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.
THE SABBATH.
As the Sabbath was made for man, and as the whole human race have needed all its blessings ever since it was instituted in Paradise, it is reasonable to conclude that God designed that it should be as strictly observed in one dispensation as in another. We do not see any good reasons why the Jews should keep it any more strictly than Christians. We design to show that there is perfect harmony in all the testimony of both Testaments relative to the observance of the Holy Sabbath. We are aware that every means has been, and will be tried to make it appear that we should not observe the Sabbath. Some assert that we cannot keep the letter of the Sabbath law. It is common for one class of our opponents to refer to certain restrictions laid upon the Jews in the wilderness, which are no part of the great Sabbath commandment, and which we will notice hereafter, to prove that we do not, and cannot observe the Sabbath. And then some even go so far as to try to make it appear that Christ and his apostles departed from the letter of the Sabbath law.—Their reasonings from false premises are well calculated to deceive, confuse the mind, and lead precious souls from the truth of the Bible on this subject.
The fourth commandment of the Decalogue is the great Sabbath law. It is the standard to which the testimony relative to the Sabbath, in both Testaments, should be brought and carefully compared. With the right view of this commandment, a harmony may be seen throughout the divine testimony on this subject.
"Remember the Sabbath-day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates." Ex. xx, 8—10.
The great God appointed six days for man to labor, and do the work necessary to obtain a livelihood. This labor is called "thy work." But on the seventh day he designed that man should rest from this world's toil and care, and engage in the service of his Creator. The Sabbath law does not require us to become stationary and inactive on the seventh day. When we speak of the Sabbath law, we refer only to the fourth commandment which God spake with an audible voice, and engraved in the tables of the covenant. The words, "let no man go out of his place on the seventh day," Ex. xvi, 29, were spoken in reference to the children of Israel not going out into the field to gather manna on that day, as they did the six preceding days. Afterward the Jews did go out of their places on the Sabbath, not to do servile labor, but to worship God. On the Sabbath they had "an holy convocation," a religious assembly. Lev. xxiii, 3; Acts xv. 21. And farther, the priests were required by God to offer on the Sabbath, even more offerings than on the other six days.
"And on the Sabbath-day two lambs of the first year without spot, and two tenth-deals of flour for a meat-offering, mingled with oil, and the drink-offering thereof. This is the burnt-offering of every Sabbath, beside the continual burnt-offering, and his drink-offering." Num. xxviii, 9, 10.
The law that came by Moses, which he wrote in the book of the covenant, did not require the priests to violate that law uttered by the voice of Jehovah, and engraven in the tables of the covenant. Therefore the labor of the priests in presenting offerings before the Lord on the Sabbath, was not the labor prohibited by the fourth commandment, called "thy work." Again, male children born on the Sabbath were, according to the law of Moses, circumcised the following Sabbath, "the eighth day." See Lev. xii, 1—3; Luke i, 59. No reasonable person, with any knowledge of the Bible, will say that this was a violation of the Sabbath law. This view of the subject shows clearly the true import of the words "labor" and "thy work" in the fourth commandment. Six days are allotted to us to attend to that work necessary to this life; but the seventh is the Rest-day, in which we are required to rest from our own labor, and engage in the service of God.
It is said that the law of the Sabbath forbids kindling fires on the seventh day. To this we reply, that the great Sabbath law, the fourth commandment, says nothing concerning kindling fires. The children of Israel in the wilderness were not only forbidden to go out into the field to gather manna on the Sabbath, but, also, to pick up sticks to kindle a fire to cook it, and to wash their clothes on that day. "Bake that ye will bake to-day, [sixth day,] and seethe that ye will seethe." Ex. xvi, 23.—They were a strong healthy people, free from disease, and were in a mild climate. It is said of them, [Ex. xv, 26,] "I am the Lord that healeth thee." Also, [Ps. cv, 37,] "And there was not one feeble person among their tribes." Their clothes were miraculously preserved, and their food was given them from heaven. As they were instructed to cook their manna on the sixth day, and therefore had no use for fires on the seventh, to kindle fires on the Sabbath for that purpose, would have been a plain violation of the fourth commandment.
We are differently situated. Our constitutions and climate require the heat of fire on the Sabbath a portion of the year.—We kindle a fire on the seventh day as an act of mercy and necessity, the same as we would water an ox or a horse, or lift a sheep from a pit. Such acts, the "Lord of the Sabbath" pronounced "lawful." But it is evidently wrong, and a violation of the Sabbath, to neglect to make those necessary preparations for the rest of the Holy Sabbath, which can be consistently made on the sixth day. The Sabbath law forbids our doing on the seventh day that which can be done on the sixth, and also what is not really an act of mercy and necessity. But merciful acts, such as relieving the distress of man or beast, which cannot be done on the sixth day, are "lawful," on the seventh. A reasonable and Scriptural view of the Sabbath law does not require us to suffer cold or hunger; for the law is "holy," "just," and "good."
But among the many positions of our opponents, which are perfectly destructive of each other, perhaps no one is more at variance with the Bible, and more wicked in the sight of heaven, than that which charges the Son of God with Sabbath-breaking. He says, "I have kept my Father's commandments."—But this view contradicts Jesus, and charges him with violating the fourth. It also contradicts the testimony of the beloved disciple.
"Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin." 1 John iii, 4. 5.
This testimony proves that if Jesus did depart from the letter of the Sabbath law, then he was a sinner, for "sin is the transgression87of the law." But as "in him is no sin," it follows that he did not transgress the law, as he declares; "I have kept my Father's commandments."
It is said that Jesus departed from the letter of the law in healing the sick on the Sabbath, and that he taught by example, as well as precept, that it was "relaxed." One thing is certain, he either kept the Sabbath law, or he broke it. If it is said that he observed it, then it is worse than idle to talk of his departing from its letter, and relaxing it. But if it is said that he did not observe it, but transgressed the Sabbath law, then Jesus is charged with being a sinner; for "sin is the transgression of the law." Christ was made under the law, [Gal. iv, 4.] and observed even the law of Moses up to the day of his crucifixion. He urged its observance upon his disciples. "The scribes and the Pharisees," said he, "sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do." Matt. xxiii, 2, 3. As Moses' law extended to the cross, this injunction was to be obeyed till that time. Those who teach that the Sabbath is merely a Jewish institution, and that it was abolished at the cross, should know that, in that case, it continued in full force until the crucifixion; for Christ and his apostles were to observe the law of Moses, until the hand-writing of ordinances was nailed to the cross. Again, those who hold that the Sabbath law was abolished at the cross, virtually admit that it was in force up to that point of time. But if Jesus had the power and the right to relax it, and if he exercised that power in doing it away, and taught that it was done away, by healing the sick on the Sabbath, then it is unwise to talk of its being abolished afterward, at the cross. For a law that is not in force cannot be abolished.
The wicked Pharisees charged the disciples with Sabbath-breaking, when they plucked the ears of corn, and ate to satisfy hunger, as they, with their Master, were on their way to the synagogue. But did Jesus teach that they had a right to break the Sabbath? Far from it. He referred them to what David did when he was hungry, also to the work of the priests, on the Sabbath, who were "blameless;" and then declared his disciples "guiltless." David and the priests were "blameless" on no other ground than this; what they did was no violation of the law. The disciples were "guiltless" on the same ground. The Bible nowhere forbids eating on the Sabbath when hungry. When Jesus was asked, "Is it lawful to heal on the Sabbath-days," he replied:—
"What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is LAWFUL to do well on the Sabbath-days." Matt. xii, 11, 12.
The word lawful signifies "agreeable to law; conformable to law." [Webster.] When used by our Saviour in Matt. xii, and Luke xiv, it signifies conformable to the Sabbath law. Jesus did not give them a new Sabbath law, neither did he intimate that the fourth commandment was "relaxed." But he exposed the hypocrisy of those who falsely charged him with Sabbath-breaking, and declared that well-doing, that is, healing the sick, relieving dumb beasts in distress, or eating when hungry, was "lawful." The blind Pharisees, who rejected the first Advent to their own damnation, declared that those merciful acts which Christ performed on the Sabbath were "not lawful." Christ, on the other hand, pronounced such well-doing "LAWFUL." Those who teach that Jesus departed from the letter of the Sabbath law are on the side of the Pharisees, and their sin is worse, inasmuch as their blasphemous charge is against greater light. Christians should be on the side of Christ. Amen.
It is said that the "impotent man," to whom Christ said, "Rise, take up thy bed and walk," broke the Sabbath. This is but a repetition of the false charge made by the Jews, who were ever watching for a chance to accuse Christ. We reject their testimony, and choose to believe Christ. The healed impotent man walking with his bed was not for any selfish end, but for the glory of God. Such acts are not prohibited by the fourth commandment. Two of the prophets speak against bearing burdens on the Sabbath; but when their testimony is examined it will be seen that they refer to burdens of merchandise, such as "sheaves," "wine, grapes and figs." See Jer. xvii, 19—25; Neh. xiii, 15.
Finally, it is said that the penalty for violating the Sabbath is done away, therefore the Sabbath law does not exist. To this we reply, that temporal death never was the full and final penalty for Sabbath-breaking. The fourth commandment says nothing concerning it. Under the "ministration of condemnation" and "death," [2 Cor. iii.] by the services of Moses' law, the transgressor of the law of God was put to death. Why? Because, under that "faulty" ministration there was no atonement for such sinners. But under the "ministration of the Spirit," while Jesus is our sacrifice and priest, MERCY, the excellency and glory of the "ministration of the Spirit," pleads for the transgressor of the law of God, that he may be spared, and turn and live. This is why the stoning system was done away, with the other laws of Moses, at the cross. But if temporal death was the full penalty for violating the law of God, then he who broke the Sabbath, murdered, or committed adultery, only had to be stoned to death to fully satisfy the law. And in the judgment such sins cannot appear against him, for the law was fully satisfied when he suffered temporal death. But the penalty for transgressing God's holy law was, and still is, Eternal Death. "Sin is the transgression of the law," and "the wages [penalty] of sin is death."
IS THE BIBLE SUFFICIENT AS A RULE OF FAITH AND PRACTICE?
By John Nevins Andrews
THE RULE OF PROTESTANTS: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, THOROUGHLY FURNISHED UNTO ALL GOOD WORKS." ii Tim. iii, 16, 17.
THE PAPISTS' RULE: "All Scripture, &c. Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, that is with the Old Testament alone; nor yet with the New Testament, without taking along with it the traditions of the apostles, and the interpretation of the church, to which the apostles delivered both the book, and the true meaning of it." Note of the Doway (Catholic) Bible on ii Tim. iii, 16, 17.
We submit the foregoing rules to the consideration of those who love the word of God. Perhaps the most important difference between Protestants and Papists, arises in the choice of these rules. On this grand question Protestants and Papists have ever joined issue. Those who have received God's word as the rule of their lives, have claimed that by that word ALONE, they might be made perfect, and be thoroughly furnished unto all good works. Those who have attempted to sustain human institutions, have added to this perfect rule, the traditions of the Church. The question now arises, Which of these rules shall we adopt? If the former, then we are bound to reject human institutions which claim support from us as religious duties; if the latter, then we are bound to become Papists; for the tradition of the church, establishes Mass, the worship of the Virgin, the adoration of saints, the first-day Sabbath, Purgatory, Indulgences, &c. This is not a question of trifling importance. The Bible is a sufficient rule, or it is not. If it is a sufficient rule, who may presume to add to it, "the tradition of the Elders?" If it is not a sufficient rule, who shall amend it?
These thoughts are suggested by an article in the "Advent Herald" of April 19th, from the pen of "D. T. T.," in which the writer attempts to show by the aid of tradition, that the first day of the week is the "Lord's day," and that it ought to be religiously observed in the place of the Sabbath of the fourth commandment. That in this position he occupies the ground of the Papists as expressed in the second rule, will not be denied. Had he attempted to enforce the first-day Sabbath by divine authority, we would not lay this to his charge. There are, however, many very obvious reasons why some other rule beside the Bible, should be resorted to by those who would sustain the first-day Sabbath. Every student of the Bible is aware that no mention is made in the word of God, of a change of the Sabbath. No text can be found which teaches us that the first day is sanctified time, nor can a single sentence be found requiring us to keep it holy. Hence the necessity of adding tradition to the word of God. The apostle Paul, to whom appeal is made in the "Herald," testified that he had "kept back nothing that was profitable," but we ask where in any of his teachings did he show that the observance of the first day had taken the place of the Sabbath of the fourth commandment? If it be answered that he showed the duty of observing the first-day Sabbath, by uniting with the disciples on one occasion, to break bread on that day, we answer, that he pursued his journey on the same day in which he broke bread. Acts xx, 7—12. If it be objected further that respect was early paid to the first day, and that we are under obligation to follow the example of antiquity, we answer that, when "the tradition of the Elders" makes "void the commandment of God," it is a heaven-daring sin to render obedience to the commandments of men in the place of the holy Law of God. Matt. xv, 1—9; Mark vii, 1—13. But we deny that antiquity is on the side of those who observe the first day. We appeal not to uninspired and fallible men like ourselves, we go back beyond them, and appeal to the oracles of God, to those who wrote by the inspiration of the Holy Spirit. The man who will show from their writings, another Sabbath beside that which is styled the Sabbath of the Lord, will do that which has never yet been done. Until, however, this is done, we shall be constrained to deny the divine origin of the first-day Sabbath, and consider it a counterfeit, occupying the place of the Sabbath of the Lord.88Hear the apostle Paul with reference to the Romish apostasy, ii Thess. ii. Was that apostasy to be consummated at once? Was the "Man of Sin" to arise at once in his full strength and commence his blasphemous work? Far from it. He testifies that the mystery of iniquity had already begun to work, and that in the predicted time the "Man of Sin" would be revealed. Hence we may trace the apostasy back even to the days of the apostles, where it began imperceptibly to develop itself. How then may the truths of the Gospel be distinguished from the errors of men? We answer, make the word of God your only rule, receive what is written therein, and reject all beside. That the Protestant world now cherish an institution without foundation in Scripture, which was established by the gradual development of the great apostasy, can only be accounted for by the fact that Protestants have adopted the rule of the Romanists in the place of their own; viz. the BIBLE AND TRADITION, in the place of the BIBLE ALONE.
That the institution of the first-day Sabbath was not of divine origin, but a tradition of the Elders by which the fourth commandment is made void, the historical quotations given in the "Herald" abundantly prove. That the change of the holy Sabbath was gradually brought about, and not consummated till the commencement of the 1260 years of antichrist's reign, is also a matter of fact. The Council of Orleans A. D. 528 accomplished this work. The word of God shows that the dragon is yet to make war on the remnant of the Church who keep the commandments of God; and that the two-horned beast is yet to require on pain of death that we worship the image of the first beast, and receive his mark.— Hence it is evident that the claims of the beast are to be enforced on those who keep the commandments of God. Rev. xii, 17; xiii, 15, 16. Those who acknowledge the authority of the beast, will then receive his mark,—this counterfeit Sabbath of the beast: for it is the act of bringing this to a test which will constitute it emphatically THE MARK OF THE BEAST, or mark of that power that should "think to change time and laws."
"As to me," says Martin Luther, "I do not cease my cry of 'The Gospel! the Gospel!—Christ! Christ!' and my enemies are ready with their answer—'Custom! Custom!—Ordinances! Ordinances!—Fathers! Fathers!' 'That your faith should not stand in the wisdom of men but in the power of God,' says St. Paul."
We are not however at a loss to show from the Bible, what day God has set apart for himself, and called his holy day. "God blessed the seventh day and sanctified it." Gen. ii, 3. "The seventh day is the Sabbath of the Lord thy God." Ex. xx, 10. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on MY HOLY DAY," &c. Isa. lviii, 13. "The Son of man is Lord also of the Sabbath." Mark ii, 28. "I was in the Spirit on the Lord's day." Rev. i, 10. The seventh day is the only day which God has claimed as his,—the only one which he has required us to keep holy. Those who dare to make void the commandments of God that they may keep the tradition of the Elders, do it at their own peril. To such we commend the following from the Book of God; "Add thou not unto his words lest he reprove thee and thou be found a liar." Prov. xxx, 6. "If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the Book of Life, and out of the holy city, and from the things which are written in this book." Rev. xxii, 18, 19. J. N. A.
Reports from Alden and London
Bro. R. Phelps writes from Alden, (Ill.) April 21, 1851:—"We embrace this opportunity to inform you of what the Lord has been doing for us in this place of late. The Lord sent Bro. H. S. Case here with the third angel's message, which a few of us received with willing hearts. Some of the seed sown fell into good ground, and brings forth fruit. Bro. Case delivered a few lectures, and baptized three of us.— And left a Chart with me. I have been trying to give the warning ever since, and the Lord has worked. Yesterday I led seven of the dear children of God down into the water and buried them in baptism. There are more inquiring for truth. To God be all the praise. Amen."
Bro. Peter Gibson of London, (C. W.) writes—"If any of my Brethren of the Philadelphia Church are going to the West this summer, I wish them to give me a call. The 'Review and Herald' is a great comfort to me, as I am alone in this part of the world."
The Seventh-day Sabbath
By Editor
NEW WORK.—The Seventh-day Sabbath.—This pamphlet of about 48 pages, when completed, will contain our articles in the "Review and Herald," on the Sabbath question. It is designed principally for the travelling Brn. to distribute to those who have not read on the subject.
We have 1000 extra copies of this No. Those who wish them should send in their orders immediately.
LETTERS RECEIVED SINCE MAY 5.—Horace Cushman 2; A. E. Randall; F. Wheeler; Otis Nichols, 2; S. Howland; S. W. Rhodes; L. Horr.
RECEIPTS.—Frances Strong, Albert Belden, $5 each; Ira Abbey, C. B. Preston, $3 each; A. Huntley, C. M. Cobourn, B. C. Bancroft, $1 each; W. Farnsworth, S. Bunnel, 50 cts. each; Peter Gibson $4, (one for Bro. Thompson, and two for a Chart, which will be sent as soon as convenient.) R. Moran and Bro. Gould, $1.
LETTERS.
By Geo. W. Holt
[From Bro. Holt.]
DEAR BRO. WHITE:—Our Conference in this place of last Sabbath and first day, was one of interest. The importance of a full and entire consecration to God, and his cause was deeply felt. The HOLINESS of the LAW of GOD, I think was realized by the brethren more than ever before. The Holy Spirit distilled upon us like the dew, and melted the heart into tenderness before God. It was a heart searching time.
The Lord is truly reviving his people, and preparing them for the great and last conflict with the powers of darkness, sent out by the dragon host. How important that the remnant have on every piece of the armor. The shield of faith is very much needed at this time to quench the fiery darts of the enemy.— The faith that staggers not in the darkest moments; and believes without doubt in the heart, when outward appearance is all against us. True faith never looks at the things that are seen. Faith is the confidence of things hoped for, the evidence of things not seen.
By faith the children of Israel crossed the Red Sea. If Moses had looked at the outward appearance, he would have said, we cannot go this way, the waters will prevent. But he did not stagger at the sight of the waters. He said to the people "stand still and see the salvation of the Lord." Caleb and Joshua looked not at the things that were seen when they said, we are fully able to go up and possess the land. The multitude or those nations, with their strong fortifications and high walls, and the tall sons of Anack, did not discourage them. But those that looked on the things that were seen, were discouraged, and God was displeased with them, and they died in the wilderness.
By faith David slew Goliath. The appearance of that great and mighty warrior, with all his armor and threats, did not daunt him in the least. Thus it was with Daniel, the sight of the lions had no effect on him; his faith remained the same. The three Hebrews, while in the furnace, looked not on the violence of the flaming fire; but were strong in faith, giving glory to God. By faith the sick were healed, the blind saw, the lame walked, and the dead were raised. May the Lord enable us to walk by faith, and not by sight. Amen.
I shall leave in about two hours for Ohio.
Your brother in hope—
GEO. W. HOLT.
CONFERENCES.
By George W. Holt
Providence permitting there will be a Conference of the brethren at Camden, Oneida Co. N. Y., to commence Friday, June the 20th, at 9 o'clock, A. M., at the house of Bro. Chandler B. Preston. Brethren from all parts of the State are invited to attend. Camden is situated 18 miles north of Rome. Cars leave Rome every morning and evening for Camden.
By request of the brethren.
GEO. W. HOLT.
General Conference at West Milton
By Horace Cushman
There will be a General Conference at West Milton, (N. Y.) half a mile west of Milton Centre, on the road from Saratoga to Johnstown, and four and a half miles northwest of Ballston Spa, to commence Friday, June 27, at 2 o'clock, P. M., and hold over the Sabbath and First-Day. Brn. Holt, Rhodes, White, and others are invited to attend. There will be conveyance at the Depot on Friday for those who may come in the cars. Brn. far and near are invited to attend.
In behalf of the Brn. HORACE CUSHMAN.
Publication Suspended During Conferences
By Editor
We expect to attend the Conferences at Camden and West Milton.—The publication of the Review and Herald will be suspended for a few weeks in our absence. Remittances, and orders for publications should be sent in before the tenth of June. W.