ENFORCEMENT OF THE "CHRISTIAN SABBATH."
HAVING compared the claims of the Sabbath and the Sunday, we must return to the consideration of the prophecies. We regret that so few take any interest in this important and interesting part of the sacred Scriptures. They who do not examine our position on this point cannot appreciate the stand we take upon the fourth commandment. They think the subject of this commandment a matter of comparative indifference. We firmly believe that the restoration of the Sabbath of the Lord is the great religious reform of the age. The Sunday has long usurped its place in the Christian world. And this elevation of the day of the sun to the honors of the Sabbath of the Lord, has been attended with the most disastrous consequences to the churches. Not willing to acknowledge that the Roman power has authority "to command holy days under sin," and not willing to reform their practice and exchange popular tradition for the commandment of God, they have been reduced to the greatest straits in their vain efforts to uphold Sunday by the Scriptures. To do this they have not only done violence to the language of the commandment, but, again, to justify this they have adopted rules of interpretation which make the Bible a plaything for their fancies, and cause it to be scorned by many thinking men. If, in as plain a matter as law, words may be made to mean the opposite of what they say, and applied to anything except that of which they speak, what is the value of the Bible as a revelation? In speaking of the prophecies we quoted from 2 Tim. 3:1-5 to show Paul's estimate of the prevailing religion of the world in the last days. With all other Bible writers he gives it a low place. Having said that they who will have the form of godliness will be despisers of those that are good, and false accusers, he adds, that "all that will live godly in Christ Jesus shall suffer persecution." It cannot be questioned that there have been many godly people in this favored land who have lived respected, and quietly and peaceably served God to the end of their days. Has the prophecy, therefore, failed? By no means. We must look at it right where Paul placed it—"in the last days." The evidence is so strong and so clear from the "sure word of prophecy," and its fulfillment even to the present hour, that we are in the last days, that it is more than a mere belief; it has the force of a demonstration. Our Saviour, speaking of his second coming, gave certain signs (unmistakable in their import as the budding trees are evidence of coming summer), and said, "So likewise ye, when ye shall see all these things, know that it is near, even at the doors." We have seen "these things" and do not doubt the ability and duty of the disciples of the Lord to "know that it is near." And no parts of the prophecies are more clear to us than those which point to a persecution for the truth—the truth of the commandments of God. In Rev. 14 is a prophecy of the coming of the Son of man to reap the harvest of the earth. Jesus said, "The harvest is the end of the world, or age—the gospel age. Matt. 13:39-41. Preceding the advent a message of warning is given to the world to which is added: "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:12. It is a significant fact that patience is so often spoken of in connection with the near coming of Christ. Compare Heb. 9:28; 10:25, 35-37; Jas. 5:1-9; Rev. 3:10, 11. Patience is called for, not in prosperity, but under afflictions. This accords with the statement of Paul that all the godly will suffer persecution in the last days; also with the text first quoted in Isa. 66. There is much evidence on this subject which we would be pleased to present, and it would give clearness and strength to our argument could we present it all. But our limited space will only permit us to give a compend of it. The following points may easily be verified by any one who will read the Scriptures to which reference is made. Very little knowledge of history is needed to see the correctness of our applications. 1. Nebuchadnezzar's dream, with Daniel's interpretation, revealed the succession of the empires of Babylon, Persia, Greece, and Rome, with the breaking up or division of the Roman empire. Dan. 2. 2. Daniel's vision in chapter 7, explained by an angel, gives the same succession of kingdoms, and, in addition, the rise of a "diverse" power, after ten kingdoms had arisen on the Roman territory. 3. The explanation shows that governments or nations are represented in the prophecies by "beasts;" the term "beast" being no index to their character. 4. A "horn" is also used to represent a kingdom or power. 5. "Horn" is a comprehensive term, not only used as a symbol of governments or powers, but is used as a figure or emblem of power, no matter what may be its nature. See the Psalms, etc. 6. The terms "king" and "kingdom" are used interchangeably in the prophecies. As a king represents the kingdom in which he rules, the word king is sometimes used when the kingdom is meant. Rome was broken up, and ten kingdoms had arisen on its territory before the close of the fifth century. At this time a power "diverse" from those kingdoms was becoming prominent. It was an ecclesiastical power, which, in the words of the prophecy, became "more stout than his fellows," becoming even so strong as to rule over all the other kingdoms. Of the action of this power it is said:— "And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time." In Dr. Scott's Commentary on this text are these words, speaking of Papal Rome:— "It had also a mouth speaking great things, and we shall have frequent occasion to speak of the arrogant claims, blasphemous titles, and great swelling vanity of this horn. The style of 'his holiness,' and the claim of infallibility, and of a power to dispense with God's laws, to forgive sins, and to sell admittance into heaven, may serve as a specimen of the great things which this mouth hath spoken." The reader will find copious extracts from Scott on this subject, in Dr. Nelson's work, "Cause and Cure of Infidelity." Dr. Clarke on this verse says:— " 'He shall speak as if he God.' So St. Jerome quotes from Symmachus. To none can this apply so well and so fully as to the popes of Rome. They have assumed infallibility, which belongs only to God. They profess to forgive sins, which belongs only to God. They profess to open and shut Heaven, which belongs only to God. They profess to be higher than all the kings of the earth, which belongs only to God. And they go beyond them, in pretending to loose whole nations from their oath of allegiance to their kings, when such kings do not please them. And they go against God, when they give indulgences for sin. This is the worst of all blasphemies." "And shall wear out the saints. By wars, crusades, massacres, inquisitions, and persecutions of all kinds. What, in this way, have they not done against those who have protested against their innovations, and refused to submit to their idolatrous worship? Witness the exterminating crusades against the Waldenses and Albigenses. Witness John Huss, and Jerome of Prague. Witness the Smithfield fires in England. Witness God and man against this bloody, persecuting, ruthless, and impure church." This is strong language, but perhaps none too strong, considering the tortures of the Inquisition; the millions immured in its dungeons and put to death; and the martyrs at the burning stake. To no power but the Papacy, "diverse" from all kingdoms, will this symbol apply. On the expression: "He shall think to change times and laws," Dr. Clarke says:— "Instituting new modes of worship utterly unknown to the Christian church; new articles of faith, new rules of practice, and reversing with pleasure the laws both of God and man." Alexander Campbell, in his celebrated debate with Bishop Purcell, said:— "I have here two Catechisms published by the authority of the church. They have both wholly expunged the second commandment." On being told that it was not expunged from the Douay Bible, he replied as follows:— "It is a poor apology for this expurgation of the decalogue, that it is not so done in the Douay Bible. [Because so many have the Catechism who never read the Bible.] What myriads then, through this fraud, must have lived and died in the belief that the second commandment was no part of God's law. It is clearly proved that the pastors of the church have struck out one of God's ten words, which, not only in the Old Testament, but in all revelation, are the most emphatically regarded as the synopsis of all religion and morality." "License is given to violate in some way or other every precept of the decalogue. The Sabbath, as a divine institution, is set aside." In harmony with this is the proof offered from Catholic books wherein they claim that "the church" substituted the Sunday for the Sabbath of the fourth commandment of the decalogue. This tampering with the decalogue, the only instrument which Jehovah ever revealed in person, is the boldest act of treason which a mortal could commit, and in releasing (or professedly releasing) man from obligation to this law, or any part of it, that power has well earned the title which inspiration has conferred upon it—"that man of sin." 2 Thess. 2:1-8. Protestants have been nearly unanimous in applying the symbol of the "little horn" of Dan. 7 to Romanism; and it is equally evident that Paul's man of sin has the same application. 2 Thess. 2. The man of sin was to be revealed by reason of a "falling away" in the church—it is a church power. The influences were already working in Paul's day which brought it into existence; it was developed at an early age in the church. He was to sit in the temple of God, "setting himself forth as God." (Revised Version). He should exalt himself above all that is called God. And surely, if he has authority to revise the law of Jehovah, and to absolve men from its claims, no higher position in the universe than his can be found. Yet this he claims. No power but the Papacy ever fulfilled this prophecy.571 We now turn to the book of Revelation. This book of symbols is given mostly in series, as the seven churches, the seven seals, and seven trumpets, each series reaching to the second coming of Christ. The fourth is a series of beasts. This we now briefly examine. The first in this line is a great red dragon. Rev. 12. This has been applied, by a well-known writer on Romanism, to the Catholic church, but the application is not correct. It represents the Roman Empire before the church obtained supremacy. It was Pagan Rome that put the man-child to death—that stood ready to devour him as soon as he was born. Matt. 2. This child was Jesus Christ, for to no other will these words apply—"her child was caught up unto God, and to his throne." The empire gave civil authority to the Bishop of Rome, (see letter of Justinian, A. D. 535), which laid the foundation of all his usurpations. Paganism exalted the church, and affiliated with the church; it infused its principles into the church; it was honored upon the altars and in the institutions of the church; its spirit pervaded the church throughout its long and bloody reign. Hence the dragon, with other earthly powers, is said to persecute the people of God even to the end of time. It makes war with the "remnant"—the very last stage of the church—which "keep the commandments of God, and have the testimony of Jesus Christ." This coincides with Rev. 14:12. "The patience of the saints" indicates affliction; it is no they "keep the commandments of God, and the faith of Jesus;" and this also just before the Son of man comes to reap the harvest of the earth. The second of this series is a beast, which has all the characteristics of the four beasts of Dan. 7, namely, the lion's mouth, the bear's feet, the leopard's body, the ten horns of the terrible beast, with the blasphemous arrogance of the "little horn" of that chapter. This description proves its location and the extent of its power. It is the inheritor of the power possessed successively by Babylon, Persia, Greece, and the Roman empire; not on their several seats of empire, but, as they, so strong that "no beast might stand before him." Dan. 8. "All the world wondered after the beast," and they said, "Who is able to make war with him?" Rev. 13:3, 4. It had ten horns, showing its supremacy over the kingdoms. "The dragon [Pagan Rome] gave him his power [civil power], and his seat [the city of Rome], and great authority." All this was literally fulfilled. The dragon transferred his seat to Constantinople, and gave his seat, Rome, to the Popes. "And he opens his mouth in blasphemy against God, to blaspheme his name [for he bore that name himself,] and his tabernacle [claiming that the seat of his Pontificate is the temple of God,] and them that dwell therein;" degrading the holy angels, by making the "ministering spirits" to be the souls of dead men. "It was given unto him to make war with the saints, and to overcome them;" and this power was to continue forty-two months—twelve hundred and sixty days, or years. The time, times, and half a time allotted to the little horn in Dan. 7:25, is the same period. Comp. Rev. 12:6. This computation may be found in the comments of Clarke, Scott, Sir Isaac Newton. Bishop Newton, and others. Justinian's letter to the Bishop of Rome in 535, taking effect in 538, was really the beginning of his power—the foundation was then laid. One thousand two hundred and sixty years from 538 brings us to 1798, at which time Pius VI. was taken prisoner by the French, a blow from which the papacy never recovered, so far as the civil power was concerned. Pius VI. died in exile, and the power to "wear out the saints of the Most High" was taken away. Nominally, a little civil power was left to the pope, when another was created, but this was taken from Pius IX. The prophecy says the beast received a deadly wound, and yet lived. A deadly wound, when its head was forcibly removed, and its power to "correct heretics" entirely destroyed. We regret that these comments must be so brief; but our limits make this necessary. We pass to the third of this series, which more particularly interests us now. "And I beheld another beast coming up out of the earth." Verse 11. The first beast came out of the sea. Waters represent peoples and nations. Rev. 17:15. The first ruled the nations; this grows up as a tree comes up from the earth. So did our country, of which this beast is clearly a symbol. Its rise and progress was by immigration and growth—not by subduing nations. Where no government existed, there it sprang up and grew. "And he had two horns like a lamb." We have seen that horns represent powers of any nature—civil or ecclesiastical. The first beast was a union of Catholicism and Paganism. The second a union of Protestantism and Republicanism. We owe our remarkable growth and prosperity as much to the former as to the latter. "A State without a king, and a church without a pope," or earthly head, was the ideal of our fathers. Lamb-like in profession and appearance. "And he spake as a dragon." This is mostly yet to be developed. Yet it is worth while to raise the question whether the civil policy adopted by our fathers (to the deep sorrow of the present generation), was consistent with their Declaration of Independence; and whether the Protestant avowal that all in this land might worship God according to the dictates of their own consciences, was consistent with their treatment of Baptists and Quakers and of Seventh-day Baptists. "And causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." An important point to notice, is that the action here pointed out occurs after the first beast is wounded to death, or this side of 1798. The worship here referred to—the worship of the first beast enforced—is the great point of interest in this inquiry. 1. He causeth the earth—to worship the first beast. The earth may be, and sometimes is, used for its inhabitants; but it is not here, as both are mentioned. The earth is caused to worship, and them that dwell in the earth are caused to worship. How can this be? Consider the evidence which has been produced, that the Sunday festival is a Catholic institution, and the following words from a Catholic author: "Thus the observance of Sunday by the Protestants is an homage they pay, in spite of themselves, to the authority of the church." This is true. And in this manner the very earth is made to worship that power. Baptists and others have tried to apply this prophecy to various papal institutions, as to infant baptism, and to sprinkling for baptism; but all in vain. God commanded that man should rest upon the Sabbath, in seed time and in harvest. But now, according to an ordinance of "the church" the land must be neither sowed nor reaped on the Sunday. The earth must thus do homage to the papal power. In and in this alone, can the prophecy be fulfilled. No other institution of Catholic appointment can meet the case. We may reasonably ask two things of those who dissent from this; 1. Show that the Sunday is to be observed by divine appointment. 2. Produce some institution, or something, wherein the earth, as well as them that dwell therein, is caused to worship that power. Here we have a most important prophecy, coming home to every one of us, in process of fulfillment by the enforcement of the Sunday-Sabbath, in Protestant-Republican America. True, it is mild and lamb-like yet, even in this; but the dragon spirit is fast asserting itself wherever the issue is made. We have not space to notice all the points of this prophecy, but the following assists in identifying the power, and must be noticed. "And he doeth great wonders, . . . and deceiveth them that dwell on the earth by those miracles which he had power to do." The wonders of "Modern Spiritualism" sprang up in this country. They are not all mere pretence; they are just what this scripture says they are—miracles to deceive; to turn man away from God and the Bible. As these take part in this work it is well to remember that hosts of church members and many ministers, even eminent ones, are firm believers in the phenomena of Spiritualism. "Saying to them that dwell on the earth that they should make an image to the beast which had a wound by a sword and did live." The first beast was a union of church and State. An image of that will be the same. There seems to be a great and general misapprehension of what constituted a union of church and State. It consisted in an arrangement by which the State was so far subservient to the church that it enforced the decrees of the church, and punished those who dissented—who were heretics. And in times of persecution minorities are always heretics, no matter how strongly they sustain themselves by the Bible. It was an arrangement by which "police regulations" were made to enforce religious observances. The church excused herself in the iniquity because it was a "police regulation" which the State alone enforced. And the State excused itself because it was persuaded that the peace and welfare of society required it. When the National Association, which is now clamoring for a Religious Amendment to the Constitution of the United States, shall be successful and the General Government is called upon to enforce the "Christian Sabbath," that, too, will be a police regulation, but who instigates it? Let no one be deceived. The "Christian Sabbath" is a church regulation enforced by the police of the State! It is to all intents a union of church and State; it is a complete image of the first beast. Here are facts which cannot be met, nor fairly evaded. And when religious bigotry is once let loose, where will it stop? "And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." It is easy to show 6, etc., that sign, seal, and mark are used as equivalents, in the Bible. God gave the Sabbath as a sign of his work of creation, and of himself as Creator. Ex. 31:13-17. Eze. 20:11, 12, 19, 20. In six days the Lord made heaven and earth: the seventh day—the rest day or Sabbath—commemorates that work. It is a sign of the Creator; a perpetual reminder of his power; a safeguard against heathenism, if observed by the nations. Had not man turned away from the Sabbath he could not have forgotten God. "The things that are made" attest "his eternal power and Godhead." Rom. 1:20. He himself gave the Sabbath as a sign of this. How presumptuous is feeble man to treat with contempt this God-given sign, and displace it by another sign without a sentence of Scripture to warrant the action. We will listen again to a Catholic Catechism:— "Ques. How prove you that the church hath 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," etc. That is, they virtually acknowledge that that church has power to make that sinful of which God has never spoken, and to make it right to neglect that which God has commanded and never repealed. This is the highest possible assumption of power, and "the church" offers the church festival of Sunday as a standing monument of that power. The Sabbath is Jehovah's sign of power; the Sunday is the Pope's sign of power. In this the very earth is caused to worship Papacy; this is his peculiar mark of allegiance, for in this (they say) the Protestants, "in spite of themselves," do homage to "the church." Who can gainsay the declaration? We are watching with interest those passing events which show that this image will soon be made, and this mark or sign will be enforced. Prejudice is proving stronger than reason, and men refuse to be warned. But our Heavenly Father, who watches over every step of his people, and notes every weapon formed against them, has inspired his prophets to speak on this subject. A solemn warning has been put on record against the very work which is already being started and pushed forward to completion. Just before the Son of man comes, the following message is given:— "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.
"Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. 14:9-12. This is the most solemn warning—the most terrible denunciation—to be found in the Holy Scriptures. And it is easy to see why it is given in such terms. It is founded upon the most daring usurpation of the rights and prerogatives of the divine government that the world has ever seen. And it is in close proximity to the coming of the Lord, when he shall have ceased to act as a priest or mediator between God and man. The judgments threatened are to fall "without mixture" upon the incorrigible and presumptuous. No mercy can reach them in that day, and they will call upon rocks and mountains to shield them from "the wrath of the Lamb." Terrible day when he that is filthy must remain filthy still; Rev. 22:10-12; and the blessed Son of God, who is now pleading for all, shall come to take vengeance on his foes. 2 Thess 1:7-9. While this article is longer than we desire for one number of our paper, we regret that it is not possible to give more fully the proof of our position. The reader will find a work at our office entitled, "The United States in the Light of Prophecy," to which we refer him. It is a small book, but big with facts and strong in argument. No one can read it impartially, divested of prejudice, and not feel that we have a reason for the hope that is in us. Now the reader can judge something of our feelings in regard to the impending crisis and to the present state of the "Sunday Law" question. It would be a pleasure to us to act in harmony with our fellow citizens, especially that class who love order and sobriety. But while their action requires of us to violate our convictions, based on the plain reading of the commandment of God, we dare not do different from what we are doing. We have carefully, for a long time, even for more than a quarter of a century, and with many prayers, examined the ground covered by the present Sunday-enforcement excitement. We have anticipated it, and have announced its coming to those who persisted in their incredulity. And even now, those who are engaged in arousing the popular enthusiasm in its behalf have no idea of the lengths to which it will be carried when it is fairly set in motion. Every Catholic in the land is watching the issue with interest. They all favor it, but are politic enough to say little, satisfied that what they so strongly desire will be done more readily in their absence than with their presence. Our patriotism is appealed to. Alas! we tremble for our country when we see what is coming. But more than all we "tremble at the word" of God. We plant ourselves on the commandment of God, and with Luther we say—We cannot go back!