TEXT: "And he said unto them, The Sabbath was made for man, and not man for the Sabbath." Mark 2:27.
The words of our text are the words of our Lord Jesus Christ. No discount should ever be made upon his words, as he was a teacher sent from God in a higher sense than any before or since. "He spake as never man spake." We should ever bow with humble submission to his instructions, knowing that he always uttered only pure, simple, and unadulterated truth.
We will devote our attention on this occasion mainly to a consideration of one declaration in the text; namely, "The Sabbath was made for man." The Sabbath being something that was made, as our Saviour asserts, the following questions with relation to it are pertinent:—
By Whom was it made?
When was it made?
Of what was it made?
How was it made?
Was it easy to make?
For whom was it made? and—
For what purpose?
If we were speaking of a structure made by man, each of the above questions could be intelligently answered by the maker, or by some one having full knowledge thereof. For example, take a house. We behold a beautiful mansion, and inquire, By whom was it made? Answer, By Mr. David Brown. When was it made? Answer, In 1876. What was it made out of? Answer, Pine, walnut, iron, etc. How was it made? Answer, First step, excavation of cellar and gathering together of materials; second step, laying the foundation; third step, rearing the walls, and inclosing the building; fourth step, finishing the interior. Was it easy to make? The most casual observer would not hesitate to say that everywhere upon this mansion are to be seen evidences of very skillful workmanship. For whom was it made? Answer, For man. For what purpose? Answer, For a dwelling-house.
Let us now examine the Sabbath in the light of these questions. We are confident that the sacred volume of inspiration will furnish us with very clear and explicit answers to all of our reasonable inquiries.
1. By whom was the Sabbath made?
In answer to this question we have only to refer you to Gen. 2 : 2, 3, and Ex. 20 : 6-11. Here we have the most explicit testimony that the Sabbath was made by the Almighty. If you were informed that Mr. A. erected a certain house, you would say at once, "It is a poor job," and why? Because you know he is wanting in skill. If informed that Mr. B. did the work without seeing it, you say at once, "It is well done." Why? Because you know him to be a finished and skillful workman. The Sabbath was made by the all-wise Architect and Builder of the universe, who had associated with him his only beloved Son. See 1 John 1:3; Col. 1:16; 1 Cor. 8:6; Heb. 1:2. This enables us to pronounce it a work of the highest character in every particular.
2. When was it made?
Again we find a very explicit answer to our question in the blessed volume. By reference to Gen. 2:2, 3, we learn that at the close of creation week God rested from all his work on the seventh day, and then blessed the seventh day, and sanctified it. In working six days, the Lord made the preparation for the erection of a Sabbath. In resting the seventh day, he laid the foundation for the Sabbatic institution, and all this was in the beginning of our world. Now if it be true, as some teachers would have us believe, that the Sabbath was not finished till the exode, it would represent the all-wise God as laying the foundation for an institution at creation, and then leaving it for about twenty-five hundred years without the superstructure. Such folly may often be truly chargeable upon mortal, finite man, but should never be affirmed of our Heavenly Father. How much better to answer the inquiry according to the most obvious sense of the Scriptures, by saying that the Sabbath was made at creation!
3. Of what was it made?
How plain and direct is the answer of God to this question! In the fourth commandment of the decalogue, God's moral law, we find the following words, which were spoken by the Lord from Sinai, and written with his own finger on tables of stone: "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day, and hallowed it." Ex. 20:11. See also Gen. 2:2, 3. Here we have the most positive testimony from the highest authority in the universe, that the Sabbath was made out of the seventh day. Suppose a friend of yours in the watch-making business should send you by the hand of another a beautiful watch. By letter he informs you that Mr. A. is made bearer to you of a beautiful and valuable pure gold watch, which he hopes you will accept as a keepsake from a true friend. Mr. A. arrives, and hands you a watch. Upon examination you discover that it is partly gold and partly brass. You pass it back to Mr. A. saying, "Sir, this is not the watch my honored friend sent me; this is partly brass, whereas I have his faithful word that the watch he sent me was made of pure gold." He then hands you another. You find this one to be all of brass. Almost indignant, you hand this back, saying, "Sir, you are seeking to pass a counterfeit upon me. This one is all of a baser metal. I will not receive it." He then hands you a beautiful and valuable watch made of pure gold, and you accept it gladly, as it answers the description your friend gave you. Now if you were assured that there was no other gold watch in the world except the one your friend made for you, you would know that you had the right one.
Now if any one should offer you a Sabbath made partly of the first day, and partly of the seventh day, you should reject it as not the one God has made for you, as God's Sabbath was not made out of two days. If you should be offered a Sabbath made wholly of the first day, you ought to reject it instantly as a counterfeit, made entirely of baser metal; for there is not one particle of the seventh day in the first day, and God's Sabbath, given to man as a sacred keepsake, is made wholly of the seventh day. And when you are assured that God made the only seventh-day Sabbath the world ever had, in accepting that, you know that you have the right one. Remember, then, that God's Sabbath is made out of the seventh day.
4. How was it made?
What was the mode of procedure? In the erection of a building, as before noticed, there is an order of procedure: 1. Getting ready to build. Thus the Lord prepared to erect the Sabbath institution by making the heavens and earth, the sea and all that in them is in six days. 2. Laying the foundation. God laid the foundation for the Sabbath by his rest from the work of creation, on the seventh day. 3. Rearing the walls and inclosing the building. Answering to this God blessed the seventh day. 4. Finishing the interior. So God gave the finishing touch to the Sabbatic institution by sanctifying the seventh day. Then how was the Sabbath made? Answer. By the work of God in creating all things in six days, his resting on the seventh day, then his blessing and sanctifying it. Ex. 20:11.
5. Was it easy to make?
We are not to suppose the task of making a Sabbath a difficult one for the infinite God. Perhaps it would not be proper to speak of any thing that God does as easy or difficult for him; nor is it in this sense that we ask the question. But it needs no proof that God does many things that would be very difficult for man to do, and very many things that it is utterly impossible for man to do. What one man will do with ease, another man performs with difficulty. What one man does easily, another cannot possibly do at all,—it is beyond the reach of his wisdom, skill, or power. Now let us see about the task of making the Sabbath. You say, "Any one may work six days." Very true, they might, although it should be remembered that they would fall infinitely short of doing what the Lord did in the six days of creation. You say, "Any one could rest on a seventh day after working six." Very true. You inquire, "Could not any one bless the day upon which he had rested?" Very doubtful, indeed. We have not reached the final act of the making of a Sabbath, but even here we find something almost, if not entirely, beyond the power of man to perform. And then, should we admit that man could bless a day, what an infinite difference between the blessing of finite man, and the blessing of the infinite Creator!
But we now come to the last and crowning act of Jehovah in making the Sabbath. In Ex. 20:11, we are informed with reference to the seventh day that God "hallowed it." Thus we see that God has made the seventh day holy. To make anything holy is a task far removed from the power of man. As Protestants we do not believe that even the pope of Rome can make anything holy. I think any sane man will admit that it is beyond the power of even all men combined to make anything holy. This being true, then what becomes of the oft-repeated assertion that "it makes no difference which day we keep if we only keep it holy." As God only can make a day holy, it would be utterly impossible for me or any one else to keep the first day of the week holy, for God never made it holy. The first day of the week never has been kept holy, nor can it ever be, unless God should hereafter hallow it. There is only one day in the week that any one can keep holy and that is the one which God has made holy, namely, the seventh day. Any other day offered us as a Sabbath must therefore be imperfect, a counterfeit, lacking this essential stamp of divinity. A day that has not thus been made holy by divine authority is as far from being a complete Sabbath as an organ would be of being a complete musical instrument without the reeds. There are the case and keys, but the essential part, the reeds, is lacking. God does not say, "Remember the Sabbath day and make it holy." No, no! He very well knew that that would be an impossible task for man. But he does say, "Remember the Sabbath day to keep it holy." God made it holy, man should keep it holy. God has instructed us in his law how to keep the Sabbath holy, and this all should cheerfully do. Obedience is better than sacrifice.
(To be Concluded.)
A Revival that "Broke Out."
It occurred more than fifty years ago, in one of the small towns of New Hampshire, and began in this way: Two plain farmers, one summer day, were at work in the field. As they worked they talked—not about the crops, or the weather, but on the subject nearest and dearest to their hearts, the progress of Christ's kingdom.
In several of the neighboring towns there had been extensive revivals, while their own town seemed to them to have been passed by. The love of Christians had grown cold, while sin and wickedness abounded, unreproved. They lamented, as only true Christians can, the low state of religion about them, and looking for the reason of such coldness were led to faithfully consider their own responsibility. They resolved to plead with God more earnestly than ever before for the outpouring of his Holy Spirit upon their church and town. They parted, agreed to meet for prayer the same evening at the school-house, midway between their dwellings.
At the set hour each took his lantern and went silently out to the appointed place. Of the fervency of their prayers, or holy gladness of their songs of praise at that meeting, we may never know. It must, however, have seemed good to them to be there, for as they separated another meeting was appointed for the next week.
During the hour of the second meeting, a neighbor chanced to go by, and seeing the light in the school-house, went in to ascertain the reason. Thus the prayer-meeting of two became a prayer-meeting of three.
At the third meeting the school-house was filled to overflowing. The Holy Spirit was manifestly present, and sinners were heard earnestly asking: "What shall I do to be saved?"
The good work continued and spread rapidly from district to district, with a pentecostal in-gathering of souls that made it the most remarkable revival ever known in the town. From among the converts four became preachers of the gospel, and went forth to do faithful service in Christ's vineyard. The far-reaching results of the prayers of faith of those two Christian men, met together in Christ's name, can never be fully known until revealed in the light of eternity.
Yet they only claimed the promises of our Lord: "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven." "For where two or three are gathered together in my name, there am I in the midst of them."
The promises of Christ remain sure. The prayer of faith is "a power with God" that prevails. Then why do we not oftener in the present day see revivals of the kind that "break out"?
"FOR they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every Sabbath-day, they have fulfilled them in condemning him." Verse 27. Jerusalem was the religious center of the world. To the Jews as a class God's will had been revealed in an especial manner; they were the depositaries of his law; all his instruction to the human race, either directly or through prophets, came through the Jews. And Jerusalem was the place where the most favored ones dwelt. Here the law and the prophets were read every Sabbath-day; and yet, not only the mass of the people, but even the rulers themselves, did not know the Messiah when he came. "He came unto his own, and his own received him not." They did not know the prophecies which they read to the people every week. Were they then blameless in what they did? If so, of what use was it to send light to them? Their ignorance was of a kind that Peter says will be common in the last days—willful ignorance. They wanted the Messiah to come in their own way—in a way that would exalt them. But Christ, when he wept over Jerusalem, as its day of salvation was drawing to a close, gave as a reason for its final rejection, "because thou knewest not the time of thy visitation." Because they did not know the things which were for their peace, they were hid from their eyes. Luke 19 : 41-44. From this we may learn that those in high positions in the church do not always understand the truth which they ought to be able to teach. He who pins his faith to some leading man in the church may be led to destruction.
AND we find precisely this state of things now. At Christ's first advent the rulers believed in Moses, but of Christ they said, "as for this fellow, we know not from whence he is." Those who believed that Jesus was the Messiah, were derided and looked upon with contempt. Now the whole religious world are willing to confess that Jesus was the Messiah, and they call themselves by the name that was once so despised; but they turn with scoffs from the doctrine of his second advent. Those who "according to his promise, look for new heavens and a new earth," are stigmatized, and looked upon as fanatics. "Where is the promise of his coming?" say they. They can believe a truth when it is no longer a special test, but "present truth" they reject. But, says one, "If the rulers and leaders in the church do not know the truth, how can we whose advantages are far more limited hope to be enlightened?" Hear what the Lord says: "But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." Isa. 66 : 2. Whoever remains ignorant of truth, has only his own perverse heart and haughty disposition to blame for it. "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [wise in their own and the world's estimation], and hast revealed them unto babes." Matt. 11 : 25.
IN verse 27 we have positive proof that Paul recognized no other Sabbath than the seventh-day Sabbath. He said that the prophets were read "every Sabbath-day." Upon what day was the law read in the Jewish synagogues? On the seventh day of the week; all acknowledge this, when they sneeringly term it "the Jewish Sabbath." Did they read the law on the first day, or in any way recognize that day as of any more importance than the second or third? They did not. Then when Paul says that the prophets were read "every Sabbath-day," he showed that he knew nothing of any other Sabbath than the one which the Jews observed. The Jewish dispensation, so called, was long past when Paul used these words; but the Sunday was not recognized as a Sabbath even by Paul, the most advanced of the apostles.
"AND by him all that believe are justified from all things from which ye could not be justified by the law of Moses." Verse 39. The "law of Moses" refers not to the moral law, or ten commandments, but to the ceremonial or Levitical law. It is true that no one can be justified by the moral law, for that is not the object of law. It would justify a man if he had never sinned, but since all have sinned it can only condemn. Under the Levitical law there were sacrifices for sin, and an atonement was made every year. But this atonement or justification was only figurative. As Paul says, those gifts and sacrifices "could not make him that did the service perfect, as pertaining to the conscience." Heb. 9 : 9. Their only object was to point to Christ, and to keep ever before the minds of the people the real sacrifice that he was to make. In Paul's sermon he tells the Jews that this true sacrifice has already been made, and that through Christ their sins may now be forgiven in fact instead of in figure, as under the ceremonial law. The Jews had largely lost sight of the object of those sacrifices, and looked upon them as efficacious. As a consequence they rejected Christ, not realizing that they needed the sacrifice that he made.
"It was necessary that the word of God should first have been spoken to you." Verse 46. Here is a text for the consideration of those who think that the gospel is yet to be preached especially to the Jews as a nation, and is to result in their entire conversion. God designed that they should always be, as for a long time they were, the objects of his special favor. Through them, as Paul says in the next verse, God designed to enlighten the Gentiles. In accordance with this plan Christ confined his ministry when on earth solely to the Jewish people. "I am not sent," said he, "but to the lost sheep of the house of Israel." In carrying out God's plan it was necessary that the word should first be preached to them. A grand future was before them, but they neglected their opportunity. They despised the high estate to which they had been called. They rejected Christ. "He came unto his own, and his own received him not." And so Christ said, "Behold, your house is left unto you desolate." Yet God has not forgotten his promise nor changed his plan. The promises were to Israel. The name "Israel" means "a warrior or soldier for God," and was given to Jacob because he prevailed with God. Gen. 32 : 28. Therefore all, of whatever nation, who strive to overcome through Christ are classed as a part of the true Israel. Read Rom. 2 : 28-30; Gal. 3 : 27-29.
"AND as many as were ordained to eternal life believed." Verse 48. Dr. Barnes says, "this verse is a battle-ground." That it has always been such is proof rather of the perversity of the human mind, than of any inherent difficulty in the text. If the Bible were studied more as other books are, to find out just what it means, and not for the purpose of bolstering up preconceived ideas, many supposed difficulties would vanish. In regard to this passage, a certain class hold that it affords positive proof of their theory of foreordination or predestination; and many who could not yield assent to the inconsistencies of that theory, have almost wished that this text were not in the Bible. There are many things in the Bible that are "hard to be understood," but this text does not seem to us to be one of them. Let us give it a brief examination.
The text does not say that as many as were foreordained to eternal life believed, although it has come to be considered as having that meaning. The word "ordained" is from the Greek word tasso, which signifies, to place, appoint, set in order, dispose; it is used with especial reference to the motions of an army, to drawing it up in battle array. But it has not connected with it the slightest idea of predestination; none of the lexicons give any hint of such a meaning. Having found out what it does not mean, we will determine by the context what it does mean.
We find that the apostles had in their audience both Jews and Gentiles, but they addressed themselves at first especially to the Jews, as Paul said to them: "It was necessary that the word of God should first have been spoken to you." The Jews listened attentively until they say that the Gentiles were favorable to the word spoken, and then, being filled with envy, they "spake against those things which were spoken by Paul, contradicting and blaspheming." Now it is evident to all that they could not be accepted and saved while in such a condition, and Paul plainly told them so. But what language did he use? Did he say, Seeing ye have been foreordained to destruction, lo, we turn to the Gentiles? No; but, "Seeing ye put it [the word] from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." The word "judge" means to sentence, to condemn. Paul did not mean that the Jews thought themselves unworthy of everlasting life, for they considered that they alone were worthy of it; but he meant that by their rejection of the truth they had passed sentence upon themselves. This shows very plainly that their salvation rested wholly with themselves; they might have shown themselves worthy of eternal life, if they had chosen to do so. Then as far as they as individuals were concerned, there was no foreordination. It might be truly said of them that they were not disposed to accept the word of truth; and no one would have any difficulty in understanding such a statement.
But right in contrast with these, we have another class, to which the apostles turned. The Gentiles were not troubled with race prejudice; their consciences were quickened, and a desire for salvation was aroused in their hearts. And so, like those in another place, "they received the word with all readiness of mind." In other words, they were disposed or inclined to obtain eternal life, and consequently they believed; and that is just what the text states in regard to them.
Just a few words in regard to what kind of predestination the Bible does teach. There is a class who are foreordained to eternal life. Who are they? They are described in the following verse: "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Before man was created, God formed a plan in regard to him, and that was that if on trial he proved loyal and obedient, he should have eternal life. Simple obedience was all that was required; but after the fall another condition was added, viz., belief in Christ for the remission of past sins. It was a fixed fact then that those and those only who should comply with those conditions would have eternal life. But the offer was to all; "whosoever will, let him take the water of life freely;" that is, whosoever is so disposed, as were the Gentiles at Antioch.
E. J. W.
Quiet in Sabbath School
If a superintendent really wants order and quiet in his school as a preliminary to beginning the exercises, he can have it without fail. He need do nothing more than to take his place in the desk and—wait. If he will not begin until there is quiet, he will have quiet before he begins. But if he enters into a competition with the school, to see which can make the most noise, with bell or voice, the majority will be pretty sure to win.
The Duty of Social Meetings
By William Nelson Glenn
"BRETHREN, if ye have any word of exhortation for the people, say on." Here we have an illustration of the manner of the Sabbath service as conducted in the synagogues. After the reading and expounding of a portion of the law or prophecies by the leader, others had opportunity to speak. Here we have authority for our system of social meetings—a system sanctioned by our Saviour, as it was his custom to attend the synagogue services (Luke 4:16), and also by the apostles as shown by their example and precepts. Paul was especially solicitous in regard to this duty and privilege, when writing by inspiration of the Spirit. See 1 Cor. 14:26; Col. 3:16; Eph. 4:15-21; Heb. 3:12, 13; 10:24, 25. And the same Spirit, speaking through the prophet Malachi, foretells what they who fear the Lord in the last days will do in this regard. See Malachi 3:16, 17.
"AND when the Gentiles heard this they were glad." That is, when they heard that the Lord had sent messengers specially to them with the word of salvation. And we of to-day have fully as great reason to rejoice that, although Gentiles after the flesh, we have been grafted in to the Israel of God, to be the seed of Abraham and heirs according to the promise. Let us, then, the recipients of so great privileges, "be not high-minded but fear; for if God spared not the natural branches, take heed lest he spare not" us. The natural branches were cut off for want of faith and a consequent lack of fruitfulness; and we have no reason to expect greater favors than they. See Rom. 11:13 and onward. W. N. G.
Two Great Compromises.
THE AMERICAN COMPROMISE—CONTINUED.
BEFORE saying more concerning the position of the several parties in the movement of which we have spoken, it may be well to notice the object of the compromise as stated in Rev. 13. It is the formation of
An Image to the Beast. An image must have a resemblance to the beast in some prominent features. But it cannot be the beast itself. Here is the error of some would-be expositors of the present day. They make the beast Catholicism, and they make the image Catholicism, as though anything could be an image to itself! The most prominent features of the beast were as follows:—
1. It was an alliance between the Church and the State. The State did not become the Church, but it became so far subservient to the Church that it upheld her in her claims and enforced her dogmas and decrees. The Church was exceedingly modest, too. It asked nothing but the punishment of crime; but it demanded a recognition of the declaration that “heresy is the worst crime,” and she was to be the sole judge of what was heresy! The result could not be a matter of conjecture: any one with even a small knowledge of human nature could foretell it.
2. This alliance, this virtual union of church and State, was made solely for the glory of God and for the advancement of his cause in the earth. It was far from the intention of those who effected it that it should ever be used for evil purposes. And though almost all the world, outside of the Roman communion, now unite in condemning its formation and its practices, they who are most nearly related to it are still satisfied that it was all right. They say the object was good, namely, to glorify God, and to benefit mankind. And the motive was right; for what better motive can actuate any one than an earnest desire to advance the glory and the cause of God in the earth, and to do good to our fellow-man? This was the object of its formation, and such the motive of those who upheld it and labored for it, and executed its decrees even to the dungeon and the tortures of the Inquisition.
3. In its inception and execution its promoters were moved by excessive zeal for the cause of God. They could not content themselves with the slow work of evangelizing the world by individual conversions; they must Christianize nations. And if people would not consent to act according to their views of Christian doctrine, they must be compelled to yield obedience, for the nation must be Christian. The result is too well known to need a word of comment.
We of this century and in this country have been wont to look back with astonishment at the actions of men of centuries ago, and think if we were in their places we would act in a far different manner. But in that very few judge aright. Looking forward they saw only the cause and the motive that impelled them to action, and their consciences approved it. We, looking back, see only the results, and we are filled with horror. Could they have seen the full result of their actions, they might have paused and considered well their motive; but they could not see it. And could the people of the present time look forward and see the full result of their course they might stand appalled as they now do in reviewing the course of their ancestors. It is the old story over again: “If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.” But they who spake thus clamored for the blood of Jesus of Nazareth, the chief of all the prophets. Thus ever “history repeats itself.”
And in the prophecy of Rev. 13 there is a further object—the main object—to be reached by this action. The formation of the image to the first beast will be made for the express purpose of
Causing people to receive a mark. As the image was an image of the beast, so this mark is called “the mark of the beast.” Can we ascertain what this means? Reader, will you try to ascertain? Are you willing to examine evidences on the subject? You may say: “We do not know that you have the truth on the subject.” But do you know that we have not? Have you ever inquired diligently and prayerfully to know what it means? To show you the immense importance of these questions we will here present a message of warning and of threatening which the God of Heaven has spoken on the very subject of which we are treating. It is in the following words:—
“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 forever 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. Dear friend, you cannot afford to be indifferent when God speaks thus. Better sleep when your house is burning; better mock at him who would stay your steps from walking off a precipice. God has pronounced blessings upon those who tremble at his word; while only ruin stands before him who acts presumptuously.
In this message we find a solution of the greatest difficulty in the prophecy of Rev. 13. Two classes are presented in the message: one worships the beast and his image, and receives his mark; the other keeps the commandments of God and the faith of Jesus. Is there anything in the commandments of God, or in the faith of Jesus, which stands in opposition to “the mark of the beast,” spoken of in this prophecy? There is; it is found in God’s commandments.
By comparing the scriptures we find that several words are used to designate the same thing, as sign, seal, mark, etc. See Rom. 4:11; Eze. 9:4; Rev. 7:1–3. In Eze. 9 a mark is set upon the foreheads of God’s people before utter destruction comes. In Rev. 7 the servants of God are sealed in their foreheads before the four winds blow upon the earth. Thus we have in the Scriptures a seal or mark set upon the foreheads of God’s worshipers, and a mark set either in the foreheads or in the hands of the worshipers of the beast. We have no idea that these are literal marks put in their foreheads. These prophecies contain symbols or figures. The forehead represents the intellect of man, as the hand represents power. Now let us look at “the commandments of God” to ascertain what is God’s mark, or seal, or sign. In Ex. 31:13 we read: “Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.” And again in verses 16, 17: “Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever; [for what reason] for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.”
The same was given through the prophet: “Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.” Eze. 20:12. And yet more impressively in verse 20: “And hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.”
Why was the Sabbath selected to be a sign whereby we may know that Jehovah is God? Because it is the memorial of his work of creation; the evidence of “his eternal power and godhead.” The title of “Creator” is the highest that Jehovah ever chose for himself. It is this which distinguishes him from false gods—“the gods that have not made the heavens and the earth.” Read Jer. 10:1–16. Compare Acts 17:22–24; Rom. 1:19, 20; Rev. 10:5, 6; and 14:6, 7. Thus we see that the sign, or seal, or mark, in “the commandments of God” is his Sabbath; the sanctified seventh day; the day on which he rested when he made the heavens and the earth. No other commandment in his law is thus spoken of, because no other contains the evidence of his creative power. The other commandments likewise reveal to us the will of God; this contains proof that Jehovah is God—the true God. And this is the proof given by God himself. “Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.”
This God-given sign of the creative power of Jehovah is utterly destroyed, obliterated, by changing the Sabbath to another day than the seventh; to a day on which he did not rest when he made the heavens and the earth; to a day which is not the memorial of his creative work. Mark the language of Jehovah himself; the Sabbath is a sign that we may know him, that he is God, “for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.”
We have identified the sign or seal (or mark) of God, in the evidence offered by himself. Can we in like manner identify the sign or mark of the beast power? We can, for that power has also furnished its evidence. And here our difficulty is not in finding the proof it gives, but to decide where to begin to quote, and which to choose, where the proof is so abundant. First we will state a few facts concerning the Sunday which are beyond dispute.
1. There is no law in the New Testament for keeping Sunday.
2. There is no Bible proof that it was ever blessed or set apart as a day of observance.
3. There is no proof that the Sabbath was ever changed from the seventh to the first day of the week. The claim in that respect rests on mere inference.
4. There is no Bible proof that anybody ever kept the first day of the week, or regarded it as a sacred day. Proof of this all lies this side of the Bible record. History or tradition is the only basis of the Sunday Sabbath.
5. The first law for resting from labor on Sunday was made by Constantine, A. D. 321. It was not a Christian edict but, as Dr. Schaff says, it was to honor “the venerable day of the sun” out of respect to “Apollo, the sun-god.”
6. The religious character of the first day of the week was given to it by the pastors of the Church of Rome. As a religious or church festival it is solely the property of the Catholic Church.
And what does the Church say on this subject? She has always claimed the “Christian Sunday” as the creature of her power. In a Catholic tract, an appeal to Protestants, are the following words:—
“The command to keep holy the seventh day is one of the ten commandments; you believe that the other nine are still binding; who gave you authority to tamper with the fourth? If you are consistent with your own principles, if you really follow the Bible, and the Bible only, you ought to be able to produce some portion of the New Testament in which this fourth commandment is expressly altered, or, at least, from which you may confidently infer that it was the will of God that Christians should make that change in its observance which you have made. . . . You keep the Sunday, and not the Saturday; and you do so rightly, for this was the practice of all Christians when Protestantism began; but you have abandoned other Catholic observances, which were equally universal at that day, preferring the novelties introduced by the men who invented Protestantism, to the unvarying tradition of above fifteen hundred years. We blame you, not for making Sunday your weekly holiday, instead of Saturday, but for rejecting tradition, which is the only safe and clear rule by which this observance can be justified.”
As the Creator of the heavens and the earth gave the Sabbath memorial as the evidence of his power, so the Catholic Church gives the Sunday, the opposing or counterfeit Sabbath, as the evidence of its authority. See the following from a book by M. Segur, entitled “Plain Talk about Protestantism”:—
“It is worth its while to remember that this observance of the Sabbath [Sunday]—in which, after all, the only Protestant worship consists—not only has no foundation in the Bible, but it is in flagrant contradiction with its letter, which commands rest on the Sabbath which is Saturday. It was the Catholic Church, which, by the authority of Jesus Christ has transferred this rest to the Sunday in remembrance of the resurrection of our Lord. Thus the observance of Sunday by the Protestants is an homage they pay, in spite of themselves, to the authority of the church.”
And still more emphatic, if possible, is the following from a 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.”
That is, the Sunday-Sabbath is evidence that “the Church” has power to ordain Christian institutions, and to make that sinful of which the Lord has never spoken. And by the observance of Sunday, Protestants recognize and act upon the authority of the Catholic Church.