Earlier text: THOUGHTS ON REVELATION XIII AND XIV

The warning of danger is a warning which refers directly to the scene of trouble described in Rev. xiii, 11—18. This warning shows that that trouble is yet to come. Its fearful character may be learned from the thrilling and dreadful import of the angel’s message. The Bible nowhere else depicts such dreadful wrath. On one side stands the decree of the beast who is to exercise all the power of the first beast before him, that all who will not worship the image and receive his mark shall be put to death; on the other hand stands the solemn warning of the third angel. Here then is the strait before us. We can worship the beast and his image, and as the penalty, drink the wine of the wrath of God, or we can refuse, and peril our lives that we may obey God.

This message will draw a line between the worshippers of God and the worshippers of the beast and his image, for on either hand it reveals a dreadful penalty and leaves no chance for half way work. Those who disregard this warning will be found with the worshippers of the beast and his image, and will drink of the wine of the wrath of God. Those who heed this warning will obey God at the risk of their lives. The one class is designated by the mark of the beast, the other class is seen in the patience of the saints keeping the commandments of God. That the law of God should thus be made a great testing truth to draw a line between the subjects of the fourth and fifth kingdoms, is an idea not unworthy of the God of the Bible. That the commandments of God are the great subject of controversy between the dragon and the remnant of the seed of the woman, is plain from Rev. xii, 17. The issue of this struggle cannot be a matter of doubt, for as in all past ages those who have had the ark of God, and have kept his commandments have triumphed, even so will it be now.

Another religious power enforces the claims of the first beast, and his image, and causeth the world to receive his mark. What is this mark of the beast? It is the mark of that beast to whom the image was made,—the first beast. Rev. xix, 20; xvi, 2. But it is enforced by the two-horned beast. Hence, we understand it as an institution of Papacy, enforced by Protestantism. The beast and his image unite in this thing, denoting the union of the great systems of false Christianity, in opposition to the saints, who are engaged in keeping the commandments of God. Have we such an institution, really the child of Papacy, which the civil power supports, and to which the religious world pays homage? We have. It is found in a weekly sabbath which the “Man of Sin” has placed in the stead of the Sabbath of the fourth commandment.—Mark this. The Pope in his arrogance, was to exalt himself above all, that is called God, or that is worshipped, and to “THINK TO CHANGE TIMES AND LAWS.” 2. Thess. ii; Dan. vii, 25. It is not said that he should be able to change them; but he should think to do it; or as the Catholic version reads, “he shall think himself ABLE to change times and laws.” They are not the times and laws of men which he thinks to change, for these he might be able to change as other powers have done; but it is an act of arrogance in which he does not succeed. The times and laws of God are doubtless intended. The Pope in the exercise of his blasphemous assumptions, has attempted to change the fourth commandment, which guards the institution left by God as the memorial of himself. The ordinance of baptism commemorates the resurrection

of Jesus Christ, [Col. ii, 12; Rom. vi, 3—5,] but as this ordinance has been changed in sprinkling, something else must be introduced to commemorate that event; hence the Sabbath was gradually changed to the resurrection day. This act of changing the Sabbath, was performed by the power that should exalt itself above all that is called God, or that is worshipped. Another day is kept for another reason. The institution of the Sabbath commemorates God’s rest from his work of creation; [Gen. ii, 3,] this institution was designed for man,—the whole human family. The ordinances of the Lord’s supper and of baptism, commemorate the death and resurrection of our Lord; [1. Cor. xi, 23—26; Rom. vi,] and were intended only for his church. Thus creation and redemption are both commemorated by their appropriate memorials.—But the presumptuous arrogance of man has changed these memorials throughout. The Sabbath and baptism, as observed by the mass, no longer commemorate the events for which they were designed. “The mystery of iniquity,” had in the days of Paul, already begun to work. At first it appeared in a harmless form, but it gradually developed the man of sin. To notice one particular, the observance of the first day.

“The first intimation we have of this, in any writer of acknowledged integrity, is from Justin Martyr, about A. D. 140. He is cited as saying “that the Christians in the city and in the county assembled on the day called Sunday; and after certain religious devotions, all returned home to their labors;” and assigns as reasons for this, that God made the world on the first day; and, because Christ first showed himself to his disciples on that day, after his resurrection. These were the best, and probably all the reasons that could then be offered for this practice. He also speaks of Sunday only as a festival, on which they performed labor, when not engaged in devotions; and not as a substitute for the Sabbath.”—History of the Sabbath, p. 11.

Dr. Chambers says, “By Constantine’s laws, made in 321, it was decreed that for the future the Sunday should be kept for a day of rest in all cities and towns; but he allowed the country people to follow their work. In 538, the Council of Orleans prohibited this country labor.”—Encyclop. Art. Sunday.

“To give the more solemnity to the first day of the week, Sylvester, who was Bishop of Rome while Constantine was Emperor, changed the name of Sunday, giving it the more imposing title of Lord’s Day.”—Hist. Sabbath, p. 21.

Thus we see that the change was effected the very year that the man of sin began his reign. The observance of Sunday was not however introduced into England until the thirteenth century, and it was not then effected without the aid of a new revelation. [Hist. Sab. p. 27.] The first law for its observance in England, was enacted in 1470. Yet does the whole Protestant world wonder after the beast. And nearly all of them in their creeds recognize this counterfeit Sabbath as a divine institution. But those who understandingly turn away from the commandments of God, and in their stead obey the institution of the beast, not only recognize him as equal with God, as an object of worship, but as being above God; for they acknowledge him as able to change the laws of God.—We regard this counterfeit Sabbath as THE MARK of that power which should “think to change times and laws.” The force of this may be seen when the dragon makes war on “the remnant who keep the commandments of God;” or when the two-horned beast shall cause the world to worship the image of the first beast and to receive his mark.

Says Dr. Durbin: “I infer therefore that the civil magistrate may not be called upon to enforce the observance of the Sabbath, as required in the spiritual kingdom of Christ; but when Christianity becomes the moral and spiritual life of the State, the State is bound, through her magistrates to prevent the open violation of the holy Sabbath, as a measure of self-preservation. She cannot without injuring her own vitality, and incurring the Divine displeasure, be recreant to her duty in this matter.”—Christian Advocate and Journal.

“This mark is very conspicuous in the forehead or hand, and signifies, not a literal mark, but a prominent profession that all may see and know.”

Hear the testimony of a Roman Catholic: “The first precept in the Bible is that of sanctifying the seventh day: God blessed the seventh day and sanctified it. Gen. ii, 2. This precept was enforced by God in the Ten Commandments: Remember the Sabbath Day to keep it holy. The SEVENTH DAY is the Sabbath of the Lord thy God. Ex. xx. On the other hand, Christ declares that he did not come to destroy the law, but to fulfil it. Matt. v. 17. He himself observed the Sabbath: and as his custom was, he went into the Synagogue on the Sabbath day. Luke iv, 16. His disciples likewise observed it after his death: they rested on the Sabbath day according to the commandment. Luke xxiii, 56. Yet with all this weight of Scripture authority for keeping the Sabbath or seventh day holy, Protestants, of every denomination, make this a profane day, and transfer the obligation of it to the first day of the week, the Sunday. Now what authority have they for doing this? None at all, but the unwritten Word or tradition of the Catholic church, which declares that the apostles made the change in honor of Christ’s resurrection, and the descent of the Holy Ghost on that day of the week.”—Milner’s End of Controversy, page 89.

The Protestant church may, if taken as a whole, be considered as a unit; but how near its different sects number six hundred three score and six, may be a matter of interest to determine. The different organizations are all upheld by the laws of the land. That they are oppressive when possessed of civil power, let the case of the Puritans, themselves fugitives from oppression, bear testimony. Witness their persecution9of the Quakers, even unto death. Witness also the martyrdom of Michael Servetus under the sanction of John Calvin.

The fearful penalty threatened by the third angel, deserves particular notice. The wine of the wrath of God, and torment with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. The torment with fire and brimstone, comes doubtless, when the enemies of the Lord are cast into the lake of fire and brimstone, as described in Rev. xx; xxi. But the wine of God's wrath, is filled up in the seven last plagues. They are poured out after the temple of God is opened in heaven, which event transpires under the sounding of the seventh angel. Rev. xv, 5; xi, 19. And it is to be further noticed that the first plague comes on the very class threatened by the third angel. Rev. xvi, 2; xiv, 9, 10. Hence we understand that the seven last plagues which fill up the wine of the wrath of God, threatened by the third angel, are future and as real as the plagues poured out on Egypt. See the account in Exodus. See also Rev. xvi.

“Here is the patience of the saints.” That is, in this period, commencing with their disappointment, they are in a day of affliction, a scene of trial and darkness, keeping the word of Christ's patience [Rev. iii, 10,] and waiting for redemption at the coming of the Son of man. They are seen keeping the commandments of God, and in the possession of the faith or testimony of Jesus. The commandments of God in distinction from the testimony of Jesus, mean the ten commandments. Matt. xix, 17—19; v, 17—19; Rom. vii, 7—14; Luke xxiii, 56; Matt. xv. 3, 4; Eph. vi, 2. We shall indeed need the faith of Jesus that we may stand in that awful hour when the last plagues shall be poured out on the earth. Blessed in truth, are they who die in the Lord. They rest from their labors and their works do follow them.

Paris, Me., May, 1851. J. N. ANDREWS.