Seventh-day Adventist Missionary Society · Oakland, California · Apr 19, 1883
General Articles.
By Mrs. E. G. White
Church Festivals.
BY MRS. E. G. WHITE.
PROFESSED Christians engage in feastings and in scenes of amusement which degrade the religion of Jesus Christ. It is impossible for those who find pleasure in church socials, festivals, and numerous gatherings for pleasure, to have ardent love and sacred reverence for Jesus. His words of warning and instruction have no weight upon their minds. Should Christ come into the assembly of those who were absorbed in their plays and frivolous amusements, would the solemn melody of his voice be heard in benediction, saying, "Peace be to this house"? How would the Saviour of the world enjoy these scenes of gaiety and folly?
Christians and the world unite, one in heart and one in spirit, in these festal occasions. The Man of sorrows, who was acquainted with grief, would find no welcome in these places of amusement. The lovers of pleasure and luxury, the thoughtless and the gay are collected in these rooms, and the glitter and tinsel of fashion are seen everywhere. The ornament of crosses of gold and pearl, which represent a Redeemer crucified, adorn their persons. But the one whom these highly-prized jewels represent, finds no welcome, no room. His presence would be a restraint upon their mirth and their sensual amusements, and would remind them of neglected duty, and bring to their remembrance hidden sins which caused that sorrowful countenance, and made those eyes so sad and tearful.
The presence of Christ would be positively painful in these gatherings for pleasure. Surely, none could invite him there, for his countenance is marred with sorrows more than the sons of men, because of these very amusements which put God out of mind, and make the broad road attractive to the sinner. The enchantments of these exciting scenes pervert reason, and destroy reverence for sacred things. Ministers who profess to be Christ's representatives frequently take the lead in these frivolous amusements. "Ye are," says Christ, "the light of the world." "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven."
In what manner is the light of truth shining from that thoughtless, pleasure-seeking company? Professed followers of Jesus Christ who indulge in gaiety and feasting cannot be partakers with Christ of his sufferings. They have no sense of his sufferings. They do not care to meditate upon self-denial and sacrifice. They find but little interest in studying the marked points in the history of the life of Christ upon which the plan of salvation rests, but imitate ancient Israel who ate and drank and rose up to play. In order to copy a pattern correctly we must carefully study its design. If we are indeed to overcome as Christ overcame, that we may mingle with the blood-washed, glorified company before the throne of God, it is of the highest importance that we become acquainted with the life of our Redeemer and deny self as did Christ. We must meet temptations and overcome obstacles, and through toil and suffering, in the name of Jesus, overcome as he overcame.
The great trial of Christ in the wilderness on the point of appetite was to leave man an example of self-denial. This long fast was to convict men of sinfulness of the things in which professed Christians indulge. The victory which Christ gained in the wilderness was to show man the sinfulness of the very things in which he takes such pleasure. The salvation of man was in the balance, and to be decided by the trial of Christ in the wilderness. If Christ was a victor on the point of appetite, then there was a chance for man to overcome. If Satan gained the victory through his subtlety, man was bound by the power of appetite in chains of indulgence which he could not have moral power to break. Christ's humanity alone could never have endured this test, but his divine power combined with humanity gained in behalf of man an infinite victory. Our representative in this victory raised humanity in the scale of moral value with God.
Christians, who understand the mystery of godliness, who have a high and sacred sense of the atonement, who realize in the sufferings of Christ in the wilderness a victory gained for them, would see such marked contrast between these things and the church gatherings for pleasure and the indulgence of appetite, as would turn them in disgust from these scenes of revelry. Christians would be greatly strengthened by earnestly and frequently comparing their lives with the true standard, the life of Christ. The numerous socials, festivals, and picnics, to tempt the appetite to over-indulgence, and the amusements which lead to levity and forgetfulness of God, can find no sanction in the example of Christ, the world's Redeemer, the only safe pattern for man to copy if he would overcome as Christ overcame.
We present the faultless pattern to all Christians. Says Christ, "Ye are the salt of the earth; but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and to be trodden under foot of men. Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." The light of Heaven is to be reflected through Christ's followers to the world. This is the Christian's life-work to direct the minds of sinners to God. The Christian's life should awaken in the hearts of worldlings high and elevated views of the purity of the Christian religion. This will make believers the salt of the earth, the saving power in our world; for a well-developed Christian character is harmonious in all its parts.
We tremble for the youth of our day, because of the example that is given them by those who profess to be Christians. We cannot close the door of temptation to the youth, but we can educate them that their words and their actions may have a direct bearing upon their future happiness or misery. They will be exposed to temptation. They will meet foes without and foes within, but they can be instructed to stand firm in their integrity, having moral principle to resist temptation. The lessons given our youth by world-loving professors are doing great harm. The festal gatherings, the gluttonous feasts, the lotteries, tableaux, and theatrical performances, are doing a great work that will bear a record with its burden of results to the Judgment.
All these inconsistencies, sanctioned by professed Christians under a garb of Christian beneficence, to collect means to pay church expenses, have their influence with the youth to make them lovers of pleasures more than lovers of God. They think if Christians can encourage and engage in these lotteries and scenes of festivities, and connect them with sacred things, why may not they be safe in taking an interest in lotteries, and engaging in gambling to win money for special objects.
It is Satan's studied plan to clothe sin with garments of light to hide its deformity, and make it attractive. And ministers and people professing righteousness unite with the adversary of souls to help him in his plans. Never was there a time when every member of the church should feel his responsibility to walk humbly and circumspectly before God as at the present. Vain philosophy, false creeds, and infidelity, are on the increase. And many who bear the name of Christ's followers are, through pride of heart, seeking popularity, and are drifting away from the established landmarks. The plain commands of God in his word are discarded because they are so plain and old-fashioned, while vain and vague theories attract the mind and please the fancy. In these scenes of church festivities, there is a union with the world that the word of God does not justify. Christians and worldlings are united in them.
But the apostle inquires:—
"What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."
When we are able to comprehend the temptations and victories of the Son of God while in severe conflict with Satan, we shall have a more correct idea of the greatness of the work before us in overcoming. Satan knew that if he failed, his case was hopeless. If he succeeded, he had gained a victory over the entire race, and his life and kingdom he thought would be established.
In professedly Christian gatherings, Satan throws a religious garment over delusive pleasures and unholy revelings to give them the appearance of sanctity, and the consciences of many are quieted because means are raised by these to defray church expenses. Men refuse to give for the love of Christ; but for the love of pleasure, and the indulgence of appetite for selfish consideration they will part with their money.
Is it because there is not power in the lessons of Christ upon benevolence, and in his example, and the grace of God upon the heart, to lead men to glorify God with their substance, that such a course must be resorted to in order to sustain the church? The injury sustained to the physical, mental, and moral health in these scenes of amusement and gluttony, is not small. And the day of final reckoning will show souls lost through the influence of these scenes of gaiety and folly.
It is a deplorable fact that sacred and eternal considerations do not have that power to open the hearts of the professed followers of Christ to make free-will offerings to sustain the gospel as the temptation of feasting and general merriment. It is a sad reality that these inducements will prevail when sacred and eternal things will have no force to influence the heart to engage in works of benevolence.
The plan of Moses in the wilderness to raise means was highly successful. There was no compulsion necessary. Moses made no grand feast, and he did not invite the people to scenes of gaiety, dancing, and general amusement. Neither did he institute lotteries or anything of this profane order to obtain means to erect the tabernacle of God in the wilderness. God commanded Moses to invite the children of Israel to bring their offerings. Moses was to accept gifts of every man that gave willingly from his heart. But the free-will offerings came in so great abundance that Moses proclaimed it was enough. They must cease their presents; for they had given abundantly, more than they could use.
Satan's temptations succeed with the professed followers of Christ on the point of indulgence of pleasure and appetite. Clothed as an angel of light he will quote Scripture to justify the temptations he places before men to indulge the appetite, and in worldly pleasures which suit the carnal heart. The professed followers of Christ are weak in moral power, and are fascinated with the bribe which Satan has presented before them, and he gains the victory. How does God look upon churches that are sustained by such means? Christ cannot accept these offerings, because they were not given through their love and devotion to him, but through their idolatry of self. But what many would not do for the love of Christ, they will do for the love of delicate luxuries to gratify the appetite, and for love of worldly amusements to please the carnal heart.
FAITH, HOPE, AND LOVE
By Joseph Harvey Waggoner
BY ELD. J. H. WAGGONER.
WHEN all is dark, no sun, no moon,
To cast their light upon our way,
When clouds and tempests hide the noon,
Nor promise give of coming day,
Then hope in God forbids our tears,
O blessed hope to calm our fears;
And faith gives light e'en through the tomb,
O, joyful faith to light the gloom!
When earthly treasures all are lost,
And earthly friends prove all untrue,
When all our dearest aims are crossed,
With not a ray to cheer the view;
Hope tunes our harps, faith lights our way,
But love alone can make our day;
Though faith and hope shall bid us rise,
'Tis love shall bear us to the skies.
—From Pearly Portals.
“Thus Saith the Lord.”
By Joseph Clarke
BY JOSEPH CLARKE.
“THUS saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth herein in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth; for in these things I delight, saith the Lord.” Jeremiah 9:23, 24. See also 1 Cor. 1:31; 2 Cor. 10:17.
When the disciples came to Jesus with joy because the devils were subject to them through his name, he confirmed to them this and still greater power, but he warned them thus: “Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in Heaven.” Christ would guard his followers against pride, and here he gives to them a thought to occupy their minds when they were tempted to glory in the power they had received from him; not to rejoice in this power as it might lead to vainglory. But there was a thought or consideration in which they might well rejoice, that their names were written in Heaven.
The warning given by the prophet is to the same effect: “Let not the wise man glory in his wisdom,” etc.; but the faithful Jeremiah directs the wise, the mighty, and the rich men, to a proper object of glorying: “Let him that glorieth in me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth; for in these things I delight, saith the Lord.”
In both of these lessons, one from Jeremiah, the other from the precepts of our Lord, we behold the very same principle, a warning against pride, and a cure for pride, or a preventive for the vice; for truly pride may very properly be called a vice. All that may possibly lead to pride we should studiously avoid. There is a beautiful feature in a lesson given in this way. Instead of forbidding pride, and leaving the learner so, the teacher gives a complete, a radical, and specific remedy. When we are pleased because of powers granted to us, or we are self-complacently joyous in possession of gifts from God, we may well be on our guard, and cease to be joyous on these accounts; but we should not wholly cease to be joyous, but should rejoice for a different reason; that is, that God is altogether and in all respects a good and just and holy being, and that we are safe and all our interests are safe in his hands, and that he will (if we continue faithful in his service) continue to favor us with his good Spirit, and bring us finally to his own inheritance.
It is natural for man to glory in something. This is a world of sorrow, and we all need something to brace up the spirit against the constant wear and friction of life. And this is what brings out character—the motive. If we lean on our gifts, the same thing as rejoicing and glorying in them, we are on a sandy foundation. We are in duty bound to be thoroughly grateful to God for gifts, whether they are mental or material; but here is the point: We may not safely lean upon them, that is, to glory in them, or rejoice in them, for they are only gifts; but we may rejoice in the giver and in the promised inheritance of the saints.
Such glorying and rejoicing is infinitely above the other, in purity and excellence, and its tendency is to elevate the mind, while self-complacent and selfish joys tend to lower the standard, and in the end to degrade the mind.
To understand and know about God will cause us to long for that purity of the heart which will bring us into a closer communion with him, and that will not rest content until we are sure that our sins are washed away in the blood of Christ; and then we will feel the obligation to depart from all iniquity.
The knowledge of God causes the heart to long for communion with him. Says David, “As the hart panteth after the water-brooks, so panteth my soul after thee, O God.” Ps. 42:1. Also the knowledge of God causes us to see his hand in his works. Says David, “The heavens declare the glory of God.” Ps. 19:1.
Whether we view his work through the microscope, which reveals his skill in the minutest of his works, or through the telescope, which peers far out in the ocean of space to other systems of worlds and suns, we are deeply impressed with the wisdom, power, and skill of the creator; but all this is not to compare with the consideration that the infinite Creator possesses a character such as is revealed in Christ, who is “the brightness of his glory and the express image of his person.”
The reward God has promised to the faithful shows us that he is a rewarder of the righteous, though they may pass through a heated furnace in this world. Says the prophet, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” 1 Cor. 2:9; Isa. 64:4.
The knowledge of God leads us to a reverence for him. Said Daniel, when he saw visions of God, “There remained no strength in me; for my comeliness was turned into corruption, and I retained no strength.” Dan. 10:8. But the prophet was strengthened, and assured that he was greatly beloved. God does not leave his humble, reverent prophet to terror, but with words tender as the mother’s to her child, he lifts him up to hear the most important and wonderful prophecy given in the word of God. So when he revealed himself to Paul (then Saul of Tarsus) he strengthened him for his work, and made it plain and clear.
But after all we may learn of the character and works of God in this world, it is only as through a glass darkly, as we shade the eye to view the sun. But we see all we need to make us thoughtful, humble, reverent, and pure. We see enough to keep us from unbelief and sin; enough to encourage us to labor and devotion to his truth; but our knowledge of the infinite power and wisdom and love of God will continue to increase as we continue to grow in grace and in the love of God. Throughout the ages upon ages of eternity, his perfections will be a continual joy and admiration and surprise to the ransomed host, and to his angels who kept their first estate.
Baptism of Three Thousand Converts.
IN his "Critical Notes" on the Sunday-school lesson, in the S. S. Times, Dr. Woolsey said of the baptism of the three thousand on the day of Pentecost: "The great rapidity with which baptism must have been performed, and the want of conveniences, if not of water, must have rendered immersion of the whole body impossible." This naturally called forth considerable comment, which the Times, with the utmost fairness, printed. As the above objection is a standing one with those who substitute sprinkling for baptism, we think that a portion of the replies will be read with interest. A Baptist pastor of New York writes thus:—
"First, the rapidity. To one accustomed only to the modern and man-made mode, it does seem rather large to baptize three thousand in the likeness of Christ's death all in one day; but to one accustomed to immerse, there appears to be nothing impossible or difficult about it. The difficulty is in getting the three thousand converts. Elder Joseph Knapp immersed sixty in Keuka Lake in twenty-eight minutes, without undue haste. It would not be difficult to get abundance of like testimony. The history of the Telugu Baptist Mission is a standing protest against the 'rapidity' objection. A little practical knowledge of immersing dissipates this objection into thin air. If there is a real question about the possibility of these three thousand being immersed in one day, let the Sunday-School Times open its columns to the testimony of the ministers of the country, who have had experience in immersing converts. In three weeks there wouldn't be a shadow of a question. There is hardly an able-bodied Baptist minister in the country who wouldn't be only too willing to be one of twelve to immerse three thousand almost any afternoon. The one who could not immerse fifty an hour would have two by his side who could more than double the number. And what conveniences could have been wanting? Both the pilgrims and the residents of Jerusalem were accustomed to public bathing, if not private, and were clothed in such a manner that they could easily do it. . . As to water, I always supposed that on any other day than this one day of Pentecost, A. D. 33, Jerusalem183was a well-watered city. . . When the spiritual forces of the new on-coming kingdom of her Lord besieged her, and water was needed for the rites of that kingdom, did the pools and fountains and cisterns, the public and private reservoirs, fail for the first time? Are we to understand that it was a dry time in Jerusalem that day? 'Impossible' seems a large word to use in this connection. Considering the dress of the Oriental, the public baths of Jerusalem, the bathing habits of the people, the number of assistants whom Peter could call to his aid (probably over eighty), and the zeal that filled their hearts that day, it must have been a dry time in Jerusalem, if the immersion of three thousand was 'impossible.' . . . I would say in conclusion: It takes but little longer to immerse than to sprinkle, if each candidate is baptized in the name of the Father, the Son, and the Holy Spirit."
Another writes:—
"The Rev. Dr. Downie, of the Telugu Mission, says that it took six persons nine hours to baptize 2,222, and only two were baptizing at a time, they being relieved, when tired, by two others. Let any person go into any Baptist Church, and see the ordinance of baptism administered, and he will see that it takes less than a minute to a person."
In addition to these testimonies, the editor of the S. S. Times (who is not a Baptist), gives his own opinion concerning the probable conveniences for such a rite—including an abundance of water—in Jerusalem, in the days of the apostles. He says:—
"That ancient Jerusalem was supplied with water to a remarkable degree is evident from a study of its history. Eusebius, writing in the fourth century, quotes a writer earlier than himself as saying: 'The whole city flowed with water, so that even the gardens were irrigated of those flowing waters out of the city.' Tacitus refers to Jerusalem as 'a fountain of perennial water, mountains hollowed out underneath; also fish pools and cisterns, rain-water being preserved.' Canon Williams, a Church-of-England clergyman, long a resident and a careful student of the Holy City, says: 'There is a singular agreement among all authors, sacred and profane, on this fact, that the Holy City had an abundance of water within its circuit, while the neighborhood was scantily supplied, or rather altogether arid;' and he proceeds to consider how this was possible. Dr. Trail, another Church-of-England clergyman, and an editor of the Works of Josephus, declares of Jerusalem, that 'perhaps upon no city of the ancient world had greater cost been bestowed, or more skill shown, in securing for it an unfailing supply of water.' And the modern researches of Dr. Barclay and of Captain Wilson, and others, have shown the ruins of cisterns and pools and aqueducts in and about Jerusalem, which justify the claims of its wonderful water supply in the days of old. That the Orientals are in the habit of bathing in and drinking from the same pools and streams, every traveler in the East can testify; and it is evident from the inspired text itself, that persons were in the habit of stepping or being carried into the pool of Bethesda, and of washing in the pool of Siloam, in Jerusalem, in the days of our Lord. Indeed, it would seem that if there was one place on the face of the earth about which there need be no question concerning the supply of water, and conveniences of its use, for immersion, in the apostolic age, that place was Jerusalem."
Conscience Not a Sure Guide.
By George B. Starr
By Eld. George B. Starr.
"There is a way that seemeth right unto a man but the end thereof are the ways of death." Prov. 14 : 12.
It is evident from this text that a man's conscience is not a reliable guide, as a part of his faith or practice may seem to be right to him, while in reality he is in the way of death. God evidently designed the conscience for a very important work; but he also gave man a regulator for it, which it is as important for him to consult as it is for him to consult the sun to keep his watch right. It matters not how good a watch may be, the better it is the surer it is to stay wrong if it be set wrong. So a man may have a very good conscience, very tender, and very faithful in its admonitions, and yet constantly misleading him, because it has been wrongly instructed.
A good conscience might permit us to be very careless of very important and serious matters, simply because it is ignorant of them; but as soon as it is instructed it still proves itself to be the same faithful monitor upon this, as well as other subjects.
Some may go quite in the opposite direction, and make many things a matter of very conscientious action which are altogether imaginary, a result of false education. Both extremes one would think all would gladly avoid, but they only may by faithfully instructing and regulating their consciences by God's unerring word.
It is necessary to concede the truth of this, in order to explain the presence of the word of God in the world, for why should the Lord have been to the trouble of giving it to us, if it was all right for each to take the course he thought was right. "Thy word is a lamp unto my feet, and a light unto my path." "Through thy precepts I get understanding: therefore I hate every false way." "Thy word have I hid in mine heart, that I might not sin against thee."
The Reward of Good Works
THE reward of good works is like dates, sweet and ripening late.—Talmud.
Defection in Principle
THE sad consequences of defection in principle is corruption in practice.
Nominal Church Membership.
By Editor
UNDER the above heading the Independent tells some palpable truths in a very clear manner. They are the more forcible as that paper most strenuously advocates sprinkling for baptism, and has been known to favor infant baptism. But the Independent aims to tell the truth even if it thereby stands self-condemned. Read the following carefully:—
Ask a plain deacon or elder if his son is a member of the church, and he will say: "No; we have prayed much for him, he is a child of the covenant, and we believe he will yet be converted; but he is not yet a church member." Go then to his well-indoctrinated pastor and ask him who constitute the church, and he will reply to you, in a worn phrase: "Believers and their children." But he knows perfectly well that he is using the word church in a different sense from what he does when he urges his deacon's son to "join the church." It is only in a very loose and almost meaningless sense that he would say the deacon's boy is already a member of the church. That boy has never suspected that he is in any sense a member of the church. And the only sense in which he is a member is that he has been baptized in his infancy, and is one of those to whom the church owes a special watch and care. He cannot partake of the church's communion at the Lord's table, he cannot vote at a meeting of the church, he has no voice or vote or seat with the church. His only personal act in relation to the church is to withdraw when the members of the church come together. For anything more he must wait till he has been converted and joined the church.
And yet the tradition lingers that, by some strange virtue, either of baptism or descent, that child is already in some valid sense a member of the church. The church is composed, we hear it again and again said, of "believers and their children"; and ingenious explanations are made to show how this must be true, though false to outward seeming. Of course, every Protestant denies baptismal regeneration; but then many declare that infant baptism has some sort of mystical influence in bringing the infant soul into relation to God's saving grace, which is only another way of asserting what has been denied. In baptism the child does nothing; is passive. Only the parent and God can do anything. The parent can do nothing but make the rite an act of consecration; and, if God does anything more than to look graciously down and recognize with infinite benevolence the parent's act, we have no evidence for it in reason or Scripture. That there should be any evidence in Scripture is impossible, inasmuch as Scripture has nothing to say about infant baptism whatever.
But there are more than might be believed who think they hold that a child of believing parents is, in such a sense, necessarily a child of grace; that he is already regenerated, and is so already a member of Christ's invisible church, and should be of his visible church. They can never carry out practically their theory, for the whole working economy of the church is against it; but there are more than it would seem to intelligent people possible, who hold that the child of believing parents is regenerated from birth, a sure heir of grace and Heaven, and that his conversion is sure to follow in time. We have known not a few to declare that a child thus regenerated in infancy may grow up in sin and not be converted till late in life; that God's grace can thus remain dormant. Such a separation of regeneration and conversion is as unscriptural as it is unreasonable; but it serves to bolster up the idea of infant church membership.
It is strange that the Scripture is tortured to support such notions. The declaration of Peter, "The promise is to you and your children," is twisted to mean that there is sure salvation for the children of believers, even though the promise referred to is a special one from Joel, on another subject, quoted by the apostle as foretold at Pentecost. It is about prophesying and dreaming dreams. So we are pointed to John the Baptist, who was "filled with the Spirit from the womb," as a proof of infant regeneration; as if such literal interpretation could not equally prove that infants can talk and tell lies before they are a day old; and, if at best, the case of John were not represented as an exceptional one, instead of the rule in the church. Perhaps these literalists will take the alarm when it is pointed out to them that, if the promise is so definite and the infant children of believers are already regenerated, then those of them who die without evidence of conversion, but who are yet children of the promise and who must be saved, are sure to see the light after breath or after death. For such there must be a second probation, so short is the step between absurdity and "heresy."
Forgetfulness Leads to Sin
By John Reid
Forgetfulness is one of the broad ways to sin. A ship can be lost by carelessness as well as design. The evils of life come mainly through inattention. If I mind not, I find not. Souls are lost at no cost. Every man has a weak side; but a wise man knows where it is, and will keep a double guard there.—John Reid.
Rag-Pickers and Social Ambition
THERE are in New York one thousand rag-pickers who are making money so fast that their granddaughters will doubtless be leaders of society, while their grandsons will refuse to associate with people who are "in trade."—Philadelphia News.
True Distinction
DISTINCTION is not in being heard of far and wide, but in being straightforward, and loving the right and pure.
"Willingly Ignorant."
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
WHY will men deceive themselves? Why will they, rather than to submit to God's law, seek to undermine and overthrow it? When the one-day-in-seven plea is shown to be false, from the fact that God sanctified, that is, set apart or appointed, the seventh day of the seven, the very day on which he rested from the work of creation, why will they blind themselves by the false assertion, that the day is lost, and we cannot tell which is the seventh day in God's given order? Can they not see that this is an argument against God himself? If we cannot keep God's commandment, we cannot. Then who is to blame if we do not?
Their argument stands like this: 1. God commands us to keep the seventh day. 2. But his providence has so ordered it that we cannot tell which day that is. 3. Therefore, any one day of rest after six of labor will be acceptable obedience to the commandment.
We might just as well argue that since God has suffered his sanctified day to be lost, he does not require us to keep the commandment at all.
But if the people were not willingly ignorant, if they really desired to know which day of seven is God's sanctified rest-day, they certainly could find it. All believers in Christ and readers of the New Testament know that Jesus recognized and observed the day that the Jews observed; Luke 13:14-16, and 4:16; and that the first day of the week was the day next following the Sabbath. Matt. 28:1; Luke 23:56; 24:1. And if they will not close their eyes to the fact, history will show, that, for many centuries of the Christian era, say from the third to the sixth in particular, the Christian world was divided, and there was much contention on the question; not at all which day of the week was the Sabbath, but whether the Sabbath should be kept, or another day, the first day of the week, a day to which "Sylvester, who was bishop of Rome while Constantine was emperor," gave the "imposing title of Lord's day." In those early centuries it was not questioned at all which day was the Sabbath. No other day than Saturday was ever called the Sabbath by any writer, in the church or out, for more than five hundred years after Christ. In those centuries no one had ever imagined that the Sabbath could be kept on any other than the seventh day, the day God rested on, and therefore blest and sanctified, and which the Jews have ever observed, and do observe to this day. The seventh-part-of-time theory had not then been invented. The Roman Catholic Church still recognize the Sabbath and the first day of the week as two distinct days, claiming that the church, having the power, has "substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no Scriptural authority." It was left for Protestants, near the close of the sixteenth century, to develop the seventh-part-of-time theory, and thus show how the fourth commandment, without change, can be kept on the first day of the week.
Why will men choose to be blind? Why will they contend that the day of the Sabbath has been lost, against all history and the testimony of the whole world—Jews, Catholics, and Protestants being perfectly agreed in numbering the days of the week? Why will they, to excuse themselves in following mere human tradition and custom, dishonor God by representing that, though he requires us to keep holy the day on which he rested, yet it is impossible for us to know what day it is? If they would candidly reflect, they would know that all such excuses are vain. How much better it would be for them to learn this fearful mistake now in time to correct it, than to pass on in blindness till the day of God shall reveal it.