Chapter 26 : A Work of Reform


The work of Sabbath reform to be accomplished in the last days
is foretold in the prophecy of Isaiah: “Thus saith the Lord, Keep ye
judgment, and do justice; for my salvation is near to come, and my
righteousness to be revealed. Blessed is the man that doeth this, and
the son of man that layeth hold on it; that keepeth the Sabbath from
polluting it, and keepeth his hand from doing any evil.” “The sons
of the stranger, that join themselves to the Lord, to serve him, and to
love the name of the Lord, to be his servants, every one 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.” [Isaiah 56:1, 2, 6, 7.]

These words apply in the Christian age, as is shown by the context:
“The Lord God which gathereth the outcasts of Israel saith, Yet
will I gather others to him, beside those that are gathered unto him.”
[Isaiah 56:8.] Here is foreshadowed the gathering in of the Gentiles
by the gospel. And upon those who then honor the Sabbath, a blessing
is pronounced. Thus the obligation of the fourth commandment
extends past the crucifixion, resurrection, and ascension of Christ, to
the time when his servants should preach to all nations the message
of glad tidings.

The Lord commands by the same prophet, “Bind up the testimony,
seal the law among my disciples.” [Isaiah 8:16.] The seal of
God’s law is found in the fourth commandment. This only, of all ten,
[452] brings to view both the name and the title of the Lawgiver. It declares
him to be the Creator of the heavens and the earth, and thus shows
his claim to reverence and worship above all others. Aside from
this precept, there is nothing in the decalogue to show by whose
authority the law is given. When the Sabbath was changed by the
papal power, the seal was taken from the law. The disciples of Jesus
are called upon to restore it, by exalting the Sabbath of the fourth
commandment to its rightful position as the Creator’s memorial and
the sign of his authority.
“To the law and to the testimony.” While conflicting doctrines
and theories abound, the law of God is the one unerring rule by
which all opinions, doctrines, and theories are to be tested. Says
the prophet, “If they speak not according to this word, it is because
there is no light in them.” [Isaiah 8:20.]

Again, the command is given, “Cry aloud, spare not, lift up thy
voice like a trumpet, and show my people their transgression, and
the house of Jacob their sins.” It is not the wicked world, but those
whom the Lord designates as “my people,” that are to be reproved
for their transgressions. He declares further, “Yet they seek me daily,
and delight to know my ways, as a nation that did righteousness,
and forsook not the ordinance of their God.” [Isaiah 58:1, 2.] Here is
brought to view a class who think themselves righteous, and appear
to manifest great interest in the service of God; but the stern and
solemn rebuke of the Searcher of hearts proves them to be trampling
upon the divine precepts.
The prophet thus points out the ordinance which has been forsaken:
“Thou shalt raise up the foundations of many generations;
and thou shalt be called, The repairer of the breach, The restorer of
paths to dwell in. 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 [453]
own ways, nor finding thine own pleasure, nor speaking thine own
words; then shalt thou delight thyself in the Lord.” [Isaiah 58:12,
13.] This prophecy also applies in our time. The breach was made in
the law of God when the Sabbath was changed by the Romish power.
But the time has come for that divine institution to be restored. The
breach is to be repaired, and the foundation of many generations to
be raised up.
Hallowed by the Creator’s rest and blessing, the Sabbath was
kept by Adam in his innocence in holy Eden; by Adam, fallen yet
repentant, when he was driven from his happy estate. It was kept
by all the patriarchs, from Abel to righteous Noah, to Abraham, to
Jacob. When the chosen people were in bondage in Egypt, many, in
the midst of prevailing idolatry, lost their knowledge of God’s law;
but when the Lord delivered Israel, he proclaimed his law in awful
grandeur to the assembled multitude, that they might know his will,
and fear and obey him forever.

From that day to the present, the knowledge of God’s law has
been preserved in the earth, and the Sabbath of the fourth commandment
has been kept. Though the “man of sin” succeeded in trampling
under foot God’s holy day, yet even in the period of his supremacy
there were, hidden in secret places, faithful souls who paid it honor.
Since the Reformation, there have been some in every generation to
maintain its observance. Though often in the midst of reproach and
persecution, a constant testimony has been borne to the perpetuity
of the law of God, and the sacred obligation of the creation Sabbath.
These truths, as presented in Revelation 14, in connection with
the “everlasting gospel,” will distinguish the church of Christ at the
time of his appearing. For as the result of the threefold message it is
announced, “Here are they that keep the commandments of God, and
the faith of Jesus.” And this message is the last to be given before
[454] the coming of the Lord. Immediately following its proclamation,
the Son of man is seen by the prophet, coming in glory to reap the
harvest of the earth.
Those who received the light concerning the sanctuary and the
immutability of the law of God, were filled with joy and wonder, as
they saw the beauty and harmony of the system of truth that opened
to their understanding. They desired that the light which appeared
to them so precious might be imparted to all Christians; and they
could not but believe that it would be joyfully accepted. But truths
that would place them at variance with the world were not welcome
to many who claimed to be followers of Christ. Obedience to the
fourth commandment required a sacrifice from which the majority
drew back.
As the claims of the Sabbath were presented, many reasoned
from the worldling’s standpoint. Said they: “We have always kept
Sunday, our fathers kept it, and many good and pious men have died
happy while keeping it. If they were right, so are we. The keeping of
this new Sabbath would throw us out of harmony with the world, and
we would have no influence over them. What can a little company
keeping the seventh day hope to accomplish against all the world
who are keeping Sunday?” It was by similar arguments that the Jews
endeavored to justify their rejection of Christ. Their fathers had
been accepted of God in presenting the sacrificial offerings, and why
could not the children find salvation in pursuing the same course?

So, in the time of Luther, papists reasoned that true Christians had
died in the Catholic faith, and therefore that religion was sufficient
for salvation. Such reasoning would prove an effectual barrier to all
advancement in religious faith or practice.
Many urged that Sunday-keeping had been an established doctrine
and a widespread custom of the church for many centuries.
Against this argument it was shown that the Sabbath and its observance
were more ancient and widespread, even as old as the world [455]
itself, and bearing the sanction both of angels and of God. When
the foundations of the earth were laid, when the morning stars sang
together, and all the sons of God shouted for joy, then was laid the
foundation of the Sabbath. [Job 38:6, 7; Genesis 2:1-3.] Well may
this institution demand our reverence: it was ordained by no human
authority, and rests upon no human traditions; it was established by
the Ancient of days, and commanded by his eternal word.
As the attention of the people was called to the subject of Sabbath
reform, popular ministers perverted the Word of God, placing such
interpretations upon its testimony as would best quiet inquiring
minds. And those who did not search the Scriptures for themselves
were content to accept conclusions that were in accordance with
their desires. By argument, sophistry, the traditions of the Fathers,
and the authority of the church, many endeavored to overthrow the
truth. Its advocates were driven to their Bibles to defend the validity
of the fourth commandment. Humble men, armed with the Word
of truth alone, withstood the attacks of men of learning, who, with
surprise and anger, found their eloquent sophistry powerless against
the simple, straightforward reasoning of men who were versed in
the Scriptures rather than in the subtleties of the schools.
In the absence of Bible testimony in their favor, many with
unwearying persistence urged,—forgetting how the same reasoning
had been employed against Christ and his apostles,—“Why do not
our great men understand this Sabbath question? But few believe
as you do. It cannot be that you are right, and that all the men of
learning in the world are wrong.”
To refute such arguments it was needful only to cite the teachings
of the Scriptures and the history of the Lord’s dealings with his
people in all ages. God works through those who hear and obey his
voice, those who will, if need be, speak unpalatable truths, those

who do not fear to reprove popular sins. The reason why he does
[456] not oftener choose men of learning and high position to lead out in
reform movements is that they trust to their creeds, theories, and
theological systems, and feel no need to be taught of God. Only
those who have a personal connection with the Source of wisdom
are able to understand or explain the Scriptures. Men who have little
of the learning of the schools are sometimes called to declare the
truth, not because they are unlearned, but because they are not too
self-sufficient to be taught of God. They learn in the school of Christ,
and their humility and obedience make them great. In committing
to them a knowledge of his truth, God confers upon them an honor,
in comparison with which earthly honor and human greatness sink
into insignificance.
The majority of Adventists rejected the truths concerning the
sanctuary and the law of God, and many also renounced their faith in
the Advent movement, and adopted unsound and conflicting views
of the prophecies which applied to that work. Some were led into
the error of repeatedly fixing upon a definite time for the coming
of Christ. The light which was now shining on the subject of the
sanctuary would have shown them that no prophetic period extends
to the second advent; that the exact time of this event is not foretold.
But, turning from the light, they continued to set time after time for
the Lord to come, and as often they were disappointed.
When the Thessalonian church received erroneous views concerning
the coming of Christ, the apostle Paul counseled them to
carefully test their hopes and anticipations by the Word of God. He
cited them to prophecies revealing the events to take place before
Christ should come, and showed that they had no ground to expect
him in their day. “Let no man deceive you by any means,” [2
Thessalonians 2:3.] are his words of warning. Should they indulge
expectations that were not sanctioned by the Scriptures, they would
be led to a mistaken course of action; disappointment would expose
them to the derision of unbelievers, and they would be in danger
[457] of yielding to discouragement, and would be tempted to doubt the
truths essential for their salvation. The apostle’s admonition to the
Thessalonians contains an important lesson for those who live in
the last days. Many Adventists have felt that unless they could fix
their faith upon a definite time for the Lord’s coming, they could

not be zealous and diligent in the work of preparation. But as their
hopes are again and again excited, only to be destroyed, their faith
receives such a shock that it becomes well-nigh impossible for them
to be impressed by the great truths of prophecy. The preaching of a
definite time for the Judgment, in the giving of the first message, was
ordered of God. The computation of the prophetic periods on which
that message was based, placing the close of the 2300 days in the
autumn of 1844, stands without impeachment. The repeated efforts
to find new dates for the beginning and close of the prophetic periods,
and the unsound reasoning necessary to sustain these positions,
not only lead minds away from the present truth, but throw contempt
upon all efforts to explain the prophecies. The more frequently a
definite time is set for the second advent, and the more widely it is
taught, the better it suits the purposes of Satan. After the time has
passed, he excites ridicule and contempt of its advocates, and thus
casts reproach upon the great Advent movement of 1843 and 1844.
Those who persist in this error will at last fix upon a date too far in
the future for the coming of Christ. Thus they will be led to rest in a
false security, and many will not be undeceived until it is too late.
The history of ancient Israel is a striking illustration of the past
experience of the Adventist body. God led his people in the Advent
movement, even as he led the children of Israel from Egypt. In the
great disappointment their faith was tested as was that of the Hebrews
at the Red Sea. Had they still trusted to the guiding hand that had
been with them in their past experience, they would have seen of
the salvation of God. If all who had labored unitedly in the work [458]
in 1844 had received the third angel’s message, and proclaimed
it in the power of the Holy Spirit, the Lord would have wrought
mightily with their efforts. A flood of light would have been shed
upon the world. Years ago the inhabitants of the earth would have
been warned, the closing work completed, and Christ would have
come for the redemption of his people.
It was not the will of God that Israel should wander forty years
in the wilderness; he desired to lead them directly to the land of
Canaan, and establish them there, a holy, happy people. But “they
could not enter in because of unbelief.” [Hebrews 3:19.] Because
of their backsliding and apostasy, they perished in the desert, and
others were raised up to enter the promised land. In like manner, it

was not the will of God that the coming of Christ should be so long
delayed, and his people should remain so many years in this world
of sin and sorrow. But unbelief separated them from God. As they
refused to do the work which he had appointed them, others were
raised up to proclaim the message. In mercy to the world, Jesus
delays his coming, that sinners may have an opportunity to hear the
warning, and find in him a shelter before the wrath of God shall be
poured out.
Now, as in former ages, the presentation of a truth that reproves
the sins and errors of the times, will excite opposition. “Every
one that doeth evil hateth the light, neither cometh to the light, lest
his deeds should be reproved.” [John 3:20.] As men see that they
cannot maintain their position by the Scriptures, many determine to
maintain it at all hazards, and with a malicious spirit they assail the
character and motives of those who stand in defense of unpopular
truth. It is the same policy which has been pursued in all ages.
Elijah was declared to be a troubler of Israel, Jeremiah a traitor,
Paul a polluter of the temple. From that day to this, those who
would be loyal to truth have been denounced as seditious, heretical,
[459] or schismatic. Multitudes who are too unbelieving to accept the
sure word of prophecy, will receive with unquestioning credulity an
accusation against those who dare to reprove fashionable sins. This
spirit will increase more and more. And the Bible plainly teaches
that a time is approaching when the laws of the State shall so conflict
with the law of God that whoever would obey all the divine precepts
must brave reproach and punishment as an evil-doer.
And in view of this, what is the duty of the messenger of truth?
Shall he conclude that the truth ought not to be presented, since
often its only effect is to arouse men to evade or resist its claims?
No; he has no more reason for withholding the testimony of God’s
Word, because it excites opposition, than had earlier reformers. The
confession of faith made by saints and martyrs was recorded for the
benefit of succeeding generations. Those living examples of holiness
and steadfast integrity have come down to inspire courage in those
who are now called to stand as witnesses for God. They received
grace and truth, not for themselves alone, but that, through them, the
knowledge of God might enlighten the earth. Has God given light to
his servants in this generation? Then they should let it shine forth to
the world.
Anciently the Lord declared to one who spoke in his name,
“The house of Israel will not hearken unto thee; for they will not
hearken unto me.” Nevertheless he said, “Thou shalt speak my words
unto them, whether they will hear, or whether they will forbear.”
[Ezekiel 3:7; 2:7.] To the servant of God at this time is the command
addressed, “Lift up thy voice like a trumpet, and show my people
their transgression, and the house of Jacob their sins.”
So far as his opportunities extend, every one who has received
the light of truth is under the same solemn and fearful responsibility
as was the prophet of Israel, to whom the word of the Lord came,
saying: “Son of man, I have set thee a watchman unto the house of
Israel; therefore thou shalt hear the word at my mouth, and warn [460]
them from me. When I say unto the wicked, O wicked man, thou
shalt surely die; if thou dost not speak to warn the wicked from his

way, that wicked man shall die in his iniquity; but his blood will I
require at thine hand. Nevertheless, if thou warn the wicked of his
way to turn from it; if he do not turn from his way, he shall die in
his iniquity; but thou hast delivered thy soul.” [Ezekiel 33:7-9.]
The great obstacle both to the acceptance and to the promulgation
of truth, is the fact that it involves inconvenience and reproach. This
is the only argument against the truth which its advocates have
never been able to refute. But this does not deter the true followers
of Christ. These do not wait for truth to become popular. Being
convinced of their duty, they deliberately accept the cross, with
the apostle Paul counting that “our light affliction, which is but
for a moment, worketh for us a far more exceeding and eternal
weight of glory;” [2 Corinthians 4:17.] with one of old, “esteeming
the reproach of Christ greater riches than the treasures in Egypt.”

[Hebrews 11:26.]
Whatever may be their profession, it is only those who are worldservers
at heart that act from policy rather than principle in religious
things. We should choose the right because it is right, and leave
consequences with God. To men of principle, faith, and daring, the
world is indebted for its great reforms. By such men the work of
reform for this time must be carried forward.

Thus saith the Lord: “Hearken unto me, ye that know righteousness,
the people in whose heart is my law; fear ye not the reproach
of men, neither be ye afraid of their revilings. For the moth shall eat
them up like a garment, and the worm shall eat them like wool; but
my righteousness shall be forever, and my salvation from generation
to generation.” [Isaiah 51:7, 8.]
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