the day of the Lord's 
anger. 0, let us be watchful and prayerful, having 
on the whole armor, and like unto servants who 
wait for their Lord. All my desire is, that I may live 
in such a manner that may gain an entrance with 
the dear saints into the glorious kingdom, where we 
shall range with delight over the bright celestial plains, 
where we shall be permitted to eat of the fruit of the 
tree of life, and drink of the water of the river of life, 
where sorrow and sighing will flee away and all tears 
will be wiped from our eyes, and we shall forever 
dwell in the presence of our Lord. 
Your sister, in patient waiting for redemption, 
FANNY J. OWEN. 
Cadharims, March 25th, 1853. 
From Sister Griggs. 
DEAR Bus). WHITE:—To me it seems quite appro-
priate to devote a part of the Review to letters from 
the brethren and sisters. It is, indeed, cheering to 
one depressed in spirit, not having the privilege of 
meeting with those of like precious faith, oftener than 
once in three or four months, to read of their faith 
and love fe: God's holy law, their rejoicing in the 
third angel's message, and ardent desire for the full 
salvation, and entire conformity to the image of the 
lovely Jesus. 
0 that the Lord would give us more fully to real-
ize the solemn time in which we are living. May God 
keep his children unspotted from the world unto the 
day of redemption, and bring out all the honest-heart-
ed and raise up a people to shew forth his praise. 
I was glad to see your timely warning of •' Dangers 
to which the remnant are exposed." We are truly 
living in perilous times, and, 
"Satan with malicious art, 
Watches each unguarded heart. 
But from Satan's malice free, 
Saints shall soon victorious be." 
I long for the time to come, when "the redeemed 
of the Lord shall return, and come to Zion with songs 
and everlasting joy upon their heads : and sorrow and 
sighing shall flee away." �SARAH GRIGGS. 
Avoca, March 211h, 1853. 
From Bro. Davis. 
DEAR BRo. Wurrn �
read the Review with 
pleasure, and am far from believing that the law of 
God is a dead letter to us, or that it has lost its force, 
so that we may break the Sabbath, and not be found 
guilty before God; for 1 John iii, 4 says; " whoso- 
192 �
THE REVIEW AND HERALD: 
ever commiteth sin transgresseth also the law; for 
sin is the transgression of the law." And again we 
read, " whosoever shall keep the whole law, and yet 
offend in one point he is guilty of all." So wo find 
that we must obey the commandments, the fourth not 
excepted. 
Bro. Bates was here last Fall, and held meetings, 
explaining the third angel's message, and soon appear-
ing of Christ, from the Chart. We would be very 
glad to hear again on the present truth. 
Yours striving for eternal life, NATHAN DAVIS, 
Sullivan, Sul. Co., Ind., March 1853 
HE SLEEPS IN JESUS. 
A sketch of the experience and last sickness of 
Robert F. Harmon. 
My dear brother, Robert F. Harmon, died of con-
sumption, in Gorham. Me., Feb. 5th, aged 27 years. 
At the age of thirteen, he was converted under the 
first course of Lectures on the Second Coming of 
Christ, delivered by William Miller in Portland, Me. 
His faith in the immediate coining of Christ, and in 
the divine origin of the Advent movement, remained 
unshaken up to 1845. At this time he was placed 
under very trying circumstances. Many of the Ad-
vent people were giving up their past experience ; and 
on the other hand, there were those who were teach-
ing that Christ spiritually came in 1844, and contend-
ed that one of these two positions must be taken, 
Christ had spiritually come, or the, Advent movement 
had not been right. My brother could not believe 
the glorious appearing of Christ was merely spiritual, 
and not being able to fully define his position, was in-
fluenced by some of the leading ones among those who 
had given up their Advent experience, to question the 
great movement. From that time, his faith and in-
terest in the Advent was seen to gradually die away, 
yet ho ever manifested a firm purpose to live a Chris-
tian life. 
Last July he was taken suddenly ill, and was a 
groat sufferer until his death. At the first of his sick-
ness, his mind seemed beclouded, and lie was distressed 
with doubts and fears. He spent much time in ear-
nest prayer to God for a preparation to meet the event 
that was evidently before him. Light and peace grad-
ually broke in upon his mind ; also faith in the speedy 
coming of Christ revived, and he soon saw the force 
of the Sabbath of the Lord, and heartily embraced it, 
and greatly rejoiced in it. He now saw clearly, and 
acknowledged the application of the three angels of Rev. 
xiv, two in the past, and that this is the period for the 
third, presenting the commandments of God. And as 
he acknowledged this, convictions of past unbelief and 
its consequences, seemed to press upon him. 
Only a few weeks before he was taken sick, he uni-
ted, with the M. E. Church. None of us knew this, 
until he saw the work of the two angels in the past, 
and, of his own accord, mentioned the subject, and con-
fessed his error. He expressed his firm faith that the 
Lord called the Advent people to leave the churches, 
and that he had erred in returning to the church 
again. He was very anxious to retrace his steps, 
aid requested father to inform the minister that he 
wished his name taken from the church book. The 
Methodist minister immediately visited him, and heard 
his request to leave the church, from his own mouth. 
He then seemed perfectly free. The minister spoke 
Of the clearness of his mind, and, as he Ieft, said to 
mother, "That is a triumphant soul." From this time 
Oil he fell asleep in Jesus, he continued free from 
doubts, happy in the love of God. During the period 
of his protracted sickness, six months of which time, I 
have cheerfully watched over him, he has ever mani-
fested great patience, and resignation to the will of 
God. 
The funeral was attended by our dear Bro. Wheel-
er of Washington, N, H., who, through the kind prov-
idence of God, was in the State, where we could se-
cure his services. He gasp a short discourse from 
1 Thess./iv, 43, 14, and the sorrowing heart was 
greatly cheered by the hope of the resurrection, when 
we shall, if' faithful to the end, meet him who is torn 
from us by death, clothed with immortality to die no 
more. �
SARAH B. BELDEN.. 
Rochester, March, 1853. 
LINES 
ON THE DEATH OF ROBERT F. HARMON. 
HE sleeps in Jesus—peaceful rest— 
No mortal strife invades his breast; 
No pain, or sin, or woe or care, 
Can reach the silent slumberer there. 
He lived, his Saviour to adore, 
And meekly all his sufferings bore. 
He loved, and all resigned to God; 
Nor murmured at his chastening rod. 
"Does earth attract thee hero 7" they cried, 
The dying Christian thus replied: 
While pointing upward to the sky, 
" My treasure is laid up on high." 
He sleeps in Jesus—soon to rise, 
When the last trump shall rend the skies; 
Then burst the fetters of the tomb, 
To wake in full, immortal bloom. 
He sleeps in Jesus—cease thy grief; 
Lot this afford thee sweet relief— 
That, freed from death's triumphant reign, 
In Heaven will he live again. �A. n. S. 
From Bro. Hamilton. 
DEAR BRO. WHITE :—I find when conversing with 
professed disciples of Christ upon keeping the Sabbath 
of the Lord our GOd, some take the position that the 
commandments were given to the Jews, and are done 
away; others, that all the Old Testament scriptures 
are to us as a dead letter, under the gospel dispensa-
tion ; and that Christians are not to be guided by them. 
And thinking that the Review might fall into the 
hands of some of the Same opinion, I thought to give 
a few passages of scripture, showing that the Old Tes-
tament scriptures as well as the New, are still the 
guide of the children of God. 
Christ says, "Think not that I am come to destroy 
the law or the prophets; I am not come to destroy 
but to fulfil." " Whosoever, therefore, shall break 
ono of these least commandments, and shall teach men 
so, he shall be called the least in the kingdom of 
heaven." See Matt. v, 17-19. We see the command-
ments are found in Ex. xx, and as Christ says, not one 
jot or tittle of them are gone; for the heavens and 
earth yet remain. Therefore, they are still the lamp 
to guide our feet. 
The Saviour again says, [Matt. xix, 17,] "But if 
thou wilt enter into life, keep the commandments."—
How important that we should know what the com-
mandments of :led are ! Again, 1 John v, 39,j " Search 
the scriptures; for in them ye think ye have eternal 
life, and they are they which testify of me." Also, 
Acts iii, 18-21, shows that neither the law or proph-
ets can be done away before the coming of Christ. 
Let us now hear the great teacher to the Gentiles. 
Rom. iii, 31. "Do we make void the law through 
faith ? God forbid : yea we establish the law." Hear 
him again in the same letter. Chap. xv, 4. " For 
whatsoever things were written aforetime, were writ-
ten for our learning, that we through patience and 
comfort of the scriptures might have hope." 
This is but the language of every one that is striv-
ing to live by every word that proceedeth out of the 
mouth of God. Let us listen again to the words of 
our Saviour, spoken to his servant John on the isle 
of Patmos. Rev. xiv, 12. " Here are they that keep 
the commandments of God, and the faith of Jesus." 
Who does not wish to be found with that blessed 
company. Let all such be careful to keep all the 
commandments of God. For Jesus says, [Chap. xxii, 
14. J Blessed are they that do his [the Father's] com- 
mandments, that they may have right to the tree of 
life, and may enter in through the gates into the city. 
Yours in the love of the truth, 
JOHN HAMILTON. 
Fredonia N. Y., April 4th, 1853. 
Bow. A. STONE and J. B. Fittsain —We hope to give the 
answers to your questions in the next REVIEW. We regret 
the delay. 
DEAR BRETHREN AND SISTEMI 
IT may be my duty to briefly notice the article from A. N. 
Seymour, in the Advent Harbinger for March 26th. Mr. S. 
thinks there is a contradiction on the forty-third page of my 
little pamphlet, entitled Christian Experience and Views.—
I there stated that a cloud of glorious light covered the Fa-
ther, and that his person could not be seen. I also stated that 
I saw the Father rise from the throne, Ile. Here Mr. S. 
finds a glaring contradiction. But it seems to me that a child 
may understand this. The Father was enshrouded with a 
body of light and glory, so that his person could not be seen, 
yet I knew that it was the Father, and that from his person, 
emanated this light and glory. When I saw this body of 
light and glory rise from the throne, I knew that the Father 
moved, which was the cause of the body of light and glory ris-
Aug, therefore said, I saw the Father rise. The glory, or ex-
cellency of his form, I never saw—no one could behold it; yet 
the body of light and glory that enshrouded his person, could 
be seen. I really think that Mr. S. has manifested a dispo-
sition to catch at words, and will leave it for others to judge 
whether such a course becomes a minister of Christ. 
Mr. S. then asserts that I stated that I saw "Satan by the 
throne that the Father had left." Here I will give my own 
words. "Satan appeared to be by the throne, trying to carry 
on the work of God." I will give another sentence from the 
earns page. " Then I turned to look at the company who 
wore still bowed before the throne." Now, this praying com-
pany was in this mortal state, on the earth, yet represented 
to me as bowed before the throne. I never had the idea that 
these individuals were actually in the New Jerusalem. Nei-
ther did I over think that any mortal could suppose that I 
thOught that Satan was actually in the New Jerusalem. This 
Mr. S. is disposed to put in the worst light, and then goes on 
to ridicule the idea of Satan being in the New Jerusalem. 
But did not John see the groat red dragon in heaven?—
Certainly. "And there appeared another wonder in heaven; 
and behold a great red dragon, having seven heads and ten 
horns." Rev. xii, 3. Hero seems to be as good a chance for 
Mr. S. to ridicule, as that which ho has taken. What a mon-
ster to be in heaven! 
But lot this view that Mr. S. ridicules be compared with 
Hosea v, 6, 7. " They shall go with their flocks and with their 
herds to seek the Lord; but they shall not find him; he hath 
withdrawn himseiffrom them.. They have dealt treacherous-
ly against the Lord ; for they have begotten strange children ; 
now shall a month devour them with their portions." This 
certainly shows that the Lord changes his position in some 
way, and presents good reasons to believe that Satan would at 
some period get up counterfeit conversions. 
E. G. WHITE. 
From Bro. Lyon. 
Elder Seymour comes out hard and harsh and does all he 
can to prevent persons embracing the present truth. But the 
work is going forward. It is of God and cannot be put down, 
amen. 
There is but one band of theirs in this eastern part of the 
State, and a few scattered ones like sheep upon the mountains 
without a shepherd. All I know are weak and sickly, and 
ready to deny their past experience. 
The more I examine our position, the plainer it Wks. It 
presents a strait, harmonious chain of events, and I see plain-
er the path of duty. We have laid all on the altar, and trust 
in God to direct us. I see the necessity of coming out from 
the world and being separate. I want to be just what God 
would have me to be. I am thankful that he has shown us 
poor sinners this last message. We have a great work to do, 
and only a short time to do it in. May God help us to be faith- 
ful. �
HENRY LYON. 
Plymouth. Mich., March 15th. 1853. 
D. DANIELs.—Haye sent the REVIEw to Wealthy Snow, 
Chicopee Falls. Will now send as you direct, to Chicopee.—
We will hold a Conference with you in August if possible. 
IT" WE have erased a number of names from our books, 
and shall erase more, unless wo hear from them. Their names 
will be written with Red Ink on the last paper sent. It is pos-
sible we may erase the names of some who wish the REVIEw 
continued; if so, they will please write. 
Letters. 
L. Hastings, IV. Phelps, H. Bosworth, R. Lovejoy, S. N. 
Rhodes, 0. Davis, J. B. Frisbie, C. D. Riggs, S. Witherel, 
Wm. S. Ingraham, P. Rogers, A. B. Smith, J. J. Warner, J. 
Barrows, M. Steere, H. Cushman Jr., P. Miller Jr., 0. Davis, 
U. Smith, J. B. Hall, S. Howland, M. T. Bartlett, D. Daniels, 
C. M. Brown, C. A. Lyon, II. S. Case, E. W. Waters, W. Hol-
den, J. Hemp, E, L. Barr, L. 0. Stowell, H. S. Gurney. 
Receipts. 
3, F. Eastman, C. Woodward, S. Munroe, A. B. Pearsall, a 
Friend, J. B. Sweet, J. Hamilton, each $1. W. Holden, $2; 
E. Gorham, $5; G. Cobb, $2; E. D. Cools, $1,60; IL Palmer, 
81, 40 ; R. E. Sanford, 38 cents ; J. II. Waggoner, 62 cents ; 
C. Amy, 25 cents. 
For Tracts. 
S. T. Cranson, 90 cents; S. Griggs, 60 cents; W. H. McCoy, 
70 cents; F. Strong, $10; P. G. Pitts, 60 cents; Geo. Cobb, 
90 cents; W. Holden, $1.