Earlier text: Why Not Always Strong?Who Gives Us the Sabbath?
By C. M. S.
If the state refuses to give men a Sabbath law, are men, then, without a Sabbath? Can men have no Sabbath unless the state passes a law creating one? These questions are suggested by an editorial in a recent issue of the United Presbyterian, entitled “A Crusade Against the Sabbath.” The editor takes the position that “the New York Legislature may, probably, be said to be the most active in the antisabbath crusade,” because a number of bills “have been introduced antagonistic to the quietness and rest of the Holy Day. These attack the day at almost every point, and altogether constitute such a deadly assault that one is constrained to think there has been a conspiracy in their preparation.” An indication as to what the “deadly assault” consists in is seen in this expression from the same editorial: “One bill proposes permission to conduct secular business as usual on the sabbath [Sunday] by such as observe Saturday as a day of rest, and another extends the permission [to labor on Sunday] to all who keep any other day of the week as holy time.” So far as this editorial indicates, this constitutes the sum and substance of the “deadly assault” now being made “against the Sabbath.” Surely our esteemed contemporary is making much of little. Does it necessarily follow that, because a small minority of the people are granted the rights that are freely exercised by the majority, this is necessarily a “conspiracy” against established institutions? that it is necessarily a “deadly assault” upon “the Christian sabbath”? We think not. The man who believes Sunday to be the Sabbath enjoined by Jehovah, and observes it, is guaranteed the right to six days of labor for the support of himself and those dependent upon him. If the man who believes the seventh day of the week to be the Sabbath enjoined by Jehovah, and observes it, is guaranteed six days of labor for the support of himself and his family, why should this be considered a “conspiracy” and a “deadly assault” upon the other man’s rest day? It is a plain impossibility for the minority to take away from the majority their Sabbath by the mere act of resting on any one day of the week and working the other six days. The majority keep Sunday. The minority keep Friday or Saturday. How can the action of the minority in this respect rob the majority of their Sabbath? The plea that it can or does is a specious one. How much greater reason have the minority to claim that they are robbed of their Sabbath by the action of the majority, especially when the majority lay upon the minority a tax of one sixth of their time for keeping the Sabbath they do! But the editor of the United Presbyterian passes over this very lightly indeed. He says: “This is a Christian land, . . . and they who seek safety and a home here should accept the situation.” But whether this is a Christian land or not depends altogether upon the conduct of the inhabitants of the land toward those who live among them or come among them. It is contrary to fact to claim that this is a “Christian land” while we are doing our best to establish or perpetuate conditions that are repugnant to the most elemental sense of justice. When I demand of my neighbor what I am unwilling to grant him, I am not a Christian; and if the majority are of that way of thinking and acting, the land is not a Christian land. “Whatsoever ye would that men should do to you, do ye even so to them.” He does not follow that rule who insists that I rest upon the day on which he worships, and also insists upon his own right to work the full remaining six days of the week. He is demanding of me what he is not willing that I should demand of him, is breaking the golden rule, and so is not following Christ or rightly representing him to the world. A land governed by that principle is not a Christian land. But the editor continues:— If the Jew thinks it hard to be compelled to forego the profits of business on one day [one extra day], he should remember that it would be an immeasurably greater hardship for the great body of the people to be deprived of the Holy Day. Is it a fact, then, that if a law should be passed permitting those to labor on Sunday who had already rested upon and worshiped upon another day of the week, the people would “be deprived of the Holy Day”? Is this particular “Holy Day” of so fragile a nature that a fraction of the people working upon it shatters and destroys it for the whole people? Is it so delicately constructed that it will be lost even to its best friends unless the few observers of the Sabbath of Jehovah are compelled to keep it also? Is it as a Sabbath based upon human law alone, and incapable of its own perpetuation even in the bosom of its friends unless state legislatures come to its rescue? If such be the case, we can well understand the solicitude of the advocates of Sunday laws. With no divine7 law for its support, its advocates must thus trample upon the most sacred rights of mankind to preserve to it a semblance of authority and perpetuity. They who do so are unacquainted with the meaning or the purpose of the Sabbatic institution. The Sabbath of Jehovah was designed to be a memorial of creation and a sign between God and his people to all generations. Men have sought to change the institution from one day to another, and to make it a sign of oppression instead of a sign of love and loyalty between God and his children. The effort has brought in confusion as verily as did the efforts of the Babel builders to reach heaven by a tower and a gateway of their own. God has given us the Sabbath, and in his keeping it is safe; and in our keeping of the institution he gave, as he gave it, there is rest and peace and blessing. Social Gatherings
By F. M. W.
It is a safe position for every Christian to take that he will not form any relationship, nor throw his influence either actively or passively in favor of any work, except that upon which he can confidently ask and expect the blessing of the Lord. Were this rule followed, it would save many compromises with evil, and much uncertainty, doubt, and discouragement in the Christian experience. The pursuit of a clear, straightforward course of duty strengthens faith, and brings, even in the midst of trial, the sweet joy and assurance of heaven’s approval. It is when we become lost in the mazes of doubt and questioning, wavering in our purpose, and half yielding to wrong-doing, that faith is shaken, and we lose from our lives the satisfaction of conscientious Christian service. It is well, always, to ask, What would my divine Model and Example do? Can I ask him to prosper this plan? go with me to this place? bless me in this relationship? Were Christ an honored guest in our homes, as he was in the home of Lazarus, would we feel free to pursue the same plans, and mold our lives after the same principles which now control them? Could we engage in the idle conversation of the average fireside circle? Would we be as free to speak words of criticism, fault-finding, and censure, or engage in the idle gossip which too often occupies our thoughts? Could we freely spend time in reading novels, stories, or other unwholesome literature? If he were a guest, could we invite him to accompany us to the theater, the skating-rink, the professional ball game, or even to many social gatherings to spend time in idle chit-chat, or in playing silly games? Surely we would be blind to his mission, and mistake his holy character, to must thus judge of the bent of his thoughts and purposes. If he personally would not find pleasure in such entertainments, then his Spirit does not find pleasure in them, nor does he lead his disciples to seek their pleasure in such ways. We would not say that a Christian never attended a theater, or went to a skating-rink, or engaged in silly parties of pleasure. That would appear harsh and uncharitable. We will put it in another way: All such pleasures are worldly in their character and influence, and contrary to the spirit of the gospel, and whenever the disciples of Jesus have become confused, and allowed themselves to engage in such pastimes, it has brought leanness to their souls, separation in a measure from their blessed Lord, and robbed them of that sweet, satisfying peace which comes from conscientiously following in the footsteps of their Master. By their course they have grieved the great heart of their Heavenly Father, and need to return, with contrition and confession of sin, to the paths of holy living from which they have strayed. God does not want us to act the part of recluses. He has created us with social instincts, and these he desires cultivated as a means whereby we may win our associates to God. We are to live among men in this world till Jesus comes. We should associate with them freely at the fireside, in the marketplace, and on every proper occasion. We should enter into their experiences as far as consistent, rejoicing in their good fortune, sympathizing in their sorrows, proving friends in every time of need. But we are to do all this with widely different motives than possess those who know not God. We are Christ’s representatives, and in every relationship with our fellows we are to represent him. O, if this holy purpose, this dignity of bearing and life, which should characterize the ambassadors of God, could but abide with every young man and young woman among Seventh-day Adventists how these questions of social pleasure would adjust themselves! Every occasion would be considered an opportunity to live or speak for God, and our association with men would be not to while away time, or draw from them some passing pleasure, but to impart to them the highest joy of a new life, a life consecrated to noble purposes and lofty ideals. There may be held what might be termed proper social gatherings, but we do not believe in the social gathering which is made a time for idle talk, gossip, the playing of games, and coarse, cheap jesting. It is safe to say that unless gatherings have for their purpose either an educational, devotional, missionary, or recreative ideal, and they be held closely to this standard, they will soon degenerate into unprofitable, if not positively harmful, occasions. It is to gatherings of a proper character that our young people are incited by the instruction which has come to them through the spirit of prophecy. Gatherings for prayer, Bible study, missionary planning, the study of mission fields, harmless and healthful recreative purposes, and kindred objects may be made in the highest degree profitable. To such gatherings we may ask the Spirit to accompany us, and from them we may come forth better prepared, and with a deeper consecration, to accomplish the great work for this generation which should command in its promulgation our undivided energies. “The Changing Times”
By W. W. P.
THERE are thoughtful men who clearly perceive that in this generation marvelous transformations have been made, and who unconsciously bear testimony to the fulfillment of prophecy in preparation for the second advent. Such men do not incur the charge of attempting to interpret the situation in such a way as to harmonize with preconceived theories, but they frankly state the simple facts in the case. Of this class is Mr. Justice Brewer, of the United States Supreme Court, who in a recent article, under the heading, “The Changing Times,” describes in a forcible way some of the contrasts between the present and the near past. From this article we take these paragraphs:— Wealth is piling up in such enormous sums that Croesus and Lucullus would be unnoticed among multimillionaires. All these changes are moving with increasing velocity, and that which to-day seems to be the summit of advance is to-morrow almost forgotten in the rapid unfoldings of something new. It must be conceded that theology is at a discount; that creeds and forms of worship are losing their hold; that sectarian differences do not impress as they did; that neither Protestants, Catholics, nor Jews are as tenacious of their doctrinal beliefs, their church organizations, or their modes of worship. In other words, the domination of theological doctrines has largely passed away. It is not merely that the fire of persecution has died out, but also the intensity of conviction which brought about persecution. We stand amazed in the midst of these marvelous changes, and wonder if this progress is to continue, and whether in these rapid changes is to be found evidence of a decaying moral sense, an uplifting of the material above the spiritual, and a splendor and a luxury which precede national decay and ruin. This closing sentence brings forcibly to mind prevailing conditions in the Roman republic in the immediate period preceding its fall, and is an emphatic suggestion that the downfall of the world is an impending calamity. W. W. P. The Trouble and the Cure
By S. O. James
There are letters that ought to be written,
There are kind words that ought to be said,
To the souls that have been sorely smitten,
To hearts that have recently bled; But the cares of this earth-life are pressing,
They are claiming my hands and my mind;
O, is it not sad and distressing
When a worker has fallen behind! I know you are sick of transgression,
Being bound by the enemy’s chain;
But the Master will hear your confession,
And kindly employ you again. Don’t question, like poor doubting Thomas,
And say, “If he’d show his dear face,”—
But remind him just now of his promise,
And claim the abundance of grace. _Words of Counsel to the Church_
By Ellen G. White
SANCTIFICATION of character is the work of a lifetime. It is a work of education that will result in a life molded and fashioned after the divine. Our lives are to be hewed, and squared, and polished until they reflect the likeness of Christ. “I sanctify myself,” the Saviour declared, “that they also might be sanctified through the truth.” “Thy word is truth.” The word of God is to be the daily meat and drink of all who love and serve him. That word, received into the heart, will cleanse the life and sanctify the entire being. To those who keep the mind stayed upon Christ, he will come as the rain, “as the latter and former rain unto the earth.” And by constantly looking to Christ and patterning after him, we shall grow up into him in all things. Faith will grow; conscience will be sanctified. And the fruits of the Spirit in the life will be “love, joy, peace, long-suffering, gentleness, goodness, faith.” No human power can put unselfish love in the heart of man; only Christ can do this. He alone can give heavenly wisdom, and this he does in response to our expressed desire to be led by his pure Spirit. He who is the light of every man that cometh into the world promises that his righteousness shall go before us, and his glory be our rearward. While we follow his guidance, we shall walk safely; we can not make crooked paths for our feet. The Saviour asks those who receive him to look to him for wisdom, and righteousness, and sanctification, and redemption. He calls them children of the light, children of the day, because the light of Christ’s character is reflected in them. The light of heaven dwells in their hearts, and his grace is daily conforming them to the divine image. My brethren and sisters, you can individually subordinate eternal interests to those of eternal worth, but God is calling you to seek not for the bread that perisheth, but for that which endureth unto eternal life. Eternal riches are within your reach. The gold currency of heaven is offered you,—that which bears the image and superscription of the Infinite. Beware of the temptation to lavish your affections upon things unimportant. The world’s Redeemer would disenchant the mind that is mistaking phantoms for realities and realities for phantoms. Minds are absorbed with earthly, temporal things, but God bids you leave not eternity out of your reckoning. He would have you extend your point of vision beyond the bounds of earth; for there is infinity beyond. We need to cultivate faith. If in faith we would seek the wisdom that cometh from above, we would obtain a rich experience in the things of God. By receiving and obeying the truth, we may bring into the life a power that will keep the love of God fresh in heart and mind and soul. The religion that has power to govern our thoughts and words will be a blessing to all who come within the reach of our influence. It will be productive of good fruit in our own lives and in the lives of others. It is the privilege of every child of God to gather from his Word that strength that will give him peace with God and peace with his fellow beings. God’s people need to be in earnest in drawing near to him, and making their own hearts right. Then the grace of God will rest upon them. When the Holy Spirit is allowed to do its work on human hearts, self will be crucified, and Christ will give to his people the gift of his grace and a perfect understanding of their great need. When they make a full surrender of themselves to him, the work that he desires to see done for his people will be accomplished. The Son of God came to our world, and took humanity upon him, that fallen men and women might have the privilege of becoming the children of God. “You hath he quickened, who were dead in trespasses and sins,” the apostle writes; “wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” It is the gospel, and the gospel alone, that will sanctify the soul. It is this that makes possible to the receiver the life that measures with the life of God. This is the record that God hath given us, even eternal life; and that life is in his Son. He who is partaker of the divine nature will escape the corruptions that are in the world through lust. His faith in Christ as the Life-giver, gives him life. Those who submit their will to the will of God will grow in grace. A faith that works by love and purifies the soul will give them a rich experience. The fruits of the Spirit will be seen in their life, and the efficiency of the Spirit be seen in their works. When those who have had the light walk in the light, humbling the heart before God and daily conforming to his will, then the church will be an honor to the cause of truth. Upon those who uphold the principles of the Word in all their sacred purity, and who labor faithfully for the souls ready to perish, God will put his seal of approval. The Former Days
By WASHINGTON MORSE
I WISH a little space in the good old REVIEW to call to remembrance the former days, and thus celebrate my ninety-third birthday. Since the close of our Conference, I feel like the man who was healed (Acts 3:8)—“walking, and leaping, and praising God” for the third angel’s message. Never in my experience in fifty-nine years have I seen the greatness of this message as now. No wonder that the unmixed wrath of God is to be poured out upon those who are found, when probation comes to an end, worshiping the beast and his image. What has the beast done? He has put to death fifty millions of God’s people; he has taken away God’s holy Sabbath, and brought in the first day, a counterfeit sabbath. In 1 Sam. 10:6-9 we learn that the Spirit of God came upon Saul, and he was turned into another man. This9 was my experience in 1831. In 1838 I became acquainted with Elder William Miller. I followed him from town to town, and became a happy believer. From that time I was an active worker all through the campaign up to the passing of the time, Oct. 22, 1844. In 1851 I saw the light upon the sanctuary, and embraced the true Sabbath, and by the advice of Elder James White I began to labor. In 1853 I was ordained by the laying on of hands, Elders A. N. Hollis, G. W. Holt, and S. W. Rhoads officiating. The first angel’s message was based on time; this is brought out more clearly in Revelation 10 than in Revelation 14. We did lift our hands to heaven and swear that time should be no longer. It was true that prophetic time did end; but we supposed it was probationary time. In Revelation 10, this angel is clothed with a cloud. We did not understand that we were to meet such a disappointment, nor did we understand the sanctuary subject. It was sealed up from our view. Yes, we were under the cloud. Neither did we see the third angel’s message. Our work was to show the world that the judgment would begin at the end of the twenty-three hundred years; this message was preached in every known kingdom in the world. In Rev. 11:15 we have brought to view the seventh trumpet. This is the third woe trumpet, which began to sound Oct. 22, 1844, and in Rev. 10:7 it is said, ‘In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished.’ And this seventh trumpet began to sound with the beginning of the judgment. This is the time when the Lord comes to reckon with his servants. Matt. 25:19. In Rev. 11:18 we are told of the ‘time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great.’ The hope of your aged servant is by all means to be one of that number. The Mark of the Beast and the Seal of the Living God
By GEORGE I. BUTLER
“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; . . . and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Rev. 14:9-11. We see in this scripture the terrible threatenings of the third angel’s message against those who worship the papal beast, and against the worship of the image made to the beast, and against those who receive the mark of the beast. They shall drink the unmingled wine of the wrath of God; that is, wrath with no mixture of mercy in it. The judgments of God are now often witnessed in the land; yet while probation lingers, mercy is mixed with these judgments upon fallen men. But in the dreadful day before us, the probation of sinners closes just before Christ comes. Our great High Priest ceases his ministrations in behalf of man. The cry goes forth, “It is finished.” No longer will mercy plead. Then wrath is visited without mercy upon incorrigible sinners who turned a deaf ear to mercy’s many calls to repentance. They all perish, as the wicked antediluvians did at the flood. This fact is positive proof that these last messages mark the close of human probation, just before Christ comes. Such a terrible threatening as this—of the unmingled wrath of God upon those who have the mark of the beast—makes evident that the people exposed to this danger will have an opportunity of knowing what it is to receive that mark. It would be entirely contrary to the character of the God of mercy to inflict such a punishment upon a people who could have no chance to know why it was sent. The mark of the beast must be some institution antagonistic to God’s law, very generally accepted among mankind; something belonging peculiarly to the beast—the papacy—and owing its existence to that power. The words mark, sign, and seal are synonymous terms. In Revelation, chapter 7, we have a sealing work brought to view: “And I saw another angel ascending from the east [“sun-rising,” American Revised Version], having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand.” Rev. 7:2-4. This is surely a last-day work among the people of God, corresponding to the work brought to view in the third angel’s message. Why do we so conclude?—Because it occurs under the sixth seal. The seven seals of Revelation 6 and 7 are successive, the sixth seal bringing to view and embracing the signs of Christ’s coming and the end of the world. The opening of that seal was marked by the great earthquake which destroyed Lisbon, Portugal, and shook a large portion of the earth; probably one hundred thousand perished because of it. Then came the darkening of the sun and moon, and falling of the stars, signs of the great day of wrath. Introducing the opening of the seventh seal, this sealing of God’s people takes place. The one hundred forty-four thousand who are sealed are next seen standing on Mount Zion, with the harps of God in their hands. Rev. 14:1-4. These are the ones living when Christ comes, and are translated without seeing death. We see, then, that the sealing of the people of God, and the solemn warning against the worship of the papal beast and the receiving of his mark, are going on at the same time, and that the work is being done by the same people. While the loud cry is going forth to all the earth, warning the people against the worship of the papal beast and the receiving of his mark, these faithful believers who are engaged in giving the warning message are being sealed with the seal of the living God. The seal of the living God and the mark of the papal beast are set opposite—the one antagonistic to the other. What is the significance of the “seal”? “A seal is an instrument used by individuals for making impressions upon wax or wafer attached to instruments of writing, as an evidence of authenticity.” To seal is to secure to any one; to make sure; to set a seal or mark upon anything in token of its being genuine or approved. The seal of God, as brought to view in our text, is to be applied to the servants of God. We are not to suppose that it is some literal mark to be made in the flesh. It is evidently some institution having special reference to God, which will serve as a mark of distinction between God’s true worshipers and those who are not. A seal is used always in connection with some law which demands obedience. The idea of law is always inseparable from a seal. The seal gives validity to enactments and laws, and shows what power gives them. God’s law has a seal: “Bind up the testimony, seal the law among my disciples.” That is, Place the seal in the law from which it has been taken; restore the seal to its proper place or position. The seal of God forms a part of his law; it is that part of it which contains his name, or official title. The law of God is summed up in the decalogue, or ten commandments. It contains his name, his position, and his right to rule. Which of his commandments reveals these to us? The first three precepts mention the name of God, but do not tell who he is. “There be gods many, and lords many.” The fifth precept mentions the name of Lord and God, but fails to reveal his identity. The last five precepts do not even mention his name. Returning to the fourth precept—the one requiring the observance of the seventh-day Sabbath and giving the reason for the requirement—we find the great Lawgiver saying: “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. 20:8-11. What are the facts here brought to view? God is the Creator of all things. The Sabbath is the memorial of his works as Creator. The Creator is greater than all things created. Here his right to rule and make laws for his creatures is indisputable. This right of Creator is higher than that of any other being. The Sabbath is the seal or sign of the10 living God, as shown in Ex. 31:13-18. Verse 13 reads as follows: “Speak thou also unto the children of Israel, saying, Verily my Sabbaths ye shall keep; for it is a sign [i. e., seal] between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.” God, in his own words, states the Sabbath to be his seal or sign. The man who keeps it most forcibly states (for actions speak louder than words), I recognize the Creator of all things as my Sovereign and Lord. God set the example of resting at the creation of the world, before sin had ever marred its beauty and glory; of resting from his work of creation. It then became God’s rest day, because he rested upon it. The word Sabbath in the Hebrew language simply means rest. Had the word Sabbath been translated by the translators, the precept would have read, “Remember the rest day of the Lord thy God.” The seventh day was the rest day. He then blessed it by making it the most blessed day of the weekly cycle. Then he sanctified it, that is, set it apart to a holy and religious use. In other words, he commanded the first pair in their sinless state to use that day as a religious day, and thus imitate and honor God by their obedience. Gen. 2:1-3. Here, then, we have the deliberate statement of God himself that the seventh-day Sabbath is his seal or sign. This statement is repeated in Ex. 31:17: “It is a sign [that is, a seal] between me and the children of Israel forever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.” The Sabbath is not Jewish. The Lord made the rest day by resting upon it twenty-five centuries before ever a Jew existed. It might more truly be called a Gentile Sabbath than a Jewish Sabbath. It is true he made it known to Israel just as he made himself known to them. He honored them by making his holy rest day known, that they might keep it. Every Gentile has as much reason to regard God’s rest day as has any Jew. In Ezekiel 20 this fact is repeated twice, in verses 12 and 20. We have therefore found the most explicit statements of Jehovah himself that the seventh-day Sabbath is the sign or seal of his holy law. The statement is explicitly made at least four times, which ought to be sufficient.