Redemption Draws Near.

LIFT UP YOUR HEADS (Out of the Sands) - Times of the Gentiles -- 

One of the most controversial papers read at the Bible conferences this past year was the presentation by the associate editor of the Review, Dr. Herbert E. Douglass. It was entitled, "The Unique Contribution of Adventist Eschatology." It was "billed" as the explanation as to why we are still in this world, and why the Second Advent of our Lord has been so long delayed. Dr. Douglass, himself, in presenting what he termed, "the harvest principle," stated:

"The reason for the delay in the Advent is contained in the harvest principle."   1

No one, I care not who he may be, nor how sincere his motives and intentions, can arrive at truth, and exclude from consideration those factors which the Lord Jesus Himself stated were to be signs. This the editor in his presentation did, and as a result made some very erroneous statements. He stated categorically that    "Adventists do not see theological importance in . . . the annexation of Old Jerusalem in 1967."  2    Having made this exclusion, he then made this generalization -    "No prophecy concerning world conditions remained unfulfilled a century ago except those that describe events that will take place after God decides His people are ready for these events to take place, such as the latter rain, loud cry, shaking time experiences, and those events which are reactions in the secular world to the unprecedented thrust of the church into the public arena."  1    By so excluding, and by so concluding, Dr. Douglass was able to remove one of the objections which he

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noted would be raised by his presentation of the "harvest principle". He admitted that in setting forth this principle as the explanation of the delay in our Lord's return, some would raise the question in regard to the Seventh-day Adventist Church's failure over these lengthening decades. He stated it thus: -      "The question is sometimes raised as to how long the Church's failure can postpone the will and plan of the Lord for the Advent. That is, will there come a time when God's justice will demand that His mercy give way, recognizing that there is a time ' when the inhabitants of the earth have filled up the cup of their iniquity?'"   3   

The pivotal point upon which the Douglass' presentation rests is the exclusion. Does the annexation of Old Jerusalem in 1967 have any bearing on our present position?

The servant of the Lord gave some very specific counsel to editors -counsel which apparently the associate editor overlooked. She wrote in 1901:      

In the twenty-first chapter of Luke, Christ foretold that which was to come upon Jerusalem, and with it He connected the scenes which were to take place in the history of this world just prior to the coming of the Son of man in the clouds of heaven with power and great glory.   4

In analyzing this counsel, it might be argued that the servant of the Lord was merely stating that Jesus, in replying to the disciple's dual question in regard to the destruction of Jerusalem and the end of the world,   5    was simply mingling signs that would be connected with the two events. There could be some merit in such an argument, for a study of the parallel accounts in Matthew 24, and Mark 13 reveals that this is exactly what Jesus did. But in the specific counsel given to editors, the servant of the Lord singles out Luke - omitting the mention of Matthew and Mark - and specifically states that what was to come upon Jerusalem was connected with scenes to take place just prior to the coming of the Son of man the second time. And it is in Luke only that the specific sign is given that Jerusalem would be trodden down of the Gentiles until the times of the Gentiles is fulfilled.    6   Because

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Jesus gave the sign, and then in the Testimony of Jesus we are counseled specifically in regard to that which "was to come upon Jerusalem" as recorded in Luke, no student of eschatology (study of last day events) dare exclude this factor from his study, and expect to arrive at truth.

While the inclusion of this specific sign given in Luke gives validity to the very objection which the editor wished to remove by its exclusion, namely, the failure of the church, we should, before pursuing that factor, carefully analyze what is recorded in Luke 21. This we shall do in this thought paper.

It will be impossible to quote verbatim the verses in Luke 21 in such a condensed form as is followed in the writing of these thought papers; therefore, it is suggested that you study carefully the outline noted with your Bible open to Luke 21.

Luke 21:5-7 gives the setting which brought forth Christ's prophetic outline of the future. In verses 8-19 we find general signs, plus what will happen to God's people as a result of their witness for the truth's sake. Beginning with verse 20, and continuing through verse 24 is the specific outline of events which were to occur in regard to Jerusalem - its destruction and its control by Gentile powers till a specific time. Then follows references to major signs in the sun, moon and stars - verse 25 - with a description of the break-up of the nations of earth. In verses 28 -36 is found warning and admonition as how to relate to the fulfillment of the signs that would be observed. In the heart of these verses is found that definite pronouncement of Jesus which has caused much explanation with the lengthening shadows of time. Said Jesus,      "Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away."   7      And when all that Jesus said is considered - involving Jerusalem - these words take on new and significant meaning. Consider their import.

Jesus had stated -     "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh."  8    The Roman armies came in 66 A. D.

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Cestius surrounded the city of Jerusalem. Then he suddenly withdrew his Roman legions. To those who understood and believed the words of Jesus, this was the sign of Jerusalem's imminent destruction. They fled the city and the province. Four years later, Titus resumed the siege, and Jerusalem was taken with terrible carnage resulting literally in "days of vengeance. "Thus the very generation which saw the specific sign - "Jerusalem compassed with armies" - did not pass away till all things in regard to Jerusalem's destruction were fulfilled!

Jesus gave some other signs - in the sun, moon and stars. He declared -     "The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven. "   9   These signs occurred. The Dark Day was May 19, 1780. The stars fell, November 13, 1833. What did they signify? What were they saying to the inhabitants of the world? Note this illuminating statement from the pen of inspiration:       And while wholly unconscious of their condition and their peril, the church and the world [prior to 1844] were rapidly approaching the most solemn and momentous period of earth's history, - the period of the revelation of the Son of man. Already had the signs which Christ Himself had promised, - the sun clothed in darkness by day and the moon by night, - declared His coming near.    l0 

In 1844, the Son of man came in the clouds of heaven to the Ancient of Days to receive His kingdom.   11    The generation which saw the signs in the sun, moon, and stars did not pass away until the longest time prophecy in the Bible - Daniel 8:14 - which marked the day when Christ would come before the Ancient of Days was fulfilled. The generation that saw the specific signs lived to hear the proclamation that those with eyes of faith saw - Jesus entering into the Most Holy Place for the final atonement. Thus the generation that saw the signs did not pass away until the time of "the period of the Son of man" commenced.

Then Jesus gave one final sign - Jerusalem would be trodden down of the Gentiles     "until the times of the Gentiles be fulfilled."  6    In 1967, the armies of the

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victorious Israeli re-established Jewish rule over Old Jerusalem. So it is to this day, in spite of all the political maneuvering, and another Jewish-Arab War. Whether such will continue is not now the question. The fact is that the sign that Jesus gave as recorded by Luke, has occurred.

In all solemnity read -     "This generation shall not pass away, till all be fulfilled."      The generation that saw the Roman armies surround Jerusalem did not pass away; neither did the generation that saw the major signs in the heavens pass away till Jesus entered His final ministry, and neither will this generation which has now witnessed the return of Jerusalem to Jewish control pass away till all things will be fulfilled, and Jesus will come in the clouds of glory to take the Kingdom awarded to Him in the judgment session before the Ancient of Days. Indeed lift up your heads - your redemption draweth nigh!

After noting the fact that we should consider the twenty-first chapter of Luke, the messenger of the Lord wrote:-      Mark the words:  "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man."   4

1 -- Herbert E. Douglass, "'The Unique Contribution of Adventist Eschatology", p. 15, North American Division Bible Conferences, 1974

2 -- Ibid., p. 6

3 -- Ibid., p. 14

4 -- Ellen G. White, Counsels to Writers and Editors, pp. 23-24

5 -- Matthew 24:3

6 -- Luke 21:24

7 -- Luke 21:32-33

8 -- Luke 21: 20

9 -- Matt. 24: 29

10 -- Ellen G. White, Spirit of Prophecy, Vol. 4, p. 195

11 -- Daniel 7:9-10, 13-14

p 6 --   A GRAPHIC REPRESENTATION OF THE MESSAGE OF LUKE 21 --

--------66 A. D. ----------------- 70 A. D.

Luke 21:20 -      "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh."

The generation that saw this specific sign, saw the event fulfilled!!!

---May 19, 1780 (Dark Day)--- Nov. 13, 1833 (Falling of the Stars)--- Oct. 22, 1844

Luke 21:25 -     "And there shall be signs in the sun, and in the moon, and in the stars"

The generation that saw these signs also lived to hear the proclamation of what the signs signified - the coming of the Son of man to the Ancient of Days. See Daniel 7:13-14. Also Footnote #10 of the thought paper.

----1967-------------Second Advent of Christ

Luke 21:24 -     "And Jerusalem shall be trodden down of the Gentiles until the time of the Gentiles be fulfilled."

"Verily I say unto you, This generation shall not pass away till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away." Luke 21:32-33

And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."      Luke 21:2. --- (1975 Jan) ---END

January 1975  -  Watchman, What of the Night?    Adventist Laymen's Foundation.

No Proof of 7th Day Sabbath Change.

THE PRESENT TRUTH.

Vol. I.] OSWEGO, N. Y. MARCH, 1850. [No. 8. JAMES WHITE

The Seventh - Day Sabbath study on Elder Marsh's- Seventh-Day Sabbath Abolished, from the Advent Harbinger and Bible Advocate-  CONCLUDED.

Clearly the Seventh-day Sabbath has NEVER been abolished.  May God help us all to realize the importance of HIS words, of HIS blessings, of HIS sanctifying, and not substitute man's traditions for God's Holy word!

The Breaking of the Royal Law.

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My thoughts-

When faced with sure and certain death a person reacts in a number of different ways. If a person is facing execution surely they have thoughts different from one dying a natural death through old age, or health related illnesses and diseases. To take it a step further, if a person is facing almost instantaneous execution their thoughts would be different from one given time to deal in their impending death. Imagine if you will, not that any of ever would want to- in fact not a single person in the world I would believe- would want to imagine being unexpected executed. Let's imagine that you are caught up in the temptation of lust one day, and on this particular day you are unable to contain that lust and you act upon it, committing adultery in the process. There you are still in the throes of the sinful passion that has overtaken you and out of nowhere you are snatched up and thrown to the ground hard only to realize in the horrific moment that you have been caught. Oh, did I forget to mention that you are living in Jerusalem, a Jew, under the Mosaic law?  Caught now, and you know that the penalty for your impetuous sin is death by stoning. What do you do? Are you trying to plead your case on deaf ears? Are you apologizing profusely? Are you petrified? You know there is no way of escape, the law is the law and you are definitely guilty. You know there is no case to plead, you are a weak sinning person who struggled to uphold the law of your people, the royal law of your God. You know the execution is on its way as you are dragged out of the city to the quarry, your place of execution. Are you repenting? Are you sorry for the sinning, not just getting caught in that sin? Are you apologetic towards the God you transgressed against? The fear of your death is overwhelming you, and you pray to God, you plead with God to forgive you, to forgive your weakness, your sinfulness. And then the first rock slams hard into the side of your face and knocks you off your feet. Ears ringing, face on fire, in those few moments before a hail of rocks descend upon your body, you are still praying for forgiveness, for eternal salvation. Then, nothing. Your life is over, you enter the deep, long sleep of death and your thoughts perish with you while your breath returns to God who gave it to you.

Are you forgiven, or will you be judged damned under the judgment and sentences to the second death from which there is no return, but eternal non-existence?

Of course, I can't answer with 100% certainty but I want to believe that even under the Mosaic law where people were killed almost instantly for their transgressions that God looked upon their hearts for their truth.

How many under that law who were faced with death such as described above, truly found salvation in their final moments? I'm not talking about the willful, unrepentant sinner, but a remorseful, very repentant sinner.

When our Savior came and the Mosaic law was abolished, the compassion of God was allowed full reign. God never intended His love to be confused with horror. God wanted to reveal to His people that their loyalty, their love for Him, and His for them was most important of all. That sin was something to be abhorred. That sinning which caused the suffering and separation of mankind from God was evil and to be completely and utterly despised. With our natural propensity towards sinning God, even in the Mosaic law set up a system of forgiveness for the sins committed in ignorance. There were sins committed that were not sins that warranted death, and those sins could be forgiven. Forgiveness was taught, as well as the severity of sin, and the penalty for that sin- death.

Do we think sinning today warrants anything less than death? We can't. If we believe Jesus came to soften the penalty for sinning, we are misguided. Jesus TOOK on the penalty for our sinning, God With Us- suffered and died just as we warrant upon sinning.

To tie this together with the study above--  Sabbath breakers are guilty of sinning, just as adulterers, thieves, liars, coveters, blasphemers, dishonorable, murderers are all guilty of sinning.  The penalty of sin is death everlasting, not temporal death. The GIFT of GOD is FORGIVENESS, a gift we must choose to accept realizing that our guilt was not gone, but placed upon another to bear for us.

May God help any who read this, and myself writing this blurb, and sharing this study- to realize the importance of all God's Royal Laws and seek through the Holy Spirit to keep all of the Ten Commandments given to us. Ten guiding points of God's love magnified, and all kept by our SAVIOR. Ten Commandments we must seek to embrace as God's revealed loving principles for our lives, not burdensome heavy stones of torture we wish were not in existence.  All through the love of our Lord, and Savior, we thank you Father for your love and grace, your mercy now and forever! Thank you, Lord Jesus for Your sacrifice!

Tradition, Not Commandments- Done Away With At The Cross.

Vol. I.]  OSWEGO, N. Y. MARCH, 1850. [No. 7

JAMES WHITE

CONTINUED….

We are referred to the seventh chapter of Romans, for proof that God's  law of commandments is abolished…

But read the sixth verse (((Rom. 7:6)))) with the marginal reading: " But now we are delivered from the law [the sentence of the law,] being dead to that wherein we were held." Here we see that it is the Christian that is dead to the law, and not the Law that is,  dead. The law of God has always been the instrument to convict and slay the Sinner; as it did Paul, that he might be. justified by faith, and made alive in Jesus Christ; " For I was alive without the law once but when the commandment came, sin revived, and I  died." Verse.  9, In this way " the letter [or law] killeth, but the spirit giveth life," 2d Cor. iii, 6. "Do we then make void the law through faith ? 'God forbid ; .yea; we establish the law," Rom. iii„ 31. What law ?  Certainly not the law of Moses, for that died at the crucifixion about twenty-seven years before Paul wrote to the Romans. Then it necessarily follows that the apostle is speaking of God's law of commandments, which 'was his "DELIGHT," which he SERVED, and which he called " SPIRITUAL," " HOLY, JUST and GOOD." ' See verses 12, 14, 22 and 25. Yet for 'keeping the fourth commandment of this law we are branded by many with " Judaism," with keeping " the Jewish Sabbath and with being under "the yoke of bondage," and having " fallen from-grace'!!

Those that say such things of Sabbath keeper ought to know better, and they might know better if they would search the epistles of the Apostle Paul, free from prejudice.

Said Jesus, " Think not that I am come to destroy the law," What law? Whosoever therefore, shall break one of these least COMMANDMENTS, &c  See. Matt. v,.17-19, Jesus did " destroy " the law of Moses, "nailing it to his cross'', and took "it out of the way," at his crucifixion  but the law of commandments he did not come to destroy. " For verily I say unto you, Till heaven :and earth pass, one jot or one tittle shall in no wise pass from the law; till all be fulfilled:" Jesus referred to three of the ten commandments in the midst of his ever-memorable sermon on the mount, (see Mat v. 24 27, and 33)  which should settle forever the plain fact that he was speaking of the law of "God, which was to remain the same as long as heaven and earth should remain. Jesus referred to" the law of Mosel in verses-  38 and 43 to show the difference between the old and new dispensations, and that the laws of Moses were to pass away but he never intimated that the commandments of God were to pass away. No, never. He positively declared that he had not come to destroy the law of commandments, and that not one jot or tittle should pass from them, till heaven and earth pass away.

(((Elder Marsh)))) That the Sabbath was embraced in that law which was nailed to the cross -- slain-- taken out of the way and abolished, is clear from what Paul says in 2 Cor. Iii, 7-16. He there tells us that the "ministration of death, written and engraven in stones was to be done away." verse 7; and in verse 13, that it " IS ABOLISHED." and, verse 14, "IS DONE AWAY in Christ."

(((Reply)))) We will first observe that there is an essential difference between a law, and the ministration of that law. One is the constitution necessary to govern the people, the other is the ministry; or the ordained powers to carry its laws in execution.

With this distinction between a law, and its ministration, we shall be able to understand 2 Cor. iii, 6-18. The ten commandments are the "Royal law," the great constitution of righteous principles for all to strictly observe. This constitution was to remain unchanged, as long as heaven and earth remain. In the time of the first or old covenant, it was engraven in stone by the finger of God, but in the time of the second or new covenant, it was to be put in the mind, and written in the heart, by the Spirit of the living God. The apostle is contrasting the ministration of the law of God, under the old covenant, with its ministration under the new.

"But if the MINISTRATION of death, written and engravened in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance: which glory was to be done away: How shall not the MINISTRATION of the spirit be rather glorious? For if the MINISTRATION of condemnation be glory, much more doth the MINISTRATION of righteousness exceed in glory. 2 Cor. Iii, 7-9. The ministration of the ten commandments under the first covenant was the outward services of the law of Moses, but the ministration of them under the new covenant is the "ministration of righteousness" by the Spirit.

The apostle truly calls the ministration of the law of God under Moses, "the ministration of DEATH." and "of CONDEMNATION." for white it CONDEMNED, it could not take away sin; neither give the redemption-- LIFE and IMMORTALITY. Now it is clear that it is not the ten commandments that "is done away and "abolished." but it is the "MINISTRATION of death," that is, the ministration of Moses that is "done away," to give place to "that whish remaineth," which is the ministration of commandments of God, in "righteousness," by the "Spirit."

"For if that which is DONE AWAY [the ministration of Moses] was glorious, MUCH MORE that which REMAINETH [the ministration of the commandments of God in righteousness by the Spirit] is glorious." Verse 11.

The vail, verses 13-16, that "is done away in Christ" which was on the heart of the unbelieving Jews, was the ministration of Moses; for as long as they "read," and continued in the services of Moses' law, they could not see that Jesus was the end of those typical services. But when they look to the blood of Jesus for the atonement, then they can see that the "vail [the ministration of Moses] IS DONE AWAY IN CHRIST."

"Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty," verse 17; that is, under the better ministration of the Law of God by the Spirit there is "liberty," being freed from the "yoke of bondage," Gal. v, 1, which was the ministration of condemnation, or "death." Now we can see the difference of the two ministrations of the immutable law of God. One was a the "ministration of condemnation," while this law was only engraven in stone; the other is the "ministration of RIGHTEOUSNESS," of JUSTIFICATION by the Spirit of Christ, while this law is put into the mind, and written in the heart, "I WILL PUT MY LAW IN THEIR INWARD PARTS, AND WRITE IT IN THEIR HEART." See Jer. Xxxi, 33; Heb. Viii, 10. Those who do not carefully "search the Scriptures," will no doubt be satisfied with Eld. Marsh's exposition of 2 Cor iii 7-16, and be kept from the truth by it; but those who will search for themselves will see that this scripture does not prove that the law of God is abolished; only the ministration of it, by the external services of the law of Moses.

The Apostle Paul never taught that the law of God which was engraven in stone, was abolished at the crucifixion. No, never. Read what he says of it in a letter to the Romans dated A.D. 60, more than twenty years after the "ministration of condemnation" was "done away."  "For we know that the law is spiritual." "For I delight in the law of god after the inward man." "So then with my mind I myself SERVE the law of God." "Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, "Thou shalt not coven."-- "Wherefore the law is holy and the commandments holy, and just and good." "For not the hearers of the law are just before God, but the DOERS OF THE LAW SHALL BE JUSTIFIED." "Do we then make VOID THE LAW THROUGH FAITH? God forbid; yea, we ESTABLISH THE LAW." The CARNAL MIND is enmity against God; for it is NOT SUBJECT TO THE LAW OF GOD, NEITHER INDEED CAN BE." See Rom vii, 7-25; ii, 13: iii, 31, viii, 7.

We have no record that the Jews ever accused St. Paul with departing from the letter of the Sabbath law. This is very strong evidence that he kept it, and that he never taught its abolition. The Sabbath was his only regular preaching day. At Corinth he preached to the Jews and the Greeks "every Sabbath," for a year and six months." See Acts xviii, 4-122. At Antioch, he preached on the sabbath-day at the request of the Gentiles, and "almost the whole city came together to hear the word of God." See Acts xiii, 14, 15, 42-44. At Thessalonica he went into the synagogue and "as his manner was," reasoned with them out of the Scriptures three sabbath-days. See Acts xvii, 1,2. It is said that the only reason why the apostle preached on the sabbath was because the Jews were assembled in their synagogues on that day; but his is not true, for he preached on the sabbath at the request of Gentiles, and at Philippi, Paul and Silas, on the sabbath went out of the city, by the river side, where prayer was wont to be made." "and spake unto the women which resorted thither." Acts xvi, 13. Now who can believe that Paul taught the Romans, Corinthians, Galatians, and Colossians that the seventh-day sabbath was abolished at the crucifixion, and at the same time was preaching every sabbath (for this "was his manner,") not only to the Jews, but at the request of the Gentiles, and by "a river side;" and had no other regular preaching day? Those who can, make him one of the most inconsistent men that ever undertook to preach the gospel.

Two Laws.

Vol. I.]  OSWEGO, N. Y. MARCH, 1850. [No. 7

JAMES WHITE

CONTINUED….

THE TWO LAWS IN THE NEW TESTAMENT—

The word law so frequently used by the New Testament writers, especially the Apostle Paul, does not always refer to one and the same law, but it sometimes refers to the law of-Moses, and sometimes to the law of God, or ten commandments. One is called a "yoke of bondage," a law of carnal ceremonies," which could- not make the "comers there unto perfect"' The other is called the "ROYAL law;" "law of LIBERTY," " SPIRITUAL,"' " HOLY, JUST and GOOD." Here I will give two texts from the epistles of  St. Paul, Which speak of the law, that the reader may, see that the apostle  has positively contradicted himself if law refers to,  but one law.

" Christ is become of no effect unto you, whosoever of you are justified by the law, ye are fallen from grace." Gal. v:4.

"For,  not the hearers of the law are just before God, but the DOERS OF THE LAW' SHALL BE JUSTIFIED." Rom. ii, 13.

From these texts it is plain that St. Paul refers to two distinct  laws. The language  the text; and its connection will in all cases determine what law is meant. When the apostle speaks of the law in Rom. ii, 13 he means the law of Commandments for two reasons at least; first, he never taught the Romans that they could "be justified" by doing the law of Moses, and second, he speaks of three of the ten commandments of God in verses,21, 22 of the same chapter. When he speaks of the law in Gal. v, 4, he is speaking of the law of Moses. Reader turn and see for yourself, that the  apostle is speaking of circumcision in the two preceding verses; also in verses 6-11; The Galatians are exhorted to "stand fast " in the liberty of the gospel; and are warned against being " entangled" with the " yoke of bondage." which was the law Of Moses that had been dead twenty-five  years, but the apostle never warned them, nor;  any of the other churches against keeping the  commandments of God. NO; never.

By confounding--these two laws in one, Eld. Marsh leads his readers from the truth, and makes what the apostle wrote to the Galatians A. D. 58 contradict what he wrote to Romans two years before. He quotes the following, which is so often applied to those who keep the Lord's Sabbath: "Whosoever of you are justified by the law, Ye are fallen from grace." Now if we have fallen from grace by keeping the fourth commandment, has not Eld. Marsh also fallen from grace for keeping the other 'nine commandments of the same law ? And if we have fallen from grace by keeping the Sabbath, then we cannot be restored to grace until we,  break the fourth commandment, and by the same rule Eld. Marsh cannot be restored to grace until he breaks the other nine commandments! I leave the reader to decide as to the justness of this conclusion. My only object is to hold up the view- that THE COMMANDMENTS OF GOD are abolished- in its true hideous form, that souls may take warning; and not be devoured by it.

With the view that Gal, v. 4 and  Rom. xiv 5, apply to the case of those who keep the Sabbath', I will quote Rom. Xiv. 5, "One man esteemeth one day above another: [that is, he keeps the Sabbath and falls from grace ;]. Another esteemeth all-days alike. [He does not keep the Sabbath therefore does not fall from grace.) Let every man be fully persuaded in his own mind." [That is, whether it best to fall from grace or not.]  All who will-search the Word for themselves, may not only see the error, but the folly of applying these and similar texts to those who observe the seventh-day Sabbath.

*******

We cannot have it both ways. We cannot say the Sabbath commandment in its entirety has been abolished, or even changed, unless we are will to say the same for the other nine commandments.  Jesus came and revealed the laws more fully- telling a man if he looked on a woman to lust after her, that he was already committing adultery. Jesus did NOT say it's fine to commit adultery, that the law no longer matters. Jesus revealed the heart of the law of God- letting people know that actions in their thoughts (lust-committing the acts in willful, indulged thoughts, using them as entertainment) is just as bad as doing the act itself. They could no longer pat themselves on the back by saying they only think about it, but never act upon it and therefore they are just fine and dandy. Their hearts were being just as wicked as those who committed the acts. If Jesus were to abolish the law of not committing adultery right there would have been the perfect time to do so. Jesus and His apostles all lived the law of God. In order not to sin, you have to not break the law of God-  Jesus kept the law of God perfectly, Jesus did not sin. If there were no law of God any longer, no one would sin, end of story. 

People love to simple say the Sabbath law is still in effect, only that it's day has been changed-- another lie-- no where in God's word do we find proof of that.   So, if you're persuaded that there are two distinct laws spoken of by the apostles- the Law of God and the Law of Moses, that one is to be kept forever while the other was abolished, yet hold back on believing the day is changed, or simply doesn't matter-  please PRAY for truth to be known. Pray! Pray! Pray! Go to God's word, and pray!

Prayerfully we will continue with the study of the Present Day papers tomorrow.

All in the grace and love of our Lord and Savior, Jesus Christ, now and forever!!!!!!!

In Context.

((( Note- the following describes logic with scripture, with continuity all of which are needed when we are -  'rightly dividing the word of truth'.

2Ti_2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

When a person takes something out of context often they can spin it anyway they choose. So many lies are produced when someone can take the words of another and apply them to mean something never intended. Lawyers do this all the time in court, and it is used to confuse and manipulate the jury into believing that the one on trial is guilty, or innocent when in fact they may be the opposite of what is trying to be conveyed.

How often in various tv shows, movies, etc, have lawyers said- "Didn't you say you were going to kill that person? Witnessing heard you yelling that you said, 'I'm going to kill you!'."   And it's true those words were uttered but out of fury, not actual intent. But because the words were uttered and heard by others they are taken as proof.

You know what I'm talking about here, the message I'm trying to convey. It's not just with murder, but in our everyday lives people take things out of context and use them to their advantage when if they would just look at the entire picture a very different truth is revealed.

We cannot take a verse out of context and have that single verse contradict so many others, just to prove a point we want to make.  Satan loves to manipulate God's truth, and He knows God's word better than most people ever will.

Please, let the Holy Spirit reveal to all who seek only the truth, that you don’t abolish an Eden issued command, a command that stands right alongside of not stealing, murdering, adultery, dishonor- all of which are timelessly to be kept.  May God bless us in our study, always.))))

Vol. I.]  OSWEGO, N. Y. MARCH, 1850. [No. 7

JAMES WHITE

CONTINUED….

Speaking of the design of the Sabbath, Eld. Marsh says—

" It was also designed as a sign or memorial to keep in memory the creation of the world in six days by God, and his resting on the seventh."

That God instituted the weekly Rest for man to keep in commemoration of His Rest on the seventh day, after he had created the world in six days, is as clear as the noonday sun. It is one of the most simple and glorious truths of the Bible.

The passover was a memorial for Israel, that they might not forget their wonderful deliverance from Egyptian bondage. The communion of the body and blood of Christ is a memorial instituted for the Church to keep in memory the Lamb of God who suffered and died for us. So the seventh-day Sabbath is a weekly memorial instituted to commemorate God's Rest-day, after he had created the world in six days, that man might not forget the living God who made heaven and earth. If man had always observed this memorial, none would have forgotten God, and there never would have been an infidel in the world. How wonderful and wise the plan of Jehovah, laid out in the beginning! Man was to labor six days, and on the seventh rest from servile labor and care ; and by viewing the heavens, the earth, the sea, and all things which were created in six days, he was to call to Mind the living God who rested on the seventh.

The Passover was to be observed ;from the time of the deliverance from Egypt, until "Christ our Passover" was "sacrificed for us ;" the communion was to be observed by the church from the crucifixion, until the second advent of Jesus* so the seventh-day Sabbath was designed to be kept from the creation to, at least, the close of time.

But Eld. Marsh's view of the Sabbath teaches that this memorial was not to be observed for more than twenty-five hundred years after God created the world in six days and rested on'  he seventh, and that it was to be observed by the Jews only, to the crucifixion, and that the whole gospel dispensation was, to be left without it! A singular memorial indeed, "to keep in memory the creation of the world in six days by God, and his resting on the seventh" As though the Jews were the only people that needed "to keep in memory" God's creation, and holy Rest !

" Finally, it was a shadow of things to come. "Let no man, therefore, judge you in meat, or in drink, or in respect of an holy flay, or of the new moon,- or of the Sabbath, [`days' is supplied by the translators, we therefore omit it] which are a shadow of things to come, but the body is of Christ. Col. ii, 16, 17."

That we may more clearly understand Col. ii, 16,17 ; and other texts of the Same class, let us take a view of some of the `trials of the early church. A portion of the Christian Church were converts from the circumcision or Jews, and a portion from the uncircumcision or Gentiles. The converts from the Jewish church were inclined to practice many of the ceremonies and customs of the Jewish religion, in which they _had been educated, while the Gentile Christians were free from them. Certain men from Judea "taught- the brethren" that they must be circumcised in order to be saved, with whom "Paul and Barnabas had no small dissention and disputation," and then went up to Jerusalem "about this question," where they were met by "certain of the sect of the Pharisees which BELIEVED, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. See Acts xv, 1-==6===This fact, that some were judging the brethren, and were making the observance of the laws of Moses, Which were "abolished," a test of salvation, led St. Paul to write the following exhortation:

" Let no man therefore JUDGE YOU in meat or in drink, or in respect of a festival, (see Macknight's translation,) or of the new moon, or of the Sabbath-days."

Eld. Marsh says, "days, is supplied by the translators, we therefore omit it." Macknight and Whiting both omit "days" but they do not leave the word "Sabbath," in the singular as Eld. Marsh has for his readers. They both translate it "Sabbaths," in the plural, which makes the text perfectly clear. Now turn to Lev. xxiii, 24-28, and you will find four Sabbaths," that were to be observed on the first, tenth, fifteenth and twenty second days of the seventh month, which are there associated with such ceremonies of the laws of Moses as "a burnt-offering, and a meat-offering, a sacrifice, and drink-offerings," the Same as Paul has associated them with "meat," "drink," "the new-moon" and "a festival."

" I will also cause all her mirth 'to cease, her feast-days, her new-moons, and her sabbaths, and all her solemn feasts." Hosea ii, 11.

" The Sabbath of the Lord our God" is not referred to by St. Paul in Col. ii, 14-16, for the following reasons ;

1. It was the "HAND-WRITING of ordinances" written in the book of the law by the HAND OF MOSES that was "blotted out," and not that which was spoken from Mount Sinai, and ENGRAVEN in, stone with the FINGER OF GOD. I will here give some texts which show the distinction between the law of Moses, and the law of God.

THE LAW OF MOSES

Was the book of the covenant written by the hand of Moses.

" And when they brought out the money that was brought into the house of the Lord, Hilkiah the Priest found a BOOK of the law of the Lord, given by the hand of Moses." (See margin) 2 Chron; xxxiv, 14.'

" And he read in their ears all the Words of the BOOK of the COVENANT that was found in the house of the Lord." See 2 •Chron. xxxiv, $0 ; Dent,,ixxi, 9-11, 24-26; 2 Kings xxiii, 2, 21: Nell. viii, 1-3.

THE LAW or GOD

Is the ten commandments that were written on two tables of stone by the finger of God, called the tables of the covenant. "And he declared unto you HIS COVENANT, which he commanded you to perform, EVEN TEN COMMANDMENTS ; and he wrote them upon TWO TABLES OF STONE." Deut. iv, 13 ; see also Ex. xxiv, 12; xxxi, 18; xxxii, 15-16; xxxiv, 28, 29; Deut. ix, 9-11

The idea of "blotting out" what Moses wrote in the book of the covenant is perfectly natural ; but what idea can we have of "blotting out" what Jehovah had engraved with his finger in the, tables of the covenant! The "Royal. Law from the "King Eternal" was thus engraven in stone to impress us with its perpetuity.

2. The Holy Sabbath never was "against us;" for it was "made FOR man," -because he needed a day of rest. It never was in man's way, only as God put it in his way for him to observe, and it is just what his natural and.  spiritual wants require; therefore he has never taken it "out of the way."

The law of Moses was imperfect, and could not make the " comers thereunto perfect," so, Christ took it "out of the way,' and nailed it to his cross. But. St. Paul, speaking of the law of God, the ten commandments, A. D. 60, more than twenty years after the laws of Moses were dead, says,

" Wherefore the law is HOLY, and the commandment holy, and just and good,' "For I know that the law is SPIRITUAL." "I DELIGHT in the LAW OF GOD,,after the inward man." See Rom. vii, 12, 14, 22.

3. St. Paul does not speak,  of "the Sabbath" which is associated with the other nine laws of God, but of sabbath-days, or sabhaths which are associated' with "meat," "drink," " new-moons," &c. in the laws of Moses.

4. The Sabbath is not a shadow, for it is to be observed as long as the New Heavens and the New Earth remain

" For as the new heavens and the new earth which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain.

" And it Shall come to pass, that from one new moon to another, and from one sabbath' to another, shall all, fiesh come to worship before me, saith the Lord." Isa. lxvi, 22, 23.

"All flesh" never have worshipped God on the Sabbath since Isaiah wrote this prophecy, neither will this prophecy, be fulfilled until the righteous are all gathered into the New Earth ; then the Sabbath, in its Eden glory, will be observed as long as the immortal saints, and the New Heavens and Earth remain.

Mark this. The Sabbath.  was instituted before the fall, when man was holy, and Eden bloomed on earth, and it will be in its place after the restitution, the same as before the fall.

All shadows cease when they reach their bodies which cast them. Follow the shadow of a tree to its body, and there the shadow ends. But as the weekly Sabbath will never end, it is not a shadow ; but a body of itself, as well as the other nine commandments, for they are all of the same nature. The old tradition is imprinted deeply in most minds that the seventh-day Sabbath is a type of the seventh millennium ; but where is the Scripture to prove it ? It is not in the Bible. The view that the Sabbath is a type of the seventh thousand years, and that it ceased at the crucifixion, makes a blank space of more than eighteen hundred years between the shadow and the body which entirely destroys the figure.

Finally, the fact, that the early church was troubled with those who taught them that they must keep the law of Moses in order to be saved, shows that Col. ii, 16, directly applied to the church in the apostle's day. It, is therefore wrong to apply this text to those who are now keeping the Sabbath, for none of us are contending for the sabbaths, new-moons, &c. of Moses' law

These are the only reasons we have been able, to gather from the scriptures, for the observance of the Jewish Sabbath; and if Paul, or any of the New Testament writers, thought it binding on Christians, why have they been entirely silent on a question of this importance, -with the exception of such expressions as these

Let no man judge you in respect to the Sabbath. Col. ii, 1

One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully permuted In his own mind. Rom. xiv, 5

Those who talk of "the Jewish Sabbath," and " the Christian Sabbath " do not talk the language of the Holy Scriptures ; for the only weekly Sabbath of the Bible is " the Sabbath of the LORD thy GOD." It is also called " MY holy day," " the holy of the LORD," (see Isa. lviii, 13.) " THY holy Sabbath," (see Neb. ix, 14,) and " THE Sabbath." The Jews had a number of Sabbaths, and they are spoken of in the following language : " In the first day of the month ye shall have a sabbath," 16 from even to even," (on the tenth day of the seventh month) shall ye celebrate "YOUR Sabbath." See Lev. xxiii, 24, 32. In Hosea, ii, 11, they are called HER sabbaths.

But some, in order to bring God's Holy Sabbath into disrepute and. contempt, call it " the Jewish Sabbath."

Eld. Marsh gives the following sentence as the language of the Apostle Paul : "Let no man judge you in respect to the Sabbath. Col. ii, 16." Why not give the text as it reads ? Why thus mangle the pure word for the sake of making out one's theory ? This looks too much like "handling the word of God deceitfully." I will here give four translations of this text, that the reader may more clearly see that Paul does not refer to THE SABBATH OF THE LORD," but to the sabbaths of the Jews.

" Let no man therefore judge you in meat, or in drink, or in respect of an holy-day, or of the new-moon, or of the sabbath-days."

"Let none therefore judge you in meat, or drink, or in respect of a feast-day, or of the new moon, or of sabbath-days.—Wesley.

Wherefore, let no one judge you in meat, or in drink, or in respect of a • festival, or of a new moon, or of sabbaths.—Macknight.

" Let no man therefore judge you in food, or in drink, or in respect to a holy-day, or the new moon, or the sabbaths."—Whiting.

Rom. xiv, 5, does not refer to the seventh-day Sabbath. Any honest person searching for the truth will see by reading the whole chapter that the apostle's subject was in regard to eating, also feast-days, which some of the church esteemed, and others did not. The word " eateth " is mentioned eleven times, "eat " three, " meat " four, " drink " twice ; but the Sabbath, which is considered to be the subject of this chapter, by those who teach that 'the Sabbath is abolished, is not introduced ! ! But admitting that the apostle refers to a day of weekly rest, then Rom. *iv 5, is against the observance of the first day as much as the seventh. Therefore, those who observe the first day are not wise in quoting this text to prove us wrong in keeping the seventh

" Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth : for God hath received him." Rom. xiv, 3. The apostle was here giving the Romans a lesson of Christian forbearance in relation to the Jewish views of eating and feastdays, which some still retained. Although these views were incorrect, yet St. Paul did not take measures to rid the church at once of them. He even had Timotheus, his fellow laborer, " whose father was a Greek," circumcised that they might better find access to the Jews. He was " all things to' all men," that "by all means" he might "save some."

" Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God is something."—[Whiting's translation.]--C or. vii, 19.

The keeping of the commandments of God is nowhere in the New Testament spoken of as a thing of little importance as circumcision and feast-days are ; but it is always made a test of Christian fellowship and eternal salvation.

" If thou wilt enter into life keep the commandments." Matt. xix. 17. " For this is the love of God, that we keep his commandments." 1 John v, 3. " He that saith, I know him, and keepeth not his COMMANDMENTS, is a LIAR, and the truth is not in him." 1 John ii, 4.

To be continued….

Review- 7th Day Sabbath Abolished?

We are continuing with our study of the paper- The Present Truth, published in 1850. 

Why are we studying this paper? As mentioned before we are truth seekers and as such we are in search of all truth. Right now, God has laid upon my heart to go through these papers whether or not it is truth standing for this time. What do I mean by that? Light can be shed on truth in time and place. We know that God shut up the book of Daniel after Daniel wrote it, yet surely logic demands that we admit people had to have read it from the time it was 'shut up' all the way to until it was no longer shut, and during that time when it was closed they most likely made a lot of suppositions as to its meaning- to them the truth of it was plain - in understanding, or not. However, once that book of prophecy was opened --the understanding of people was also opened and truth for the time came pouring forth. When we are given knowledge by God we aren't always given everything we'll need to comprehend at one time. The truth unfolds as our walk with God unfolds. The Bible will not contradict itself, but man will make a confusing mess of things if left to his own devices.  God's truth made plain that situations can be altered. Moses was to lead the children of Israel to the promised land immediately, yet because of their disobedience they wandered in the wilderness for 40 years! What I'm trying to say here, is the light of truth in the first generation of Seventh-day Adventists was their truth and now it is our truth seen alongside continued light as it was revealed. As such we have to consider the whole picture of our history as we study now. If we come face to face with contradictions, we must pray for enlightenment and search out the facts given that will reveal the history of unfolding truth. I hope this makes a little bit of sense to you, if not, please forgive me and don't let my ramblings keep you from reading these historical papers. Pray that God gives us ALL only His truth as we need to comprehend that truth.

*******

Vol. I.]  OSWEGO, N. Y. MARCH, 1850. [No. 7

JAMES WHITE

"Seventh-Day Sabbath abolished," by Eld. Marsh, Editor of the " advent Harbinger and Bible advocate,"

REVIEWED.

Before me is the "Harbinger and Advocate" for December 29, 1849, containing an article headed "Seventh-day Sabbath abolished," of which Eld. Marsh says—

(((" The following article, in substance, was published in our sheet over four years since and then again about two years ago, in its present form. To our knowledge, it has never been answered, and we confidently say it is unanswerable." ))))

The principal reasons given in this article for the abolition of the weekly Sabbath have been answered, and their fallacy shown in the first three numbers of the " Present Truth ;" but as Eld. Marsh has published his article the third time, and "confidently" says "it is unanswerable," I have concluded to give it a review for the benefit of those who have an ear to hear, and an honest heart open to receive the truth on this all-important question. I shall quote from Eld. Marsh's article and have it put in small type that the reader may see that I do not misstate his position :

(((" What is the signification of Sabbath? Rest: and, when connected -with day, it denotes a day of rest."))))

With this I fully agree, and by substituting the word Rest, in the place of Sabbath, the truth is' more clearly seen. "The seventh day is the Rest of the Lord thy God." Is it any where historically recorded as a fact, that God rested on the seventh day? It is. "And on the seventh day God ended his work which he had made ; and HE RESTED on the seventh day from all his work which he had made.

And God BLESSED the seventh day and SANCTIFIED it; BECAUSE that in it he had RESTED from all his work which God created and made," Gen. ii, 2,3. That very day of the week in which God rested, "is the Rest of the Lord thy God." Then God blessed, hallowed and set apart HIS Rest-day for the good of man, and there is not one text in all the Bible to show that it was instituted, blessed and sanctified at any other time, or place but in Eden, on the last day of the first week of time. God has given but one reason for the institution of the weekly Sabbath after six days of labor, which is as follows:

"FOR in six days the Lord made heaven and earth, the sea and all that in them is, and RESTED the seventh day; WHEREFORE the Lord blessed the Rest-day, (or Sabbath day,) and hallowed it. Ex. xx, 11.

All who read the Bible may see that the Sabbatic institution, and the fourth commandment are inseparably connected with God's Rest at the close of creation. We may, therefore, appropriate the first, or any other of the six laboring days to the Lord by resting from labor, still it is not THE REST, but a rest; for "THE REST of the Lord thy God" means the Rest- that "the Lord thy God" OBSERVED. "

((("For whom was the Sabbath instituted.? The natural seed of Abraham, or Jews according to the flesh."))))

Said Jesus, "The Sabbath was made for man." Mark ii, 27. The word man, when used as it is here by our Saviour, in its broadest sense, means all mankind. Not the Jews only, but MAN, the whole race of man, the same as in the following texts: "Man that is born of a woman is of few days and full of trouble." Job xiv, 1. "Man goeth forth unto his work and to his labor until evening." Ps. civ, 23. "There hath no temptation taken you but such as is common to man." Cor. x, 13. "Man lieth down and riseth not, till the heavens be' no more." job xiv, 12. No one will say, that man in these texts means Jews or Christians, for the whole family of Adam is included. In this sense;  " The Sabbath was made for man, and not man for the Sabbath."— Adam, Noah and Abraham were men, and the Sabbath was made for them as well as for Abraham's natural seed. We are men, and the Sabbath was made for us. I choose to believe Jesus.

((("The Lord our God made a covenant with us in Horeb.

The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day."

"Keeping the Sabbath was embraced in this covenant with the children of Israel at Horeb. It was "NOT made with their fathers" [the Patriarchs], but "with US, even us, who are all of US HERE ALIVE THIS DAY." Deut 5 Verse 3. This testimony, first negative, " He made it not with our fathers," and then positive, " But with us," is conclusive. It plainly tells us for whom the Sabbath was not, and then for whom it was instituted."))))

Here Eld. Marsh uses the word Sabbath instead of covenant, which he has no right to do. It is true that it helps his argument, but it perverts the word of God. The word Sabbath is not mentioned in Deut. v, 1-5, yet the readers of the "Harbinger" are told that the "testimony" is "conclusive," and "plainly tells us for whom the Sabbath was not, and then for whom it was instituted." If the text read,—The Lord made not the Sabbath for our fathers, but for us, even us, who are all of us here alive this day--then Eld. Marsh would have some ground for his assertion: but the text would then prove too much for him, for it would prove that the Sabbath was instituted for those only with whom "the Lord talked face to face in the mount out, of the midst of the fire." Those only who were all "alive" that day. By using the words "Sabbath," "instituted" and "for," which are not in the text, as Eld. Marsh has, the text is wrested from its true meaning, and those who do not carefully search for themselves are deceived and led astray.

It is true that God, after he had brought the natural seed of Abraham out of the house of bondage, commanded them to keep the Sabbath.— The reason why God at that time reminded them of his Sabbath, and commanded them, by the mouth of Moses, to keep it, is as follows :

" And remember that thou wast a servant in the land of Egypt, end that the Lord thy God brought thee out thence through a mighty hand and by a stretched-out arm ; therefore the Lord thy God commanded thee to keep the Sabbathday." Deut. v, 15.

While servants in Egypt, Israel could not keep the Sabbath ; but they had been from Egypt only thirty days when God reminded them of it, and guarded it by three standing miracles in giving the manna. See Ex. xvi, 19-30. They were then free, and the only given reason why God at that time commanded them to keep his Sabbath was because he had brought them " out thence through a mighty hand, and by a stretched-out arm ; [where they could keep it,] therefore the Lord thy God commanded thee to keep the Sabbath-day." Eld. Marsh says that the Sabbath was designed to keep in memory their deliverance from Egypt; but this is a groundless assertion ; for there is not the least intimation given that the Sabbath was instituted, sanctified and blessed, in the "wilderness of Sin" or at any other time and place, but in Eden at the close of creation. There were two annual memorials which commemorated the deliverance of Israel from Egypt; the passover and the feast of unleavened bread. Men may as well assert that these annual memorials were designed to commemorate God's rest on the seventh day of the first week of time, as to say that the weekly REST was given to commemorate the deliverance of Israel from Egypt on the fifteenth day of Abib

The fifteenth day of Abib came but once in the year, therefore that deliverance was commemorated by its annual memorial on that day. God's REST was on the seventh day of the first week of time and its memorial which is the only weekly Sabbath of the Bible, was given, and sanctified to be kept on the last day of every week since God RESTED. " Wherefore the Lord blessed the Rest-day, and hallowed it." Ex. xx, 11.— When ?  EDEN. "And God blessed the seventh day, and sanctified it." Gen. ii, 3.

Eld. Marsh says, "Keeping the Sabbath was embraced in this covenant with the children of Israel at Horeb." It is true that the Sabbath law was one of the ten commandments that were spoken from Mount Sinai ; but does this prove that there was no Sabbath before that time ? Certainly it does not, for - all Israel kept the Sabbath in the wilderness of Sin, thirty days before they saw the Mount from which they were spoken. Here is a nail driven in a sure place.

The children of Israel departed from Egypt on the fifteenth day of the first month, and came to the wilderness of Sin on the fifteenth day of the second month. See Ex. xvi, 1. There, in the wilderness of Sin, God gave them bread from heaven, and through Moses reminded them of his Sabbath. They then journeyed to Rephidim and from Rephidim they came to the desert of Sinai on the fifteenth day of the third month.

Mark this. The Lord said to Moses, thirty days before the covenant was made in Horeb— " How long refuse ye to keep my COMMANDMENTS and my LAWS ? See for that the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days." Ex. xvi, 28, 29. This positively proves that God had commandments and laws before he made the covenant in Horeb, and that the Sabbath law was one of them. God said of Abraham, "And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries : and in thy seed shall all the nations of the earth be blessed : Because that Abraham obeyed my voice,, and kept my charge, my COMMANDMENTS, my STATUTES, and my LAWS." Gen. xxvi, 4, 5.

Abraham kept the Sabbath ; for we are plainly shown in Ex. xvi, 28, 29, that the Sabbath was one of God's commandments and laws. Because Abraham kept the commandments, (the Sabbath with the rest,) God made to him all these great and precious promises.

A covenant usually signifies the mutual consent of two or more. The covenant that was made in Horeb was a mutual agreement between God and His chosen people. I will first give the requirements and promises of God on the one hand and men the consent of the people on the other.

"In the third month when the children of Israel "were come to the desert of Sinai," "Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel,

"Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself.

"Now therefore, if ye will obey my voice, indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people ; for all the earth is mine.

"And ye shall be unto me a kingdom of priests, and an holy nation. THESE. ARE THE WORDS WHICH THOU SHALT SPEAK UNTO THE CHILDREN OF ISRAEL."

The following is the promise of the people:

" And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him.

And all the people answered together, and said, ALL THAT THE LORD HATH SPOKEN WE WILL DO. And Moses returned the words of the people unto the Lord. Ex. xix, 1-8.

The Lord then told Moses to sanctify the people and to " Be ready against the third day."— And on the third day, in the morning "there were thunders and lightnings, and a thick cloud" upon Mount Sinai, "because the Lord descended upon it in-fire," "and the whole mount quaked greatly." See Ex. xix, 16-18. Then God, by an audible voice, spake the ten commandments. See Ex. xx, 3-17. This is the covenant that God made with his people in Horeb.

" The Lord made not this covenant with our fathers, but with us, -even us, who are all of us alive here this day." Deut. v, 3.

This text does not mean (as Eld. Marsh would have it) that the Lord made not the Sabbath -for our fathers, &c. neither does it mean that the Lord made not the commandments for --our fathers, for two reasons at least.

First, the text does not read so, and second, Abraham kept God's COMMANDMENTS, STATUTES and LAWS more than three hundred years before the covenant was made in Horeb, and thirty-two days before God spake the ten commandments, he said to Moses—"How long refuse ye to keep my COMMANDMENTS and my LAWS ? See for' that the Lord hath given you the Sabbath." Then as we have proof positive that God's commandments, one of which was the Sabbath law, existed before this covenant was made, it necessarily follows that the covenant made in Horeb WAS NOT the institution of the Sabbath, nor any other of the ten commandments ; but, it was the mutual agreement between God and his -people that they should obey his "voice," (when he should speak the ten commandments,) and that God should make them "a peculiar treasure," "a kingdom of priests." The Lord made not that covenant with their fathers, but with those who were all alive that day, and had heard the voice of God from the burning Mount, which they had promised to obey.

Now I think that every candid reader will admit that Deut. v, 1-15 does not "plainly tell us" what Eld. Marsh says it does;  and also that it does not afford the least evidence that the seventh day Sabbath is abolished.

TO BE CONTINUED