The Signs of the Times, vol. 14

August 24, 1888

“Church Officers” The Signs of the Times 14, 33, pp. 518, 519.

THERE are but two classes of church officers named in the Scriptures, namely, bishops and deacons; for that the terms elder and bishop refer to the same officer is evident. In his letter to Titus, Paul says: “For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain elders in every city, as I had appointed thee; if any be blameless, ... for a bishop must be blameless.” Titus 1:5-7. In his first letter to Timothy, in giving directions in regard to church officers, he names only bishops and deacons. 1 Timothy 3. In the address to the church at Philippi, we read, “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons.” Philippians 1:1. As Paul was on his way to Jerusalem, it is said, “And from Miletus he sent to Ephesus, and called the elders of the church.” But when Paul addressed them he said, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers” (bishops, Revised Version, Greek, episkopous, bishops). Peter uses the two words in the same ay to designate the same officer: “The elders which are among you I exhort, who am also an elder, ... feed the flock of God which is among you, taking the oversight [Greek, episkopountis, bishopric] thereof, not by constraint but willingly.” 1 Peter 5:1, 2. SITI August 24, 1888, page 518.1

Says Mosheim of the church in the beginning:— SITI August 24, 1888, page 518.2

“The rulers of the church were called either presbyters [elders] or bishops—titles which, in the New Testament, are undoubtedly applied to the same order of men.—Church History, cent. 1, part. 2, chap. 2, sec. 8. SITI August 24, 1888, page 518.3

Says Neander:— SITI August 24, 1888, page 518.4

“That the name episkopoi, or bishops, was altogether synonymous with that of presbyters [elders] is clearly evident from those passages of Scripture where both appellations are used interchangeably. Acts 20:17 with 28; Titus 1:5, 7; and from those where the office of deacon is named immediately after that of bishop, so that between these two church offices there could not still be a third intervening one. Philippians 1:1; 1 Timothy 3:1, 8. This interchange in the use of the two appellations shows that they were perfectly identical.—Church History, vol. 1, p. 184, Torrey’s edition, 1856. SITI August 24, 1888, page 518.5

But, it may be asked, why are there two titles for the same officer? The following from Schaff will explain:— SITI August 24, 1888, page 518.6

“BISHOPS or PRESBYTERS.—These two terms denote in the New Testament the same office; the first signifying its duties, the second its dignity.”—Church History, vol. 1, sec. 42. SITI August 24, 1888, page 519.1

The term presbyter, or elder, is a continuation of the Hebrew usage, while that of episcopos, or bishop, is adapted from the Greek. Of presbyter Mosheim says:— SITI August 24, 1888, page 519.2

“The word presbyter, or elder is taken from the Jewish institution, and signifies rather the venerable prudence and wisdom of old age, than age itself.”—Church History, Id., note. SITI August 24, 1888, page 519.3

And of both the terms elder and bishop Neander says:— SITI August 24, 1888, page 519.4

“In the Jewish synagogue, and in all sects that sprang out of Judaism, there existed a form of government ... consisting of a council of elders, presbuteroi, who had the guidance of all affairs belonging to the common interest. To this form, Christianity, which unfolded itself out of Judaism, would most naturally attach itself.... The guidance of the communities was accordingly everywhere intrusted to a council of elders. It was not necessary that these should be the oldest in years, though some respect doubtless was had to age. But age here was a designation of worth.... The founding of communities among the pagans led to another name, more conformed to the Grecian mode of designating such relations.... This name was episkopoi [bishops], borrowed from the city form of government among the Greeks, and applied to the presiding officers of the Christian communities, as overseers of the whole, leaders of the community.”—Church History, Id. SITI August 24, 1888, page 519.5

Thus much for the titles of the officers of the church; now, how are they to be chosen? There is no proposition that can be made plainer than that among Christians there is no superiority of persons or rank. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” 1 Corinthians 12:13. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.” Galatians 3:28. “There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all.” Colossians 3:11. “If any man desire to be first, the same shall be last of all, and servant of all.” Mark 9:35. “Be not ye called Rabbi [master]; for one is your Master, even Christ; and all ye are brethren.... But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.” Matthew 23:8-12. “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” Philippians 2:3. “All of you be subject one to another, and be clothed with humility; for God resisteth the proud, and giveth grace to the humble.” 1 Peter 5:5. “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God.” Ephesians 2:19. “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light.” 1 Peter 2:9. “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever.” Revelation 1:5, 6. “As many as received him, them gave he power [right or privilege] to become the sons of God.” John 1:12. SITI August 24, 1888, page 519.6

Thus all are “sons of God;” all are “priests;” all are “fellow-citizens;” all are “brethren.” Primarily, therefore, among Christians there is no superiority of dignity or of rank; but there is perfect and entire equality, each one possessing, in his own right, all the rights that belong to any or all others. It is as certainly true of the new creation in grace as of the old creation in nature, that “all men are created equal,” and “are endowed by their Creator with certain inalienable rights.” But God is the God of order. He is not the author of confusion, either in nature or in grace. He is the author of government and order, both in nature and in grace; both in the world and in the church. He has established an organization, and an order of government, among Christians. This organization is the church; this order of government is that which is set forth in the Scriptures as the means of assuring to the church order, efficiency, and discipline. Organization is essential to the efficiency of any class of people with a common purpose. For whereas one in his individual capacity can chase only a thousand, two with a common purpose and with their efforts united can put ten thousand to flight. SITI August 24, 1888, page 519.7

But, although it be true that each one possesses all the rights and privileges that belong to all, yet it is equally true that everyone cannot perform the duties and offices that are common to all, with equal profit to all. Therefore, by the united wisdom of all, those are chosen who possess most fully the qualifications by which they can perform the offices that are common to all, with the greatest benefit to all. We say that it is by the voice of all that these are to be chosen, because no one can exercise the offices that are common to all without the common consent. The following passage from Luther states the case exactly:— SITI August 24, 1888, page 519.8

“It has been said that the Pope, the bishops, the priests, and all those who people convents, form the spiritual or ecclesiastical estate; and that princes, nobles, citizens, and peasants, form the secular or lay estate. This is a specious tale. But let no man be alarmed. All Christians belong to the spiritual estate; and the only difference between them is in the functions which they fulfill. We have all but one baptism, but one faith; and these constitute the spiritual man. We are all consecrated priests by baptism, as St. Peter says: ‘You are a royal priesthood;’ although all do not actually perform the offices of kings and priests, because no one can assume what is common to all without the common consent. But if this consecration of God did not belong to us, the unction of the Pope could not make a single priest. If ten brothers, the sons of one king, and possessing equal claims to his inheritance, should choose one of their number to administer for them, they would all be kings, and yet only one of them would be the administrator of their common power. So it is in the church. Were several pious laymen banished to a desert, and were they, from not having among them a priest consecrated by a bishop, to agree in selecting one of their number, whether married or not, he would be as truly a priest as if all the bishops in the world had consecrated him.... Hence it follows that laymen and priests, princes and bishops, or, as we have said, ecclesiastics and laics, have nothing to distinguish them but their functions. They have all the same condition, but they have not all the same work to perform.”—D’Aubigne’s History of the Reformation, book 6, chap. 3. SITI August 24, 1888, page 519.9

This is the genuine philosophy of the election and ordination of officers in the church. As all cannot exercise, with equal benefit to all, the functions that are common to all, by the common consent certain ones who are considered best qualified are chosen to exercise those functions, as the representatives of all. And by the laying on of hands, the powers of all, to the fulfillment of that office, are delegated to the ones chosen by common consent. So absolute is this principle that where men were already chosen and appointed by the Lord to the work of the ministry, they were not allowed to enter upon that work until the action of the church was taken in setting them apart with the common consent and delegation of powers. Paul when on the way to Damascus was apprehended by the Lord Jesus himself, and was then made a chosen vessel unto him, to bear his name before the Gentiles and kings and the children of Israel. Acts 9:15. Yet it was several years after this when the following occurred; “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” Acts 13:1-3. Thus, although Paul had already been chosen most miraculously to the work of the ministry, yet order and governmental authority in the church were of such importance that the Lord, who had already so miraculously chosen him, would not suffer him to go forth without the express consent of the church and his setting apart by the church in the laying on of hands. SITI August 24, 1888, page 519.10

As the numbers in the church were generally too great to allow the hands of all to be conveniently laid on, it was done by those to whom the powers of the church had already been delegated. Thus Timothy was ordained “by the laying on of the hands of the presbytery,” that is, by the laying on of the hands of the elders. 1 Timothy 4:14. And when Paul and Barnabas had been sent forth they “ordained them elders in every church.” Acts 14:23. And Titus was appointed to ordain elders in every city. Titus 1:5. But the choice of the elders and deacons lies always with the brethren from among whom they are to be chosen; while the choosing of a minister for the work of the Lord at large lies with the Lord, and the choice sanctioned by the action of the church according to the order of God. SITI August 24, 1888, page 519.11

“Trusts” The Signs of the Times 14, 33, pp. 519, 520.

THE “Trust” is now the favorite scheme by which the greedy increase their gains. There is the Whisky Trust, the Sugar Trust, the Coffee Trust, the Oil Trust, and Trusts of all kinds too numerous to mention. A “Trust” is formed by the leading dealers in a certain article of trade laying together all their interests in that line, making a combination so strong as to control the market, and then putting up the price to the highest possible point. If a dealer refuses to join the Trust and does not follow the rise in price which is laid upon the article by the Trust, then the Trust takes steps to compel him either to join the Trust or go out of the business. If the Trust cannot so fully control the market as to keep him from buying anybody but them, at their own price, then they will run down the price so low that he cannot afford to sell at such a rate, and in one way or the other the object of the Trust is accomplished,—he is either forced into the Trust or out of the business,—and then the Trust, having the field entirely to itself, puts up the price to the highest possible point, clears immense sums, pays its trustees enormous salaries, and divides the profits amongst the managers of the combination, making them, many times, millionaires in a very few years. The Standard Oil Trust, for instance, has nine trustees, who are paid a salary of $25,000 a year, and divides among its managers profits amounting to millions every year. SITI August 24, 1888, page 519.1

It will readily be seen that the word “Trust” is but another name for an organized monopoly, but with this characteristic: it is wholly irresponsible. A corporation, a railroad or steamboat line for instance, may secure a monoply [sic.] of the traffic in a certain locality, but, being a corporation, receiving its charter from the State, it is responsible to the State, and the State may put a check upon its exorbitant greed. But a Trust is not incorporated, is responsible to nobody but itself. The following from the Christian at Work fitly describes the Trust:— SITI August 24, 1888, page 519.2

“What after all is a Trust? Well, for one thing it is neither a corporation nor a well-defined common-law Trust; it avoids the checks and safeguards which a wise public policy has thrown around corporate acts; its articles of agreement are secret and jealously guarded even from the investor himself; no charter nor statements need be filed for public inspection; no reports need be made or published; it may carry on any business it desires; the principles of ultra vires acts do not check it; no limit is placed by statute on its capital stock; no law prevents an increase or decrease of its Trust certificates; no qualifications are prescribed for its trustees; no tax is levied on its charter or franchises or capital stock; no limit is placed by the public on the power and discretion of its trustees; no publicity is given to its acts. It may move from State to State; it may evade taxation and defy the powers of courts; it wields vast sums of money secretly, instantaneously, and effectively to accomplish its nefarious ends; and it does all this not for the advancement of the community and the nation, but for the purposes of extortion and for the annihilation of independent firms. Such a trust is the Sugar Trust; such are the four great Oil Trusts,—such in short are almost all the Trusts.” SITI August 24, 1888, page 519.3

It is evident that, in its accepted use, the word “Trust” signifies a combination of capital for the formation of an irresponsible monopoly to rob the consumer of the extra price which he can thus be forced to pay. This is the one extreme. There is another monopoly, although not called a Trust, at the other extreme, which is as irresponsible, and consequently as despotic, as any Trust in existence can be. Although not called a Trust, to all interests and purposes it is a Trust. Although, by those who compose it, it is not granted that it is a monopoly, yet a monopoly it is. Instead of calling this a Trust it is called a Union. Instead of a monopoly in certain lines of trade, it is a monopoly of labor. What we refer to is the trades-union. It is as really a Trust, and as certainly a monopoly, as any Trust or any monopoly that was ever formed. And, like any other monopoly, its greed grows by what it feeds upon. SITI August 24, 1888, page 519.4

An instance in point (if any instance were needed to show what is palpable to all) will show that the action of the Union is identical with that of the Trust: In the fishing season of 1888 the Fisherman’s Union in the Columbia River formed a combination so strong that no outside fisherman was allowed to enter the Columbia to fish. Then, having secured control of the river, they forced up the price of fish so that each fisherman of the Union made from seven to ten dollars a day. The only difference between this and the Trust is in the amount secured to the parties interested in the monopoly. SITI August 24, 1888, page 520.1

More than this, the trades-union not only assumes the monopoly of work within the trades, it monopolizes the trades themselves. This combination that is responsible to no law, presumes to make and enforce the law that nobody shall learn any trade without the consent of the Union; and that consent is granted only to a limited number. Under this “law” of the trades-union Trust a manufacturer cannot apprentice his own son, at his own trade, in his own shop, without the consent of the labor Trust. Not long since a young man wrote a letter to Mayor Hewitt, of New York City, asking to be directed to some place where he could learn some mechanical employment. He said that he had applied to more than fifty employers to be received as an apprentice, but could not find an entrance anywhere. The Mayor replied, regretting that he could not give him a favorable answer, and said:— SITI August 24, 1888, page 520.2

“In this great city there ought to be abundant opportunity for every young man to learn a trade. Under the regulations adopted by the various trades-unions, the number of apprentices is limited, so that there is growing up in our midst a large number of young men who cannot find access to any mechanical employment. This is a lamentable state of affairs, because these young men are turned loose upon the streets, and grow up in habits of idleness, resulting in vice and crime. If this action of the trades societies in this matter really limited the competition for employment which they experience, it might be defended, at least upon selfish principles; but, inasmuch as foreign workmen are free to come to this country in unlimited numbers, the only effect of these regulations is to keep our own young men out of useful employment, which is freely open to those who are born and trained in foreign countries. The is of the most serious character, and I trust that this statement of it may lead to a reconsideration on the part of the various trades organizations who now restrict the right of employment without benefit to themselves, but to the great injury of the rising generation.” SITI August 24, 1888, page 520.3

We seriously doubt whether this statement, or any other, will ever lead to any such reconsideration as the Mayor suggests. Monopolies never voluntarily loose their grip. SITI August 24, 1888, page 520.4

Only lately some boys in Chicago made application to the Police Court to be sent to the Industrial School, or House of Correction, that they might become sufficiently acquainted with some trade so as to enable them to follow some useful occupation. We are not informed whether their request was granted or not. But even if it were, we know that even this refuge is not long to be left them; for the despotism of the labor Trust is controlling the State, and is already declaring that the trades shall not be followed to any material extent even in penal institutions, but that all criminals shall be supported in comparative idleness. SITI August 24, 1888, page 520.5

The third week of last July, the Legislature of New York, in response to the “labor” agitators, enacted a law which provides that no manufacturing machinery shall be used in any of the penal institutions of that State; that hand-labor only shall be employed; that only such articles shall be made therein as can be used in the penal or public institutions of the State; and that none of the prison products shall be sold to the public. And why is this? Because, it is said, articles manufactured in prison by convict labor and sold outside, come into competition with articles manufactured outside by “free labor,” thus lowering the prices of the outside articles, which tends to reduce wages and degrade “labor”! SITI August 24, 1888, page 520.6

Is it necessary to point out to any man who thinks, the blind fallacy of such an argument? Do these men not know that if the State is not allowed to make the convicts support themselves, they will have to be supported by taxation? And if the manufacturer has to pay increased taxes, wages will be lowered accordingly. But the labor monopoly may say, We will not allow him to lower the wages. Very well, he will then add to the price of his goods the extra tax which he pays to support idle convicts, and when the laboring man buys any manufactured article he will pay the tax. And if the merchant or the grocer has to pay an increased tax for the support of convicts, he will add the amount to the price of his goods, and when the laboring man buys a piece of muslin, or a pound of coffee, he pays the tax which the State is compelled to levy to support the criminals, whom he himself has declared shall not be allowed to do enough to support themselves. The whole subject then resolves itself into this simple question: Shall the convicts be made to do enough work to clear the expense which they cause, or shall the laboring man support them in idleness so that the proper dignity of labor may be maintained? SITI August 24, 1888, page 520.7

Thus the labor monopoly forces the youth into idleness, rather than to allow them to support themselves by honest trades. Through enforced idleness they are led into vice and crime, and by that into jails and penitentiaries; and even there the labor monopoly compels him to dwell in idleness. Therefore of all Trusts the labor Trust is the most heartless; of all monopolies the labor monopoly is the most wicked. To say that such organizations are in the interests of labor, is a perversion of language. Their principal effect, if not their direct aim, is solely to promote idleness, with its inevitable consequences—vice and crime. SITI August 24, 1888, page 520.8

“The Third Angel’s Message. The Third Angel’s Message” The Signs of the Times 14, 33, pp. 522, 523.

THE THIRD ANGEL’S MESSAGE. THE PURPOSE OF THE SABBATH IN THE MESSAGE

(Lesson 10, Sabbath, September 8.)

1. WHAT warning does the Lord send to the world, against the worship of the beast and his image? SITI August 24, 1888, page 522.1

“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 for ever 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.” Revelation 14:9-11. SITI August 24, 1888, page 522.2

2. How widely was the first message of this chapter announced? SITI August 24, 1888, page 522.3

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” Verse 6. SITI August 24, 1888, page 522.4

3. What is said of the second?—It followed. Verse 8. SITI August 24, 1888, page 522.5

4. And what is said of the third?—The third angel followed them. Verse 9. SITI August 24, 1888, page 522.6

5. If, then, the first one went to every nation and kindred and tongue and people, and the third one follows, what must be the extent to which the Third Angel’s Message will go? SITI August 24, 1888, page 522.7

6. What does the first angel have to preach? SITI August 24, 1888, page 522.8

7. What does this angel proclaim?—The hour of God’s judgment is come. Verse 7. SITI August 24, 1888, page 522.10

8. What does he call upon all people to do?—“Worship him that made heaven, and earth, and the sea, and the fountains of waters.” SITI August 24, 1888, page 522.11

9. What results from the rejection of this message? SITI August 24, 1888, page 522.12

“And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” Verse 8. SITI August 24, 1888, page 522.13

10. What came of the first falling away from the everlasting gospel?—“That man of sin,” “the mystery of iniquity,” “The beast.” 2 Thessalonians 2:2-8; Daniel 7:11; Revelation 19:19, 20. SITI August 24, 1888, page 522.14

11. What comes of this second falling away from the everlasting gospel?—“The image of the beast,” and the enforced worship of the beast. SITI August 24, 1888, page 522.15

12. When men refuse to worship him that made heaven and earth, and the sea, and the fountains of water, what are they led to do?—To worship the beast and his image. Revelation 13:12, 13. SITI August 24, 1888, page 522.16

13. What then do the three messages of Revelation 14:6-12 form?—One threefold message rather than three distinct messages. See note. SITI August 24, 1888, page 522.17

14. When the first in order tells men that the hour of God’s judgment is come, what does the third tell them to do, to be prepared for the judgment? SITI August 24, 1888, page 522.18

“Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Verse 12. SITI August 24, 1888, page 522.19

15. What is to be the rule in the judgment? SITI August 24, 1888, page 522.20

“For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law.” “In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.” Romans 2:12, 16. SITI August 24, 1888, page 522.21

16. When the first angel calls upon all men to worship Him that made heaven and earth, etc., what does the third tell them to do that their worship may be acceptable to Him, and also that they may avoid the worship of the beast and his image? SITI August 24, 1888, page 522.22

“Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Revelation 14:12. SITI August 24, 1888, page 522.23

17. Is a man’s worship acceptable to God if he does not keep the commandments of God? SITI August 24, 1888, page 522.24

“He that turneth away his ear from hearing the law, even his prayer shall be abomination.” Proverbs 28:9. SITI August 24, 1888, page 522.25

18. Is it possible to keep the commandments of God and without the faith of Jesus? SITI August 24, 1888, page 522.26

“For whatsoever is not of faith is sin.” Romans 14:23, last part. SITI August 24, 1888, page 522.27

19. Is there any part of the commandments of God that points especially to Him that made heaven and earth? SITI August 24, 1888, page 522.28

“Remember the Sabbath day, to keep it holy. Six days shalt thou labour, 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 manservant, nor thy maidservant, 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.” Exodus 20:8-11. SITI August 24, 1888, page 522.29

20. Therefore in the time of the preaching of the Third Angel’s Message, what will be done?—Every nation, and kindred, and tongue, and people will be called upon particularly to keep the fourth commandment. SITI August 24, 1888, page 523.1

21. What day is the Sabbath of the Lord? SITI August 24, 1888, page 523.2

“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 manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates.” Exodus 20:10. SITI August 24, 1888, page 523.3

22. Of what is it a sign? SITI August 24, 1888, page 523.4

“A sign... that ye may know that I am the Lord your God.” Ezekiel 20:30. SITI August 24, 1888, page 523.5

23. Why is it such a sign? SITI August 24, 1888, page 523.6

“For because in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.” Exodus 31:17. SITI August 24, 1888, page 523.7

24. Then of what is the keeping of the seventh day a sign?—It is a sign that those who do so worship the true God—“him that made heaven and earth, and the sea, and the fountains of waters.” SITI August 24, 1888, page 523.8

25. What is the one great question under the Third Angel’s Message?—Whether men will worship Him that made heaven and earth, or worship the beast and his image? SITI August 24, 1888, page 523.9

26. What is the keeping of the seventh day—the Sabbath of the Lord?—It is the God-given sign that those who do so are worshipers of Him that made heaven and earth. SITI August 24, 1888, page 523.10

27. Therefore what is the inevitable conclusion?—That the keeping of the Sabbath of the Lord—the seventh day—is the one point above every other that distinguishes the worshipers of Him that made heaven and earth from the worshipers of the beast and his image. SITI August 24, 1888, page 523.11

NOTES

THE word rendered “followed,” in Revelation 14:8, 9 is obsouotheo, which means, in constructions like that in this text, “to go with.” Liddel and Scott render the word thus: “To follow one, go after, or with him.” Robinson says: “To follow, to go with, to accompany anyone.” It is the same word that is used in Mark 5:21: “And Jesus went with him; and much people followed him, and thronged him.” It is also used of the redeemed one hundred and forty-four thousand, where it is said: “These are they which follow the Lamb withersoever he goeth.” Revelation 14:1. In both these places it is evident that of going together in company with. So in 1 Corinthians 10:4, where we read of the children of Israel that they drank of the spiritual Rock that followed them,” the word “followed” is translated from the same Greek word, and the margin has it, “went with them.” From this we learn that the idea in Revelation 14:8, 9 is not simply that the second and third angels followed the first in point of time, but that they were with it. Therefore the second and third messages must necessarily be as widespread as the first. As a matter of fact, they are now inseparable; it is impossible properly to preach one without preaching the other two. SITI August 24, 1888, page 523.12

QUESTION 13.—It is the rejection of the first message that causes the falling away referred to in the second message. From this falling away the image of the beast and his worship are developed. And the third message warns against the worship of the beast and his image. From this it is evident that these three messages are inseparably connected, and form the threefold message. SITI August 24, 1888, page 523.13

AGAIN: The first message calls upon all men to “worship Him that made heaven and earth,” etc. Those who refuse to do this are led to worship the beast and his image. The third angel follows, warning against the worship of the beast and his image, and calls upon all men to keep the commandments of God and the faith of Jesus. The fourth commandment points directly to the worship of Him who made heaven and earth; and this is the very thing which the first message calls upon men to do. Therefore it is certain that these three messages are but one threefold message. They are three only in the order of their rise. But having risen, they go on together and are inseparable. SITI August 24, 1888, page 523.14