JOSEPH BATES, J. N. ANDREWS 
and JOSEPH BAKER, �
Publishing Committee. 
JAMES WHITE, Editor. 
PUBLISHED SEMI-MONTHLY, 
At No. 124 Mount Hope Avenue, Rochester. 
Terms—GRATIS. It is expected that all the friends of the 
cause will aid in its publication, as the Lord hath prospered 
them. 
'All communications, orders, and remittances, should be 
addressed to JAMES WHITE, Editor of the Review and Her-
ald, Rochester, N. Y. (post-paid.) 
Qua T4ILA2EAV GATI{Va, 
AND SABBATH HERALD. 
46 Here is the Patience of the Saints; Here are they that keep the Commandments of God and the Faith ofJesus.,5 
V o L. III. �
ROCHESTER, N. Y., MAY 6, 1852. �
No. 1. 
THE BLESSED HOPE. 
BY A. R. SMITH. 
On Blessed Hope I With immortality replete I 
With joys celestial crowned! Beyond the grasp of 
Human mind its heighths to comprehend, or depths 
Explore, exceeding far imagination's 
Widest stretch its glories to portray; that brings to 
View the COMING ONE, who, in the glory of his 
Father, bright arrayed, with all the retinue of 
Shining angels thronged, shall in his flaming chariot 
Descend, his ransomed ones to gather home. When from 
The mighty bosom of the earth the sleeping saints, 
Long mingled with the dust, shall wake, and ocean's 
Wat'ry bed its myriads restore, immortal, 
With the living saints, redeemed, shall rise to meet him 
In the air; and on the sea of glass the glorious 
Company, enraptured, gazing stand, with glittering 
Crowns, star-gemmed, and strike their golden harps to heaven's 
Strains attuned, in songs of victory. 
And through the pearly gates, the Holy City, enter, 
New Jerusalem, paved with purest gold, and decked 
With dazzling lustre, mortal eye hath ne'cr beheld, 
Nor could behold, and from the TREE of LIFE its fruit 
Immortal pluck and oat, and from the' crystal fountain 
Living water drink. Whore tears aro wiped away, and 
Sin and pain and death no entrance find. 
When earth no more shall groan beneath the curse, but with 
Its with'ring linos effaced, shall bloom, in its primeval 
Beauty dressed, and smile in robes of universal 
Peace. And o'er its green, elysian fields, with verdure 
Never-fading, clothed, the saints in union sweet may 
Range, and in ambrosial bowers repose, where birds 
Light-winged, of varied plumage fair, delight to warble 
Perth their sweetest lays, and through unnumbered years, its 
Glories ever now, unfolding, in the kingdom 
Of their God shall as the stars for ever shine, his 
Power omnipotent adore, his works beholding, 
Still admire. 
Oh Blessed Hope ! That with a ray undying, burns 
Within the breast, to buoy our drooping spirits 'mid 
Life's ever varying scenes of care, and toil and strife, 
And with its beams refulgent, emanating from 
The burning throne, dispels the deep'ning shades that thicken 
Round our way, and guides our trembling feet along the 
Rough and narrow pathway, leading to its sacred 
Goal, that ope's the portals of eternal day. 
Since first by sin the realms of Paradise were lost, 
Thou hast the Christian's solace been, and sure 
Support in seourgings sore, and tribulation deep. 
Encircled by the sheeted flame thou like a radiant 
Halo around his brow, haat shod thy light benign, and, 
While the vital spark remained, praise his lips employed. 
Thou hast the mourner's grief assuaged, and from the grave 
Its terror cast, and wide dispersed its mantling gloom! 
For through its vistas dark thy cheering promise of 
The resurrection morning gilds the way, when, o'er 
The just the Tyrant Death no more shall reign, but from 
His cruel grasp they rise on Love's triumphant wing 
To meet where partings are unknown. 
Time, in its rapid flight, has onward sped, and now 
Far down the great prophetic, chains that present, past 
And future link, the signs predicted in the Word 
Presaging forth its end, in mercy are spread out 
O'er nature's face, and bright emblazoned on its 
Canopy, and Inspiration's Page, unsealed, with 
Light unwonted shines for all the wise to 
Understand where on the sea of time they were, the 
Beacon-light descry to guide them o'er its trembling 
Verge, safe in the port of endless rest 
They loud the cry proclaimed, to warn a guilty world 
Of its approaching doom, and from apathy 
Arouse a slumbering church to refuge seek from the 
Impending storm. And while the wicked scoffed, a 
Humble band with joy their sails unfurling to the 
Breeze, 'neath skies serene borne on, prepared their glorious 
Icing to meet. 
But when chill disappointment's dart with anguish pierced, 
And gathering darkness veiled the vision from their view, 
Their courage failed to longer stem the tide, and with 
The current floated back where cold formality 
Has quenched the genial flame that once with zeal inspired. 
And many a bark, upon the waves of error 
Wildly tossed, (whose notes discordant harshly grate 
Upon the ear of truth,) is driven on, enveloped' 
In its misty fogs that intercept the guiding 
Light divine, or dashed against the wreck-strewn shore. 
A few, though clouds arise, and ruin's tempests round 
Them burst, with firm unfaltering trust in Him, 
Who, in the purpose of his will, his Word, immutable, 
Fulfills, upon his faithful promises rely. 
And with the eye of faith unwavering, fixed upon the 
Golden prize, will onward, in Truth's even channel steer, 
Until the day shall dawn, the Sun of righteousness 
Arise with his resplendent rays, to usher in 
The morning of eternity, succeeding time's 
Long night of fearful storm. 
So live, in patient waiting for the Lord, that when 
He shall appear, thou may'st not on rocks and mountains 
Vainly call, to hide thee from his presence; but his 
Returning hail with joy; and hear the welcome—Come I 
Ye blessed of my Father—Come ! Thy blest 
Inheritance receive, and join with all the bright 
Seraphic host, in one harmonious voice, to swell 
The anthem, deep of endless praises to the Lamb, 
And, with the vast assembly, share the full 
Fruition of thy HOPE for evermore. �
Rochester, N. Y. 
THE SABBATH. 
LETTERS TO 0. B. L. CROZIER.—N O. I. 
DEAR SIR:—As you have done me the favor to re-
ply to my recent review of your article on the Sabbath, 
justice to the cause of truth demands that I should no-
tice your effort. I am glad that an investigation of 
this important subject is likely to be thus promoted. 
Your reply, however, is calculated to give tne an idea 
very different from any that I have ever entertained 
on the subject heretofore of what constitutes a proper 
review. I had supposed that it was necessary either 
to quote the words of an opponent, or to state his 
leading arguments with fairness and candor. From 
a careful perusal of your articles, I am constrained to 
conclude that I had formed a very erroneous idea of the 
thing, or that you have sadly departed from the 
course that justice would require you to pursue. In 
noticing your report of the "Bible class," I stated 
nearly all your important arguments in your own 
words. In replying to me you repeatedly assure your 
readers that my arguments are nothing but "asser-
tions," but you carefully suppress them, or present 
them entirely distorted. I have too much charity to 
believe that you adopt this mode of answering me 
from choice; I am sure that nothing but necessity 
could possibly cause you to write thus. That mat 
who has truth on his side can abrord to be fair. 
Having reviewed your entire argument once, the du-
ty that now devolves on me, is to contrast my argu-
ment with your reply, and thus to strip from you the 
flimsy covering under which you seek to hide your-
self. Had you seen fit to state my arguments and 
thus have let your readers understand what it was 
that you were attempting to answer, I had altogether 
held my peace, and thus submitted the question. 
Your attention is respectfully called to the follow-
ing comparison : On Gen. ii, 1-3, I wrote as follows : 
"It is very true that this text only tells us what 
God did on the seventh day, and to the seventh day. 
But that is the very thing we wish to learn. What 
did he do on the seventh day ' And he rested on 
the seventh day from all his work which he had 
made.' Verse 2. This is the reason why the Bible 
calls the seventh day, 'the Sabbath (Rest-day) of the 
Lord.' This fact inseparably connects the Sabbath 
of the Lord with the first seventh day of time. What 
did he do to the seventh day ? And God blessed the 
seventh day, and sanctified it; because that in it he 
had rested from all his work which God created and 
made.' Verse 3. This is the reason why the seventh 
day is claimed by Jehovah in the Scriptures as HIS 
HOLY SABBATH. If the word sanctify be used in its 
most obvious sense, then we may affirm that God 
blessed and hallowed the seventh day at Creation.—
If it be used in the sense of setting apart for sacred 
purposes, then no one can deny that God hallowed 
and set apart the seventh day in the beginning. The 
sense is the same either way. How, and when, then, 
did Jehovah make the Sabbath? Ans. By resting 
from his work of creation upon the seventh day, and 
sanctifying and hallowing it. Those who are able to 
Show ANY OTHER ACT OF MAKING THE SABBATH are 
requested to do it." 
You offer the following reply to this point: "On 
Gen. ii, 1-3, the Review proves nothing different from 
what the report stated. Moses some 2,500 years after-
ward, recorded that God rested on the seventh day 
and sanctified it, and in the history of the long period 
that intervened the Sabbath is not even once men-
tioned !" 
As you have not seen fit to explain the important 
facts to which I called your attention, let me bring them 
again to your consideration. Gen. ii, tells us that 
"God blessed the seventh day and sanctified it: be-
cause that in it he had rested from all his work."—
Ex. xx, tells us that the Lord made heaven and earth 
in six days and rested on the seventh ; " wherefore the 
Lord blessed the Sabbath-day and hallowed it." To 
sanctify, says Noah Webster, is to " make holy; to set 
apart to a holy use." To hallow is "to consecrate." 
Then what did God do to the seventh day? He 
"made it holy," "consecrated it," "set it apart to a 
holy use." When did he do this? He did it at Cre-
ation. What was it that was thus consecrated and 
set apart ? The Rest-day of the Creator. What does 
Ex. xx, 11, call it at the time that it was thus "set 
apart to a holy use ?" THE SABBATH-DAY. What is 
meant by the Sabbath of the Lord? His Rest-day. 
What is the "holy Sabbath unto the Lord ?" The 
sanctified Rest-day of Jehovah. How long has such 
a day been in existence ? Since the close of the first 
week of time. Has any thing been added to or taken 
from its sanctity since that time? Nothing, THIS 
ACT BY WHICH JEHOVAH MADE THE SABBATH OUT OF 
THE SEVENTH DAY, IS AS DISTINCT AS THAT ACT BY 
WHICH HE MADE MAN OUT OF THE DUST OF THE 
EARTH. 
The institution of the holy Sabbath at Creation, is 
not affected by the fact that there is no direct testimo-
ny respecting its observance recorded in the book of 
Genesis. Nor is it very strange when we consider 
that the history of nearly 2500 years is summed up in 
its 50 chapters, and that the life of him who was deemed 
worthy of translation is stated in the sentence :—
"Enoch walked with God, and was not for God took 
him." No direct mention is made in the book of Gen- 
esis of future punishment, the resurrection of the body, 
the revelation of the Lord in flaming fire, or of the 
judgment of the great day. Yet it is presumed that 
no one but a Universalist or a Sadducee would argue 
from this that these great doctrines were not believed 
by the patriarchs. Your next remark is as follows: 
"Yet so blind to reason is the ibeview, that it in- 
2 �
THE REVIEW AND HERALD. 
gists that the Sabbath, not only existed, but was ac-
tually kept all that time !—As well might it claim 
that the whole universe sprang by chance from a soap 
bubble, because not a word is any where said on that 
subject! The one would be just as logical and as 
scriptural as the other. True, seven days are men-
tioned in GOD. viii, 10, 12, and a week of years in Gen. 
xxix, 27, 28; but there is no allusion to a Sabbath. 
The Seventh clay not being a Sabbath would not pre-
vent seven days from being a week." 
That the reader may see how much disposition you 
had to state my position with fairness, I quote the 
paragraph that you attempt to review. 
"In the absence of direct testimony either way, it 
is by no means certain that holy men of old' did not 
regard the Sabbath. We read of their reckoning time 
by weeks and by sevens of days. Gen. xxix, 27, 285 
viii, 10, 12. The reckoning of time by weeks is not 
derived from any thing in nature, and can be traced 
to but one source, viz : the six days work of creation, 
and the rest of the Sabbath. It is not very likely 
that the week of Creation should be remembered and 
commemorated, and the rest and sanctification of the 
holy Sabbath should be forgotten." 
How well your statement respectihg my remarks, 
agree with the remarks themselves, the reader will 
determine. In your estimation I might as well teach 
that the universe sprang from a soap bubble, as to be-
lieve that the Sabbath originated as I have stated. I 
would smile at your argument, were it not that I pity 
from my heart the man who has no better means of 
defense. I fully believe, in the Creation of the 
universe as recorded by Moses in Gem i. And that 
at the close of this work of Creation, Jehovah rested 
cal the seventh day and sanctified it, as recorded in 
Gen. ii. And that this was the origin of the " Sabbath 
(or Rest-day) of the Lord." Ex. xx, 11. Do you be-
lieve that in this I am very far from the truth? 
Your idea that the week mentioned in Gen. xxix, 
27, 28, was a week of years (that is a prophetic Week) 
stands quite opposed to the facts in the case. That 
the period of one week was allotted to marriage feasts 
may be learned from Judges xiv, 12, 15-18. Jacob 
fulfilled the week of the wedding when Rachel also 
was given to him. He then served for her seven 
years. Will you please to look at Gcn. xxix, 22-30 
again ? The origin of the week can be found alone in 
Gen. i, and ii; and the last day of the week is the 
sanctified Rest-day of the Creator. That the reckon-
ing of the week was rightly kept, appears evident from 
the fact that in Ex. xvi, Moses on the sixth day de-
clares that "to-morrow is the rest of the holy Sab-
bath unto the Lord." 
You next attempt to take advantage of a part of a 
sentence in my review of your remarks on the Dec-
alogue. Had you dared to quote two or three sen-
tences so that your readers could have learned what 
my idea was, no necessity would exist that I should 
mention the point. You remark : " In another place 
the Review says the Sabbath OUGHT TO HAVE Rear, 
0.13SERVED' from Creation to the Exodus!!! Strange 
wisdom : whence could it have come 7" 
You will now please to look at the paragraph which 
you have attempted to wrest. In " the report of the 
Bible class" you remarked : 
"Because God commanded the Hebrews to rest on 
the seventh day, 'for' he had rested on that day in 
creation, does not prove that men began immediately 
after that to rest on that day, any niece than the text 
in the New Testament which says, We love God be-
cause he first loved us, proves that we began to love 
Cod just as soon as he loved us." 
To this I replied: "We thank C. for his New Tes-
tament illustration. We could not have found so 
good a one in a long search. It is to the point. We 
love him because he first loved us.' 1 John iv, 19.—
Our love to him is BECAUSE he first loved us. This 
does not prove that we have loved God ever since he 
loved us ; but it does prove that we ought to have 
so done. The fourth commandment requires the ob-
servance of the Sabbath BECAUSE of what God did at 
Creation: this does not prove that the Sabbath has 
been observed ever since that time: IT ONLY PROVES 
THAT IT OUGHT TO HAVE BEEN SO OBSERVED." 
Your own illustration having been turned against 
yourself, you are compelled thus to reply. I leave 
you to your own.zefiections. 
Your additional remarks that " God's revelation is 
very defective here" and "needs to be enlarged to suit 
such interpreters," &es need no reply whatever. They 
show that you " wanted to say something and was at 
a loss to know what." No one will be deceived by them, 
save such as wish to be deceived. See Jer. v, 30, 31. 
Your attempt to explain God's design in sanctify-
ing and hallowing the seventh day, by introducing 
Heb. iv, 1-9, which does not speak of any such act, 
was reviewed at length in my notice of your first ar-
ticle. As you have only deigned to pronounce the 
review "entirely unsuccessful," and a "flat denial of 
the plain statement of that passage," and have proceed-
ed to repeat what you said at the first, it is not neces-
sary that I should give your argument an extended 
review. The question between us respecting Heb. iv, 
may be stated in a few words. 1. The fourth chap-
ter of Hebrews makes no allusion to God's act of 
sanctifying and hallowing the day of his rest. Conse-
quently your assertion that it states his " primary ob-
ject" in so doing, has no foundation in trail. 2. With 
greater propriety it might be said that God's primary 
object in the creation of Eve and in the institution of 
marriage, was to typify the union between Christ and 
the church. For the same Apostle in Eph. v, 22-33, 
speaks much more in favor of such a view, than he 
does in favor of the view that you present from Heb. 
iv. �
Please to notice particularly verses 30-33, where 
the language of Gen. ii, is quoted and applied; yet 
no one who reads Gen. ii, with care can believe that 
God's primary object in the institution of marriage 
was to typify the union of Christ and the church.—
Neither should they on less evidence in reading the 
same chapter conclude that God's primary object in 
sanctifying the day of his rest was to " sanctify 
it as a type." The rest of Jehovah at the close of his 
work of creation, and the union of Adam and Eve as 
described in Gen. ii, may respectively illustrate the 
final rest of the saints, and the perfect union between 
Christ and his church as noticed Mb. iv ; Eph. v; but 
to assert from this that his primary object in sancti-
fying the day of his rest and hallowing it, was to 
make it a type of the future rest of the redeemed, is 
nothing but pure assertion. 
Inasmuch as Paul in Heb. iv makes no allusion to 
God's act of " consecrating" and " setting apart" tIte 
day of his rest, your assertion that he does make suite 
allusion, and consequently must urge " weekly sabba-
tizing if the 'Review is correct," fads to the ground. 
Your assertion that I nee deception in stating that 
Heb. iv "does not even mention G cal's act of sancti-
fying the seventh day," and that "the Review may-
console itself in scoffing at the type ei future redemp-
tion when man had not yet fallen" may pass for what 
they are worth. Youatre probably aw2ao, that such 
expressions do not constitute very strong argument; 
perhaps however you entertain the hope that they will 
pass in its :dead. 
You state that the Review attempt. to run a paral-
lel as to sanctity and perpetuity between the institu-
tion of the Sabbath and that of marriage "Nat a 
particle of aueit evidence can be found," say yen, "be-
cause it does net exist. But the Review knows bow 
to supply ouch deficiencies (for such they are to. it) 
with Iva:cations !" 
The remarks to which you refer were made in re-
ply to your assertion that Ileb. iv contains the only 
reason given in the New Testament for the sanctifi-
cation of the seventh day. They are as follows :—
" How much more natural the reason assigned by the 
Lord Jesus for the sanctification of the Sabbath, glen 
the reason inferred by C., which he declares is the only 
reason in the New Testament ! The Sabbath was 
made for man,' says the Lord, not mar, for the Sab-
bath.' Mark ii, 27. The same expression that is 
used by Paul respecting the creation of Eve. 1 Cor. 
xi, 9. The primary objects' of both institutions are 
stated in these two texts, whatever they may bee lse-
where used to illustrate. The language in each case 
carries the mind back to the beginning; and there we 
find the creation of Adam, of Eve, and of the Sabbath. 
Gen. ii, 1-3, 7, 18-24." Which of us it is that sup-
plies the lack of argument with "assertions," I leave 
you to judge. 
To show that Col. ii, 14-17, does not refer to the 
ten commandments and to "the Sabbath of the Lord," 
I offered the following reasons: 
1. The ten commandments do not form a part of 
the "hand-writing of ordinances" which the text do-
dares are "blotted out ;" but they do form a part 
of the "royal law" which James teaches us is yct in 
force. Chap. ii, 8,-12. 
2. If you will turn to Lev. xxiii, 24, 32, 39, you 
will find connected with the feasts and meats, andl 
drinks and new moons of the Jews, four distinct an-
nual " sabbaths," "besides the Sabbaths of the Lord." 
See verse 38. 
3. The Sabbath of the Lord was not one of the 
"carnal ordinances," [Heb. ix, 10; Col. ii, 1!.) bat it 
is one of the "lively oracles" of God. Rom. �
1. 2; 
Acts vii, 38 ; 1 Pet. iv, 11. 
4. The things abolished in Col. ii, are things "against 
us," "contrary to us," &c. But the Sabbath cf the 
Lord "was made FOR man." To this you answer as 
follows : 
"The Review tries to dispose of Col. ii, 10, 17, and 
Show that the sabbaths which were a shadow and 
nailed to the cross with the hand-writing of ordinan-
ces, did not include the Seventh-day Sabbath : 'tat the 
only proof that it can bring for this opinion, is an as-
sertion! Those only who aro willing to be deceived 
will admit such proof." 
May I not with the utmost propriety, answer you, 
that such only as are willing to be deceived will be 
satisfied with such a reply as yours. But you add : 
"No evidence can be adduced to show that the 
weekly Sabbath is not embraced in one of these two 
terms found in that passage—'an holy clay' or the 
sabbatlis.'" 
To this assertion I answer that the term "holy 
day" is by Macknight rendered a "festival," and by 
Wesley it is rendered a "feast day." There is, there-
fore, no propriety, whatever, in applying the expres-
sion in this text to the Sabbath of the fourth com-
mandment. 
The word sabbaths (plural) manifestly refers to the 
annual sabbaths connected with the festivals or feast-
days, and new moons of the Jews, and not to TDB 
Sabbath of Jehovah associated with, Thou shalt not 
bow down to idols, blaspheme, murder, commit adulte-
ry, or steal. 
We do not understand that Paul makes any excep-
tion respecting the hand-waiting of ordinances, or that 
any portion of those ordinances yet remain in force.—
But we do understand that the ten commandments 
are entirely distinct from the "carnal ordinances" 
which Christ blotted cut. 
The ten commandments were a part of the "carnal 
ordinances" [Heb. ix, 10.] which Col. ii, 14-17, 
shows us have beer abolished, or they were not. If 
they were included in those ordinauces, then verse 20 
of that chapter which reproves the Colossians for be-
ing subject to the ordinances in question, is a reproof 
to them for suffering their "liberty" to be trammeled 
by the ten commandments. But if the ten command-
ments (which Paul in Rom. vii, 7-14 calls holy, 
SFIRITUAL, just and good) were not a part of the CAR-
NAL ordinances which Christ nailed to the cross, thee1 
Col. ii, which in your estimation is an "impregnable 
bulwark against" the observers of Jehovah's hallow-
ed Rest-day, makes no allusion to the real subject in. 
question. You next argument reads Ahus: 
"The Review next speaks of the royal law'—Jas. 
8, as including the ten commandments,' and it 
often referred to (not quoted) by those Of its faith, as 
proof for the present obligation of the fourth com-
mandment.' If they would quote it (not a part of it, 
leaving out the middle of the verse, and quoting the 
first and last clauses for the whole verse,) it would 
defeat the purpose for which they use it; Read the 
whole verse as ,it is: 'If ye fulfill the royal law accor-
ding to the Scripture, Thou shalt love thy neighbor as 
thyself, ye do well.' What is the royal law ? Not 
the ton 'commandments nor, Itemember the Sabbath-
clay to keep it holy;' but it is, Tr: ou SHALT LOVE 
THY NEIGHBOR AS THYSELF,' This is use royal law, 
and if ye fulfill this ye DO WELL'—there is no sabba-
tizing added. A theory that cannot be maintained 
only by wresting and mutilating Scripture, like that 
to which the Review is devoted ought to be abandoned." 
Your attention is respectfully invited while I point 
out the glaring perversions of which you have been 
guilty. 
1. �
You represent me as referring merely to Janus. 
ii, 8, for proof that the royal law includes the ten 
THE REVIEW AND HERALD. �
3 
-manna gathered in that wilderness was laid up before 
the Testimony does not furnish the slightest proof 
that the Testimony (not then in existence) was even 
mentioned in that wilderness. 
Hence I charged you with "handling the word de-
ceitfully," and endeavoring to "darken as far as possi- 
ble the testimony of this chapter that the Sabbath ex-
isted before Israel came to Sinai." I submit to you 
the question, Was not the charge a just one? 
After exposing your effort to darken Ex. xvi, I did 
expect that you would either explain the facts in the 
case, or acknowledge that you were wrong. But what 
kind of an answer have you made to the point ? It N 
this: 
" It [the Review] has not disproved the statement 
in the report that the Testimony is spoken of in Ex. 
xvi, even more familiarly than the Sabbath : so that 
that chapter does not prove that the Sabbath had been 
known before the Israelites came into the wilderness of 
Sin any more than it proves that the Testimony, i. e. 
the two tables of stone containing the ten command-
ments, had existed before that time and was well 
known to the people." 
Let me assure you, Dear Sir, that you "can't get 
off so." The point at issue has not been (as you now 
try to give the idea) whether Ex. xvi, mentions the 
Testimony or not, but it is this : Does Ex. xvi, contain 
any proof that the Testimony (not then in existence) 
was spoken of in the wilderness of Sin? You assert-
ed that it was spoken of at the same time that Moses 
spoke of the Sabbath, and in a more familiar man-
ner. Can any credit be attached to persisting in a 
false statement after it has been exposed, by attempt-
ing to conceal the real point at issue? 
In your "report of the Bible class" you next asserted 
that the Sabbath was "something entirely new to the 
people." 
"Their strangeness with regard to it cannot be ac-
counted for on the ground of their having just come 
out of Egypt; for the Israelites were in Egypt, from 
the time Joseph was taken thither to the time Moses 
led them out, only about 215 years, and they were 
only a part of that time in oppression. So that if 
they had kept the Sabbath before they went into 
Egypt, we cannot suppose that about one century of 
oppression would cause them to forget all about it." 
To this I replied as follows: "The writer next as-
serts that the Sabbath was something entirely new 
to the people.' His reasons for this assumption he 
offers in another place : they will be examined in their 
order. On the assumption just stated, he infers that 
they neither kept the Sabbath in Egypt, nor before 
their going thither. Of course this deduction amounts 
to nothing until the premise assumed, is made good. 
But we will notice the deduction in a brief manner.—
Please turn to Josh. v. It will there be seen that the 
ordinance of circumcision, though solemnly enforced 
by God, [Gen. xvii, 9-14; Lev. xii, 3; John vii, 23,] 
was neglected by the people while in the wilderness. 
See verses 5—f. Now if in a forty years sojourn in 
the wilderness, the ordinance of circumcision fell into 
total disuse, and was introduced the SECOND TIME' 
by Joshua, it is possible that a CENTURY of cruel 
bondage' in the iron furnace' of Egyptian servitude, 
[Ex. i, 13, 14; Dent. iv, 20; 1 Kings viii, 51; Jer. 
xi, 4,] might render it necessary that the holy Sab-
bath, (which it is difficult, if not impossible, to ob-
serve in abject servitude,) should be solemnly set 
forth and enforced." 
To this you answer that if Ex. xvi, contains the ac-
count of the revival of the Sabbath, it is unaccounta-
ble that no mention is made of the suspension of its 
observance in Egypt as there was of the revival of the 
rite of circumcision, which had been neglected in the 
wilderness, [Josh. v,] or of the passover by Hezekiah, 
[2 Chron. xxx,] or of the children of Israel being 
without a king during the days of their dispersion.—
Hos. iii; Em. xxi. 
But have you not in this taken for granted what 
you should first have proved, viz: that the people 
were entirely ignorant of the Sabbath, and that the 
Sabbath itself (if in existence) had fallen into entire 
disuse? Which idea do you think most reasonable, 
yours that the seventh day was made into the holy 
Rest-day of Jehovah when Moses said "to-morrow is 
the rest of the holy Sabbath unto the Lord ?" Or 
mine that the seventh day had been the holy Rest-day 
of the Lord ever since he rested upon it and hallowed 
it, and that Moses only rehearsed a truth as old as 
creation? May I not with propriety ask you, Is it 
not entirely unaccountable how the seventh day be-
came the holy Rest-day of the Creator in the wilder-
ness of Sin? 
You proceed to repeat the assertion that the Sab- 
bath was entirely new to the people, and add that 
the Review thinks that the people were acquainted 
with the Sabbath because they gathered twice as much 
manna on the sixth day as on any other, as though 
to make provision so that they would not need to 
gather on the seventh. But how could the people be 
so much better informed than their rulers ? For they 
reported the act of gathering twice the usual amount 
as an act likely to incur the divine displeasure. You 
add that God had told Moses that the people should 
have a double portion on the sixth day, and that Mo-
ses on that day proclaimed the Sabbath for the first 
time. You charge me with attempting to hide the 
plain testimony of this chapter against the previous 
institutions of the Sabbath, by making a great flourish 
about your statement that God wrought a miracle in 
making each man's portion of manna just an omer on 
each of the first five days of the week, and just two 
omers each on thesixth day, and by displaying all 
sorts of emphases on points of no importance. You 
add that the people did not know that they had ob-
tained twice as much manna until they had meas-
ured it. You then quote verses 16-18 and add that 
nothing less than a miracle could have made the por-
tion of 600,000 men each just an omer. You add that 
" 2 Cor. viii, 14, 15 does not bear at all against time 
view here taken," and that "the Review's attempt to 
explain the ignorance of the rulers and the knowl-
edge of the people in reference to the Sabbath is as 
futile as the rest." 
As the language of the Review explains itself I 
introduce it that you may judge for yourself whether 
you have answered it or not. It is a continuance from 
the last quotation : 
"But this is proceeding on the assertion of C., that 
the Israelites knew nothing of the Sabbath. We will 
now see if he be able to prove it. 
In order to show the entire ignorance of the peo-
ple relative to the Sabbath, it is necessary to explain 
away the fact, that, on the sixth day, they, without 
any direction from Moses, as he admits, gathered 
twice as much bread' as the daily rate. Verse 22r—
To evade the testimony that this act bears to their ro- 
gard for the Sabbath, he introduces miraculous inter-
position. Notice the first miracle described by him: 
Then they gathered, the stout ones more and the 
weak ones (who were probably crowded away by the 
stouter ones) less, but when they came to measure it, 
God wrought a miracle, so that each one had just an 
omer full and no more.' 
Such is the view entertained by C. respecting Ex.. 
xvi, 18. Now let us look at the view taken of it by 
the apostle Paul. See 2 Cor. viii, 14, 15. But by an 
EQUALITY, that, now at this time YOUR ABUND-
ANCE MAY BE A SUPPLY FOR THEIR WANT, 
THAT THEIR ABUNDANCE ALSO MAT BE A SUPPLY 
POR YOUR WANT, THAT THERE MAY BE EQUALITY 
AS IT IS WRITTEN, HE THAT HAD GATHERED 
MUCH HAD NOTHING OVER; AND HE THAT HAD GATH-
ERED LITTLE HAD NO LACK.' 
C. declares that God wrought a miracle to diminish 
the portion of some, and to increase the portion of 
others. (As well might he claim that God would 
make the paschal lamb to increase or diminish accord-
ing to the number of persons; but that was not so.—
Ex. xli, 3, 4.) But Paul shows us that there was an 
equality, the abundance of one supplying the lack of 
another. The first miracle, therefore, described by 
C. ceases to be a miracle. 
Having introduced, as we have noticed, miraculone 
intervention to make the daily receipts of manna alike, 
C. is now prepared to account for the double quantity 
of manna obtained on the sixth day. Hear him again : 
The rulers did not know why, on measuring the 
manna the sixth day each person should have twice 
as much as on other days : for Moses had not told 
them any thing about the Sabbath; therefore neither 
they nor the people knew any thing about it. But 
now he makes that known to them. Verses 23-26.' 
It will be noticed that C., (in order to reconcile 
commandments;" Whereas the quotation as given in 
the Review reads' James ii, 8-12. 
2. You give your readers to understand that I did 
not dare to quote verse 8, whereas in reviewing you, 
verses 8-12 are twice quoted, verbatim, 
3. That the only way we dare to quote the text is 
to give the first and last clauses for the whole verse. 
And then to hide the wickedness of your statements 
you warn your readers against a theory that thus 
wrests and mutilates the Scripture. 
As you have attempted to divert the mind of your 
readers, and to hide the argument of the apostle 
James, I call your attention to the following points ; 
1. The royal law to which James refers, is the 
-original law of G od—something found in the Old 
Testament Scriptures, and not a revised edition of his 
statutes which the apostles had gotten up in its stead. 
Verse 8. 
2. That original law is NOT abolished; it stands 
ready to convince of sin the man who dares to trans-
gress it. Verse 9. 
3. Those who fail with respect to one precept of 
that law [Macknight] have become guilty of all. 
Verse 10. 
4. The same Lawgiver who said Do not commit 
-adultery, [seventh commandment,] said also, Do not 
kill; [sixth commandment.] Dare you affirm that 
these commandments are not a part of the law to 
which James refers? Verse 11. See margin. 
5. By this "law of liberty" or "royal law," men 
will be judged in the day of God. Verses 8, 11. 
6. My statement which you attempt to wrest, viz 
that those who will read James' testimony with care 
cannot deny that the royal law includes the ten com-
mandments stands vindicated. Does it not? 
7. I suppose that you, in common with other no-Sab-
bath teachers, deny the idea of "Two laws." If you 
stand by your theory in the case in question, then 
your own argument drives you to admit that the ten 
commandments are a part of the royal law which is 
yet in force. Would it not be quite rational to be-
lieve that "the constitution of God's religious system" 
was sacred enough to form a part of his royal law? 
,But should you adopt the view that two laws are re-
ferred to in James ii, 8-12, would it not be very ob-
vious that you became a convert to that theory from 
necessity ? 
8. But are you not the very person that is compelled 
to mutilate the sacred testimony? Had you had the 
fairness to quote the verses to which I made reference, 
would not your readers have seen at once that James 
quotes, also, a part of the ten commandments, with the 
statement that he who violates one has become guilty 
of all 7 
9. But as the royal law in your view contains but 
the single precept, "Love thy neighbor as thyself," 
let me inquire : Did you love your neighbor as your-
self 
 
when you attempted to wrest my argument, not 
to say that of the apostle James, also? 
Your remarks on Ex. xvi, next claim attention.—
As every point in your argument was reviewed in my 
notice of your "report of the Bible class," it is now 
only necessary that I should show that your reply to 
my review is a perfect failure. In your "report" you 
stated that though the Sabbath was spoken of in the 
wilderness of Sin, yet the Testimony (the tables of 
stone) which was not then in existence, "was spoken 
of at the same time even more familiarly than the 
Sabbath." 
I called your attention to this false statement in 
substance as follows: 
I. The Sabbath was distinctly rehearsed by Moses 
to the rulers of Israel in the wilderness of Sin. On 
the sixth day, Moses said to them, "TO-MORROW 
is the rest of the holy Sabbath unto the Lord."—
Verse 23. 
2. But Ex. xvi does not contain a particle of evi-
dence that the Testimony, which was not then in ex-
istence, was even mentioned in the wilderness of Sin. 
3. Ex. xvi could not have been written until about 
forty years after the departure from Egypt; for it in-
forms us that God sustained his people with manna 
for the space of forty years, even until they came to 
the border's of the land of Canaan. Verse 35. So 
that the fact that verse 34 tells us hat the pot of 
4 �
THE REVIEW AND HERALD. 
In answer, I call your attention to Gen..ii, again. 
God's act of" hallowing" and "setting apart" his Rest-
day is stated in the first part of the chapter, and his 
act of instituting marriage is recorded in the conclud-
ing part of the chapter. It is true, indeed, that Gen. 
ii, does not apply the word Sabbath to the seventh 
day, but it is also a• fact that it does not apply the 
word marriage to the union of Adam and Eve. You 
will not deny the application of the word marriage to 
the last act, but as you do deny the application of the 
word Sabbath to the seventh day at that time, I re-
quest your attention to the words of the Decalogue 
respecting that act. Ex. xx, 11. " Wherefore the 
Lord blessed the SABBATH-DAY and hallowed it." 
This testimony proves beyond all controversy the ex-
istence of the holy Sabbath before the expulsion of 
man from Paradise . Had you listened to Revelation, 
instead of Echo, it would have told you that at the 
time God hallowed the day of his rest, that day was 
"the SABBATH-DAY." You continue: 
"The Review inquires for the act of instituting the 
Sabbath in the wilderness of Sin, and asks with sur-
prise if it was kept before it was instituted. It was 
commanded to be observed in the wilderness of Sin, and 
was observed; but it was not regularly instituted, as 
an ordinance to be celebrated by after generations, till 
the law was given at Sinai, about a month later." 
The Review speaks for itself. I append the para-
graph to which reference is made : 
" What account, then, does the record contain of 
any act of instituting the Sabbath in the wilderness? 
The first sentence reads thus: And he (Moses) said 
unto them, This is that which the Lord hath said, To-
morrow is the rest of the holy Sabbath unto the Lord;' 
then follows directions respecting the disposal of the 
manna. We ask then in candor, Did the statement 
given by Moses, constitute the seventh day the holy 
Sabbath unto the Lord?' Was it not by that lan-
guage confessed to be such already ? If the latter 
question be answered in the negative, then we will 
look at the matter further. To constitute it his Sab-
bath (Rest-day) did God rest upon the seventh day 
in the wilderness of Sin? No. He did this at Crea-
tion. Did he sanctify and hallow the day in the 
wilderness? Nothing of the kind is cfaimed. He did 
that at Creation, even the enemies of the Sabbath 
being judges.' How then was it instituted? Was 
it by Moses giving express direction that it should be 
observed ? The record is searched in vain for even 
that, until after at least one Sabbath had been in part 
observed in the wilderness. Perhaps it can be proved 
by what some would call ' plain bible testimony,' that 
the Sabbath was instituted in the wilderneis of sin, 
but we would be glad to have THE TESTIMONY PRE-4 
SENTED. Or shall we conclude 'that the children Of 
Israel observed the Sabbath without having it insti-
tuted?(!!)" You proceed to say in concluding your 
first article 
" The Review tries to explain the expression, See 
for that the Lord hath given you the Sabbath,' verse 
29, by John vii, 22. 'Moses therefore gave you cir-
cumcision' Moses gave to the people circumcision in 
the sense of its being incorporated into what was call-
ed the law of Moses : yet we have a record of its ex-
istence before that law was given. But not so with 
the Sabbath: there is no record of its existence prior 
to the time when God gave it to them in the wilder-
ness of Sin. It tries to explain Neh. ix, 14:—'Thou 
nuttiest known to them thy holy Sabbath,' by Eze. 
xx, 5 I made myself known unto them in the land 
of Egypt.' It infers that as God existed and was 
known to men before the time he made himself known 
to his people in Egypt, so the Sabbath existed and was 
known to men before God made it known to them in 
the wilderness. But this inference is unsound; for 
we have abundant evidence that God existed and was 
known to men before. he made himself known in a 
peculiar manner and by a peculiar name to his people 
in Egypt; but not a particle of such evidence exists 
in relation to the Sabbath. From the evidence pre-
sented, it is manifest that we have no authority for 
dating the institution of the Sabbath prior to the giv-
ing of the manna in the wilderness of Sin." 
As you had presented objections which you deemed 
unanswerable, my object was to show that they pos-
sessed no real force. Whether, or not, you have 
shown that I did not answer, you fairly, may be de-
termined by comparing the paragraph in question with 
your reply already stated. It is as follows : 
" The writer argues that because it is said 'the Lord 
hath given you the Sabbath, therefore he giveth you 
on the sixth day the 'bread of two days,' that the 
Sabbath must then for the first time have been com-
municated to Israel. For surely he did not give 
them what they already had !'—A text in the New 
Testament may help the mind of C. Please to read 
John vii, 22, and then answer me, How could Moses 
give them circumcision when they already had that 
ordinance, even from the days of Abraham? Gen. 
xvii, 9-14; Josh. v. 5. If you answer that the sub-
ject was still further set forth and impressed upon 
them, then we say, just so.was it with the holy Sab-
bath. 
He proceeds to quote Neh. ix, 13-15, which testi-
fies that Thou (God) rudest known unto them thy 
holy Sabbath.' Certainly God did not make known 
to them what they already knew !'—We answer how 
could GOD MAKE HIMSELF KNOWN unto Israel in the 
land of Egypt, [Eze. $x, 5,] when he chose them, and 
lifted'up his hand unto them, saying, I am the Lord 
your God;' when they already knew the true God? 
(For they were the only church of God on the earth 
at that time.) Ex. ii, 23-25 ; iii, 7 ; iv, 31. 
If you answer He revealed himself to them more 
fully, and made known their duty to him more clear-
ly, we add even so was it with his holy Sabbath.—
And we request the reader's attention to the point a 
moment longer. The testimony of Nehemiah is di-
rectly against C. God did not make his Sabbath for 
the Jews. No ! No ! It was already in existence, 
as well as himself, and he made it known to them.—
Amen." 
With a single question I submit the subject thus far 
discussed. Did the seventh day becoine the holy Rest-
day of the Lord when God rested from his work of 
Creation on that day and hallowed it, or did it become 
such in the wilderness of Sin when on the sixth day 
Moses said, "To-morrow is the rest of the holy Sab-
bath unto the Lord?" 
Yours for the Truth, �
J. N. ANDREWS. 
Rochester, N. Y. April 13th, 1852. 
THE REVIEW AND HERALD. 
"Sanctify them through thy truth; tby word is truth." 
ROCHESTER, THURSDAY, MAY 6, 1852. 
Fair Investigation. 
Those who have the truth can always afford to be fair In 
presenting it, while those who have the hard task of withstand-
ing the truth, and arguing against facts, seldom can. 
We rejoice that the Sabbath question is now being investi-
gated, that the strength of argument for and against it may 
be seen. We wish to call especial attention to the letter to 0. 
R. L. Crozier in this number from the pen of Bro. Andrews.—
The article of Bro. Andrews, published in the Review and 
Herald, Vol. 2, Nos. 11 and 12, we regard as a fair and thor-
ough Review of the article of "C." entitled "Bible Class on 
the Sabbath Question," published in the Harbinger of December 
6th, 1851. This wo will leave, however, to the decision of the 
candid who will read both articles. 
The reply of "C." to Bro. Andrews' review, now being pub-
lished in a series of articles in the "Harbinger," is decidedly 
unfair, and shows the weakness of his position. 
We are glad that Bro. Andrews has quoted largely from the 
reply of " C." andwalso from his own review, that the readers 
of the "Review and Herald" may notice "C's." unfairness, 
and his lack of scripture argument. Those who have the truth 
can certainly afford to be fair. 
THE WORK OF THE LORD 
That is now progressing among those who are observing the 
Sabbath of the fourth commandment, and are looking for the 
speedy coming of Christ, is Most cheering to those who have 
held fast the advent faith. Nothing can be more encouraging 
to those who regard the advent movement as the work of God, 
and have endured the trial of their faith thr; gh the time of 
scattering, than to know that the Lord is gloriously reviving 
his work in bringing out from the world a people united in their 
faith and hope, joyfully keeping all the commandments of God, 
waiting for the coming of the Lord. Those who are willing to 
follow down the track of prophesy to the message of the third 
angel, see, to the joy of their heart, the providence of God now 
fulfilling prophecy as to time and manner. "HERE is the pa.. 
tienco of the saints ; HERE are they that keep the commandments 
of God and the faith of Jesus." Rev. xiv, 12. 
But this work is not confined to those only who have had an 
experience in the past advent movement. A large portion of 
this act of the people , with the idea of their entire ig-
norance of the Sabbath) proceeds on the assumption 
that there was still another miracle wrought by God; 
the -miracle this time being to double the manna found 
in the vessels of the people !—We think however, that 
this miracle if examined, will turn out very much like 
the first; for neither instance presents any necessity 
for a miracle. It would seem that when God had 
provided food from heaven by a direct miracle, that 
the people who had 'not one feeble person among 
their tribes,' [Ps. cv. 37, 40,] might gather it with-
out miraculous aid.—But we enquire, was it the act 
of the people, or a miracle from God, that a double 
quantity was obtained on the sixth day? To the 
law and to the testimony.' �
On the sixth day 
THEY GATHERED TWICE AS MUCH BREAD, 
two °mere for one man; and all the rulers of the con-
gregation came and told Moses.' Verse 22. There 
is no higher testimony than this ; we believe it and rest 
upon it. It was the act of the people in gathering, 
NOT the act of God in doubling what they had 
gathered, that accounts for the double portion of 
manna on the sixth day. And this PLAIN TESTIMONY 
refutes the assertion of C. that 'the rulers did not 
know why' the people had a double quantity on that 
day. 
But it will be asked, Why then ,did the rulers 
come and mention this matter to Moses 7' Verses 19, 
20 present a reasonable answer, and one that involves 
no absurdity. They had been directed to leave none 
of the manna till another day, and how could their act 
of preparation for the morrow (the seventh day) be, 
reconciled with that direction?—Moses in his answer 
to the rulers, sanctions the act of the people. �
This,' 
says he, is that which the Lord hath said, To-mor-
row is the rest of the holy Sabbath unto the Lord: 
bake that which ye will bake to-day and seethe that ye 
will seethe; and that which remaineth over, lay up for 
you, to be kept until the morning.' Verse 23. They 
laid it up, and it did not corrupt as on the preceding 
days, but was preserved. Take notice. The prepara-
tion on the sixth day named by God to Moses in 
verse 5, was not rehearsed by him to the people until 
AFTER they had gathered the manna on the sixth day. 
Verse 23.—This fact shows that the gathering of a 
double portion, was the voluntary act of the peopld, 
facilitated doubtless, by a more plentiful supply on, 
that day.—Verse 29. This act of the people, there-
fore, directly refutes the assertion of C. that they 
were "perfectly ignorant" of the Sabbath. 'Whether 
the two miracles which he introduces to sustain the 
point, are entitled to any weight, others must judge." 
I might be allowed to laugh at the absurdities which 
you have collected, were it not that the subject is 
quite too serious to be treated with lightness. To 
represent the children of Israel as crowding each oth-
er from the manna, like a herd of swine, when it "lay 
upon the face of the wilderness" every where, and to 
represent God as interfering by a miracle to make 
the portions of such a people just alike, is an idea sad-
ly derogatory, both to the character of God and that 
of his chosen people. And Paul in taking this case 
[2 Con viii, 14, 15] as.an illustration of the manner 
in which: the Corinthians should treat their brethren, 
made a sad blunder. For if the Corinthians should 
act as you represent the Israelites to have acted, each 
would grasp from his brother or sister all that ho 
could get, and then God would by a miracle so order 
the matter that he would have just a supply for his 
own wants, and would 'as miraculously increase the 
portions of those who had been defrauded ! 
With reference to the double portion on the sixth 
day, you first represent in the report that the manna 
gathered by the people was miraculously doubled, and 
then in enumerating certain "laws" say that they had 
been COMMANDED TO GATHER twice as much that 
day. Though both the assertions are false, it may 
not be out of place to thus contrast them, as it shows 
at a glance how difficult it is for a man who argues 
against truth to be consistent even with hinny. You 
next state : 
"In admitting that the term Sabbath occurs for the 
first time in Ex. xvi, the Review insinuates that the 
same thing had been previously known under a differ-
ent name. But where is the record of it? Echo an-
swers,—Where ?" 
THE REVIEW AND HERALD. �
5 
those who are sharing the blessings attending the present truth 
were not connected with the advent cause in 1844. Their 
minds not being particularly called to It then, consequently 
they did not reject it, they are now prepared to receive the 
truth when presented to them in a proper manner. Some of 
this number have had their attention called to the advent since 
the great movement of 1844, others are leaving the churches 
where they may be free o observe the Sabbath of the Bible, 
and enjoy the advent hope, and not a few of the precious, ten-
der youth, who are being converted, help make up this num-
ber. 
The truth has a happy and sanctifying influence on those 
who heartily embrace it. Our advent brethren who partici-
pated in the messages of the first and second angels of Rev. 
sly, who have been unable to clearly define their position 
since 1844, can now, by the light of the third message, see 
their whereabouts, and are able to explain their present posi-
tion. The harmony of the three angels explains the advent 
movement in the past, and shows that those who sacrificed in 
the advent cause with sincerity and discretion were doing the 
"will of God." The harmonious truths connected with the 
third message clearly show their present position and places 
their feet in a plain path again. And now with confidence 
they can again rejoice in the blessed hope of soon seeing Je-
sus. This is the effect that the present message has on the ad-
vent brethren who so confidently looked for the Lord in 1844, 
were disappointed, and have since been taught that the hand of 
God was not in the advent movement, consequently their sacri-
fices were not accepted of God, and their joyful hope was delu-
sive. Thank Heaven that relief has come, and that the scattered 
flock are now distinctly hearing the cheering voice of the True 
Shepherd in the third message, and follow him "whithersoov-
or he goeth." 
Those who receive the present truth, who were not in the 
former messages, can also see, the harmony 'of the whole, and 
are enabled to see the purpose of God in the 'advent movement, 
and plant their foot upon the whole advent ground. Such We 
regard with feelings of utmost tenderness. In their case the 
power and blessed effects of truth are most clearly seen; also 
the goodness and power of God in bringing them out from the 
churches and the world at the "eleventh hour." 
The sanctifying influence of the truth is seen in the conver-
sion of the children of believing parents. In almost every 
case where the parents embrace the Sabbath, and live out the 
holy advent faith, their children are constrained to seek the 
Lord; so that whole households separate from the world to 
serve God with all the heart and keep his commandments.—
What an inestimable blessing to parents to whom God has in-
trusted souls to rear for heaven, is this truth that is sent out in 
this period of apostocy and corruption, to call them and their 
children out from the world whore they may prepare for 
heaven. 
A Brief Sketch of the Past 
Will give some idea of the rise and progress of the cause of 
present truth. From the time of the great disappe.intmsnt in 
1844, to 1846, a number of the advent brethren in different 
States embraced the Sabbath. But the observance of the 
fourth commandment was strongly opposed by the loading ad-
vent papers, and the preachers of the advent, with very few 
exceptions. The light that then shone out upon the subject 
was faint when compared with that of the present time ; and 
in that time of confusion of views and scattering of the pre-
cious flock, many of those who embraced the Sabbath gave it 
up. A few, however, stood firm, and toiled on amid cruel op-
position and reproach from those who professed the advent 
faith. 
One class of opposers of the weekly Sabbath of the Bible 
taught that First-day should be observed, and their main sup-
port was, not the word of God, but the so called "Christian 
Fathers." Another class taught that the ton commandments 
were abolished, and still another class admitted that it was 
right to keep the seventh day according to the law of God; but 
they taught that all the world had some how made a mistake of 
just ono day in numbering the days of the week, so that the 
Sabbath of the fourth commandment fell on Sunday U They 
were willing that we should obterve the seventh day on Sun-
day; but by all three of these classes it was generally repre-
sented as sinful in the sight of Heaven to observe the fourth 
commandment on the day that Jews, Mohamedans, Christians 
and all nations agree is the very seventh. And those who ob-
served the true seventh day according to the commandment 
were called Jews, Judaizers and fanatics, and were represent-
ed as "fallen from grace," committing the unpardonable sin, 
and halting to certain ruin. Thus a great amount of prejudice 
was raised against Jehovah's Sabbath, so that but seldom one 
was found that would listen to the scripture arguments in its 
favor. And what was greatly in the way of the Sabbath 
cause was some who taught it in a rash mariner, which gave 
the opposition greater charm to oppose, and misrepresent all 
who observed the seventh day. But it is a matter of rejoicing 
that Buell have either seen their error or have left the Sab- 
bath, so that the cause is now generally free from this embar-
rassment. 
In the Spring of 1848 a Conference of the scattered friends 
of the Sabbath was held in Connecticut. The meeting was 
attended with the blessing of Gad, andthe brethren were much 
encouraged. Another was held in Volney, N. Y., in Septem-
ber of the same year, which was attended by some of the 
brethren from Now England. The number of believers pres-
ent was only about thirty, yet there was a general attendance 
of the friends in Western New York. This was a meeting of 
great interest to the few tried friends of the Sabbath, yet it was 
one of some trial on account of a diversity of views held by 
some of them on points of less importance. 
Here the work of uniting the brethren on the great truths 
connected with the message of the third angel commenced.—
This work has progressed gloriously,. and hundreds have em-
braced the present truth whose hearts now beat in union, while 
their interest is one in the advancement of this holy cause. 
In the Summer of 1849 we issued the first number of the lit-
tle sheet, entitled, "The Present Truth." We commenced the 
work under circumstances the most unfavorable, being desti-
tute of means, and the very few friends of the Sabbath being_ 
generally very poor. But soon after sending out the first num-
ber, sufficient means came in, and we were greatly cheered in 
hearing that several of the dear advent brethren in different 
States had embraced the Sabbath. About that time Bro. J. 
Bates visited the brethren in Jackson, Mich., who received the 
truth, and have since aided much in the cause with their 
moans. 
Since that time the cause has advanced far beyond the ex-
pectations of its warmest friends. Whore there was but about 
a score of advent brethren in the State of New York that ob-
served tile Sabbath three years since, there are now probably 
near one thousand, and several hundred in the Western States, 
where there were none, to our knowledge. The increase in 
someportions of New England has been greater than in this 
State, and in the Canadas, whore there were none in 1849, 
there are a goodly number that "delight" in the whole "law 
of God." 
Notwithstanding all the efforts that are put forth to arrest 
the progress of this cause, and the bitter opposition that it 
meets with from advent papers and ministers, yet its course is 
onward. The present is a time of thrilling interest to those 
who have toiled in sadness in past years when friends were 
few. Such are best prepared to realize in some degree the 
great and glorious work that God has accomplished for the 
remnant. 
The Present Work 
Of those who are permitted to act a humble part in the ad-
vancement of the cause of God, should be understood, as it is 
of vast importance that each should do the will of God. We 
think that the past will give some idea of our present and fu-
ture work. Thus far in the progress of the cause but little has 
been accomplished without persevering effort. In this respect 
we may safely judge of the present and future by the past. 
The servants of the Lord have cheerfully left their homes, 
and have traveled long distances in the cold and heat to 
spread the truth before a very few. And as they have seen 
them yield to its force, and made happy on receiving it, they 
have felt doubly paid for all their toil. Others have freely 
given of their means to publish books and papers to distribute 
gratuitously to those who might be benefited by reading them, 
and to sustain the traveling brethren. And God has blessed 
the efforts of his children in a wonderful manner. 
It is true that there are but few laborers in the wide har-
vest. Throe years since there was not one that labored con-
stantly in the field. Now their are a few, and the Lord is 
constantly raising up and sending out others. They must go 
in the name of the Lord, and bear reproach and learn how 
sweet it is to suffer for Jesus in this oause. And as they go 
they must carry with them publications containing the reasons 
of our faith and hope to hand to those who are perishing for 
spiritual food. 
The Lord is opening the way before us. A spirit of inquiry 
is awakened, and many who have formerly been prejudiced 
against our views, or indifferent, are now anxious to hear and 
read the evidences of our position. It lies in the power of those 
who have this world's good, and those also who are able to 
earn means to spare, to send the servants of the Lord to such, 
to speak to them the word of God, and leave with them those 
publications that will aid them in studying the Word. This 
they will cheerfully do when they feel the importance of this 
hour, and the necessity of acting, and acting immediately. 
Those who oppose the present truth aro active, and leave no 
means untried that they think will shut the light from those 
we hope to benefit. Let us, dear brethren, leave no means 
untried that will send out light and truth to perishing souls.—
Let us gird on the armor, and go forward in this holy war-
fare. 
If ever the children of God should be as "wise as serpents 
and harmless as doves" it is now. They are often placed 11/1- 
der circumstances the most trying. And to enable them to 
maintain their position on unpopular and even despised truths, 
and always exhibit the meek spirit of their Master when bit-
terly opposed, they need mush of the grace of God. Dear 
brethren, let us look to the Great Example and Pattern, Je-
sus, and learn to be meek and lowly in heart, and in our daily 
walk. 
It is true that our opponents will not be satisfied with us un-
til we yield up the truth. In the estimation of some, to mani-
fest a "Christian spirit" would consist in renouncing those 
very truths that lead us out from this world, and separate us 
from sin and sinners, and in uniting in spirit with the multi-
tude of professed Christians that throng the broad road to death. 
This we shall never do. We choose the narrow way to life, 
and in it we will diligently seek to be like our Master, holy, 
harmless and separate from sinners. 
"Every Great Truth is Plainly Stated." 
This remark is frequently made by those who think the 
fourth commandment should be given a second time in the New 
Testament, if it is the duty of Christians to keep the Holy Sab-
bath. Because it is not given the second time, they conclude 
that the Sabbath is abolished. We fully agree with them that 
"every great truth is plainly stated," but do not come to the 
same conclusion. 
The Sabbath is a "great truth." It is considered by God 
and his holy prophets an institution of vast importance. The 
greatest penalties are threatened for its violation, and the 
greatest blessings are promised to those who should keep it 
holy. The language of the fourth commandment, employed 
in setting forth and enforcing the Sabbath, is so plain that no 
one can mistake it. This "great truth is plainly stated." 
Now, if the Sabbath is abolished, and if the eternal interests 
of Christians are greatly endangered by its observance, as our 
opponents represent, is not this also a truth equally as great? 
Most certainly, and it should be as plainly stated as the Sab-
bath law. Let those, therefore, who teach that Jehovah has 
abolished his Sanctified Sabbath, and that the New Testament 
warns Christians against its observance, understand, that as 
"every great truth is plainly stated," we require of them as 
plain and positive testimony that the Sabbath is abolished, as 
is employed in the groat Sabbath law, the fourth command-
ment. Let those that loudly call on us to show a second edi-
tion of the Sabbath law from the New Testament, pause, and 
learn that it is their duty first to show plain and positive testi-
mony that the original Sabbath law has been abolished. 
The Great Creator gave the Sabbath, a memorial of himself. 
Says Jesus, "The Sabbath was made for man." And when 
the ten moral precepts of God's holy law were given in due 
form, the law of the Sabbath was uttered by Jehovah under 
circumstances of awful grandeur, and engraved in the tables 
of stone. And is it not the height of presumption to dare 
trample on that law, because it is not repeated a second time? 
"Plain Bible Testimony." 
It is frequently asserted that the abolition of the Sabbath is 
plainly stated. This we deny, and ask those who make this 
assertion, and have so much to say relative to "plain bible tes-
timony" to produce one text in proof of it. If there is such a 
text let them present it. 
Only two texts are quoted, as referring directly to the Sab-
bath of the fourth commandment, to prove its abolition. Rom. 
xiv, 5 and Col. ii, 16, and in both cases there is not one word 
of "plain bible testimony" on the point. 
From Rom. xiv, 5 it is first inferred that the Sabbath is the 
subject of Paul's remarks, yet he does not mention the Sab-
bath in the whole chapter. And then from his words, " One 
man esteemeth one day above another; another esteemeth ev-
ery day sake. Let every man be fully persuaded in his own 
mind," it is inferred that the Sabbath is abolished. Both of 
these inferences are unwarrantable. But suppose we admit 
the first, that the Sabbath is Paul's subject, then where is this 
"plain bible testiMony" that it is abolished? The remarks of 
the Apostle that some esteemed one day above another, and 
that others did not, and that every one should be fully per 
do not afford plain testimony for its abolition or perpe-
tuity. 
But we do not admit the first inference, that the Sabbath is the 
subject of Paul's remarks. No man of candor will deny that 
his subject is the same in Rom. xiv, 5 with which the chapter 
opens. And as existing trials in the early church relative to 
meats, drinks, &c., gave rise to the Apostle's remarks through-
out the entire chapter, we are bound to believe that the days 
mentioned, referred to those days associated with meats and 
drinks, and not to the Sabbath of the Lord. 
It is said that the term " every day alike" must include the 
Sabbath. We would here inquire, Does the expression " every 
day," in Ex. xvi, 4, include the Sabbath? If it does, then the 
Lord commanded the Israelites to gather the manna on the 
Sabbath. He says to Moses, "and the people shall go out and 
gather a certain rate every day." In either case the term 
"every day" is not used in its broadest extension. If the 
words "every day" in Rom. sly, 5 are not to be limited to the 
6 �
THE REVIEW AND HERALD. 
subject of discourse, but be understood in their, broad-
cat extension, then why not give the words "he that 
eateth not," in verse 6th, also their broadest exten-
sion? This would prove that some of the early Chris-
tians lived without eating !! Both expressions, " ev-
ery day" and " eateth not" must' be limited to the 
subject of the Apostle's discourse. 
Said the Beloved Disciple, A. D. 96, "I was in the 
spirit on the Lord's day." Rev. i, 10. This is "plain 
bible testimony" that in the gospel dispensation one 
day is to be regarded as the Lord's, consequently that 
day must be excepted in the phrase "every day alike." 
Col. ii, 16 does not mention "The Sabbath" of the 
fourth commandment. It speaks of " sabbath-days" 
or, as in many translations, "sabbaths." Paul asso-
ciates these " sabbaths" with meat, drink, new-moon, 
&c., just as they are associated in the "hand-Writing 
of ordinances" for the Jewish church, because they 
were of the same nature of those ordinances that were 
to cease at the cross. Jehovah placed his Sabbath in 
the midst of nine moral precepts, showing that it was 
of the same nature and duration. We now ask the 
candid, Is not our conclusion that Col. ii, 16 mentions 
only those annual sabbaths of the Jews associated with 
meat, drink, new-moon, &c. natural and fair? And 
is not the inference of our opponents, that the fourth 
precept of the Decalogue is referred to by Paul, un-
natural and unwarrantable? Please read Col. ii, 14 
—16 and then answer. 
We have not designed to give an exposition of Rom. 
xiv, 5 and Col. ii, 16 but only to show that these texts 
do not contain one word of "plain bible testimony" for 
the abolition of the Sabbath. 
Has the Sabbath of the fourth commandment been 
set forth and enforced by "plain bible testimony ?" 
It has. Then we ask the sincere, Should those who 
teach that it has been done away, and that it is dan-
gerous for Christians to observe it, be believed, unless 
they can produce as "plain bible testimony" for its 
abolition 7 
LETTERS. 
From Bro. Brown. 
MY DEAR BRO. WHITE: Though a stranger to 
you personally yet I rejoice to say, I feel familiarly 
acquainted with the spirit you seem to manifest in 
that very welcome bundle of papers which you sent to 
me. �
Unless I am entirely mistaken in regard to what 
the spirit of my Blessed Jesus is, it is a very prominent 
characteristic of the principal writers of the "Review 
and Herald." And my prayer is, that nothing which 
savors of a contrary spirit may ever find a place in 
those columns 
As those papers were sent me free of charge, it is 
certainly due from me, at least, to say they have been 
read with pleasure, and I trust with profit. And 
though I am not prepared as yet to endorse all that 
I find in them, yet I do and will rejoice in the light as 
fast as I can see it. I have been looking for light, 
and indeed I may say, expecting it, because the angel 
of the Lord told Daniel, "The wise shall understand." 
Some things I had understood before, and some things 
3 could not understand. I understood perfectly 
well, (because I had proved it by mathematical dem-
onstration,) that the 2300 days of Daniel's, vision, 
had run out ; but why the Lord had not come, I could 
not understand. Now it is clear, praise the Lord, 0 
my soul. As I am a stranger to you it may not be 
uninteresting, should I give you a brief account of 
my history for the last few years. To go back no far-
ther than 1829, I will say that after several years hard 
study of theological books I received license to preach 
the gospel in the Presbyterian Church, and' in 1830 
was ordained by the same body to the work of an 
evangelist. Soon after this, I began to compare theol-
ogy with Bible, as I never had done before, and as 
might be expected, as a natural result, I became more 
liberal in my views; and in relation to some points, my 
mind underwent an entire revolution. I at length 
began to see that the nominal churches had passed their 
glory, and were sinking into shades of darkness, and 
that the world at large, was fast becoming corrupt.—
I proclaimed it from the pulpit and from house to 
house as occasion presented, but met with opposition 
from every quarter. I was, however, in the main 
treated with kindness, inasmuch as I always aimed 
to speak in kindness 
Thus I labored on until 1842, when my mind was call-
ed to examine the doctrines relating to the Second Ad-
vent of our Saviour called Millerism. I saw the light, but 
though I had made up my mind not to "confer 'with 
flesh and blood ;" yet to come out on a subject, against 
which both popularity and interest were at war, re-
quired more moral courage and greater strength of 
faith than I had before been called to exercise. 
There was my pleasant home, my fn. Lids, and my 
•salary to be given up. What could I d 7 How could 
I live 7 were inquiries that haunted �
mind for days 
and nights. While on the other hand, was impressed 
that my salvation hung upon a decision for the truth. I 
thought of Elijah in the wilderness, fed by the ravens, 
and made up my mind, I will come out for the truth, 
and leave the event with God. I did so, and "thus 
far the Lord has led me on." We have not always had 
all that we used to call comforts of life, when I could 
depend on $500 or $600 salary, yet we have suffered 
for nothing. Nor have I any fears of suffering, for 
" The Lord is my Shepherd." In him will I put my trust. 
The church with which I was formerly connected, 
have ever treated me with kindness. And though they 
call me bewildered and out of my right mind, yet, 
they acknowledge me sincere and honest, and often, es-
pecially since the fall of 1844, have I been urged to go 
back, and again receive my salary. When we have 
been short for means on which to live, their offers 
have been rather tempting, yet thus far I have been en-
abled to say," thy money perish with thee". My firm 
conviction, that the whole advent movement up to 1844 
was of God, and that the 2300 days then expired, has 
been the saving influence that has kept me from fall-
ing. I have often said to my brethren," If I give up 
the advent movement, being just what it seemed to be 
as we came along in it, and give up the ending of the 
days in 1844, I will give up the whole, and go back 
again to my liberal salary." But this I could not do, 
with the Bible in my hand, which reads now just as 
it did then. I still praise God for the light I received 
in 1842. I believe it will "shine brighter and brighter 
until the perfect day," and that all those who hold on 
to the " sure word of prophecy," will walk in the 
light, and not stumble nor fall. 0 that I could see 
more of the dear brethren walking in the "path of the 
just." 
Thus, by the grace of God, I was holding on to the past, 
which 1 had experienced in the advent history, when, 
in December or January last, Brother Case, from Jack-
son Mich., came to my house, with what he called the 
"third angel's message." At first, it looked very fanci-
ful to me. But still, as truth was what I wanted, I re-
solved to give it a faithful examination. I did so, and 
though, as in the case of the first message, I found it 
not what it has been reported to be by its enemies, 
yet several weeks passed before I could so far satisfy 
my mind, even in relation to the Sabbath question, as 
to commence keeping the " Seventh Day." Brother 
Bowleg finally came along, at two different times, and 
labored like a faithful steward, in trying to get the light 
more clear before me. But still I had difficulties in 
my way. I read my Bible on the question, by day, 
and meditated on it by night. I also read all the books 
1 could raise on church history, touching the Sabbath, 
especially those in favor of its change from the seventh 
to the first day of the week—talked with ministers to 
see if they had any light, but finding nothing but 
darkness, I resolved to return to the Bible, as, the 
"man of my counsel." In so doing, I found, to the joy of 
my heart, that "light shineth in a dark place." I am 
now keeping the Lord's Sabbath, and feel my soul blest 
in it. My wife is not interested in the subject, as I 
am, yet yields to my wishes in relation to it. We are 
alone here at present. Brother and Sister Thayer, are 
the only individuals in this Idace, besides myself, who 
entertain the advent faith. They are not yet on the 
Sabbath question, but from what I know of their hon-
esty as Christians, I believe they will soon be out, and 
in the enjoyment of those who keep the command-
ments of God. 
And now let me say in conclusion, I feel like a new 
man. From 1844 until now, I have felt destitute of 
a message. And though I have occasionally made an 
ort to preach, yet it has been " like beating against 
the air." I now long to be again in the field, as I was 
before the tenth-day movement. I see the Sanctuary 
is being cleansed, and the last message is being given.-
0 who will prepare himself for the battle ! My anx-
ious inquiry is, what shall /do? I have a feeble wife, 
two children, and an aged mother, on my care. I can-
not leave them, unlessI leave with them a faithful girl. 
Where to find the girl ; or if I could find one, where to 
find money to pay for her service, I know not. And 
then again, I cannot go without a horse and carriage.—
So, for the present, I leave the matter with God. If 
he has any more work for mo to do, the way will be 
opened. Perhaps some faithful brother who has the 
means for traveling will come along and take me in, 
if that is the best way, and I should be so situated 
that I can leave my family. 0 that some faithful 
preaching brother, who is able to defend the whole 
truth would come this way. 
How glad I should be to once more visit those dear 
brethren in the eastern states, with whom I labored 
in 1843 and 1844. * * * But I must say adieu. 
Your brother in patient waiting, 
BOWMAN B. BROWN. 
Beloit, Rock Co., Wis., March 21st, 1852. 
P. S. I would just say, I am the brother known 
through the " Herald" and " Harbinger" by the sig-
nature of B, B. Brown. 
From Bro. Bates. 
DEAR BRO. WHITE During my last tour with 
Bro. Edson in western New York, from Feb. 20 to 
March 11th, we visited about twenty places, and held 
meetings with the scattered flock. Many which had 
not read the "Review and Herald" were anxious to 
receive it. Many said we will examine this subject, 
and if we see the Sabbath is binding we will keep it. 
We found a company in Marion who listened very 
attentively, that had never heard the third angel's 
message before. They wished to hear more on the 
subject. One of them confessed the Sabbath. Others 
said, we mean to examine it. 
At Mill Grove (Feb. 6th) we found a united com-
pany of waiting ones, hungry for the truth. We spent 
three days in conference with them. The truth took 
effect, and the melting power of God came upon pa-
rents and children. God graciously answered our 
prayers in the conversion of two young men, sons of 
our dear Brn. Roswell F. and David Cottrell. They 
were baptized, also, three others. Many of the chil-
dren were deeply affected, and manifested a strong de-
sire to learn, and keep all the commandments of God. 
Feb. 9th, held an evening meeting at the house of 
Bro. and Sr. Smelly in Clarence. We trust they 
are keeping the Sabbath. 
Feb. 13th, came to Fredonia. Bro. John Hamilton 
received us kindly, and opened the way for us to pre-
sent the truth at his house. In this and the adjoin-
ing town (Laona) we spent two Sabbaths, and held 
several meetings in different places. Brn. John Ham-
ilton and Adam Miller, with their wives, came Out de-
cided in all the present truth. Sister Miller had pre-
viously kept the Sabbath. Our meeting closed with 
a conference at the house of Bro. Hamilton, at which 
time we endeavored to examine popular objections. 
By request of Bro. Hamilton, we attended their ad-
vent meetings on the first day of the week. Their 
two local ministers were present, and complied with 
the request of Bro. Hamilton for us to lecture, .and 
said we might occupy the forenoon. Our subject was 
the ending of the days, in Dan. viii, 13, 14, connected 
with the third angel's message. 
One of the ministers followed me in opposition to 
my subject, declaring in a vehement, and indignant 
manner that the Sabbath was not binding, &c., still 
referring to our discourse, said it was a dishonest way 
of presenting the fourth commandment, and called for 
an open rebuke from heaven ! Said he, we do not 
now live by the law. The nine commandments are 
embodied in the gospel of the Son of God, but the 
fourth is not. 
The other minister commenced by saying, produce 
me a command of my Lord for keeping the Sabbath, 
and I will keep it. He then read Matt. v, 38, to 
prove the authority of Jesus to abolish the command-
ments, the 17th to the 19th verses to the contrary 
notwithstanding, said he, the nine commandments are 
embodied in the sayings of our Saviour. As the meet-
ing was coming to a close, we asked the privilege of 
presenting a few questions for the meeting. Will 
you please to read the text from the New Testament, 
to prove where the Saviour has embodied the first com-
mandment of his Father. 1 Cor. viii, 6 was read by 
one �
the ministers as proof. We asked if that was 
the testimony of Jesus. An attempt was made to 
prove that Pahl's argument here was the same, as that 
of Jesus. As we took notes of their testimony, 
when we read, others remembered that they made the 
statements above recorded. We still called for the 
text, or a qualification of their assertion. They would 
not admit that Jesus embodied all of the command-
ments of God in his answer to the lawyer, recorded in 
Mat. xxii, 35-40, for if they had, it would have proved 
too much, because "all the law" would embrace the 
fourth commandment, which they asserted was left 
out. We stated that we had more questions to ask 
on this subject, but we should not present them until 
the first one was answered. Instead of showing bible 
testimony they put on their over-coats and left the 
meeting in disorder. The rebuke, so justly called for, 
resting upon their own heads, for attempting to oppose 
the truth of God. 
From Feb. 22d to the 27th we visited Gerry, James-
town and Busti. In all these places we found souls 
willing to listen to the whole truth. We trust they 
will decide for God and truth. 
Feb. 28th, spent the Sabbath at Ellington Center.. 
It was a blessed season to us all. May the precious 
truths which they acknowledged be cherished, and 
sanctified to them for their eternal salvation. 
At Bro. Ashley's, where we were holding a meeting 
the next day, a young couple were present. The man was 
not a professor, but evidently an honest seeker after 
truth. Observing him in a deep study after meeting, we 
asked, What he was about to do with this truth. He 
raised his head arid said, "I ant going to keep the Sab-
bath." His wife said she should, also. Bro. and Sr. 
THE REVIEW AND HERALD. �
7 
Ashley responded, so will we. Thus a meeting for Sab-
bath-keepers was established forthwith, 
At Napoli (March 1st) held a meeting at Bro. D. 
Waterman's, next day at Bro. Bushnell's. Here Bro. 
Edson left me, and I went to Shongo, and held a meet-
ing. The audience listened very attentively. From 
thence (the 4th) went to Bro. H. Hopkins in Bingham, 
Potter Co. Pa. Here and in Ulysses we had attentive 
hearers, and I think profitable meetings. There arc 
several here that profess all the present truth, and a 
number of others deeply convicted of the same. 
Held a meeting in Bath the 9th. I was sorry that I 
could stay no longer with the brethren. I think they 
need help. On the 10th had a free meeting at Bro. 
Lebbeus Drew's, Pultney. Bro. Drew helped me on 
my way, and thus I reached the Ballston Conference 
in time. 
JOSEPH BATES. 
Fairhaven, March, 25th, 1852. 
From Bro. Everett. 
DEAR BR°. WHITE: The progress of the third angel's 
message is not so rapid as we could wish in this vicinity, 
still there are a few of us who not only believe it, but 
are constrained to spread it. And it will not be in 
vain. 
The message not only gives the warning, but it gives 
the happy result: "Acre is the patience of the saints; 
here are they that keep the commandments of God, and 
the faith of Jesus." It is a comfort to us on the Sab-
bath to know that others are keeping it at the same time. 
We find it good to keep the day of God's rest. Blessed 
be God for the Sabbath. How cheering the anticipa-
tion that all the scattered remnant of saints in these 
last days, will soon be keeping the commandments of 
God and the faith of Jesus, and prepared to meet their 
coming King ! Let those who carry the message be pa-
tient, and humble and faithful: and "bear all things." 
The Lord will bless the labor of love. 
The restoring of the fourth commandment to its place 
in the Decalogue exhibits the law of God in its true 
light, an unbroken chain, holy, just and good; "under 
the old ministration written on tables of stone by the 
finger of God; under the new ministration, "written 
on fleshly tables of the heart" by the Spirit of God. 
Theministralionof deathisabolished. The cerimonial 
law of "shadows is nailed to the cross of Christ. The 
veiled glory of Moses' face is done away by the un-
veiled glory of the Son of God, who is" the bright-
ness of the Father's glory and the express image of 
his person." But the moral law, formerly " engraven 
an stone," is established, and not abolished, by being 
written on "fleshly tables of the heart ;" and its right-
eous precepts are the rule of duty. Surely this is the 
harmony of the law and gospel. 
It has often been asserted that the Sabbath is not 
enjoined by the New Testament. But I am now sure 
this is a mistake. 
1. It was instituted at the close of creation. Christ 
declares, "The Sabbath was made for man, and not 
man for the Sabbath: therefore the Son of man, is 
Lord also of the Sabbath." If it was said that the 
First-day was made for man by the resurrection of 
Christ, and that the Sou of man is Lord also of the 
First-day, it would he regarded as good authority 
that the Rest-day is changcd from the seventh to the 
first. 
2. Christ and the apostles kept the Sabbath. 
3. It is 'worded of the ehriatian women who made 
preparation to enbahn the body of Jesus in the tomb, 
that they " rs:sted the Sabbath-day (wording to the 
command inent. Luke thus sanctions the fourth COM-
mandmoit many years after the death of Christ. Luke 
xxiii, 55. 
4. ClUirt taught the disciples to "pray that your 
flight be not in the riutt,r, viither au the Sabbath-
day," proving that Pig d':•••irk would enjoy a Sabbath 
after hie death and -,saes-<. lieu. The destruction of 
Jerusalem was aliens 0 3 tt,i'S after the cross. There 
remains thcn;bre a SabbaM to the people of Cod, till 
the heavenly rert conies with Jesus. 
an yours in love, 
SAMUEL EVERETT. 
North Leveret, Mass., April 14th, 1852. 
From Fro. rats. 
DEAR BRO. WHITE : The Great God of Israel. is now 
gathering his people to stand in the battle in the day 
of the Lord. The littleflock are rising, and increasing, 
while the professed leading advent papers and leaders 
are advocating the nolaw, no-commandment system ; 
exerting themselves to exterminate froth the earth the 
everlasting covenant, how strange it is that they do 
not see the influence it produces in their midst. If 
they were to take a starting point, even from the com-
mencement of the year 1851, and read only from their 
own pamphlets and papers, the division and sub-divis-
ions that have taken place and aro continually taking 
place among them, (See for one, " Advent Harbinger," 
Iliarch 8th, 1851) surely they must see that their adop- 
ted no-law of God system will as evidently lead them 
all to destruction, as it would the people of these United 
States were they to abolish and tread down their con-
stitution on which the law (and order) of every State 
depends. How can justice be executed when no law 
exists'? Let the Psalmist explain. " Justice and judg-
are the habitation of thy throne." lxxxix, 14. 
Since the general Conference at Ballston N. Y., in 
March, 1 have been laboring in Massachusetts and 
Maine to gather in the scattered flock of the house of 
Israel, who are coming up under the whole testimony 
of God, and the testimony of Jesus Christ, as given 
in the third angel's message. Our meetings in Boston 
and vicinity were attended with the divine blessing. 
Since April 2d 1 have held Conferences in Portland. 
Paris, Bangor and Bradford Center, Me., in all of 
which places the Lord has made manifest his increasing 
light. strengthened his people, added to their numbers 
such as I trust will be saved. 
At the close of our meeting here last evening while 
attending to the solemn ordinance of the Lord's sup-
per, a father dropped upon his knees, and asked for-
giveness of God, and all present for his short coming, 
and said he would keep the Sabbath of the Lord.—
His son, and his wife, also, declared their intention to 
do the same. Thus the Lord our God is bringing in 
the honest ones. I expect to visit other places before 
I return to Massachusetts. 
I suppose you are very much engaged just now es-
tablishing the printing-press, and adjusting things a-
round you to send forth the " Review and Herald" a-
gain to the little flock. We hope. you will be success-
ful in your efforts to establish this part of the work 
to your inflict, so that there shall be one printing es-
tablishment in all the land, of which it nay be said, 
they rest the Sabbath-day according to the com-
mandment. Luke xxiii, 56. 
May the united prayers of the little flock, who are 
settled, and forever established in the great Rest-day 
of the Lord our God, continue to ascend the Holy 
Hill of Zion, for grace and wisdom from the Holiest, 
to enable you, and all that arc conscientiously engaged 
with you in this establishment, in sending forth the 
great and glorious truths of the present message to 
all that have ears to hear, and hearts to feel. That 
the sons and daughters of the Almighty may be seen 
coming from every quarter, to plant themselves under 
the royal standard of the Prince of Peace, whom God 
has raised up through the blood of the everlasting 
covenant, and is now offering to alls that will volun-
tarily enlist under his banner, the gloribus reward of 
the purchase of his blood, viz: "Blessed are they that 
do his commandments, that they may have right to 
the tree of life, and may enter in through the gates 
into the city." Rev. xxii, 14. • 
JOSEPH BATES. 
Bradford Center, Me., April 22d, 1852. 
From Bro. Wyman. 
DEAR Bno. WHITE: I rejoice in God for the true 
light that is now shining upon the pathway of the 
just, and for what he is doing for the remnant that 
have been scattered in the dark and cloudy day. But 
the scattering time is over, and the gathering time has 
come, and God is preparing a people for himself, a peo-
ple, chosen out of the world, that will be of one heart, 
and of one mind, of one judgment, speaking the same 
timings. 
The brethren in this region are still holding fast 
n hereunto they have attained, that are keeping all the 
commandments of God and growing stronger in the 
Lord and in the power of his might. 
Since I left the Ballston conference I have been over 
the Green mountains in search of the scattered Sheep, 
and the result has been good. Over a dozen have ta-
ken a decided stand for the truth, and others are en-
quiring,. are these things so? 
Your Brother in the present truth, 
-IRA WYMAN. 
Manton, i t , April, 1852. 
From Sister Day. 
DEAR BRO. WHITE : 1 thank our Father in hea-
ven for the light of present truth. Ilia word is truly 
a "lamp to my' feet and a light to my path ;" and we 
are assured by the "Word" that "the path of the just 
is as a shining light that shineth more and more unto 
the perfect day." The Review and Herald comes to 
us bringing " meat in due season ;" for which we feel 
thankful. We know not how we should get along 
without it. 
It is clear to my mind that we are living under the 
third angel's message, as given in Rev. xiy. When I 
received the light on the commandments of God, the 
Sanctuary in Heaven, he. it was food to me. I found 
it necessary to keep the seventh-day Sabbath, or be 
guilty of breaking God's holy law. "For whosoever 
shall keep the whole law and yet offend in one point 
he is guilty of all." James ii, 10. I have enjoyed the 
sweet spirit of the Sabbath in a much greater degree 
than I ever did in keeping the first day. And al-
though cast off by some of my former brethren, it 
matters not if Jesus is with me. I have started for 
the Holy City, and with the assistance of divine grace 
I intend to go through. Says the True Witness, "Bles-
sed are they that do his commandments, that they 
may have right to the tree of life, and may enter in 
through the gates into the City." 
1 see that some in order to get round the third an-
gel's message, place the first and second beyond the 
Advent. This is evidence that they have stepped out 
of the path of the just (which shines more and more 
unto the perfect day) and are in darkfiess. Paul tells 
us that when the Lord comes the saints will be caught 
up to meet the Lord in the air' and so will ever be 
with him. Now if this be true, how can these three 
mcssngea be proclaimed after the Advent ? And if 
-Babylon of Ilev. xis- and xviii is the city of Rome. as 
it is said to be by " C." in the " Harbinger" of Oct. 
18th and the fall of Babylon is the burning of Rome. 
as 13ro. Marsh also teaches, I ask why is there a call 
made for God's people to come out of Rome, or Baby-
lon, after it is burned, lest they- be partakers of her 
sins and receive of her plagues? The call is not made 
for Cod's people to come out of her until after her 
fall, and how can they come out of her after she, is ut-
terly burned with fire," when according to the teeth-
mony of Paul, [1 Thes3. iv, 10-18.] all God's people 
will then be with him ? 0, how much better to be-
lieve the simple truths of the Bible, than thus to wrest 
the scriptures from their true meaning. 
It seems to me that every one, must see the utter 
inconsistency of such a view. How necessary it ;is 
that we "beware lest any man spoil us through- phi-
losophy and vain deceit, after the tradition of men, 
and not after Christ." I want to be one of those that 
are willing to follow the Lamb whithersoever he go-
eth." May the Lord guide us in that strait and nar-
row way that leadeth unto life. and save us in his 
Kingdom at last is the prayer of your sister waiting 
for Jesus, 
EMILY DAY. 
Oajhrd, 0., March 23d, 1852. 
From Sister Lindsley. 
DEAR BRO. WHITE : It is with deep feelings of grati-
tude that I acknowledge the reception of the " Review 
and Herald." Its pages contain the " meat in due sea-
son," for the want of which, I had well nigh famished. 
In reading the Harbinger and attending the meet-
ings of the nominal Adventists I had been striving to 
obtain some knowledge of our whereabouts, but was 
unable to get any satisfitctory evidence. 
Urn. Rhodes and Gallop lectured here in 1843. 
From that time until the winter of 1850, l heard no 
more about the advent movement. Then I learned 
there had been a message given to Cod's people, to come 
oat of Babylon, but did not understand it as haying 
any connection with the other messages of Rev. xiv. 
Having never united with a church I supposed this was 
not to me. I did not understand this, that we must 
come out and be separate." 
A flood of light now shines on the prophecies so 
that wherein I was once blind, now 1 see. In July 
last, some pampidets and papers containing the present 
truth were hended are. I examined and carefully 
compared. them with the Bible. 1 found that my for-
mer teaching and belief relative to the Sabbath was 
error. I had ell soy life been bowing to an institution 
of the beast. Notwithstanding all the obstacles that 
lay in my way, I was enabled to obey the Sabbath 
commandment until the Oswego Conference. where 1 
heard Bro. Holt explain 019 law and conunandnwnts 
in the New Test:mutt so ekarly, that 1. have not had 
a doubt since. I saw that we must pur;fy our souls 
throngh obeying Cod's tell holy etanmandmanca. and 
so matl.e venue to atm.' in the battle. in the 0...1 or the 
html. �
I feilf �
th 
that this �
e alai. ',Ira to 
which all ma ;1 cow,: if tliey would
is 
Ile part:lase. in the 
glory aeon to �
rcvezled. Those only wit.: 1,0:u• the 
Ark. of God will Ilindly ovavome. L never realized 
ro fully this (hay we owe to God. the m eflhe- of all we 
behold, as since I have bun studying a, ha: is the good 
and acceptable will of (I �
rs contained in his law. 
I do feel to thank Cod, and call npon all that is 
within me to praise his holy name for his wonderful 
works to the children of men. 
1 believe the Lord has set his hand to recover the 
remnant of his people. 
The Prophet says, "Thy watchman shall lift up the 
voice; with the voice together shall they sing: for 
they shall see eye to eye, when the Lord shall bring 
again Zion." lsa. lii, 8. ' The Lord will have his people 
to be perfectly united in the same mind, and the same 
judgment, that they may possess that strength neces-
sary to endure the time of trouble such as never was. 
God will be our strength, and his truth our shield and 
buckler. 
Yours in hope, �
ABBY M. LINDSLEY. 
Neisharen, N. Y, April 8th 1852. 
8 �
THE REVIEW AND HERALD. 
OUR PROPHET, PRIEST AND RING. 
BY R. F. COTTRELL. 
When Jesus dwelt below, 
Proclaiming through the land, 
Saying, Repent, for lo! 
The kingdom is at hand ! 
He was the Prophet long foretold 
By Moses' mouth, in days of old. 
Since he ascended high, 
For us to intercede ; 
To hear his people's cry, 
In every time of need, 
A faithful High Priest he has been, 
Pleading his blood ro cleanse from sin. 
His priesthood's almost o'er, 
He soon will leave that place, 
And then his blood no more 
Can wash earth's guilty race. 
0, let us now implore his grace, 
Before he leaves the heavenly place! 
He then will be a King, 
And wear a golden crown; 
A groat white cloud shall bring 
Creation's Monarch down ; 
The wicked then he will destroy, 
And bear his saints to realms of joy. 
THE REVIEW AND HERALD. 
ROCHESTER, THURSDAY, KAY 8, 1882. 
THE PAPER. 
We shall have 2000 copies of the present number struck off, 
and as many of future numbers as can be circulated where 
there is any prospect of their doing good. We are very anx-
ious that the REVIEW AND HERALD should be widely circula-
ted, and call on all the friends of the cause to aid us in its 
circulation. 
We do not wish to send the paper where it is not read with 
profit; yet we had rather send it to five such, than to have one 
poor saint deprived of it. If the brethren in different places 
will have some one of their company chosen to see that it is 
sent to all who wish to read it, and stop it when sent to those 
who have no interest in it, then the paper can have a wide and 
judicious circulation. Let the scattered friends, who are alone, 
also send in the names of those they hype to benefit. Herewe 
would state that the expense of an extra thousand copies, af-
ter the type is set, is small. We hope our list will be doub-
led in a few weeks. 
The brethren have provided means to sustain the paper be-
yond our expectations. And although our expenses in moving 
from Saratoga Springs, and commencing the paper in this city, 
have been considerable, yet we are free from debt. 
But it is necessary that we should obtain a quantity of paper 
immediately, and wish to say to those interested in the paper 
that we especially need help now for that purpose. 
AN INCIDENT. 
Sometime since I met with a Jew in the southern part of 
this state, when the following conversation ensued: 
Question. You believe, I presume, in the authenticity and 
inspiration of the Old Testament Scriptures? 
" Most certainly I do," he replied. 
Question. And you as decidedly reject the inspiration of 
the New Testament, and the view that Jesus of Nazareth is 
the True Messiah? 
"I do," was the reply. 
" Very well," said I, "then I have ono more question to ask : 
Daniel said that within 70 weeks from the going forth of the 
decree to restore and build Jerusalem' the Messiah should 
come, and should be out off. Have not the 70 weeks expired'!" 
" I let such questions alone," said he, with a look of dissat-
isfaction, "and think it enough for me to attend to the practi-
cal part." 
Such was the brief conversation. It awakened, however, 
strong inquiries in my mind. Wh3i, thought I, should ho "let 
such questions as that alone !" I could see no other reason 
than this, that should he answer, he must admit that the dis-
pised Nazarene was no other than the predicted Messiah. 
Nor could I refrain from reverting to the termination of the 
2,300 days, and the present position of many Adventists. The 
commencement and termination of the 70 weeks being marked 
in a distinct manner, the remaining 1810 days which fill out 
the 2,300 days, can be quite as plainly reckoned. "The go-
ing forth of the decree" B. c. 457; the termination of the 69 
weeks A. D. 27, when Jesus said "the time isfulfilled ;" [Mark 
i ;] the nutting off of the Messiah in "the midst of the week" 
in the Spring of A. n. 31; and the turning to the Gentiles at 
the end of tbs �
weeks, A. D. 34, are dates very clearly de- 
te 
�
• • �herald [March 2d, 1850] has 
desnonstratea y ::..., controversy that the date of the go- 
ing forth of the decree to restore and to build Jerusalem was 
B. c. 457; and that the date of the crucifixion was A. D. 31.- -
These dates show beyond dispute the termination of the 2,300 
days in the Autumn of 1844. And even those who claim that 
there may be some variation in these dates, find that the events 
of the crucifixion are too plainly established to admit of a mis-
take of 8 or 10 years. Yet they reject the scriptural view of 
the New Covenant Sanctuary, [Heb. viii, 1-5J and of its 
cleansing, [Heb. ix, 22 ; Lev. xvi, 16-19, 33,] and stoutly con-
tend that it is the earth, the land of Palestine, or the church. 
But as it is not possible to extend the 2,300 days to the present 
time, are such Adventists any better able to define their posi-
tion than was that poor Jew. If they still hold to their unscrip-
tural views of the Sanotuary, and its cleansing, are they not 
obliged to say, We let such questions, as the termination of the 
2,300 days, and the subject of the Sanctuary alone, and attend 
to the practical part? �
J. N. A. 
Mesmerism. 
It is well known that the advent brethren who are observing 
the Sabbath are often charged with being under the influence of 
mesmerism. We say that this is an unjust and wicked charge, 
and can see no reason why it should be kept in circulation, un-
less to prejudice those who are inquiring for truth, and keep 
them from our meetings. 
The facts in the case aro that the brethren who observe the 
Sabbath all consider it wrong and a sin to practice mes-
merism. We do not know of one that has anything to do with 
its damning influence. A very few of the brethren, prior to 
their embracing the Sabbath, were in this snare of Satan; but 
the light of present truth discovered to them its dangers, and 
they confessed their error, and have forsaken it.. Should any 
one, embracing the Sabbath, practice mesmerism, such is 
the opinion and feeling of the body relative to it, his breth-
ren would entreat him to leave it and flee from it as from a 
viper. And if he should refuse to do so, they would refuse to 
fellowship him as a brother in Christ. Now let it be understood 
that this is the people that are charged with mesmerism I 
But what makes this matter look still more whiffed on the 
part of the accusers is, that they are generally either mes-
merizers, or in full fellowship with those who are. 
"Now AS Jannes and Jambres withstood Moses, SO do these 
resist the truth, men of corrupt minds, reprobate concerning 
the faith." 2 Tim. iii, 8. 
Paul here refers to the time when God was about to deliver 
his people from Egypt, and sent his servants Moses and Aaron 
unto Pharaoh to show him a sign by which he should know 
that ho should let the people go. The sign was given. But 
Pharaoh called for his magicians who "did in like manner 
with their enchantments." That was a counterfeit of tho 
work of God. 
It is stated in the book of Joshes that Jannes and Jambres 
were magicians, and were the sons of Balaam the magician 
who said to Pharaoh in reference to Moses and Aaron," these are 
none else than magicians like ourselves." 
We now inquire, do not mesmerizers, and those in fellowship 
with them, who call the Spirit of Truth mesmerism, resist the 
truth as Jannes and Jambres withotorid Moses? Judge ye. 
From the Remarks of 0. R. L. Crozier on the Sabbath. 
" But we must notice the difference between the seventh day 
Sabbath and the Jewish festival sabbaths. The former origi-
nated at creation ; the latter at Mt. Sinai. The former exist-
ed prior to, and independent of the law; the latter were a part 
of, and inseparable from it. The incorporation of the Sabbath 
into the legal ceremonies does not destroy its primitive author-
ity: it may survive the doing away of those ceremonies in all 
its original importance, leaving with them only what the 
School-master' and 'tradition' had added to it. This is the 
only light in which I can see a harmony upon this subject. 
With this view, it appears clear: and the Sabbath can be kept 
without being subject to ordinances' Verse. 20. 
All who set apart one day in seven as a day of rest, confess 
their belief in the necessity of the Sabbath still. The keeping 
of the first day of the week as a Sabbath, is without the author-
ity of divine or apostolic command or example. The disciples 
met on the first day of the week to 'break bread; but there is 
no evidence that they kept that day as a Sabbath. The Bible 
records no such change. Therefore if there be a Sabbath, 'the 
seventh day is the Sabbath.' Our Saviour said, The Sab-
bath was made for man.' If made for him be needed it : and 
unless his constitution is changed, he still 'needs it. To this 
all agree. Which day of the seven then shall we thus keep? 
Any one that we please ; that which rests only on the authori-
ty of human tradition and legislation ; or that which has the 
sanction of the great example of God, when, after he had ere-
ated the world in six days, he rested on the seventh, and hallow-
ed it? The last most certainly is the safest; especially as it 
is expressly enjoined by one of the ten commandments, through 
neither of which will any Christian dare to drive a nail. 
Its continuance into the Gospel dispensation, as a law which 
existed from the original constitution of the world, and needed 
no re-enactment, is recognized by our Saviour, not only in the 
declaration that it ' was made for man,' but also in directing 
his disciples to pray that their 'flight from Jerusalem at the 
time of its destruction, 37 years this side of the cross, might not 
be on 'the Sabbath day.' He speaks of the Sabbath as though 
it would then exist of course, as much so as winter.' Matt. 
axiv, 20. Whatever reason they had for praying thus, does 
not affect the case in hand; the Sabbath then existed, and 
here received the sanction of our blessed Lord.—Day-Down, 
Dec. 1846. 
IV. 
 HYMN BOOK.—We noticed some months since, that we 
wished to publish a collection of appropriate Hymns, larger 
than our small Hymn Book now ho use; but have not been 
able to commence the work until now. We intend to get it oue 
as soon as circumstances will allow. Let those who are inter-
ested in the Hymn Book send in select or original Hymns im-
mediately, applicable to our faith and hope. 
We do not design to get out a large book cumbered with Hymns 
of no special interest, but a small, choice collection of those 
only which are appropriate. We very much need more good 
Hymns on the Sabbath, and hope the friends will send them in 
at their earliest convenience. 
In our last, published at Saratoga Springs, we stated. 
that we hoped to issue the next number of the REVIEW AND 
HERALD by the first of May. It was our intention to get it 
out by the very first. It has been in type several days wait-
ing for the Press from New York City. As the Press has not 
come, and as our readers may be anxious to see the REVIEW 
AND HERALD again, we have concluded to have a part of this 
number struck off at another office. 
P. S. Since the above was written, and a portion of this No. 
mailed, the Press has been received in good order. 
F,,y'Brn E. P. Butler and W. Morse, of Vermont, request us 
to say that the brethren in that State are not in fellowship 
with William Walker, of Morristown, and that the course pur-
sued by him is a subject of grief to the Church. 
l �
The Brethren in Penton, Vt., and Melbourne, C. E. 
desire to have Conferences hold with them. 
Let others state their wishes in this respect, and they shall 
be noticed. 
Appointments. 
There will be a Conference of the brethren in Rochester 
and vicinity, to commence May 28th, at 6 ()Mock P M., and 
hold over Sabbath and First-day. The Meeting will be held 
at No. 124 Mount Hope Avenue. The Advent Brethren in the 
city and region round about are cordially invited to meet with 
us. 
We will meet in Conference with the Brethren at Clarkson, 
N. Y., Sabbath and First-day, May, 15th and 16th. The Ad-
vent Brethren in the vicinity are invited to attend. 
JAMES WHITE. 
Ley' We are not able to state in this number the cost of the 
Press, Type, &c., but it will probably be about Six Hum-
DRED DOLLARS. 
Bro. Edson wishes its to say, as he expects to bo from homo 
a portion of the time for the future, the money to pay for print-
ing materials had better be sent to us. It is necessary that 
the whole amount should be received before the middle of 
June. Please direct to James White, Editor of the REVIEW 
AND HERALD, Rochester, N. Y. The Brn. in Vermont can 
hand their donations to Bro. Heman Churchill during the month 
of May. 
The following is the amount received 
For Printing Materials. 
D. R. Palmer, . 
. �
$45 00 Noble Luther, . �
. �
. 
2 OP 
Cyrenhis Smith, . . �
. �
45 00 John Griswold, �
. �
. �
. 5 00 
P. Dickson, . �
. �
. . �
5 00 Reuben Loveland, �
. 
5 00 
A. A. Marks, . 
. �
. �
6 00 W. McClenerthan, �
. �
. 2 00 
Win. Hyatt �
. �
. . �
12 00 W. Peck � 
1 00 
Ira Abbey, �
. �
. . �
. �
5 00 Lydia Ferry, . �
. �
. �
. 1 GO 
J. B. Sweet, �
. �
. . �
7 00 Wm. Hills, �
. �
. �
. �
. 
5 00 
Brn. at Mill Grove, N.Y. 20 00 Iona° Cramer, �
. �
. �
. 4 00 
H. S. Gurney, . �
. �
. �
5 00 L. B. Caswell, . �
. �
. 
2 00 
0. Davis, �
 
5 00 Asa Hazeltine, �
. �
. �
. 2 00 
Elon Everts, �
. �
. . �
20 00 Lumen Carpenter, �
. 20 00 
Edwin Lothrop, . 
. �
3 00 Harvey Childs, �
. �
. . 10 00 
John Claxton, �
. �
. . �
2 00 J. Y. Wilcox, �
. �
. �
. 
5 00 
Peter Bates, �
. �
. . �
. �
1 00 A Friend in Conn., �
. 10 00 
Letters received since March 23d. 
T. Chapman, W. Phelps, S. W. Rhodes 2, J. Chase, S. Hall, 
E. A. Miller, M. C. Andrews, M. K. Blakeslee, J. Bates 2, G. 
W. Holt, 11.. N. White, F. Wheeler, F. H. Howland, II. S. Case 
2, A. S. Stevens, H. S. Gurney, N. A. Hollis, R. F. Cottrell, 
E. G. Farnsworth, J. Kellogg, E. Barrows, M. Leadbeater 2, 
E. D. Cook, E. A. Poole, I. Wyman, S. Howland, H. A. Has-
tings, M. C. Stowell, G. F. Smith 2, J. Thompson, L. A. Lock-
wood, H. Edson, I. Abbey, E. L. H. Chamberlain, H. 0. Nich-
ols, P. M. Bates, C. Sperry, E. P. Butler, J. C. Day, A. Ross. 
Receipts. 
C. J. Stowell, J. Stowell, M. B. Cady, D. Briggs, M. H. Col-
lins, J. Hanson, J. Furbush, B. B. Brown, J. Jenkins, A. Nell-
ie, P. Cash, A. B. Pearsall, A. M. Curtis, C. Washburn, E. S. 
Maltby, A. E. Gridley, J. B. Hall, A. M. Lindeley, J. Hebner, 
L. Hastings, J. 'B. Rodgers, W. H. Hilton, P. Folsom, 
R. Hancock, D. Chase, L. Abbey, W. Gould, H. S. Gurney, A. 
E. Randall, L. Martin, C. Lyman, M. Norton, each $1. 
E. Temple, E. Lothrop, S. Pierce, L. J. Hall, R. G. Lock-
wood, S. Duneklee, S. Everett, G. Smith, II. A. Mead, S. Dun-
ten, each $2. 
H. Childs, a Friend, E. Day, Geo. Cobb, J. Y. Wilcox, each 
$6. 
C. Pitts, J. Jones, W. Holstead, L. W. Hall, each 25 ots. 
0. Nichols $16; E. Everts $3; J. C. Bowles $2.25; J. Hart 
76 ots. ; Sister Dart 50 eta. S. Flanders 10 ots. 
For the Pamphlet entitled "Experience and Views." 
Mariah Thompson, Mary S. Thompson, $1 each.