THE SABBATH by J. H. W.

Publishing Committee · Battle Creek, Mich. · Oct 30, 1856

THE SABBATH.

By J. H. W.

Concluded.

CLAIMS OF THE SEVENTH DAY AND FIRST DAY COMPARED.

From what we have said respecting the nature of the claims of the Lord's Rest-day, we might expect all to acknowledge it at once, unless they had some plain precept for turning from it. But so far from this they have only a few vague and unnecessary inferences and suppositions to base the claims of the first day upon. And will these afford a sufficient excuse before the great and awful Judge for a violation of his righteous law? Now the Scriptures plainly say in regard to the Sabbath institution, that God rested from his work on the seventh day; but they do not so specify in regard to the first day.

He claimed the seventh day as his own: he did not so claim the first day, but gave it to man for labor

He blessed and sanctified the seventh day: he did not sanctify the first day.

He commanded that the seventh day should be kept holy: he did not command to keep the first day.

He has uttered fearful threatenings against those who profane the seventh day: he has spoken nothing against laboring on the first day.

He has given great and special promises to those who keep holy the seventh day: he has not spoken one word of promise or blessing for keeping the first day.

Everything that is necessary to give importance to the day—that is calculated to induce a proper observance of the day, is produced in favor of the seventh day: nothing of the kind can be produced in favor of the first day. No sanctity, no commandment, no penalty, no blessing. Can you "halt between two opinions," on a matter so clearly revealed? Remember, "God will bring every work into judgment." Decide for that awful day.

THE LAW AND THE GOSPEL AGREE.

Some suppose, or seem to suppose, that it is equal to a denial of Christ to keep the ten commandments. At this we are truly surprised. Christ says he kept his Father's commandments, and that he came not to do his own will, but the will of his Father. Is it a denial of Christ to follow him, to walk as he walked, to do his Father's will? It cannot be.

The supposition arises from a misapprehension of the work of our Saviour. Says the scripture: "He appeared to put away sin." Heb. ix, 26. Sin is the transgression of the law; he did not come to put away the law, as he says in Matt. v, 17, but to put away its transgression. Now we would ask, In whom is the object of the gospel accomplished? in him who transgresses the law of God, or in him who keeps it? By whom is Jesus Christ honored? by them that do not walk as he walked, or by them who follow him? It is plain that he did the will of his Father and kept his commandments, and calls us to follow him: so to please God and to honor his Son we must also keep the law of God wherein his righteous will is expressed.

We would not ask you to keep the law of Moses, or any of the Jewish ceremonies: they have ceased. But we speak in behalf of God's law, and his holy Rest-day, instituted before the Jewish rites or the Jews themselves existed, even at the time of the creation of the world.

We would invite you to a careful consideration of a few passages of scripture on this subject. Said Paul: "Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. iii, 31. This shows that, as the Saviour did not destroy the law, so our faith in him does not weaken it, but establishes it, by showing in the death of Christ that the law is holy, unchangeable, and eternal; so holy, so just and so good, that Jesus Christ himself died for our transgression of it. And can we think that God looks with favor on those who transgress his law, since its transgression caused the death of his dear Son? Surely we should not continue to do the very things that caused his death. Would you have him die again? Oh, no; you could not be so cruel. But sin wounds him even now. Then do not longer sin; cease to transgress the Father's law, and by the obedience of faith avail yourselves of the benefit of the death of his Son.

But you may perhaps think that we need no longer keep the Father's law, because Christ has died for our sins, and we may obtain mercy through him. Yes; Paul says he is set forth for a propitiation that we may receive the remission of sins that are past; [Rom. iii, 25;] but he does not say that through him is offered indulgence for sins in the future. On the contrary we are only promised mercy through Christ on condition that we repent of and forsake our sins. Paul says again that we shall not sin that grace may abound; but if we sin, or transgress the law, we are the servants of sin and not the servants of God. Rom. vi, 1-16. Jesus himself says that not every one that saith unto him, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of his Father who is in heaven.

By all this we may learn that the gospel of the Son is not contrary to the law of the Father, but the Son came to carry out the revealed will of the Father; and instead of freeing us from the obligation to keep the moral law of the Father, he brings back rebellious man into subjection to the law. It is a great mistake to suppose that the Christian is not subject to the law of God. Paul says the carnal mind is not subject to the law of God, and that it is also enmity against God. Rom. viii, 7. That which is not subject to the law of God is his enemy, which cannot be the case with the Christian. All good citizens of this government hold themselves subject to the laws of this government; and he who declares himself not subject to its laws, is counted an alien or enemy. So it is with the government of God. And whosoever endeavors to turn us away from the law of God would draw us away from our allegiance to God. But this the Son of God would not do; for he says: "I and my Father are one." John x, 30. They are one in interest, to preserve the right and carry out purposes of benevolence and justice. They are one in love to man, to remove his rebellion and bring him back to obedience, for God was in Christ reconciling the world unto himself. And they are one to punish the finally impenitent, for the Father commits judgment into the hand of his Son.

THE LAST DAYS.

It may be objected to the view here presented, that inasmuch as almost the whole Christian world do keep the Sunday, to declare it to be wrong would appear to contradict the predictions of God's word respecting the spread of the truth and the triumphs of the church; for it is generally admitted that the whole world will be converted, and acknowledge the truth and obey the gospel.

We are well aware that the general supposition is that the whole world will be converted; but this supposition is modern, and by no means founded on the word of God. By reference to those scriptures which speak of the triumph of the church it will be seen that they sing their song of triumph on the mount Zion with the Lamb. Rev. xiv, 1-5; xv, 1-3. Their victory is in the resurrection. 1 Cor. xv, 54; Rev. xx, 4-6. The idea of the universal sway of the church in this present world is inconsistent with the plainest declarations of the Bible. A few considerations will make this plain.

1. The way to life is narrow, and few find it; the way to death is broad and many walk in it. Matt. vii, 13, 14. There is not an intimation in the blessed Book that the way to life will become so wide that all will walk therein, and the way to death so narrow that few or none will find it. See Luke, xiii, 24, 25.

2. The redeemed come out of great tribulation. Rev. vii, 9-15. The Saviour told his disciples: "In the world ye shall have tribulation." John xvi, 33. Paul said, "We must through much tribulation enter into the kingdom of God." Acts xiv, 22. The Scriptures nowhere present another company who enter into the kingdom of God through great ease and worldly prosperity.

3. The Saviour did not promise his ministers that all should believe their word. He did not give them to expect that they should meet with the favor of the world any more than he had. But he said: "If ye were of the world the world would love its own." And "the servant is not greater than his Lord. If they have persecuted me they will also persecute you; and if they have kept my saying they will keep yours also." John xv, 19, 20. And again when the Jews reviled him he said to his followers:

"If they have called the Master of the house Beelzebub, how much more shall they call them of his household?" Matt. x, 25. Who dares to rise above his Lord and say he will be exempt from persecution? Who seeks to be free from the sufferings of his Master? And shall we reign with him if we do not suffer with him? 2 Tim. ii, 12. Be not deceived in this matter. It is not only a plain truth, but a truth having an important bearing on your present position and eternal welfare. Examine yourself; see if you are following your Saviour in cross-bearing, in self-denial, in affliction and in patience.

4. The gospel was not expected to convert the world, but to call out of the world a people to glorify God. "Ye are not of the world, but I have chosen you out of the world." John xv, 19. "God at the first did visit the Gentiles to take out of them a people for his name." Acts xv, 14. The saints of God are redeemed "out of every kindred, and tongue, and people, and nation." Rev. v, 9.

5. The Saviour taught that wickedness would prevail on earth till his coming, or to the end of the world. In Matt. xiii, 24-30, is the parable of the tares of the field, which is explained by verses 37-41, wherein it is shown that the tares, the children of the wicked one, and the wheat, the children of the kingdom, shall grow together till the harvest, which is the end of the world, and the reapers, the angels of God, will make the separation at the coming of Christ. See Matt. xxiv, 30, 31.

6. The last days will be days of peril. This could not be true if the church was to triumph on the earth in the last days, or if the world was to be finally converted. When speaking of his coming and of the end of the world the Saviour said: "And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come." Matt. xxiv, 12-14. In this chapter we notice (1.) Before the end comes iniquity shall abound. (2.) Endurance will be necessary even to the end. (3.) The gospel will not convert all nations, but be for a witness unto all nations. (4.) In verse 24 is predicted that false christs and false prophets shall arise to deceive if possible the very elect. (5.) In verses 42-50 it is shown that even some of the called servants of God will become slothful and wicked, and not be prepared for the coming of Christ, but finally have their portion with the hypocrites.

Said Paul: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away." 2 Tim. iii, 1-5. This is according to what the Saviour said: iniquity shall abound, and the love of many shall wax cold. And Paul further says, [verse 13.] "All that will live godly in Christ Jesus shall suffer persecution." Thus in the last days perils and persecutions will surround the true church, because the mass of those who profess godliness, or have its form, will deny its power.

Peter said: "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?" 2 Pet. iii, 3, 4. How could these scoffers arise and deny his coming, and persecutions and perils exist, if all were to be converted long before his coming?

Our Saviour has given scripture examples on this subject: "And as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed." Luke xvii, 26-30.

Some suppose that because the heathen will be given to Christ, and the uttermost parts of the earth, that he will therefore as Saviour of sinners possess them, convert them, and forgive their sins. But they seem to forget that Christ is to put off the robes of his priesthood, and put on the garments of vengeance. Isa. lix, 17. They do not consider that "the day of salvation" will close, and "the great day of his wrath" will come. Rev. vi, 16, 17. The Saviour ascended on high as a priest or intercessor, and is there to sit down at his Father's right hand till his foes are made his footstool. Ps. cx, 1. And then will Ps. ii, 8, 9, be fulfilled, which reads: "Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt rule them with a rod of iron, thou shalt dash them in pieces like a potter's vessel." No conversion is contemplated here; they are given into his hands to be destroyed, or broken and dashed in pieces. This is when the great day of his wrath is come; when the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, would hide from his presence. Rev. vi, 15-17. Then instead of looking for a time of peace when the Lord has not said peace, it would be better to listen to the admonition to be wise, and serve the Son, lest he be angry, and ye perish from the way when his wrath is kindled but a little. Ps. ii, 10-12.

OUR OWN TIMES.

That we are in the last days there are two certain methods of proving. 1. By reference to the termination of the periods given in prophecy, which we cannot notice at much length; and, 2. By the fulfillment of prophecy in the occurrence of the events predicted. If we believe the testimony of the world we shall doubtless conclude that it is growing better; for its hopes, like that of the consumptive, seem brightest when on the brink of destruction. Or if we believe those who have a form of godliness and deny the power thereof, we might conclude that the cause of Christ was fast prevailing over all the earth. But when we look at the testimony of the infallible word, we see required there a state of holiness, of consecration, of humility, of renunciation of the world, that we do not see to any great extent in the churches of the present day. The Bible teaches that the godly shall suffer persecution: the churches are in league with the civil power—they are sustained by the laws and none dare persecute them. The Bible teaches that God's children shall be humble. The churches of this age are exceedingly filled with pride, as you may see by their costly manner of dressing and their costly houses of worship. The Bible teaches that we must come out from the world and be separate; the churches are mixed up with the world, chartered by human laws, having interests in common with the world, and pleasing the world instead of pleasing God; and the scripture says: "Whoever therefore will be a friend of the world is the enemy of God." Jas. iv, 4. The Bible teaches us to love not the world, nor the things in the world, and that "If any man love the world the love of the Father is not in him." 1 John ii, 5. But the great body of those who profess to be followers of Christ show by their lives that they do love the world, and the things in the world, and that they have no disposition to share the lot of him who had not where to lay his head. They seem to have forgotten their accountability as stewards, and that God hath chosen the poor of this world, rich in faith, heirs of the kingdom, which he hath promised to them that love him. Be not deceived on this point, for riches are a snare, and a rich man shall hardly enter into the kingdom of heaven. Matt. xix, 16-23.

Seeing these things are revealed in the word of God, let us not stumble at the truth, but take God's commandments as they are given in his own precious Book, and not frame our lives by what men are doing, but by what they ought to do. If we do not receive God's word, who shall decide what we ought to receive? It will not do to trust in the multitude, for they go in the broad road to death. The way to life is narrow, and few find it. How careful, then, ought we to be! how diligent to search God's word! that we may be sure that we are of the little flock that our Father in heaven will bless and own. The pure in heart shall see God. Except a man deny himself and take up his cross he cannot be the disciple of Jesus.

WHAT THE PROPHETS TEACH.

In all the prophecies respecting the work of Christ there is no intimation that he would make void his Father's law; but on the contrary the law was said to be in his heart; [Ps. xl, 8;] and himself testified that he came not to destroy it. Matt. v, 17.

But there is another power spoken of in the holy Scriptures of whom it is prophesied that he should think to change times and laws. In order to understand the relation of the prophecy to this subject, we shall have to ascertain, first, what power is here referred to; second, what laws should he think to change; and, third, do the facts exist according to the prophecy.

1. To ascertain what power is here referred to, and where we are in this world's history, we must commence at some clearly established point and trace events down to our own time. Such a starting point we have in the book of the prophet Daniel, beginning with the empire of Babylon in the height of its glory under Nebuchadnezzar, whose universal sway was attested by Daniel in Chap. ii, 37, 38, and v, 18, 19. In the second chapter the great governments of earth are presented in brief outline, under the symbol of a great image of four parts; namely, a head of gold, breast and arms of silver, belly and sides of brass, and legs of iron; the feet being a continuation of the fourth dominion in different forms, are represented as part of iron, and part of clay. Verses 32-34. The interpretation is given in verses 37-43. Nebuchadnezzar, the emperor of Babylon, is declared to be the head of gold. The king of course stands as the representative of his kingdom; so that the second part is not a successor on the throne of Babylon; but said the prophet, "After thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron." Verses 39, 40. Now by referring to the last part of chapter v, it will be seen that the kingdom of Babylon was to be divided and given to the Medes and Persians. And so it was that when Belshazzar was slain, Darius the Median took the kingdom. Dan. v, 25-31. Daniel had a vision of the Medes and Persians succeeded by the Grecians. Chap. viii, 2-9, 20, 21. We have seen by chap. v, 30, 31, that the Medes and Persians were the successors of the Babylonians, and here we learn that the third was the Grecian kingdom. The symbol of the Grecian power was a goat having a great horn, and when he was strong the great horn was broken, and for it came up four horns towards the four winds of heaven. Verse 8. This was fulfilled in the death of Alexander before his kingdom had suffered any decline, 323 years before Christ. On this event as Alexander had named no successor, and had no son of proper age to take the kingdom, it was divided into numerous parts and given to, or taken by, the different captains of his army, who did not, however, take the name of kings, as it would have been an offense against the royal heirs. But the last of the heirs of Alexander was put to death in 309 B. C., and not long after a confederacy was formed between Ptolemy, Cassander, Lysimachus, and Seleucus, who divided the kingdom into four parts, and took the throne as kings. This division was made about 300 years before Christ.

From one of these it was predicted that a little horn should arise and wax exceeding great, and become a strong kingdom, universal as the others had been. This was the Roman empire which did not come into power as Persia and Greece, by the sudden overthrow of the preceding empire, but its beginning was small, and it gradually rose to be exceeding great; for we find in scripture history that "there went out a decree from Caesar Agustus that all the world should be taxed." Luke ii, 1. Now we have the four parts of the great image: the gold, Babylon; silver, Persia; brass, Greece; iron, Rome. The feet were part of iron and part of clay, on which it was said the kingdom should be divided, and the divided parts should not be all together of the strength of iron, but be partly brittle as clay, which was true of Rome as all history attests; the Roman empire being divided into ten parts between the years A. D. 356

and 483. Thus far we see the prophecy most faithfully fulfilled, and reaching down to the fifth century since Christ.

These same facts were shown to Daniel in a vision recorded in chap. vii, which we will also notice for the sake of some additional facts there revealed. The four monarchies are there represented by the symbols of four great beasts: the first like a lion, the same as the head of gold, or Babylon; the second like a bear, the Persian; the third like a leopard with four heads, the same as the goat with four horns, the Grecian kingdom, which was divided into four parts; the fourth a dreadful and terrible beast with great iron teeth, having also ten horns; the same as the iron part of the image with its ten toes, which was the Roman kingdom divided into ten parts as before stated, A. D. 483. Thus we are again brought down by these symbols to the fifth century.

Then said the prophet: "I considered the horns and behold there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things." Verse 8. The only possible place to look for an application of this scripture is to the rising greatness of the bishop of Rome, who was first declared head of that church, and then civil power was conferred upon him within about half a century of the division of the empire. His look was more stout than his fellows, and before him were plucked up three of the kingdoms formed by the division. On this point we quote the following from Prof. Gaussen of Geneva, (Europe.)

"The pomps of Charlemagne, Charles V, Louis XIV, and Buonaparte, were very great; but were they comparable to that of the Roman pontiff? The greatest kings must hold his stirrup, serve him at table, (what do I say?) must prostrate themselves before him, and kiss his feet, or even put their necks under his proud foot! Go yet this year (1843) to view him in the vatican as I myself have done. You will see hanging in the 'royal hall' where all the ambassadors of Europe pass, a picture representing the great emperor, Henry IV, uncovered before Gregory VII. You will see in another picture the heroic and powerful emperor Frederick Barbarossa upon his knees and elbows, before pope Alexander III, in the public square of Venice; the foot of the pope rests on his shoulder; his scepter cast on the ground; and under the picture these words: 'Frederick, a suppliant, adores, promising faith and obedience.' You must see with your eyes this priest-king in his palaces and temples, to form an idea of his pomps and to understand the full meaning of these words of Daniel: 'His look was more stout than his fellows.'"

This was called a "little horn," for in its beginning it was small and had all the mildness and unassuming appearance of a church of Jesus Christ; but it soon assumed a formidable appearance, and spoke great things. The angel said to Daniel: "the ten horns out of this kingdom are ten kings [or kingdoms] that shall arise; and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time." Verses 24, 25. The number of years here given we may easily learn from the Scriptures by comparing different periods, and ascertaining the scripture usage of such terms. BENGEL, the German Commentator, makes this period of a time, times and a half, to be three years and a half, fulfilled by Antiochus as the type of Antichrist, or the papal power, who fulfilled the longer period symbolized by it. One time is one full year, as we find by comparing Dan. iv, 16, 23, 25, 32, (where seven times of banishment were to pass over Nebuchadnezzar for his pride,) with Josephus, book x, chap. x, sec. 6, who says he was driven from his kingdom seven years.

This period of Dan. iv, 16, cannot be applied as are the seventy weeks of chap. ix, as this concerns the life of one man, and the whole reign of Nebuchadnezzar was only 43 years, so that one of these times is one literal year. But in Dan. ix, where the seventy weeks are spoken of, all must see the necessity of counting them prophetic weeks, or weeks of years, that is, a day for a year, [see Eze. iv, 6,] making in all 490 years; for seventy weeks of days would not extend to Messiah's coming. This is universally acknowledged, and in like manner a prophetic time would be a year of years. Dr. Scott in his notes on Dan. vii, 25, says: "Thus matters would be left in his hand till a time, and times, and dividing of time, that is, for three years and a half, or forty-two months, which, reckoning thirty days to a month, (and this was the general computation,) make just one thousand two hundred and sixty days, and those prophetic days signify one thousand two hundred and sixty years; a number which we shall repeatedly meet with in the Revelation of St. John."

That Dr. Scott is correct in giving thirty days to a month will be seen by referring to Gen. vii, 11, 24: the flood was upon the earth one hundred and fifty days, commencing on the seventeenth day of the second month, and ending on the seventeenth day of the seventh month; [chap. viii, 4;] just five months, which makes thirty days to a month. According to this reckoning we would have twelve multiplied by thirty for a time, or year. Thus, a prophetic year, or One time, 360 years. Times, (twice,) 720 " Dividing of time, (half,) 180 " Giving a total of 1260 years. We next inquire, At what time were the saints of the Most High given into the hand of the "little horn?" The question is not, When did the papacy arise? or, When did it arrive at the height of its power? Its rise was of course gradual, and its establishment may be dated from the fourth century, while its greatest power was not reached till the tenth or twelfth century. But the point in the prophecy is when the civil power was conferred upon it, which was in the reign of Justinian in 538. The prophecy says of this horn: "Before whom there were three of the first horns plucked up by the roots." The last of these (the Ostrogoths) was plucked up by Belisarius in 538. The three powers were opposed to certain doctrines of the Roman church, and when they were subdued, Justinian "proceeded to the full establishment of the Catholic church." (Gibbon, Vol. 7, p. 150.) Then for the commencement of this period we have A. D. 538 To which add 1260 And we have A. D. 1798 Without the civil power the church would, of course, have no power to wear out the saints; and this was actually taken away in 1798, by the French, though it had been somewhat curtailed, or the persecution at least checked, some time previous, by the German Reformation.

The Revelation of St. John contains the same facts with the same time marked out. In Rev. xiii, a beast is described, having the characteristics of all the beasts of Dan. vii. The beasts described by Daniel were a lion, a bear, a leopard, and a dreadful and terrible beast having ten horns, and "another little horn," speaking blasphemies, wearing out the saints of the Most High, thinking to change times and laws, and having power over them 1260 years. The beast described by John had the mouth of a lion, the feet of a bear, the body of a leopard, ten horns, names of blasphemy, and continues or makes war forty two months. Thus the two visions of the two prophets are identical. We have seen, as Dr. Scott says, the "general computation" was of thirty days to the month, and 42 months, Multiplied by 30 days Makes 1260 days. On this text also Dr. Scott says: "Power was given him to continue, or rather to practice, or to prosper in his undertakings, for forty-two months, or 1260 years." And Dr. Adam Clarke's Commentary says: "As these forty-two months are prophetic, they must mean so many years as there are days contained in them; viz., 1260, each month containing 30 days." Now do not the facts exist as indicated by the prophecy? Is not every point well attested by the most reliable history? Has not the power specified worn

out the saints of the Most High? And were they not given into its hand for a time, times and dividing of time? Who that has any faith in the word of God can deny its complete fulfillment? And we might also ask, Who can read this scripture and note its perfect fulfillment, in this power, and doubt that the prophecy came from God?

2. There is another work ascribed to this power besides wearing out the saints, which must directly concern the present question. He should "think to change times and laws." What laws are here referred to? Evidently laws which he could not change; for it says he should think to change them, not that he should change them. If it said that he should think to wear out the saints of the Most High, we should not look for any persecution of the saints on his part, but only a desire or disposition to persecute them. When we consider his great power—his stout look, and great words, we see that he had as much power to change human laws as any government that ever existed. Indeed, he rose entirely above human laws and law-makers, as may be seen by the extract quoted from Prof. Gaussen, even causing the mightiest kings to reverse their own laws; and to show that he has professedly risen above the laws of God also, we quote from the same author:— "Daniel says of the little horn: A king diverse from the other ten shall think to change times and laws. This denotes the unparalleled attempt which the pope has made upon the laws of his God: pretended to change the law in its sovereignty, in its sanction, in the extent of its promulgation, in its contents, in its morals, and in its doctrines. He alone on earth, proclaiming himself infallible, has dared to put his decrees and his traditions on a level with, and above, the scripture. He alone on earth has pretended to pardon the sins which the law condemns, and to dispense from the duties which the law commands."

As he had so great power and should only think to change laws, it follows that the laws referred to were unchangeable. As laws are the expression of the will of the rulers, and men are changeable in regard to their purposes, human laws are ever changing. They depend on the will of the present generation, or the present rulers. But God is unchangeable; the purposes are from everlasting to everlasting. It would not be consistent with the perfections of the supreme Being to change his mind or his purposes of grace toward men; and as all his gracious bestowments are conditional, neither would it be consistent with his nature as an unchangeable Being to change his will or law, which is the rule for the government of moral agents, and of course, the condition of his grace to them. When the Scriptures say that in God is neither variableness nor shadow of turning, it certainly means that his purpose and law cannot be altered, for such declarations will not apply to any ruler or law-giver who changes his law or will, concerning his subjects.

As God cannot change, so his law cannot change. But when man is found a transgressor of his law, the means to lead him to a knowledge of the desert of his crime, to impress upon his mind his indebtedness to divine grace which has opened a way of salvation, to instruct him in that way and to show him his own weakness and inability to satisfy the claims of the holy law he has transgressed, may vary, as the memorials of the present dispensation differ from the types of the past; but they all belong to the same great plan and work, the design of which is to put away sin, and reconcile man to God. Heb. ix, 24; Rom. v, 1; viii, 7; 2 Cor. v, 18-20.

3. We would next inquire if the power referred to has ever claimed authority to change the laws of the Most High. It has; and we say further that it is the only power that has ever deliberately legislated on the laws which, it acknowledges, proceed from Jehovah. Other powers have sanctioned great wrongs by their laws; but they have either been openly infidel in their professions, or contended that the things so sanctioned were in harmony with the will of the gods they worship. But this power with the Bible before it, acknowledging it to be the word of God—acknowledging his law contained therein, has boldly laid its hand on the word and professed to give absolution for the transgression of the laws of the Most High, or to change those laws, and to make them second to its own.

This is a change of so grave a nature that we would not dare to name it against them, did they not boast of the work and contend that it was their right so to do. And truly, all else that the enemies of the Roman hierarchy have laid to their charge; all that history records of its wearing out the saints; all is not equal in presumption to what they boast of having done, and still claim a right to do. The basis of all this is the pretended infallibility of the Catholic church, as shown by the following from "The Abridgment of Christian Doctrine," or Douay Catechism, page 24:— "Q. Is the church infallible?" "A. She is, and therefore to be believed, and all men may rest securely on her judgment."

The Catholic Catechism of the Christian Religion has the following questions and answers on the fourth commandment:— "Q. What does God ordain by this commandment?" "A. He ordains that we sanctify in a special manner this day on which he rested from the labor of creation." "Q. What is this day of rest?" "A. The seventh day of the week, or Saturday; for he employed six days in creation, and rested on the seventh. Gen. ii, 2; Heb. iv, 1, &c." "Q. Is it then Saturday we should sanctify, in order to obey the ordinance of God?" "A. During the old law Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday, so we now sanctify the first and not the seventh day. Sunday means, and now is, the day of the Lord." "Q. Had the Church power to make such change?" "A. Certainly, since the Spirit of God is her guide, the change is inspired by that Holy Spirit. The uniform, universal and perpetual tradition of all ages and nations attest the antiquity of, and consequently the Divine assent to, this change; even the bitterest enemies of God's church admit and adopt it."

Milner's "End of Controversy," a Catholic book, has the following:— "The first precept in the Bible is that of sanctifying the seventh day; God blessed the seventh day and sanctified it. Gen. ii, 3. This precept was confirmed 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 is 'not come to destroy the law, but to fulfill 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; they 'rested 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 all denominations make this a profane day, and transfer the obligation of it to the first day of the week, or the Sunday. Now what authority have they for doing this? None whatever except 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 upon that day of the week."

The following is from the "Catholic Christian Instructed," by Dr. Challoner:— "Q. What are the days which the church commands to be kept holy?" "A. 1st, The Sundays, or the Lord's day, which we observe by apostolic tradition, instead of the Sabbath, &c." "Q. What warrant have you for keeping the Sunday preferable to the ancient Sabbath which was the Saturday?" "A. We have for it the authority of the Catholic church and apostolic tradition?"

Not only has the change been made by them, but it is presented as an evidence of their power and authority, as the following testimony shows from the Douay Catechism:— "Q. How prove you that the church hath power to command feasts and holy days?" "A. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves, by keeping Sunday strictly, and breaking most other feasts commanded by the same power."

God, in the fourth commandment, proclaims his title as Creator of heaven and earth, and he gives us the Sabbath as a memorial of his work. By keeping Sunday in its stead, we set aside the commandment of God and really acknowledge the authority of that power that has thought to "change times and laws," and that offers "the very act of changing the Sabbath into Sunday" as proof of its power. But God's law does not admit of a change in any particular, especially the Sabbath, which must be confined to one particular day; viz., the day on which the Lord rested. Thus we have now before us the Sabbath of the Lord God, and the human ordinance of Sunday; one pointing us to the great God, Creator of all things; the other resting on human authority, and an ordinance of human arrogance and presumption. Have we an interest in these things?

"The seventh day is the Sabbath of the Lord thy God." The proof is clear. He rested on it: he sanctified it; he commanded its observance. The violation of the commandment is sin; and "the wages of sin is death." Rom. vi, 23. Do you believe that "God will bring every work into judgment?" Do you believe that any power can rise up between you and God in that great day, and hide you from his wrath? O, no! you must give account for yourself before God. Then do not suffer anything to rise up between you and his truth; for it is his truth by which you must be judged. It will then be known what you do with this great truth. That day will show if you make a wise choice, to God's glory, and for your own salvation.

The Lord has declared his purpose to purify to himself a peculiar people zealous of good works, that he may present to himself a glorious church, perfect in faith and obedience. Past transgressions he will forgive for Jesus' sake, if we are truly penitent, and show that we are penitent by turning from our sins, and obeying God. "Every word of God is pure," and more precious than gold. Then slight it not. Do not think that faith, or a profession of faith in Christ will excuse your neglect of God's holy commandment; for the Saviour himself says: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." Matt. vii, 21. Thus the Law of God and the Gospel of Jesus Christ unite in the formation of the true Christian character. May you, dear readers, walk in the way of truth, that it may of you be said as of the remnant of God's elect: "Here are they that keep the commandments of God, and the faith of Jesus." Rev. xiv, 12; xii, 17. J. H. W.