Earlier text: EditorialTHE ORIGIN OF THE SABBATH IN CREATION.
By Elder William Covert
In our article last week it was clearly shown that Christ created all things; that not a thing exists in heaven or in the earth that he did not make, by the word of the Father. It was also learned that Christ created it all in six days. In this article we wish to notice that He who created all things in six days also rested on the seventh day, from the work of creation; and as Christ created all things, he rested from the work of creating them. It follows, therefore, that the Sabbath rest from creation is the Sabbath of Christ and should be observed as much with reference to Christ as it is with reference to the Father. In referring to this thought, Christ said, "The Son of Man is Lord also of the Sabbath." Mark 2:28. But physical rest alone does not meet the requirement of Sabbatic observance. There is something more precious in it than refraining from labor on that day. The Maker of the Sabbath day "blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made." Gen. 2:3. The day was made holy by the blessing which Christ connected with it or placed upon it. To bless primarily signifies to make happy. There was special happiness put in the day for man to enjoy. The reader should notice that the blessing and the sanctification of the day are separate acts which relate to the same day, and that both things are done to the day because of the enjoyment experienced by the Creator on the rest day. But wherein was the joy of the Creator experienced? That we may better understand the matter, we will refer to another statement relating to the same thing. In Ex. 31:17 we read, "In six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." Of course the Creator was not physically tired; he did not cease work that he might recuperate expended vitality. But the thought is that he was delighted in his works, and because of the delight that comes to the senses when contemplating the works of God, the Saviour made the day to be a delight for man upon which he delighted in his own works. It is the especial presence of Christ in the day that makes it holy. To show that God's presence does make holy, we will cite a few incidents in which the proposition is illustrated. Notice Ex. 3:2–5. Moses saw the burning bush, and was drawn near to behold it. Then the Lord told him to take off his shoes, because the ground upon which he was standing was holy ground. Certainly God's presence had made the place holy. Again, when Joshua was called to stand before the Captain of the Lord's host, he also was told that the ground was holy upon which he stood. Josh. 5:15. In both instances it seems to have been the presence of Jesus that made the place holy. Continuing the thought still, we cite the reader to Isa. 58:13, where the Sabbath is called by the Lord "my holy day" and "the holy of the Lord." It was made holy by the blessing put upon it by the Creator, because of the delight taken in contemplating his works in a finished creation. But in the scripture quoted above that holiness is recognized three thousand four hundred years later than creation; we therefore conclude that it is yet the Lord's holy day. Thus we see that the blessing was made permanent in the day. But it was necessary that, as man was to use the day made holy for him (for the Sabbath was made for man, Mark 2:27), he should be instructed as to how he should keep it holy; therefore the day was set apart for a holy or religious use. The setting apart of the day for that purpose is what is meant where it is said that the Lord sanctified it. In order to sanctify it, it was necessary to teach man concerning its sacredness, and to appoint its observance as a Sabbath for him. The sanctification of the Sabbath enabled man to understand its signification, nature, and obligation. This could not be done without enjoining its observance upon him. It will be seen that man was blessed before the Sabbath was blessed. Gen. 1:28. To bless a man is to make him happy. Man was made happy in possessing the good things that were given him in creation. The blessing in this matter is something that is quite real; so also must the blessing in the Sabbath day be something real. Notice also that the Sabbath is a sign of a finished creation. It was not given until creation was complete, and man was made happy in the enjoyment of these blessings. Then the Sabbath was given to man as a memorial of these blessings. His Creator desires him to especially remember what the Lord is to him, and therefore he gives to man the Sabbath as a memorial of himself. When he was asked by Moses at the burning bush what he should call his name, the reply was, "I AM THAT I AM." Christ is to man, Creator. So the Sabbath was given to man with Christ's own presence in it, that man might know that his Maker is what he is. "Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." Eze. 20:20. Also the reason assigned for the existence of the Sabbath, as stated in the commandment, is, "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." Ex. 20:11. Thus it is seen that the Sabbath was given to man as a memorial of what the Lord is to man. This precious thought is made exceedingly precious to the one who observes the Sabbath because he finds the sacred presence of the Lord in the day. By this presence the Lord blends the delight that he takes in his own works with the delight that man takes in what the Lord has done for him. For this reason man can call the Sabbath a delight, the holy of the Lord. He will not find his own pleasure on this day, but he finds the pleasure of the Lord instead of his own, which is far better. We have seen in this paper that the Sabbath was made out of the seventh day of the week; that upon this day the Creator rested from his work of creation; that, as Christ made all things, he rested upon the day in the beginning; that he took especial delight in a finished creation, and that because he was thus delighted he therefore blessed the day, and then set it apart for man to use as a memorial of what the Creator is to him; that because of this blessing the presence of Him who created all things is in the day, and therefore man can call it a delight. All this is true of the Sabbath because of creation; but what effect, if any, has the work of redemption upon the subject and facts of the Sabbath? This subject will be considered next week. "WHAT SHALL WE HAVE THEREFORE?" MATT. 19:27.
By T. B. Snow
THIS question was asked our Lord by Peter. Before asking it, he had asserted that they had left all to follow him. This being the case, it was quite natural that he should inquire what the result would be. He might have doubted as to the result, since Christ had previously declared that while the "foxes have holes, and the birds of the air have nests" (Matt. 8:20), the Son of God had not where to lay his head. No wonder, then, that he asked what they were to have for the sacrifice they had made. They had left their boats, nets, and occupation to follow One who had been rich, but for our sakes had become poor. To this question Christ returned a brief yet comprehensive answer. His answer was: "Ye which have followed me, in the regeneration when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19:28. They were to receive this reward "in the regeneration," or what is the same thing, when "all things are made new." Rev. 21:5. It was to be when Christ should "sit in the throne of his glory."390 The answer to Peter's question was brief, as recorded in Matthew 19, but we can trace the answer through in detail by bringing to our aid other scriptures bearing on the same subject. Going back to the creation of man, we find that he was placed in a beautiful garden which God had planted, and in it had caused to grow every tree that is pleasant to the sight and good for food. Gen. 2:8, 9. In it was also the tree of life, and of knowledge, the latter of which must not be eaten, under penalty of death. Verse 17. In this verse is plainly set forth the idea that as long as man refrained from eating of the forbidden tree, he should live. This garden of God's own planting served for a sample of how the earth was to be subdued, for he had been commanded not only to "subdue" it, but to "multiply and replenish" it, i. e., fill it with inhabitants. From this we see it was God's design that man should live forever on the earth and have dominion (i. e., supreme authority, control) over every living thing. Gen. 1:28. Man sinned, and by sin came death. Rom. 5:12. He lost his life, his dominion, everything, by one act of disobedience. His possessions passed into the hands of one who pretended to be a friend (Gen. 3:1-5; Matt. 4:8, 9), but who was the inveterate enemy of God, Christ, and man. Will God's original purpose be carried out? Will the earth be inhabited by such persons as Adam and Eve would have been had they remained obedient? Will it be wrested from the hands of the usurper and again restored to its Edenic beauty? In Isa. 45:18 we read: "For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited; I am the Lord; and there is none else." The Lord has "established" the earth, that is, he made it "stable and firm."—Webster. He created it for a purpose, "not in vain." What was his purpose?—"He formed it to be inhabited." That was his purpose, and no one can hinder it. Isa. 14:27. He gave the earth to the children of men, but man forfeited his right to it. He has, therefore, no claim upon it; he lost his title to it, and is utterly unable to regain his lost possession, being "wretched, miserable, poor, blind, and naked," bankrupt. The first intimation that God designs to carry out his original purpose, we find in Gen. 12:1-3. Here Abram was instructed to go into a land that the Lord would show him. Not only this, but he was also promised that he should become a great nation, and that in him all families of the earth should be blessed. After he had departed from his own land and kindred, the Lord informed him that the land to which he had come would be given to his seed. Gen. 12:7. Some time after this the Lord gave him further instruction concerning it. He told him how much land was included in the promise (Gen. 13:14-17), how numerous the inhabitants were to be, and how long they were to possess it (Gen. 17:8). Then, in order that we might have "a strong consolation" (Heb. 6:13-18), the Lord made oath to Abraham that the promise to multiply his seed, and that his seed should possess the gate of his enemies (Gen. 22:16, 17), i. e., possess the land where his enemies lived, should surely be fulfilled to him. To still further impress these promises upon the minds of his people, God repeats the same promise to Isaac, at the same time referring to the oath he had made to Abraham. Gen. 26:3-5. More than seventy years after this God, speaking to Jacob (Gen. 35:10-12), referred to the promise to Abraham and Isaac, and told him he would give this land to him. It is now time to inquire who is referred to by the "seed" in Gen. 13:15. In an inspired comment on this text by the apostle Paul, we learn that the "seed" was Christ. Gal. 3:16. The land which was included in the promises to Abraham, Isaac, and Jacob, was to be given to Christ. The next query is, How much land? Was it only the land of Canaan? If this is all that Christ is to have out of the "purchased possession," what is to become of the rest of the earth? Christ came to "seek and to save that which was lost." Luke 19:10. Man's life was lost; he came to save that, to redeem him. Rom. 8:23. Man's possession was lost too; he came to save, to redeem that. Eph. 1:14. It is all bought and paid for with a price, even the blood of Christ. 1 Peter 1:18, 19; 1 Cor. 6:19, 20. Then if Christ has bought us, and paid the price, we belong to him; and if he has redeemed the purchased possession, it also belongs to him. But how much of it is he to have? The promise to Abraham and his seed (Christ) was that he should be heir of the world (Rom. 4:13). These promises were not made to the natural descendants of Abraham to the exclusion of all others, for the blessing promised to Abraham was to come on the Gentiles through Christ (Gal. 3:14); and if we who were Gentiles are Christ's, we become heirs, through him, of the promise which was confirmed by an oath to Abraham (Gal. 3:29). To be the true children of Abraham is to have the faith of Abraham; then he will be our father (Rom. 4:16), and we will be heirs of the promise made to him. But to have the faith of Abraham is to be Christ's, to believe in him, and if we do this, he will give us a place in the inheritance which he has purchased by his own blood. Now, since God's purpose was to have the earth inhabited, and this purpose was manifested in his act of placing man in the Garden of Eden with instruction to subdue the earth and fill it with inhabitants, we can but conclude that when this purpose is consummated, the earth will then be like the sample furnished by the Creator—like the Garden of Eden. In harmony with this thought we will cite a few texts. The tree of life was in the garden (Gen. 2:9), but man, by sinning, forfeited his right to it and was driven from the garden, lest he should partake of the life-giving tree and thus have his life perpetuated, while the right to live was no longer his. Man's right to this tree of life will be restored (Rev. 22:14), but this will be in the earth after it is made new, for the promise is that God will make all things new (Rev. 21:5). The earth is included in "all things," for the Lord says he will create a "new earth." Isa. 65:17. In harmony with this we read (2 Peter 3:5-7, 13), Peter looked for "a new heavens and a new earth according to his promise," in Isa. 65:17, above quoted. OBEDIENCE THE FRUIT OF LOVE.
By Mrs. E. G. White
WE should contemplate the love of Jesus, his mission and his work in reference to us as individuals. We are to say, Jesus so loved me that he gave his own life to save me. The Father loves me, "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." It becomes us to ascertain upon what terms Christ promises the gift of eternal life. I answer, It is upon our faith. We must have faith in the promises. Jesus says, "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye [who love me] know him; for he dwelleth with you, and shall be in you." "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." John 14: 12-17, 21. "He that hath my commandments" means he that hath light upon what constitutes the commandments of God, and will not disobey his commandments, although it might seem an advantage to do so. "If a man love me, he will keep my words [my commandments]; and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings; and the word which ye hear is not mine, but the Father's which sent me." If it were not possible for us to keep the commandments of God, we should all be lost. But under the Abrahamic covenant, the covenant of grace, every provision for salvation has been made. "By grace ye are saved."391 "For as many as received him, to them gave he power to become the sons of God." John writes to the children of God, "My little children, these things write I unto you, that ye sin not." And what is sin?—"Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." And if any man sin, he need not give up his hope in Christ. He need not say it is of no use longer to attempt to keep the commandments of God; for this would be placing himself wholly on Satan's ground. Satan follows you with his temptations, in order that he may persuade you to yield and sin; and when you sin, then he tells you it is of no use for you to try, and you might just as well announce yourself an open transgressor of the law of God, for you cannot keep his commandments. In the name and strength given of God we may be obedient to all his commandments, and his commandments are not grievous. We are happy in doing them. "And if any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world. And hereby do we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected; hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked. Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning." The Lord would not leave the enemy any opportunity to perplex the soul or to becloud the mind as to the commandments of which he is speaking. It is the commandments which he made when the foundations of the earth were laid, "when the morning stars sang together, and all the sons of God shouted for joy." Away back in the world's history, before there were any people distinguished as Jews, he laid the foundations of his law, when he laid the foundations of the world. "The old commandment is the word which ye heard from the beginning." John, the beloved disciple, as mouthpiece for God, gives the inspired message, and it comes echoing down the lines, from age to age, to our time. Thank God, we are not left in mist and confusion in regard to the commandments. We are required to keep the commandments of God, and to demonstrate before the heavenly worlds that we are obedient children, loyal and true to the government of God. We may not expect the world, which is under the power and dominion of Satan, to obey God and keep his commandments. There are but two classes in our world, the obedient and the disobedient, the holy and the unholy. When our transgressions were laid upon Jesus, he was numbered among the unholy on the sinner's account. He became our substitute, our surety, before the Father and all the heavenly angels. By imputing the sins of the world to Jesus, he became the sinner in our stead, and the curse due to our sins came upon him. It becomes us to contemplate Christ's life of humiliation and his agonizing death; for he was treated as the sinner deserves to be treated. He came to our world, clothing his divinity with humanity, to bear the test and proving of God. By his example of perfect obedience in his human nature, he teaches us that men may be obedient. And the apostle writes, "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." It is here plainly revealed that whosoever believeth in Jesus Christ becomes a partaker of the divine nature. Let divinity and humanity coöperate, and fallen man may be more than conqueror through Christ Jesus. EVERY sincere laborer in God's vineyard has a sense of responsibility in gathering the spiritual harvest. Jesus, when upon earth, never relieved his true followers of the burden. He said, "Go work to-day in my vineyard." If the early Christians had disregarded this command, holding that the salvation of the world was not a human task, but was exclusively a divine work, the kingdom of Christ would have been a failure; God's plan for the recovery of the world through regenerated souls would then have been set aside through man's obduracy and disobedience. But there may come an hour in the believer's history when he can say: "After all, this is God's work, not mine;" "I have wholly followed the Lord my God;" "Now, therefore, give me this mountain." When the conditions have been all fulfilled on the human side, as they were in the case of believing Caleb, then the soul may rest in the divine promise, in the blessed assurance that God will bring results to pass in his own time and way.—Christian Advocate. Icelandic Equality and Education
"In Iceland, a nation of 73,000 people, men and women are in every respect political equals, governed by representatives elected by men and women. The mothers teach the future citizens, and in all Iceland there is not an illiterate after the age of seven; there are no prisons, no police, no thieves, no plutocrats, no miserably poor; but a plain, temperate, chaste, educated, and intelligent people." ASPIRATION.
By Ella A. Giles
BANISH all random thoughts that are not white;
Let dreams and fancies be so clean and pure
That, leaving the mind's shade, they can endure
The test of instantaneous searching light. Mend thou thy broken speech, and make it whole;
Let thy words be so worthy that if death
Come suddenly, shall be thy latest breath
A benediction to some listening soul. Before thy task is finished, thou mayst tire;
Let thy plans be so noble and so high
That deeds undone shall be thy legacy
To toilers whom thy life has helped inspire. Hold cheerful views. Rest ever in content.
But think, speak, act, and live as if to die
This moment were thy body's destiny—
Immortal thou in life's accomplishment.
—Unity. FAITH AND PRAYER AND "SCIENCE" HEALING.
By E. W. Webster
THE relation of these three, faith and prayer and science, and their order, is this,—(1) the science, which is the fact, what God says as he says it; (2) the faith, which is to believe what God says as he says it; (3) the prayer, which is to ask God to perform for us what he has already said he would do, to express to him that we are now ready to receive it. The relation of these three to healing is simply the application of the relation of these to James 5:14, 15, and other similar texts. The mistake so often made—and this is why I said at the beginning that the caption was a misnomer—is to think, it may be unconsciously sometimes, that the power of healing lies in the faith, the prayer, the science; whereas, the truth is that the faith and the prayers only open the way for God to apply his own science in his own way. Certainly there is a true "Christian science," which is this that I have stated. Certain it is also that there is a false science taking the same name. To distinguish it from the true we have but to go "to the law and to the testimony," for "if they speak not according to this word, it is because there is no light in them." Isa. 8:20. We are to "prove all things," and that by the Bible. If their ways and fruits lead away from, instead of to, that word, it is because something is wrong. There are many tests which, if applied, would clearly show that what passed to-day as "Christian science," or "faith cure," is a damnable heresy accompanied by a powerful infatuation that is Satanic. Three or four of these will be sufficient: First, their fruit. It is not enough that they do actually heal. There may be such cases. What is the object of the healing, and its fruit? There seems to be no further object than merely the healing and the self-glory arising therefrom; and its fruit is selfishness and robbery—robbing God of the glory of doing it. (The Saviour always manifested his power in this matter, not for his own, but for God's glory.) This is further proved by the second test. They take money for the exercise of a power they claim is of God, and a gift at that. This of itself is enough to condemn it, placing it with the case of Simon, who offered money for the gift of God and was told, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." See Acts 8:18-23. Third test: Their teachings are at variance with God's word,—(1) in denying the atonement, thus teaching Unitarianism; (2) in the nature of man, that he is a god and will finally develop into an infinite being; (3) that there is no death, no sickness, suffering, nor deformity; that what is called so is simply a condition of the sinful mind; (4) that there is no material substance whatever; that everything is spirit, and that materialism is the sinful mind; (5) that the power manifested in their work is of God, whereas all these things prove that it is not of God, for it teaches and does many things contrary to his word. The fourth test is that of the power itself. That there is a power there no one can successfully deny. But if it is not of God, of whom is it? We know that the Scriptures say that in the last days, which we have now reached, Satan will work "with all power and signs and lying wonders, and with all deceivableness of unrighteousness" (2 Thess. 2: 8-12); that he will work miracles to deceive (Rev. 16:14); and that he will deceive (Rev. 13:13, 14). His object is to turn men away from God and his truth and eternal life; and the more completely he can cover himself with the garb of Christianity, the more successful will be his deceptions. Though much more might be added, this is sufficient to put us on the line of thought to prove ourselves and everything we and others teach by the Bible, man's only guide and safety. To do that we must know the word, which we can only do by laying aside our own and other men's ideas of that word, and study it with prayer and the aid of the Spirit of truth, believing the promise that he will guide us into all truth, which is his word. John 17:17. But there is such a thing as the manifestation of the power of God to heal in answer to the prayer of faith, even in this age of the world, concerning which the Saviour asked if he should find any faith. I know this from personal experience and observation, having seen remarkable cases of instant healing, and having been completely healed instantly of catarrh of fifteen years' standing. It was not the prayer that did it, nor the faith, but the power of God through his mercy. I cannot rob God of the glory of doing it, by saying it was faith cure, prayer cure, or science cure, and thus prove that it was of the other power. Nor could I announce that I could do healing, making myself the power of God, for fear I would fall under the same curse with Simon. But what should concern us not a little is, Why do we not see God's power manifest more in healing? and what can we do to open the way for God to work thus? My answer to these questions may not set well upon us as ministers of Christ, who is the Power of God and the Wisdom of God; but I will venture it, nevertheless, for I am convinced from my knowledge of the Bible that he would not have it as it now is, and my answer is the only reason I can see at present. It is this: We are out of harmony with God in faith and practice; we have not that simple faith that will allow God to work, and our lives are not what they should be. We are too slow to receive and act upon such texts as Mark 16:17, 18; Acts 2:17, 18; 1 Cor. 12:28; Eph. 4:11-13, and James 5:13-15. We are also too slow to act upon the light of reform started by the Reformers, and which was to have continued until the whole church392 of God was brought back from the Romish apostasy to its apostolic purity in faith and practice, and thus stand ready to receive their blessed Lord with joy as he comes to gather his waiting people. One more point in closing: the power to heal is not in man, but in God, and we know it by the fact that the same power used in creation is used in redemption, which, as we have said, is but creation, the same original object gained in another way. We would see more of this power if we had not failed to teach this power and the sign of this power and had not put another sign of another power in its place. The Catholic Church claims the power to bless or curse, to damn the soul or save it alive, and says that "all christendom acknowledges this power of the Catholic Church by the observance of Sunday," which they have set up by both church and civil laws as a sign of their power. But the sign to us of God's power is his Sabbath (Ex. 20:8-11; 31:13; Eze. 20:12, 25, etc.); and as redemption is only a continuation of creation, we necessarily have the same sign still and no other; and as it is the power of God as seen in creation and redemption which is seen in true faith and prayer and science healing, when we as churches go to teaching and practicing this fact, we will see more of that work done, and less of the deceptive work which passes nowadays for the genuine, but is Satanic. And we will see a new life and light and power descending from on high and taking possession of all God's people who are not dead in trespasses and sins, as many now are. SHOULD CIVIL LAWS BE OBEYED WHEN IN CONFLICT WITH THE LAW OF GOD?
By Alfred Mallett
THE Congress of the United States has declared Sunday, or the first day of the week, to be the Sabbath. What is the next step for it to take? It is to compel everyone to observe that day; that is, make a national law—send forth a decree saying that because Sunday is the sabbath, and this is a "Christian nation," every person, "both small and great, rich and poor, free and bond," must keep that day,—"receive a mark in their right hand, or in their forehead." Rev. 13:16. This was the result in the days of Constantine. When Sunday was declared to be the sabbath, the next thing was to compel everyone to rest on that day. Human nature is the same now as then, therefore the same results will follow. In view of these things, what is the loyal Christian to do? Must he ignore the Sabbath of the Bible, which the Lord declares to be the seventh day, and keep this sabbath that man has made, or shall he stand true to his Maker and ignore this man-made sabbath? He cannot be a Christian and knowingly break the Sabbath of the Lord. Why?—Because it would be breaking the law of God, and "sin is the transgression of the law" (1 John 3:4), and "the wages of sin is death" (Rom. 6:23). He cannot be a Christian and knowingly break the law of God, for Christ says, "If ye love me, keep my commandments" (John 14:15); and again, "This is the love of God, that we keep his commandments" (1 John 5:3). In Rev. 14: 9-11 we are told that if we keep this false sabbath,—receive the "mark" of the beast or his image,—we shall suffer the worst punishment described in the whole Bible. It reads thus:— "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." What is the Christian to do? Shall he keep the seventh or the first day of the week as the Sabbath? Shall he keep the Sabbath of the Lord and receive the reward of the saints? or shall he keep the first day of the week as the Sabbath, and suffer the awful punishment described in the foregoing scripture? As the seventh-day Sabbath is a "sign," or "mark" (Ex. 31:13), that we serve the Lord, so the first-day sabbath is a "sign," or "mark," that we serve the power that set apart that day. And that power was the Church of Rome. It has been said that the Christian can keep both days. But if he does this he is subject to the same punishment as though he kept only the spurious sabbath, for he would have the "mark" in his right hand. We must be whole-hearted Christians, for we cannot serve God and mammon. There is the case of the three Hebrews, when they would not worship the image that Nebuchadnezzar had set up; also the case of Daniel when he ignored the decree of the king, that none should serve any God but him only. God showed them in a most remarkable manner that he approved of their action. He delivered them from the punishment to which their persecutors had subjected them; and so he will deliver those who are loyal to him now. "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." Rom. 15:4. We find a promise made to those who keep the Sabbath, in Isa. 56:2-7, which reads thus:— "Blessed is the man . . . that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people; neither let the eunuch say, Behold, I am a dry tree, for thus saith the Lord unto the eunuch that keep my sabbaths, . . . even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, . . . everyone that keepeth the Sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer." "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Is the Lord here referring to the first or the seventh day of the week? There is only one Sabbath spoken of throughout the Bible, and that is the seventh day, which the Lord blessed and sanctified; that is, he set it apart for a holy purpose. There is not a reference in the Old or New Testament to show that the Sabbath was changed from the seventh to the first day of the week by divine authority. The Catholic Church is the only authority for the Sunday sabbath, and when professed Protestants observe Sunday, they are that far serving the Catholic power. If we keep the Sunday and ignore the Bible Sabbath, we transgress the law of God, and therefore are under condemnation. Now Congress takes the Bible and reads the fourth commandment, which states that the seventh day (Saturday) is the Sabbath, and deliberately ignores that divine command, and says the first day (Sunday) is the Sabbath. So the Christian is in a strait. If he obeys the State in this matter, he forfeits the reward promised to the children of God; if he obeys God, he is subject to punishment by the law of the land; if he tries to obey both, he will be attempting to serve God and mammon, and that is something he cannot do, and the attempt would be hypocrisy. Does not this very fact show the injustice of Sunday laws, and that they are an infringement on the rights of conscience? Does it not show that Sunday laws, and all other religious laws, are evil, and only evil? America has forfeited that glorious title, "Free America." It has given itself over to the church power, a religious combination, and persecution must result. Peace cannot longer reign here, but religious war will be waged, as in other ages when the State joined hands with the church. The church has taken the first step in persuading Congress to close the gates of the World's Fair on Sunday, and it will not stop there. To prove this, we have these words spoken by Rev. J. D. Sands, in Pittsburg, some time ago:— "This grand, good fact [the closing of the World's Fair on Sunday] suggests to the Christian's mind that if this may be done, so may other equally needful measures. The church is gaining power continually, and its voice will be heard in the future much oftener than in the past." Yes, "its voice will be heard in the future much oftener than in the past." She has left her divine Husband, and has joined herself to the State, and all her demands will be granted by the State, no matter how unrighteous they are. They will be unholy and unrighteous, because they come from an unholy source. From henceforth the church will not receive her power and strength from the Lord, but from the State; and when the time comes that all her demands are granted, how much better will this "free America" be than was ancient Rome? There will be the same unholy deeds, the same persecution, as then; and all this in the name and under the guise of Christianity, done by professed followers of Christ. Can they be followers of Christ and persecute? Jesus says: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Matt. 7:12. But although the church has left her Lord, yet he still calls for those who will be loyal to him, and who will use only his gospel as a means of converting sinners. This invitation is, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. 18:4. There are thousands in the churches who know that this action of the church in joining hands with the unholy State is wrong. The Lord is calling them. Will they obey his voice, and come out and serve him? or will they, with the majority, serve the State, and keep its laws in the place of God's? Will they obey the command of God that "the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work," or will they obey the393 command of the State, that "the first day of the week, commonly called Sunday," is the Sabbath? "We ought to obey God rather than men." Acts 5:29.