The conflict is finally open. The spirit of inquiry has lifted itself in the nation; and all eyes will be turned toward the Bible, as really the only source from which can be derived authority for a Sabbath reform which shall be worthy of the name.

Commencing with its opening pages, they will trace the Sabbatic narrative until they have been able to verify the following summary of history and doctrine:—

1. The Sabbath, as the last day of the week, originated in Eden, and was given to Adam, as the federal head of the race, while he yet retained his primal innocence. Proof: “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made.” Gen. 2:2, 3.

2. That, though the history of the period, stretching from the creation to the exodus, is extremely brief, it is manifest, even from that period, that the good of those ages had not lost sight of it; since the children of Israel were acquainted with its existence thirty days before reaching Mount Sinai. “And He said unto them, This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord; bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.” Ex. 16:23. “Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none.” Ex. 16:26.

3. That God, unwilling to commit the interest of so important an institution to the keeping of tradition, framed a command for its perpetuity, which he spoke with his own voice and wrote with his own finger, placing it in the bosom of the great moral law of the ten precepts: “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: 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.

That this law has been brought over into our dispensation, and every jot and tittle of it is binding now, and will continue to be, so long as the world stands. “Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 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; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven.”—Jesus, Matt. 5:17-19. “Do we then make void the law through faith? God forbid; yea, we establish the law.”—Paul, Romans 3:31. “Wherefore the law is holy, and the commandment holy, and just, and good.” Romans 7:12. “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well; but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.”—James, Jas. 2:8-11. “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not; whosoever sinneth hath not seen him, neither known him.”—John, 1 John 3:4-6.

5. That, agreeably to this view, Christ—of whom it is said, “Thy law is within my heart”—was a habitual observer, during his lifetime, of the Sabbath of the decalogue. “And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read.” Luke 4:16. “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” John 15:10.

6. That the women, whose religious conceptions had been formed under his teachings, carefully regarded it. “And they returned, and prepared spices and ointments; and rested the Sabbath day, according to the commandment.” Luke 23:56.

7. The Lord instructed his disciples that it would exist at least forty years after his death, since he taught them to pray continually that their flight, at the destruction of Jerusalem, which occurred A. D. 70, might not take place on that day. “But pray ye that your flight be not in the winter, neither on the Sabbath day.” Matt. 24:20.

8. That the great apostle to the Gentiles was in the habit of making it a day of public teaching. “And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.” Acts 27:2. “And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.” Acts 18:4.

9. That, in the year of our Lord 95, John still recognized its existence. “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet.” Rev. 1:10.

10. That God has never removed the blessing which he placed upon it in the beginning, or annulled the sanctification by which it was at that time set apart to a holy use.

11. That, in perfect keeping with the above propositions, it is, equally in the New with the Old Testament, scores of times denominated the Sabbath; and that, while God, and Christ, and prophets, and apostles, and inspired men, unite in applying to it this sacred title, they never, in any single instance, allow themselves to speak of any other day in the week in the use of this peculiar appellation.

12. That it is not only to continue during the present order of things, but that, in the new earth, clothed in all the freshness and beauty of its Edenic glory, creation, more than ever before, will be the subject of devout gratitude, and weekly commemoration on the part of the immortal and sinless beings who shall worship God therein forever. “For as the new heavens and the new earth, which I will make shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.” Isa. 66:22, 23.

Putting all these facts together—connected, consistent, and unanswerable as they are—men will discover that a great departure has taken place from the original practice of the church, and against the explicit command of God. Should they ask, as assuredly they will, when, and by whom, it was inaugurated, it will not be a fruitless effort on their part to obtain needed information. God has made ample provision for the instruction of those who would do his will, and for the condemnation of those who refuse so to do. Referring to prophecies given centuries ago, mapping out beforehand the history of the world, they will find the prophet Daniel—while describing the work of the “little horn,” which arose among the ten horns of the great and terrible beast, and which little horn nearly all Protestant commentators agree in applying to the papal church—stating of it, by way of prediction, that it should “wear out the saints of the Most High, and think to change times and laws,” and that they should “be given into his hand until a time and times and the dividing of time.” (Dan. 7:25.) Consulting history, they will discover that, so far as the saints are concerned, these terrible words have been so completely fulfilled that this power has actually put to death, in one way or other, at least fifty millions of the people of God.

Again, perceiving, as they will readily, that the “laws,” which this presumptuous power should blasphemously claim to be able to change, are the laws of God, what will be their astonishment at learning, from the representatives of this great oppressive system—which alone has extended through a period sufficiently long to cover the “time, times and half a time,” or the 1260 years of Daniel’s prophecy—that it actually boasts that it has done the very work in question. Nay, more; what limit can be put to their surprise when they find these men absolutely pointing with exultation to the practice of the Christian world in the observance of Sunday, as an evidence of the ability of the Roman Catholic church to alter and amend the commands of God! That they do this, however, in the most unequivocal terms, will be abundantly proved by the following quotations from their own publications:—

“Question. Is it then Saturday we should sanctify, in order to obey the ordinance of God? Ans. During the old law, Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday; so we now sanctify the first, not the seventh, day. Sunday means, and now is, the day of the Lord. Ques. Had the church power to make such a change? Ans. Certainly; since the Spirit of God is her guide, the change is inspired by the Holy Spirit.”—Cath. Catechism of Christian Religion.

“Ques. How prove you that the church has power to command feasts and holy days? Ans. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves by keeping Sunday strictly, and breaking most other feasts commanded by the same church.

“Ques. How prove you that? Ans. Because, by keeping Sunday, they acknowledge the church’s power to ordain feasts, and to command them under sin; and by not keeping the rest by her commanded, they again deny, in fact, the same power.—Abridgment of Christian Doctrine.

“It is worth its while to remember that this observance of the Sabbath—in which, after all, the only Protestant worship consists—not only has no foundation in the Bible, but it is in flagrant contradiction with its letter, which commands rest on the Sabbath, which is Saturday. It was the Catholic church which, by the authority of Jesus Christ, has transferred this rest to the Sunday in remembrance of the resurrection of our Lord. Thus the observance of Sunday by the Protestants is an homage they pay, in spite of themselves, to the authority of the church.”—Plain Talk about Protestantism of To-day, p. 225.

Instinctively anticipating some providential mode of escape from the terrible consequences of that great apostasy, out of which the religious world has for centuries been endeavoring to work its way, conscientious men and women will catch the notes of warning which for twenty-five years have been sounding through the land, in these words: “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” Rev. 14:12.

Inquiring into the origin of the message which is thus being given to the world, they will find that, for a quarter of a century, God has been calling attention to the subject of his law and his Sabbath, and that a denomination of earnest men and women, but little known as yet among the learned and mighty of the land, have been devoting themselves with zeal and a spirit of self-sacrifice to the tremendous task of restoring God’s downtrodden Sabbath to the hearts and judgments of the people. They will find, also, that these persons have not entered upon this labor because they anticipated an easy and speedy victory; nor, indeed, because they ever believed that the great mass of mankind would so far shake off the trammels of tradition and the fear of reproach as to be able to venture an unreserved surrender to the teachings of the Bible; but simply because they saw in it that which was at once the path of duty, and that of fulfilling prophecy.

Having accepted Dan. 7:25, in common with the religious world, as applying to the papacy, and learning, as the result of investigation, that the days of the great persecution were to reach from the decree of Justinian (A. D. 538,) giving authority to the Bishop of Rome to become the corrector of heretics, to A. D. 1798—when the pope was carried into captivity, having received a wound with the sword agreeably to Rev. 13:10—these students of God’s word at once perceived that the next thing in order would be the completion of the restitution, which had begun in the taking away of his ability to put the saints to death, by a work equally called for in the inspired prediction; namely, that of rescuing from his hands the “times and laws” which he thought to change. Or, in other words, that the effort of the pope to remove the Sabbath of the Lord from the seventh to the first day of the week should be made to appear in its true light; namely, as the work of a blasphemous power which had held the world in its grasp for centuries.

But, while they were clear in those convictions which led them in 1846, under the title of Seventh-day Adventists, to claim that they were fulfilling the prophecy of Rev. 14:9-12, they discerned that the same facts which brought them to this conclusion also compelled the conviction that theirs was to be the road of persecution: hardship, and privation. They read in Rev. 12:17, in these words, “The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ,” the history of the last generation of Christians; and saw that, in God’s inscrutable providence, it was to be their fortune to be the object of diabolic hate, because of the commandments of God and the testimony of Jesus Christ, to which they cling with determined perseverance.

Once more: In studying the 11th to the 18th verses inclusive of the 13th chapter of the same book, they saw that—if their view of the work which was assigned them was correct—that portion of the Scriptures was applied to the United States of America, and indicated that this country was to be the theater of a mighty contest between those who “keep the commandments of God and the faith of Jesus,” and the government under which they live, from which they could only be delivered by the coming of Christ. This view they unhesitatingly proclaimed. For twenty years, they have announced it as a part of their faith. When they first declared it to be such, they brought upon themselves ridicule and contempt, for, humanly speaking, every probability was against them. The government was ostensibly republican in form, and professedly tolerant to the very extreme, in all matters of religious opinion. The Constitution had even provided that “Congress should make no law respecting an establishment of religion, or prohibiting the free exercise thereof.”

Nevertheless, so firm were they in the conviction that they had the right application of the prophecy, that they unhesitatingly walked out upon their faith; and for a fifth of a century they have talked it, and published it everywhere, notwithstanding the odium it has brought upon them. Lest we might appear to be drawing upon our own imagination in a matter of such importance, we append the following extracts from their works. The words in parentheses are our own, and serve to explain that which a larger quotation from the context would make clear of itself:

“When the ‘beast’ (the papacy) had the dominion, all in authority must be Catholics. The popular sentiment then was that none should hold offices in the government, except they professed the Catholic faith. The popular religion at that period was Catholicism. They legislated upon religious subjects, and required all men to conform to the popular institutions and dogmas of the papacy, or suffer and die. The image must be made in the United States, where Protestantism is the prevailing religion. Image signifies likeness; therefore Protestantism and Republicanism will unite; or, in other words, the making of laws will go into the hands of Protestants, when all in authority will profess the popular sentiments of the day, and make laws binding certain religious institutions (i. e., Sunday observance, &c.), upon all, without distinction.”—Advent Review and Sabbath Herald, Vol. 6, No. 6, 1854.

“It seems to me, even to look at the subject in the light of reason, that a conflict must in time come between commandment-keepers and the United States. This, of course, will lead those who find that they cannot sustain their Sunday institution by argument to resort to some other means.”—Advent Review and Herald, Vol. 10, No. 11, 1857.

“When all concur upon this question (Sunday-keeping), except a few who conscientiously observe the fourth commandment, how long before their constancy would be attributed to obstinacy and bigotry? And how long before the sentence would go forth, as it did in the days of Pliny, ‘that for this, if for nothing else, they deserved to be punished.’”—Review and Herald, Vol. 19, No. 15.^[1]

How changed the political sky to-day from what it was when these words began to be spoken! Now, thoughtful men are pondering whether, after all, these things may not be so. They see a powerful organization looming up in the country, which appends to the call for their conventions the names of some of the most influential men in the land. They hear them declaring in so many words, that what they are determined to do is to sweep away the constitutional barrier between them and a coerced observance of Sunday, so that all may be compelled to regard it as sacred. What we want, say they, and what we are determined to have, is such an amendment of the Constitution, 1. That it shall recognize God and Christ; 2. That it shall enable us to secure the reading of the Bible in the common schools; 3. That we may be enabled to enforce the better observance of the Christian Sabbath, i. e., Sunday.

These declarations, a few years since, would have appalled every lover of constitutional liberty. Every man and woman imbued with a proper sense of the genius of our institutions would have been struck with horror at the very thought of pursuing the course in question. But a change has come over the spirit of the land. Steadily, the advocates of a day which has no authority in the word of God are drifting where all before them have done who have sought to maintain a human institution upon the claim of divine authority. It is idle for them to say at this stage of the proceedings that they propose to regard the rights of those who have conscientious scruples on this subject. God has said that the matter will culminate in oppression; nay, even though this were not so, reason itself would prove that this would be the case. Without questioning the sincerity of the men who at the present make these statements, we appeal to that very sincerity for the evidence that this matter will end just where the Seventh-day Adventists have claimed that it would.

They have convinced themselves that they are called of God to a mighty work. They believe that they have a noble mission. They are men of mind and nerve. But, when a few months shall have revealed the insufficiency of their logic, when Seventh-day Baptists and Seventh-day Adventists shall have confronted them with a plain “Thus saith the Lord,” against their favorite scheme, they would be more than human if—refusing to yield to arguments which they cannot answer—they should continue to look with complacence upon the very men who, after all, will prove to be their most formidable antagonists in the great conflict. In fact, it would be a denial of both nature and history to say that they would not at last come to regard them in the light of enemies of God, really more worthy of condemnation and coercion than those who were simply unbelievers in any Sabbath at all, and so incapable of standing before the systematic effort which they have set in motion.^[2]

But, candid reader, the facts are before you, and between us and these events there will be ample time for calm reflection, and deliberate decision. Where do you choose to stand in this final conflict between the venerable Sabbath of the Lord and its modern papistic rival? Will you keep the commandments of God, as uttered by his voice and written by his finger? or will you henceforth pay intelligent homage to the man of sin, by the observance of a day which finds its authority alone in the mutilated form of the commandments, as they come from his hand? May God help you to make a wise choice.