Signs of the Times, Vol. 15, No. 12.
"COME YE, BUY AND EAT."Page 1
Earlier text: "COME YE, BUY AND EAT."ARE COMMANDMENT-KEEPERS LEGALISTS?
By C. F. B.
REV. CHARLES BUCK, author of Buck’s Theological Dictionary, says, in substance, that a legalist is, strictly speaking, one who acts according to, or consistent with, the law; but in general the term is used to denote one who expects salvation by his own works. In the strict sense, the question which heads this article must be answered in the affirmative; but according to the general use of the term, we answer most emphatically, No. And it seems a little incongruous to us that, while the whole Christian world profess to observe nine of the ten commandments, we should be reproached because we teach the observance of the entire decalogue. Indeed, we might say that until their attention is called to the fact that “the seventh day is the Sabbath of the Lord,” nine-tenths of those who observe Sunday imagine that in so doing they are obeying the fourth commandment. So that the real difference, on this point, between Seventh-day Adventists and those who are wont to call us “legalists” and “Judaizers,” is not as to the perpetual obligation of the moral law, but as to what is required by the fourth precept of that law. Theoretically, all Christians are agreed on the necessity of keeping the first, second, third, fifth, sixth, seventh, eighth, ninth, and tenth commandments; and all evangelical denominations teach that no one can be saved in willful and persistent violation of any one of the first three, or of the last six precepts of the decalogue. How, then, can they find fault with us when we say that it is equally important to keep all the commandments? Are not those who teach otherwise partial in the law? Mal. 2:9. That anyone can be saved by keeping the law, Seventh-day Adventists neither believe nor teach. The province of law is not to save but to condemn. Pardon comes alone through the Saviour, and is of grace, “not of works, lest any man should boast.” Eph. 2:9. Paul expressly declares that “by the deeds of the law there shall no flesh be justified.” Rom. 3:20. The reason for this is obvious; for when we obey God we only do our duty; and present obedience can never atone for past transgression. No matter how holy our lives may be now,—even if it were possible for us to keep perfectly every one of the commandments,—our past sins stand against us till pardoned and blotted out through the blood of the atonement. Truly “there is none other name under heaven given among men, whereby we must be saved,” but the name of Jesus. Acts 4:12. It is indeed strange that people with the Bible in their hands, who have always regarded the decalogue as of perpetual obligation, will, when confronted with the Sabbath truth, suddenly discover that keeping the law dishonors Christ, and losing sight of the distinction which Inspiration has so clearly made between the moral and the ceremonial laws, insist that both the moral and the typical systems expired by limitation at the cross. The Saviour, in speaking of that law which says, “Thou shalt not kill,” said: “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven.” Matt. 5:19. (Campbell’s translation, “Shall be in no esteem in the reign of Heaven.”) Is it not then a serious matter to reject the law of God? Christ died to vindicate the justice of his Father’s government; and think you that that law which he came to “magnify” and make “honorable” (Isa. 42:21), is a thing to be set at nought and despised by fallen man? The testimony of Inspiration is, “The law of the Lord is perfect, converting the soul” (Ps. 19:7); and shall we be found guiltless of presumptuous sin if we say that it was imperfect, and had to be abolished or annulled? This is what some teach, forgetful of the words of Christ, “Think not that I am come to destroy the law or the prophets; I am not come to destroy but to fulfill.” “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Matt. 5:17; Luke 16:17. “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” Rom. 8:7–9. If we have the Spirit of the Son, we will love the Father; and if we love God we will keep his commandments; “For this is the love of God that we keep his commandments; and his commandments are not grievous.” 1 John 5:3. In Rev. 22:14 we read the words of the Saviour himself, as given to John: “Blessed are they that do his [the Father’s] commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” But of those who reject the law it is said, “He that turneth away his ear from hearing the law, even his prayer shall be an abomination.” C. F. B. DEPARTURE FROM GOD.
By Dr. Arnot
IMAGINE that on clearest demonstration it is discovered that one of the planets, say our globe, is gradually going away from the sun, its light and heat, and you perceive that the cold is beginning to strengthen, and the days to darken, oh, what terror and alarm would such a discovery produce! And is not this morally and spiritually true of the man, of all, who are going away from God, from Christ, the Sun of Righteousness?—Dr. Arnot. THE question whether we have a saving interest in Christ is the question whether we love him more than any temporal object. If we are destitute of this kind of love, we have no love of Christ that is of any practical value. As he will not accept the second place in our hearts, we must give him the first or we can have no part in his salvation. An eloquent writer has well expressed this truth in the following words: “Deeper than the love of home, deeper than the love of kindred, deeper than the love of rest and recreation, deeper than the love of life, is the love of Jesus.” We must have that kind of love that will incline us to hold all of these interests strictly subordinate to our regard for Christ, or we shall not be owned of him as his disciples in the great day.—National Presbyterian. It is the simple acts which make our whole lives—the little acts of kindness which there is always time and opportunity in the every-day walks of life to perform—a kind word, an approving smile, the little courtesies, the simple acknowledgment of gratitude, the little charities which brighten life’s pathway. EVERY person has two educations—one which he receives from others, and one, more important, which he gives himself.—Gibbon. THE DIVINITY OF CHRIST.
By Editor
THE Methodists have recently issued another book on the Sabbath question, written by the Rev. Dr. M. C. Briggs, now of Santa Clara, Cal. The book is in many respects different from any that have preceded it, notably in that it attempts simply to prove "a commanding probability" that the venerable day of the sun—"the wild solar holiday of all pagan times"—was the original Sabbath of Jehovah. We have promised the author a review of his book in the SIGNS OF THE TIMES, and with this we begin the fulfillment of that promise. Before we pay any attention to the Sabbath argument, however, we wish to present a line of thought suggested by a sentence in the preface. Speaking of those who observe the seventh day as the Sabbath, whom he commends for their liberality in denominational outlays, their diligence in propagating the doctrines held by them, and their fidelity to their convictions, the Doctor says:— "One only regrets that their influence is not brought to bear in support of the true Sabbath. Their genius of interpretation—especially that of the Saturday-Sabbath Adventists—illustrates itself in specific results which must counter-work each other, such as formal feet washing (now well-nigh abandoned, I believe), the denial of Christ's divinity, the utter and contemptuous rejection of a supersensuous nature, a soul or spirit in man, and the annihilation of the wicked." As to the denial that man possesses a soul or spirit, we can say that we know of no Adventists, Sabbatarian or otherwise, who do this. If the Doctor thinks so, he has been misinformed. Certainly he never read any such denial. That subject is not under discussion at the present time, so we will simply say that Seventh-day Adventists believe the Bible as a whole, and every part of the whole, and when they read Paul's prayer that the "whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thess. 5:23), they accept it as evidence that man has both soul and spirit. What they reject is the unwarranted additions made to the Bible by Protestant and Papal doctors of divinity, by which they try to make it uphold the pagan dogma that the soul or spirit is immortal. But when the Doctor states that Seventh-day Adventists deny the divinity of Christ, we know that he writes recklessly. We are fully persuaded in our own mind that he knows better; but be that as it may, the statement has been made so often by men who professed to know whereof they were speaking, that many have come to believe it; and for their sakes, as well as for the benefit of those who may not have given the subject any thought, we propose to set forth the truth. We have no theory to bolster up, and so, instead of stating propositions, we shall simply quote the word of God, and accept what it says. The first text that we quote is that one so familiar to everyone who knows anything of the Bible, John 1:1: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." That this refers to Christ is evident from verse 4: "In him was life; and the life was the light of men;" and from verse 14: "And the Word was made flesh, and dwelt among us, full of grace and truth." Indeed, we never heard of anyone who doubted that the evangelist has reference to Christ in this passage. From it we learn that Christ is God. That text alone, if we had no other, is sufficient to establish the divinity of Christ, for the word "divinity" means, "the nature or essence of God." We believe in the divinity of Christ, because the Bible says that Christ is God. In the book of Isaiah, which is full of prophecies of the Messiah, we find the following words spoken in anticipation of Christ:— "For unto us a child is born, unto us a Son is given; and the Government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace." Isa. 9:6. It would be impossible to find titles which would more completely show the exalted nature of Christ than these: "The mighty God, The everlasting Father." But we read again from the beloved disciple:— "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." John 1:18. This text shows the closeness of the relationship between Christ and the Father. He is "the only begotten Son," and he is "in the bosom of the Father." No matter where Christ may be in person, he is "in the bosom of the Father;" that is a statement that is universally true, showing the unity of the Father and the Son. "He hath declared him." That is, no man has seen God, but they know his character and attributes, because they have seen him set forth in Christ. This truth is well indicated by the words of Christ to Philip:— "Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?" John 14:8, 9. So perfectly did Christ represent the Father, that for one to say that he had not seen the Father was equivalent to saying that he had not seen Christ. For this we have the words of Christ himself; therefore those who refuse to accept him as divine, do so simply because they cannot believe his word. Those who do not believe that Christ, as he was here on earth, was divine, do not give him credit for being even an honest man. The very name that was given to Jesus—Emmanuel—signifies, "God with us." See Matt. 1:23. The writer to the Hebrews, speaking of Christ's superiority to the angels, says that it is because "he hath by inheritance a more excellent name than they." Heb. 1:4. What name is it that he has by inheritance? It is, "The mighty God." As the only begotten Son of God, he has that name by right. It is most natural that the Son should inherit the name of the Father. That he has this name, is shown still further by the words of the Father himself, who addresses the Son by it. Speaking of God the Father, the apostle says: "But unto the Son he saith, Thy throne, O God, is forever and ever; a scepter of righteousness is the scepter of thy kingdom." Heb. 1:8. AMBROSE, a prominent writer for the N. Y. Evangelist, in a recent number of that journal, has an article on "The Stages of Progress in the Conquest of the World." He notes three great periods in Christian work,—the first advent and primitive missionary work, the Reformation period, and later on comes a period of spreading the gospel to all nations. He then asks:— "Is this third period of progress the last? May there not be needed another to do a work corresponding to that inaugurated by Luther and Calvin,—a work of purification and reform? Are there not at work already the tendencies to corruption? and is it sure that these and others will not increase as time goes on, even while the gospel is making its way over the earth? It was so in the Middle Ages, and what has happened once may happen again." The words indicate a sense of need, and a blind groping for light which God has so fully revealed. "Tendencies!" Corruption itself is already at work. It will "wax worse and worse." "Perilous times" are come. Error, dissension, confusion, and corruption exist in the church. Another "reformation" is needed; and it is foretold in the "sure word of prophecy." See Joel 2:1; Isa. 58; Rev. 14:6-14. And that work of purification and reform "is going forward to earth's remotest bounds." Its result will be to develop a people who have cast off error and tradition, who have accepted the word of truth as their guide (2 Thess. 2:10-12), and who keep the commandments of God and the faith of Jesus. Rev. 14:12. THIS statement is the summing up of what the apostle has to say about the gospel. The gospel is the power of God unto salvation, but only "to every one that believeth;" in it the righteousness of God is revealed. The righteousness of God is the perfect law of God, which is but the transcript of his own righteous will. All unrighteousness is sin, or the transgression of the law. The gospel is God's remedy for sin; its work, therefore, must be to bring men into harmony with the law,—to cause the workings of the righteous law to be manifested in their lives. But this is wholly a work of faith,—the righteousness of God is revealed from "faith to faith,"—faith in the beginning, and faith to the end,—as it is written, "The just shall live by faith." This is true in all ages since the fall of man, and will be true until the saints of God have his name in their foreheads, and see him as he is. It was from the prophet Habbakuk (2:4) that the apostle quoted the statement. If the prophets had not revealed it, the first Christians could not have known of it; for they had only the Old Testament. To say that in the most ancient times men had but an imperfect idea of faith in Christ, is to say that there were no just men in those times. But Paul goes right back to the very beginning and cites an instance of saving faith. He says: "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous." Heb. 11:4. He says of Noah, also, that it was by faith that he built the ark to the saving of his house; "by the which he condemned the world, and became heir of the righteousness which is by faith." Heb. 11:7. We say that their faith was in Christ, because it was faith unto salvation, and besides the name of Jesus "there is none other name under heaven given among men, whereby we must be saved." Acts 4:12. There are too many who try to live the Christian life on the strength of the faith which they exercised when they realized their need of pardon for the sins of their past life. They know that God alone can pardon sins, and that he does this through Christ; but they imagine that having once been started they must run the race in their own strength. We know that many have this idea, first, because we have heard some say so, and second, because there are such multitudes of professed Christians who show the working of no greater power than their own. If they ever have anything to say in social meeting, besides the ever-recurring formula, "I want to be a Christian, so that I may be saved," they tell only of a past experience, of the joy they had when they first believed. Of the joy of living for God, and of walking with him by faith, they know nothing, and he who tells of it speaks a strange language to them. But the apostle carries this matter of faith clear through to the glorious kingdom, in the following most forcible illustration:— "By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony that he pleased God. But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. 11:5, 6. Note the argument to prove that Enoch was translated by faith: Enoch was translated because183 he walked with God, and had the testimony that he pleased God; but without faith it is impossible to please God. That is enough to prove the point. Without faith not an act can be performed that will meet the approval of God. Without faith the best deeds that a man can do will come infinitely short of the perfect righteousness of God, which is the only standard. Wherever real faith is found it is a good thing; but the best of faith in God to take away the load of the sins of the past will profit a person nothing unless it is carried right through in ever-increasing measure until the close of his probation. We have heard many people tell how hard they found it to do right; their Christian life was most unsatisfactory to them, being marked only by failure, and they were tempted to give up in discouragement. No wonder they get discouraged; continual failure is enough to discourage anybody. The bravest soldier in the world would become faint-hearted if he had been defeated in every battle. Sometimes these persons will mournfully tell that they have about lost confidence in themselves. Poor souls, if they would only lose confidence in themselves entirely, and would put their whole trust in the one who is mighty to save, they would have a different story to tell. They would then "joy in God through our Lord Jesus Christ." Says the apostle, "Rejoice in the Lord always; and again I say, Rejoice." Phil. 4:4. The man who doesn't rejoice in God, even though tempted and afflicted, is not fighting the good fight of faith. He is fighting the poor fight of self-confidence and defeat. All the promises of final happiness are to the overcomer. "To him that overcometh," says Jesus, "will I give to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. 3:21. "He that overcometh shall inherit all things," says the Lord. Rev. 21:7. An overcomer is one who gains victories. The inheriting is not the overcoming; that is only the reward for overcoming. The overcoming is now; the victories to be gained are victories over the lusts of the flesh, the lusts of the eyes, and the pride of life,—victories over self and selfish indulgences. The man who fights and sees the foe give way, may rejoice; nobody can keep him from rejoicing, for joy comes spontaneously as the result of seeing the enemy give way. Some folks look with dread upon the thought of having to wage a continual warfare with self and worldly lusts. That is because they do not as yet know anything about the joy of victory; they have experienced only defeat. But it isn't so doleful a thing to battle constantly, when there is continual victory. The old veteran of a hundred battles, who has been victorious in every fight, longs to be at the scene of conflict. Alexander's soldiers, who under his command never knew defeat, were always impatient to be led into the fray. Each victory increased their strength, which was born only of courage, and correspondingly diminished that of the vanquished foe. Now how may we gain continual victories in our spiritual warfare? Listen to the beloved disciple:— "For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith." 1 John 5:4. Read again the words of the apostle Paul:— "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Gal. 2:20. Here is the secret of strength. It is Christ, the Son of God, the one to whom all power in Heaven and earth is given, who does the work. If he lives in the heart to do the work, is it boasting to say that continual victories may be gained? Yes, it is boasting; but it is boasting in the Lord, and that is allowable. Says the psalmist, "My soul shall make her boast in the Lord;" and Paul says: "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Gal. 6:14. The soldiers of Alexander were reckoned invincible. Why? Was it because they were naturally stronger and more courageous than all their enemies? No; but because they were led by Alexander. Their strength was in his leadership. Under another leader they would often have been defeated. When the Union army was fleeing, panic-stricken, before the enemy at Winchester, the presence of Sheridan turned their defeat into victory. Without him the men were a quaking mob; with him at their head they were an invincible army. If you had listened to the remarks after the battle, of the soldiers who served under those and similar leaders, you would have heard the praises of their general mingled with all their rejoicing. They were strong because he was; they were inspired by the same spirit that he had. Well, our captain is the Lord of hosts. He has met the chiefest foe of all and has vanquished him single-handed. Those who follow him invariably go forth conquering and to conquer. Oh, that those who profess to be his followers would put their trust in him, and then, by the repeated victories that they would gain, they would show forth the praises of Him who has called them out of darkness into his marvelous light. John says that he that is born of God overcomes the world, through faith. Faith lays hold of the arm of God, and his mighty power does the work. How the power of God can work in a man, accomplishing that which he could not possibly do for himself, no one can tell. It would be as easy to tell how God can give life to the dead. Says Jesus: "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is everyone that is born of the Spirit." John 3:8. How the Spirit works in a man to subdue his passions, and to make him victorious over pride, envy, and selfishness, is known only to the Spirit; it is sufficient for us to know that it is done, and will be done in everyone who wants that work wrought in him, above all things else, and who trusts God for the performance of it. We cannot tell how Peter was enabled to walk on the water, when the waves were rolling about him; but we know that at the command of the Lord he did it. So long as he kept his eye fixed on the Master, divine power enabled him to walk as easily as though it were solid rock underneath; but when he looked at the waves, possibly with a feeling of pride in what he was doing, as though he himself was doing it, fear very naturally took possession of him, and he began to sink. Faith enabled him to walk on the waves; fear made him sink beneath them. Says the apostle: "By faith the walls of Jericho fell down after they were compassed about seven days." Heb. 11:30. Why was that written? For our learning, "that we through patience and comfort of the Scriptures might have hope." Rom. 15:4. Why, is there any prospect that we shall ever be called upon to fight armed hosts, and to take fortified cities? No; "for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Eph. 6:12); but the victories which have been gained by faith in God over visible foes in the flesh, are placed on record to show us what faith will accomplish in our conflict with the rulers of the darkness of this world. The grace of God, in answer to faith, is as powerful in these battles as in those; for says the apostle:— "For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." 2 Cor. 10:3-5. It was not physical foes alone that faith enabled the ancient worthies to conquer. We read of them that they not only "subdued kingdoms," but "wrought righteousness, obtained promises," and, most wonderful and most encouraging of all, "out of weakness were made strong." Heb. 11:33, 34. Their very weakness became strength to them through faith, because the strength of Christ is made perfect in weakness. Who, then, shall lay anything to the charge of God's elect? since it is God that justifieth, and we are his workmanship, created in Christ Jesus unto good works. "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" "Nay, in all these things we are more than conquerors through Him that loved us." Rom. 8:35, 37. THE SABBATH OF THE LORD.
By M. C. Wilcox
It would be interesting indeed to trace the Sabbath of the Lord throughout the Christian dispensation, but to the true Protestant this is not necessary. The Bible and the Bible alone is the rule of faith. It has been shown that neither Christ nor his apostles changed the day or hinted at such a change. The law of God, of which the Sabbath law was a part, was confirmed by their teaching and example in every jot and tittle. The same seventh day, the creation Sabbath, was the Sabbath of Christ and his apostles. This is easily proved beyond a doubt; for— 1. Whether time was lost or not during the Patriarchal dispensation does not matter. By the weekly miracles of the manna for forty years, Divinity marks the Sabbath-day so that it cannot be mistaken. It is the rest-day of Jehovah still, the seventh day of the primeval week in its regular succession. Ex. 16:23, 26-30; 20:8-11. 2. Time may have been lost during the Levitical dispensation, but if it was, it is set right by the Lord of the Sabbath. Matt. 12:1-12. And the holy women who followed Christ "kept the Sabbath-day according to the commandment." Luke 23:56. The commandment points to the primitive seventh day. Therefore the only Sabbath recognized by Christ and his apostles was the original seventh day in direct succession. 3. But it is not possible that time was lost prior to the crucifixion, and it is not possible that it has been since. It is a very rare thing for one family to lose the correct reckoning of the days; a town or village was never known to; how much less not simply a whole nation, but many nations. But all the nations agree. Those who hold Sunday, pagan and Christian, hold it as the first day of the week. The Jews scattered all over the world, among all nations, are all agreed as to the day. Ptolemy's canon, based on eclipses dating as far back as 500 B. C., proves that no time has been lost. More than twenty eclipses occurring and recorded B. C. agree with modern calculation. The seventh day of our week was the seventh day of the creation week, of the Sinaitic week, of the crucifixion week, as proved by Inspiration and indubitable facts. But soon after the crucifixion, the purity of the Pentecostal church became sullied. Even in the days of the apostles the leaven of iniquity, which was to leaven the whole body, began to work. Says the apostle Paul in speaking of this apostasy:— "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Acts 20:29, 30. "For the mystery of iniquity doth already work; only he who now letteth [hindereth] will let [hinder], until he be taken out of the way." 2 Thess. 2:7. "For the time will come when men will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." 2 Tim. 4:3, 4. Other texts might be quoted, but these are sufficient to show the departure from the faith. They should turn from the truth. But God's word is the truth; his law is the truth. John 17:17; Ps. 119:142. Then in turning from the truth, men would turn, through these false teachers, away from the184 word of God, away from the law of God, to that which was opposite. The great antichristian power, Paul tells us, was to arise in the very church, or temple, of God itself. He was to oppose God, and exalt himself above God. He could do this only by opposing his laws to God's laws, and exalting his laws above God's laws. And this is just what Daniel said:— "And he shall speak great words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time." Dan. 7:25, Revised Version. This is true of but one power, and that is the Papacy. This is what that power has done with reference to the fourth commandment of God's holy law, the only part of that law which refers to time. It has thought to change the sacred rest from the seventh to the first day, and, likewise, changed the beginning of the day from sunset—a most natural time—to midnight—a most unnatural beginning. Thus that power has changed the time of the Sabbath, and in so doing has changed the law of God. Sunday came in with prayers for the dead, sign of the cross, and other heathen superstitions. The first writer who mentions Sunday by the title of the Lord's day is Tertullian, who wrote about 200 A. D., and who classes it with these things. The first law for Sunday observance of which we have any record was given by the heathen emperor Constantine. To that law, bishops, popes, and councils added their decrees, pronouncing blessings and absolutions upon those who obeyed, and curses upon those who kept the Sabbath of the Lord. It was not until more than 1,000 years after Christ that Sunday was known by the title of the Sabbath, or Christian Sabbath. All the sacredness attaching to the day was born of the Dark Ages. On the other hand, the Sabbath was kept by the majority of professed Christians for from two to three hundred years after Christ. In 364, the Council of Laodicea pronounced a curse upon those who kept it. And so the corrupt church cursed and persecuted till nearly every Sabbath-keeper was extinct, all of which history proves. The Sunday was made a feast-day and Sabbath a fast-day, till it became wearisome to those whose "god was their belly," and its observance was left to those who perished in the mountains, or suffered cruel tortures and death at the hand of Rome. The Bible was taken from the people. Romish priests would not go into the kingdom themselves, and those who desired to enter by the way of truth, were hindered. The Reformers saw not all things clearly, but they opened the way of truth. They gave the Bible to the people. In fact, the sixteenth century was not God's time to restore his down-trodden Sabbath. The time of Papal supremacy foretold by Daniel and John ended at the close of the eighteenth century. At this time many were to run to and fro in the word of truth, and knowledge should be increased. Dan. 12:4. Messages of warning and reform were to be given to the world to prepare men for the coming of Christ the second time. Predictions of these messages, world-wide in their application, are found in Joel 2 and 3; Zeph. 1:14-18; 2:1-3; and Rev. 14:6-14, and many other passages. These scriptures point out the condition of the professed church; that because of the abounding iniquity, the love of the many has waxed cold (Matt. 24:12); that all the sins of the carnal heart exist among them, and though they have the form of godliness, they deny the power (2 Tim. 3:1-5). The church is termed Babylon (confusion), indicating the confusion existing among them. Rev. 14:8. And nowhere is the confusion more manifest than in the defense of the first-day Sabbath. Scarcely any two men can be found who will present arguments that are not mutually destructive each of the other's theory. And it is not uncommon to find men presenting in the same discourse arguments flatly contradictory. Of course the reason is that Sunday is not a Bible institution. It is tradition which has made void the word of God. It is directly opposed to the truth and law of God. All this is recognized by these reform messages. Rev. 14:6, 7 reads:— "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters." But this article is already long enough. The further consideration of this message of God will be continued in the next issue. M. C. W.