VERSE 1. "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand." The trumpet among the ancient Israelites was to be blown as a token of alarm when danger was near. Was a hostile army approaching, were dangers impending, which required action and haste to escape or avert, the trumpets pealed out an alarm through all the land to arouse the people.
This custom is used as a medium through which to enforce a command upon the servants of God, when the great day of the Lord, in which is summed up for the wicked, all dangers, and all calamities, is about to burst upon the world. Not that a trumpet is now literally to be blown; but an alarm is to be given which shall be as startling, and arrest the attention of the people as effectually, as the trumpet blasts that echoed of old over the mountains of Judea.
The trumpet anciently was to be blown by the priests. Num. 10:8. So now the alarm is to be given by the ministers of the Lord. As the priests were the guardians of the people, and were to warn them of approaching danger, so those who are set apart as teachers of God's word, are required to understand the developments of his work in the earth, and to give warning when in the accomplishment of his dispensations, judgments are declared, and to be executed, upon the unfaithful.
The Lord has set his ministers as his watchmen, to see when the sword is coming and warn the people; and by the prophet Ezekiel he charges them with their solemn responsibility in these words:—
"If when he [the watchman] seeth the sword come upon the land, he blow the trumpet and warn the people; then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand. So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul." Eze. 33:3-9.
The trumpet is to be blown in Zion, and the alarm sounded in God's holy mountain. A movement is first to be made by the church of God. If the church is asleep, what can be expected of the world? The church is set as the light of the world, and should be prompt to see the light and make it known to the people.
But what are the professed churches of our land doing? They have gone down into the plains of Ono, and are joining hands with a pleasure-loving, Judgment-hating world. And while nature is already beginning to quiver with the throes of its final convulsion, and all over the sea and land around us, and the heavens above us, tokens are multiplying to show that the great day of the Lord is hastening upon us like a lion leaping upon its prey, the church join in the world's mad chase after delusive phantoms, the ministers preach smooth things, and prophesy peace; and the wicked plunging down to death are made to feel quiet and at ease.
Never were there so widespread and confident assertions of a good time coming as at the present day. The cry of peace finds a ready reception in the carnal mind. And since the delusive doctrine of a temporal millennium was invented by Daniel Whitby, about two centuries ago, this sentiment has found such marvelous growth that it is now echoed from almost every pulpit and religious paper in the land.
And what shall be the end thereof? This dream and cry of peace, so securely fostered by the doctrine of the world's conversion, is marked in prophecy as one of the characteristics of the last days, and one of the signs of impending destruction. The day of the Lord, says Paul, comes as a thief in the night. 1 Thess. 5:2. And he writes to his "brethren," the true church, that they know this perfectly, but are not in darkness that the day should overtake them as a thief. Verses 2, 4. Then he says of the world, "For when they shall say, Peace and safety, then sudden destruction cometh upon them." Verse 3.
And this is the time when the prophet, in the chapter before us, calls upon us to blow the trumpet and sound the alarm; for the inhabitants have reason to tremble rather than be at ease, in view of the impending day of the Lord, which shall try every man and every work, with its fiery ordeal.
The next verse sets forth the nature of this day:—
"VERSE 2. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains; a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations.
The world is looking for light; but that which is coming is darkness; they look for joy; but shall find gloominess instead; they look for ease, prosperity, and pleasure, but will suddenly find themselves in clouds and thick darkness; and this day comes like the morning spread upon the mountains, covering all at once.
In the next sentence, as if overwhelmed with the sublimity of the scene before him; with an abrupt exclamation, he introduces the agents by which the events of the day of the Lord are accomplished. "A great people and a strong!" Some mighty army comes forth at the bidding of the Lord. We shall see who they are in subsequent verses.
But does not the reference to future generations destroy the application of this language to the great day of the Lord, beyond which we look for no generations in the ordinary sense of that term? We think not. We take the expression simply to mean that as there had been no day before it like it, there never should be afterward. It stands out conspicuous and alone as a day unparalleled for the sublimity of its scenes, the terror of its judgments, and the magnitude of its revolutions.
The prophet now turns his attention more particularly to the agents concerned in this great work, and devotes the next nine verses to a description of them and their doings.
VERSE 3. "A fire devoureth before them; and behind them a flame burneth; the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. 4. The appearance of them is as the appearance of horses; and as horsemen, so shall they run. 5. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. 6. Before their face the people shall be much pained; all faces shall gather blackness. 7. They shall run like mighty men; they shall climb the wall like men of war; they shall march every one on his ways, and they shall not break their ranks. 8. Neither shall one thrust another; they shall walk every one in his path; and when they fall upon the sword, they shall not be wounded. 9. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. 10. The earth shall quake before them; the heavens shall tremble; the sun and the moon shall be dark, and the stars shall withdraw their shining. 11. And the Lord shall utter his voice before his army; for his camp is very great; for he is strong that executeth his word; for the day of the Lord is great and very terrible, and who can abide it?"
These verses have been the occasion of considerable study; some considering them a description of the devouring locusts mentioned in the first chapter; others, that the language is altogether too strong, and the description altogether too elevated to apply to any insects, or any ravages they have ever been known to commit. Those who apply it to the locusts, as do commentators generally, spend much time in showing their likeness to horses, their sound to that of chariots, their running like men with unbroken ranks, etc. But there are insuperable objections to such an application.
1. When the plague of locusts fell on Egypt, Ex. 10:14, it was said that there never should be the like again. If Joel 2:2 refers to locusts that came upon Judea in Joel's day, it describes a greater calamity than that of Egypt; for it says that there never had been any like it before; and hence the language of Ex. 10:14, is plainly contradicted.
2. The expression, "the day of the Lord," can refer to nothing else but the great day so often referred to in other scriptures. A reference to this day introduces the "great people and strong" described in the verses before us. And the description closes, verse 11, with a reference to the same day. It is most reasonable to conclude that all that intervenes refers to the same time, and the agencies God then makes use of to accomplish his will. It is hardly conceivable that between these plain references to the day of the Lord, Joel should throw in a long description of locusts which in this case devastated Judea centuries ago.
3. The language seems to be entirely too strong for simply a description of the local ravages of a swarm of locusts; especially such expressions as the earth quaking before them, the heavens trembling, and the sun and moon and stars withdrawing their shining.
But the Lord has an army which will be called forth in martial array in the great day of the Lord, to whom the language will apply, and of whose movements and operations the words of the prophet are a striking description; an army that will accomplish the work here specified, and the results of whose presence it is beyond the power of language adequately to portray.
1. The Lord's army. "A great people and a strong," says Joel. Daniel and John in giving the number of this army, which we believe to be none other than the angels of God, say, "Ten thousand times ten thousand [that is, one hundred millions] and thousands of thousands." Dan. 7:10; Rev. 5:11.
2. Will these angels accompany the Lord when he appears in the clouds of heaven? "When the Son of man shall come in his glory, and all the holy angels with him." Matt. 25:31.
3. "A fire devoureth before them." "The Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire." 2 Thess. 1:7, 8.
4. "The appearance of them is as the appearance of horses." "And the armies which were in Heaven followed him upon white horses, clothed in fine linen white and clean." Rev. 19:14. The context shows this to be at the second coming of Christ, and that this is a figure of the angelic hosts which then attend him.
5. "Like the noise of chariots." The Lord "shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple [Rev. 16:17], a voice of the Lord that rendereth recompense to his enemies." Isa. 66:5, 6. "A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord." Jer. 25:31. The context shows that this takes place in the day of the Lord.
6. "All faces shall gather blackness." Paleness is the sign of fear and alarm; blackness, of despair. There is no time when "all faces" will gather blackness except in that fearful hour when they realize that probation is no more; that the harvest is past, and the summer is ended, and they are not saved.
7. Verses 7, 8, and 9, reveal some of the characteristics of these heavenly agents whom the Lord at this time commissions to execute his will. No wall can obstruct their march; no bolts nor keys can bar their entrance; their ranks cannot be broken; the sword cannot hurt them; the most secret chamber cannot conceal from them the objects of God's displeasure. Then shall the wicked realize that they are in the hands of executioners, against whom all human safeguard and all human weapons are utterly powerless.
8. Before them the earth quakes, and the sun, moon, and stars, withdraw their shining. Joel 3:12-15 shows that this is in the day of the Lord, when multitudes are in the valley of decision, when the heathen are gathered to be judged, and the sickle is put in for the final harvest.
9. The Lord utters his voice before his army. The last manifestation the Lord gives to the wicked of his majesty and power, is to utter his voice from Heaven just before the appearing of Christ. See Jer. 25:30; Joel 3:16; Heb. 12:26; Rev. 16:17.
10. "The day of the Lord is great and very terrible, and who can abide it?" Similar language is uttered by the wicked in that day. They exclaim, "The great day of his wrath is come, and who shall be able to stand?" Rev. 6:17. None will be able to stand but such as are then clothed in the panoply of truth, and who, while mercy was offered, made the Lord their friend. And they will not only be able to stand, but to them that day will be the rising of the sun of righteousness and the morning of a65lasting joy.
U. S.
Hezekiah's Sickness and Recovery.
By Ellet Joseph Waggoner
This case affords an excellent opportunity to test the doctrine expressed by the popular hymn, "Death is the gate to endless joy." In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die and not live." Isa. 38:1. There was no doubt but that he was doomed to die. And how did he receive the news? We are told that "he wept sore." He loved life more than death. But perhaps there was something in his past life that was wrong, and the thought of this caused him to fear. Let us see. "Then Hezekiah turned his face toward the wall, and prayed unto the Lord, and said, Remember now, O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight." Verses 2, 3. So he was a very good man; and besides this, the Lord granted him time to set his house in order, and to make any preparation that he might desire. This privilege is not accorded to every one. And yet Hezekiah did not want to die; did not want to go (according to the popular idea) to be with the One whom he loved and had served so faithfully. We will let him tell in his own words why he did not want to die. After he had recovered, he deliberately wrote as follows: "I said in the cutting off of my days, I shall go to the gates of the grave; I am deprived of the residue of my years." Verse 10. So instead of his years being lengthened out to all eternity, they would have been cut off. Then he would not have gone to Heaven, but to the grave.
But would he not have gone to Paradise, there to praise God? Hear his words again: "For the grave cannot praise thee, death cannot celebrate thee; they that go down into the pit cannot hope for thy truth." Verse 18. This was at least one reason why Hezekiah did not want to die. He wanted to continue praising the Lord, and he knew that he could not if he died. We will not now consider whether or not he might have honored the Lord more by dying than by living. Had he died at that time he would have avoided at least one sin; but the point is that he could no more have uttered praise to God.
But the objector will say, "All this is spoken of his body; of course its functions would have ceased, and it would have decayed; but his soul would have gone to God." Well, then, we will listen to him once more: "Behold, for peace I had great bitterness; but thou hast in love to my soul delivered it from the pit of corruption." Verse 17. So it appears that neither his body nor his soul would have gone to Heaven if he had died, although he was a good man. This case alone is sufficient to disprove the doctrine that the good go to their reward at death.
But it may still be urged that Hezekiah lived in the old dispensation, before Christ, and that "life and immortality" had not then been brought to light; that he could not understand the doctrine of the immortality of the soul, and that his words are not to be taken as authority. We readily admit that he did not understand the doctrine of the immortality of the soul, as held by the majority nowadays, but will not admit that his words are not authority. Hear what Paul says of the Old Testament writings: "All Scripture is given by inspiration of God, and is profitable for doctrine," etc. Then we may go to the Old Testament to learn doctrine; and in this case we learn a very important doctrinal lesson. These words of Hezekiah stand unrebuked and uncontradicted, as a part of divine revelation. We will then accept them as such, believing that they, with the rest of the Scripture, are necessary in order to make us wise unto salvation.
E. J. W.
The Sabbath-School.
By Ellet Joseph Waggoner
Miracles.
LAS- considered the subject of miracles in connection with the one at Gibeon. It is not amiss to say a few words more on the subject. There is a growing disbelief in miracles among those who profess to believe the Bible. Common is this disbelief, and the one who is in this ill-defined position needs to be firmly fixed in mind in order not to be affected. Now to deny the existence of miracles is to deny the truth of the Bible, for that is founded on miracles. The creation of the earth, the creation of man, the incarnation of Christ, his sacrifice for sins,—all are miracles.
But there is a tendency, and it is not confined to infidels, to explain the miracles recorded in the Bible, by the laws of nature, as commonly understood. It is claimed that God will not work contrary to the laws which he has ordained. That may be true; but who knows it? Who shall say that God is obliged to work always in a fixed course? Extraordinary occasions call for extraordinary action, and why may not God work in any way that he pleases?
Again, even if we admit that God must, or does, always work according to fixed laws, how does that help the matter? Who is there so presumptuous as to suppose that he understands all the laws of nature? The term “laws of nature” is a convenient one to express what little we know of nature. Men formulate their observations of the properties of matter, and call the result the laws of nature. But it is not necessarily the laws of nature any more than a single section of the Constitution is the laws of the United States. There are more things in heaven and earth than are dreamed of in any man's philosophy.
It may be true that all miracles are performed in harmony with certain fixed laws, but not according to any laws within the scope of man's knowledge. Take for instance the miracle noted last week—the standing still of the sun and moon. Take the miracle in the lesson covered by this week's review—the one in which the prophet caused iron to swim. These were both contrary to any laws known to man. But both of them are surpassed by the creation of the earth, or the raising of a dead man to life. We cannot understand them; if we could, they would not be miracles.
The existence of miracles is proved by the existence of God. If God exists, miracles must exist. For a being who did nothing but what could be fully comprehended by men, would be only a man, and not God. If there is a God, he must be infinitely superior to man, and consequently must perform acts infinitely beyond man's comprehension. And on the other hand, the occurrence of miracles (things that are wonderful and they are unexplainable) proves the existence of a being infinitely superior to man. And as miracles do occur every day, no one in his right mind can deny. The humble child of God is not troubled with speculations as to how miracles are performed. He accepts them as revealing the power of the God whom he worships. He can say, “He created the universe, and still controls it, upholding all things by the word of his power,” who “measured the waters in the hollow of his hand,” and to whom the nations “are as a drop of a bucket,”—He is the God whom I worship. It is in accordance with his nature to do wonderful things. And this God has said, “I will never leave thee nor forsake thee.”
E. J. W.
The Nature of Jehu's Zeal.
THERE is much in the character of Jehu to admire. He was active and energetic, one who never let the work in hand lag. He was a driving, go-ahead man; one who in these days would doubtless be called, if engaged in trade, a successful business man. When he was commissioned by the Lord to execute his judgment on the house of Ahab, he lost no time. Jehoram and Jezebel were quickly dispatched, together with all the sons and relatives of Ahab. As he was engaged in the work of extermination, he
What Is Success in Teaching?
By S. S. Times
Are you having success in your work as a teacher? If you think you are, or if you think you are not, what do you mean by success in that sphere? What are you seeking to do? Is success the holding of your scholars' attention to their lesson week by week? Is it the giving them an intelligent understanding of the Bible lessons they go over? Is it the attaching their hearts to yourself? Is it the securing their personal faith in Jesus as their Saviour? Is it the up-building of them in the knowledge of God's word, and in the love of their Redeemer? What is success, as you look at it? We do not answer this question for you; but we want you to answer it to yourselves. You can work and pray to a great deal better advantage when you realize just what you are working and praying for.
-S. S. Times.
THE YOUTH'S INSTRUCTOR.
By Editor
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SABBATH-SCHOOL LESSONS
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It will be the aim of the publishers of the Instructor to make it the BEST PAPER OF ITS CLASS NOW ISSUED.
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Facts vs. Misrepresentations.
By Ellet Joseph Waggoner
EDITOR SIGNS OF THE TIMES—Dear Brother: I have before me the December number of the Richmond Star, a paper published monthly at Richmond, Ind., by Milton Wright, a preacher and, I believe, bishop of the church of the United Brethren in Christ. The motto of the paper is: "First pure; then peaceable."
On the first page is an article which I give below, and I wish to know if it is true.
"SABBATARIAN MISREPRESENTATIONS."
"Perhaps scarcely any class of Christian professors practice false quotation from authorities so much as Seventh-day Adventists. They have widely asserted that Dr. Mosheim states, in his celebrated 'Church History,' that it was by a decree of the Emperor Constantine in the fourth century, that the Christian day of worship was changed from the seventh day of the week to the first day of the week. A few quotations from Dr. Mosheim's 'Church History' will show that he testifies the very opposite from what he is represented by these Sabbatarians as doing."
"In the history of the first century of the church, chap. iv, sec. iv, Mr. Mosheim says:—
" 'All Christians were unanimous in setting apart the first day of the week, on which the triumphant Saviour arose from the dead, for the solemn celebration of public worship. This pious custom, which was derived from the example of the church at Jerusalem, was founded on the express appointment of the apostles, who consecrated that day to the same sacred Christian churches, as appears from the united testimony of the most credible writers. The seventh day of the week was also observed as a festival, not by Christians in general, but by such churches only as were composed of Jewish converts; nor did the other Christians censure this custom as criminal or unlawful.'"
"Dr. Mosheim, in his history of the second century chap. iv, sec. viii, says:—
" 'The first Christians assembled for the purpose of divine worship, in private houses, in caves, and in vaults where the dead were buried. Their meetings were on the first day of the week; and in some places they assembled on the seventh, which was celebrated by the Jews. Many also observed the fourth day of the week, on which Christ was betrayed, and the sixth, which was the day of his crucifixion.'"
"Now after the foregoing most explicit testimonies concerning the universal observance of the first day of the week for Christian worship during the first and second centuries, Dr. Mosheim, in his history of the fourth century, uses the language which has been so misrepresented by Seventh-day Adventists. He says in his history of the fourth century, chap. iv, sec. v:—
" 'The first day of the week, which was the ordinary and stated time for the public assemblies of Christians, was in consequence of a peculiar law enacted by Constantine, observed with greater solemnity than it had formerly been.'"
"How different are these testimonies of the learned and judicious Dr. Mosheim from those stated by Seventh-day Adventists to deceive the unlearned and ignorant. It is a great injustice to pervert a wise historian's testimony to just the opposite of what he has testified. It seems to be the work of 'those who love and make a lie.' [Ed.]"
To the brother's inquiry we reply that the article is both true and false—principally false. Seventh-day Adventists do not claim that Mosheim states in his "Church History" or anywhere else, that the Sabbath was changed by the decree of Constantine. No such claim can be found in any of our writings. It will be noticed that the writer of the article does not attempt to substantiate his charge, by showing just where the false quotations may be found. It is very easy to make charges in a general manner, but an accusation, in order to be valid, must be backed up by proof. But of this he had none, and he is therefore guilty of what he charges upon us—misrepresentation.
Now as to the truth of his quotations. If the brother will take the pains, he will find them all in "The History of the Sabbath and First Day of the Week," by Eld. J. N. Andrews, for sale at this office. (See advertisement in this issue.) This work, which is complete on this subject, contains these and many other quotations from first-day historians. In fact, all that is quoted from early writers in support of the Sunday, will be found in this book. Instead of claiming that the Sabbath was changed in consequence of Constantine's law, evidence is given to show that Sunday was kept long before his time.
It may not be amiss, in passing, to call attention to the first quotation from Mosheim, in which it is stated that "all Christians were unanimous in setting apart the first day of the week," etc. This passage is taken from Maclaine's translation of Mosheim's history, and is always quoted by first-day writers, because it accords nearly with what they wish to prove true. Now Maclaine did not profess to give a strictly accurate translation of Mosheim. He himself says in his preface: "I have sometimes taken considerable liberties with my author, and followed the spirit of his narrative rather than adhering strictly to the letter; and have often added or changed sentences to render an observation more clear, a description more clear, a portrait more finished."
What Dr. Mosheim really said, as compared with what his translator Dr. Maclaine says, proves that the latter has interpreted his author's sentiments in such a manner as to make them consistent with those held by the translator, and not in the text. This makes it impossible for a mere English reader to distinguish the truth, in divers instances he has entirely contradicted the author in the translation of Dr. Murdock, who has produced a literal version. Although the passage is materially modified, Mosheim states that Sunday was observed in the first century, he does not state that "all Christians were unanimous" in so doing. As far as we are concerned, however, we are willing to let the passage stand as quoted. We mention it merely to show that first-day writers are not over-scrupulous as to the means they use to advance the interest of the Sunday. As for ourselves, we are anxious that the exact truth on this Sunday question should be given in every instance; for the more the truth shines upon it, the more clearly it is seen that there is no divine authority for Sunday-keeping.
And now what do Seventh-day Adventists claim in regard to Constantine's law? They claim, not that Sunday was not kept previous to its enactment, but that it was the first law ever given in favor of Sunday observance. And that we do not make this claim rashly, the following testimonies will prove:—
"It was Constantine the Great who first made a law for the proper observance of Sunday; and who, according to Eusebius, appointed it should be regularly celebrated throughout the Roman Empire."—Encyclopædia Britannica, art. "Sunday."
"Chambers' Encyclopædia," published by J. B. Lippincott & Co., under the heading "Sabbath," says:—
"But whatever may have been the opinion and practice of these early Christians in regard to cessation from labor on the Sunday, unquestionably the first law, either ecclesiastical or civil, by which the sabbatical observance of that day is known to have been ordained, is the edict of Constantine, 321 A. D."
There is no one who will presume to dispute these authorities. There is no one who can find any law for Sunday-keeping prior to this edict of Constantine. From these authors we learn that while many Christians did keep the day before Constantine's time, they did it voluntarily, and not on account of any law which had been given. From "Chambers' Encyclopædia," article "Sabbath," we quote again as follows:—
"At what date the Sunday, or first day of the week, began to be generally used by Christians as a stated time for religious meetings, we have no definite information either in the New Testament or in the writings of the Fathers of the church. By none of the Fathers of the fourth century is it identified with the duty of observing it grounded by the fourth commandment or on the example of Jesus or his apostles, or on an antecedent law promulgated to mankind at the creation and in force after the coming of Christ."
If any one doubts this statement, he will find in a little work, "The Testimony of the Fathers Concerning the Sabbath and First Day of the Week," for sale at this office, the writings of the Fathers of the first three centuries, in which an allusion, or even a support, by an allusion, is made to the Sabbath or first day.67Kitto, in his "Cyclopædia of Biblical Literature," in the article "Lord's Day," after noticing the texts commonly adduced in favor of Sunday observance, says:—
"Though in later times we find considerable reference to a sort of consecration of the day, it does not seem at any period of the ancient church, to have assumed the form of such an observance as some modern religious communities have contended for. Nor do these writers in any instance pretend to allege any divine command, or even apostolic practice, in support of it."
Now for another quotation from Mosheim. We are always pleased when it is brought forward in favor of Sunday observance. We give the passage as quoted by our reverend critic:—
"The first day of the week, which was the ordinary and stated time for the public assemblies of Christians, was in consequence of a peculiar law enacted by Constantine, observed with greater solemnity than it had formerly been."
That law of Constantine's reads as follows:—
"Let all the judges and town people, and the occupation of all trades, rest on the venerable day of the sun; but those who are situated in the country, freely and at full liberty attend to the business of agriculture; because it often happens that no other day is so fit for sowing corn or planting vines; lest the critical moment being let slip, men should lose the commodities granted by Heaven."
If, as Mosheim states, the Sunday was, in consequence of this law, "observed with greater solemnity than it had formerly been," the reader may well wonder how much sacredness was attached to Sunday before this time. Not much, certainly. This statement of Mosheim is not of much use to the Sunday cause.
But our opponents will still say with a triumphant air: "Nevertheless the Sunday was kept by the express appointment of the apostles, or at least on account of their example." Why, how do you know that? "Because Mosheim says so." Very well, and how did Mosheim find it out? Did he live in the apostles' time? Did he converse with them? They will be compelled to answer that he did not; that he was a modern writer, born more than two hundred years after the discovery of America. How then did he learn what the apostles wrote? He had the New Testament, wherein their writings are contained. But we have the same, and so have our first-day friends; why, then, instead of quoting from Mosheim that the apostles commanded the observance of Sunday, do they not go direct to the writings of the apostles, and point out the passage wherein such command is made? For the very reason that no such passage can be found, as they very well know.
But why does Mosheim say that Sunday observance was founded on the express appointment of the apostles, if it is not really so? For the same reason that many first-day theologians of the present time make reckless assertions which they cannot prove. He believed in Sunday sacredness, having been taught it from his youth. In his reading of early history he found that some Christians kept that day; and since he could find no commandment any where else for Sunday-keeping, he straightway concluded that the apostles themselves must have commanded it. If they did not, who did? Sure enough, who did?
We are not at all alarmed for the Sabbath, when told that Sunday was kept very soon after the apostles' time. We learn that the fourth day of the week and likewise the sixth was observed also. We learn also, according to Tertullian, that the custom of praying for the dead was common in the second century, and that the invocation of saints, the superstitious use of images, the sign of the cross, etc., were common in the fourth century. Apostolic authority was claimed for all of these. Will our first-day friends accept them on this authority? Certainly not. And why not? "Because," they will tell you, "these things are forbidden in the Bible, and we find nothing in the writings of the apostles sanctioning them." Exactly; and so we say about the Sunday.
It matters not how early a custom was established, so long as it does not have the sanction of divine authority. We find that an abominable practice (1 Cor. 5:1) was prevalent among certain Christians, even while the apostles were yet alive; shall we therefore conclude that Christ sanctioned robbery? Assuredly not. Even among Christ's chosen twelve there was a thief, yet we do not conclude from this fact that Christ sanctioned robbery. Paul knew that abuses would creep into the church, and warned the disciples against being led astray. Acts 20:29, 30. He stated that even in his day the "mystery of iniquity" was working, and the great apostasy had commenced. 2 Thess. 2:7. Let no one think it strange, then, that we find men in the early centuries adopting the Sunday festival, along with other heathen customs. Sin has always existed even within the professed church of God, and will continue to exist until He shall come "whose fan is in his hand," to "thoroughly purge his floor, and gather his wheat into the garner," and to "burn up the chaff with unquenchable fire."