We have said, that the angel of Rev. vii, 2, was the same as the third brought to view in chap. xiv. If this is so, we may expect to find the seal brought to view in his message. We turn to that message and find our views confirmed; for a portion of it reads, "Here are they that keep the commandments of God," &c.
Another point to be noticed in the investigation of the seal, is its location; viz., in the forehead. We read of a class also in chap. xiv, 1, who have the Father’s name written in their foreheads; and another class is brought to view in chap. xiii, 16, and xiv, 9, who receive the mark of the beast in their hand or in their forehead. There are two classes then here presented before us: the one having the seal, or the Father’s name written in their foreheads, who stand on mount Zion with the Lamb; the other who receive the mark of the beast in their forehead, and drink of the wrath of God. The seal of the living God, therefore, is the opposite of the mark of the beast.
We do not claim that the sealed will have a literal impression of a seal upon their foreheads, or that the Father’s name there written is a literal writing, or that the mark of the beast is a visible, literal mark in the hand or in the forehead; any more than we claim that the writing of the law in our hearts [Jer. xxxi, 33; Heb. viii, 10] is a literal writing. But the forehead being the seat of the mind by which we receive or reject all theories presented to us, the seal and the mark there located, must evidently signify some prominent doctrines which distinguish the worshipers of the beast and the worshipers of God.
It has been said that not the Sabbath, or the fourth commandment, but the Father’s name, mentioned in Rev. xiv, 1, was the seal of the living God. But this is only limiting the matter, and making a distinction where none is required; inasmuch as the Father’s name is contained in the seal of the law, the fourth commandment. For proof that this was so regarded, see Deut. xvi, 6: "But at the place which the Lord thy God shall choose to place his Name in, there shalt thou sacrifice the Passover," &c. What was there where they sacrificed the Passover? There was the sanctuary, having in its holiest apartment the ark with the ten commandments; and the fourth of those commandments declared the true God, and contained his name. Wherever this was, there God’s name was placed.
We may derive further evidence concerning the seal, by considering what constitutes the mark of the beast; since the mark and the seal are brought to view in opposition to each other; and in the final wind up of this dispensation, we find but two classes brought to view: the one sealed with the seal of the living God: the other having the mark of the beast.
What then is the mark of the beast? That the beast of Rev. xiii, with seven heads and ten horns designates the Papacy, no Protestant will quarrel with us for believing. By considering the characteristics of this beast in verses 5–7, we find that the same power is prophesied of in Dan. vii; and it is there said [verse 25] that he should think to change times and laws. What times and laws are those which the Pope should think to change? Evidently not the laws of men or nations; for any power which has control of these, is able, and has a perfect right, to change them; and it is neither a mark of arrogance nor of blasphemy for it to do so; and that Papacy has had all these in its control is a fact which need not be mentioned. But here are laws which he shall not be able to change though he shall think to do it; and for doing this, the prophets designate him as speaking great words against the Most High, and blasphemies: it must be the law of God which in his arrogance he should think to control.
Let us then take God’s law, the ten commandments, and compare it with the precepts enforced by Papacy. We find that the Roman Church has omitted entirely the second commandment, and to supply the deficiency, has divided the tenth. Moreover in enforcing the fourth, which is the third in her decalogue, she commands us to keep Sunday, the first day of the week, instead of the seventh day which is enjoined by the law of God. With all this before us, we read in Rev. xiii, 4, that "they worshiped the beast." What is it to worship the beast? The following may be considered a universal rule on this point:
"Whenever any civil or ecclesiastical enactment conflicts with the requisitions of Jehovah, that power is worshiped which is obeyed in preference to the other. 'Know ye not that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey.' Rom. vi, 16."—Bliss on Apocalypse, p. 233.
Men worship the beast, therefore, by obeying his institutions in preference to those of Jehovah; and the observance of such institutions becomes a mark or sign between him and his worshipers. And as Sunday-keeping, which directly conflicts with the plain requirements of the law of God, is an institution peculiar to Papacy, a fact which can be clearly proved, we are unavoidably held to the conclusion that it is the mark of the beast; and we are further confirmed in this view, when we learn from the very message of the Third Angel, itself, that the issue between beast-worshipers and the saints, is on the commandments of God. "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," &c. This is one class; and on the other hand it is said, "Here are they that keep the Commandments of God, and the Faith of Jesus."
We need not be told more plainly, that if we worship the beast and receive his mark, we do not keep the Commandments of God; and if we do keep the Commandments of God and the Faith of Jesus, we do not worship the beast, nor receive his mark. Now what is the difference between the requirements of the beast and the Commandments of God? Chiefly this: the one enjoins the observance of the human institution of Sunday, the other commands us to keep holy the true Sabbath, the seventh day. Hence we necessarily come to the following:
Conclusion. A false Sabbath is the mark of the beast, and a true one the seal of the living God.
The question may here arise, If the Sabbath is now the seal, has it not been such ever since it was instituted? and have not all those who have kept it in times past, had the seal of the living God in their forehead? We see no objection to this conclusion. The same arguments we have used to prove the Sabbath the seal now, with the exception of the mark of the beast, would be equally good, if applied to it three thousand years ago; and the Lord told his ancient people Israel, that it should be a sign between him and them forever. This must include, not the literal descendants only, but spiritual Israel also. We find, besides, in Rev. ix, 4, a class brought to view under the sounding of the fifth angel, which had the seal of God in their foreheads.
But all this proves no objection to the special work of the angel of Rev. vii, 2, who ascends, having the seal of the living God. Under the third message it is said, "Here are they that keep the Commandments of God," &c., but we are not to understand by this that there have been none before this time who have kept the Commandments; for God has always had a people on earth, and probably there has never been a time when all the Commandments of God have fallen entirely into disrepute. All we can understand by this is, that there is to be a particular reform, a special work, at a special time, on this question.
We must not confound the possession of the seal with the state of being sealed. While we believe that people in times past have been in possession of the seal, we are not prepared to take the position that any who have ever lived have had that work accomplished for them which is brought to view in Rev. vii, 3. For if the Sabbath is the seal, a correct theory on this question, and an observance of the fourth commandment according to the letter, would of course put one in possession of the seal; but a person might do all this and yet be destitute of saving faith or the Spirit of God; and as has been often and truly said, A mere theory of the truth will not save us. In the work of our salvation the Spirit of God has a large and essential part to act; therefore,
While we believe the Sabbath to be a seal, we believe the Holy Spirit to be the sealer.
The condition therefore of our being sealed, is not only to be in possession of the seal, but also to fulfill every other requirement of the Holy Spirit; as saith the Apostle, "Grieve not the Holy Spirit of God, whereby (by whom—Whiting) ye are sealed unto the day of redemption." Eph. iv, 30.
Again, we do not take the position that any who are now living, are sealed; inasmuch as we do not consider any in a state where it is not possible for them to draw back or fall away; and the only idea we can have of the state of those who are sealed, is, that they are made sure of heaven, and are beyond the reach of sin. But it may be asked, Has not the sealing work been going on already for a number of years? True; the mission of the sealing angel is being accomplished; but all must see that the first thing necessary in this work, is the diffusion of light, and the intelligent reception of the truth by those who would be sealed. This work is now going forward. The truth is being received and loved by honest hearts; and we are striving to be guided in all things by the Spirit of truth that we may keep the Commandments of God and the Faith of Jesus, and have the protection of Heaven through the time of trouble, and a passport at last into the eternal city.
When the saints are all sealed, it is evident that the cases of all will be decided, and probation closed. This then is the last work to be accomplished for them preparatory to the time of trouble, and their final deliverance.
Some may here say, If you believe that all those who are found at last having the seal, will be sealed and saved, and all others will have the mark of the beast, what will you do with the Jews, and some others who zealously observe the seventh day, but have little or no interest in other portions of present truth? To this we can only say, that we know nothing of the future, but what we derive from the prophecies on record; and from these we feel safe in the conclusion, that society will eventually resolve itself into two classes: Sabbath-keepers and Sunday-keepers; that all those who are so conscientious in their worship of God, as to remain true to his Sabbath, regardless of the penalties that shall be attached to its observance, will also see and embrace all other truth, and be with God’s people; while those who do not do this will sacrifice their scruples of conscience in regard to the Sabbath, yield to the decrees of the beast and his image, and receive his mark.
We cannot pass over this subject without a reference to Eze. ix. That chapter becomes one of thrilling interest if the events there brought to view are the same as in the first three verses of Rev. vii, which we think there is abundant reason to believe. Behold the man with the writer’s ink-horn by his side, setting a mark upon the foreheads of the men that sigh and cry for all the abominations that be done in the midst thereof, followed by the men with the slaughtering weapons; and we cannot fail to see the identity between this work and that of the sealing angel of Rev. vii, followed by those who have the seven last plagues.21In Eze. ix, the fate of all those who are finally found without the mark or the seal in their foreheads, is most distinctly enunciated. Thus reads the command to those who had the slaughtering weapons, "Go ye after him through the city and smite: let not your eye spare, neither have ye pity: SLAY UTTERLY old and young, both maids and little children, and women." There are no exceptions here made for the heathen, or the youth, or any who have undeveloped characters when the Lord comes: the command is, Slay utterly. But we read further, "Come not near any man upon whom is the mark." Blessed protection which God vouchsafes to his people! While the men with the slaughtering weapons, the angels with the last vials of God's wrath, are passing through the land, they will not come near any upon whom is the mark. There the saints will stand, as it were, labeled for glory, secure amid the destruction that is wasting around them. When a thousand are falling at their side, and ten thousand at their right hand, it shall not come nigh them. No plague shall come nigh their dwelling. Ps. xci, 7, 10. All others indiscriminately will come under that fearful command, Slay utterly!
If this be so, woe to those who are deceiving themselves and others with a false hope—who think there will yet be left, life and space for repentance after the men with the slaughtering weapons have fulfilled their mission, and probation is ended, and the Lord is come! Be it ours to prepare now for the fearful scenes before us, and warn others to do so too.
We do not close this article, claiming to have cleared the subject of all difficulties; but we think we have established certain reasonable conclusions which cannot be easily refuted, and which are sufficient for a consistent faith.