Earlier text: General ArticlesCHRIST is the head of the church. "God gave him to be the head over all things to the church." Eph. 1:22. He is that Prophet of whom Moses spake, saying, "A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people." Acts 3:22, 23. Hence, on the mount of transfiguration, there came a voice from the cloud that overshadowed them, saying, "This is my beloved Son: HEAR HIM." Luke 9:35. Christ is our Prophet, Priest, and King. As such it is his prerogative, 1. To make known his will. He has spoken and made known, not only his own, but also his Father's will. 2. It is his prerogative to select the motives by which to induce obedience to his will. If we deny this, we deny his official character—his authority and his right. 3. He knew what motives were best calculated to induce obedience to his will, and to lead men to repent of their sins, to believe in Jesus, and thereby secure eternal life. To suppose otherwise is to impeach his wisdom. 4. Those motives best calculated to glorify God and save men from perdition, have been selected by him. To doubt this is an impeachment of his goodness. Hence, if we would stir up, comfort or strengthen his people, and lead them to be holy, faithful and active in his cause, or alarm sinners and lead them to lay hold on the hope set before them in the gospel, this must be the motive presented to induce them to do so. 5. To present other motives to enforce the claims of the gospel, than those chosen by Christ is— (a) To prefer our own to Christ's wisdom.
(b) To take the place, and assume the sole prerogative of Christ.
(c) It is downright rebellion against Christ.
(d) It is to preach a gospel of our own, and not the gospel of Christ.
(e) Finally, it is, strictly, the worst form of antichrist. 6. From these considerations, we perceive that it is important to know what is the motive of the gospel. and when known, to preach it and be governed by it in all things, leaving the result with God. For when we preach the gospel and enforce it by the motives Christ has given, he alone is responsible for the results. But if we enforce it by motives of our own, we assume the responsibility ourselves for so doing, and also for the results. We pass to inquire, what is the motive of the gospel? We answer negatively,— 1. It is not a preparation for death. God nowhere exhorts men to repent or believe because they must die, or as a preparation for death. 2. It is not the conversion of the world. Never is this presented as a motive to induce his people to be holy, or faithful, or active in his cause, nor to lead sinners to repent and believe. For it is evident to all acquainted with the laws by which the mind is governed, that an effect directly opposite would be produced. 3. It is not eternal, conscious being in misery. For such a motive, instead of producing love to God, most invariably produced its opposition—hatred. And yet many, very many, use these motives to enforce the claims of the gospel. Such, I would ask, in the language of Paul, "Despisest thou the riches of God's goodness and forbearance and longsuffering not knowing that the goodness of God leadeth men to repentance?" Then it is clear that neither of the above can claim to be the motive of the gospel. But affirmatively,— It is the second coming of Christ in power and great glory, or some event directly and intimately connected with his coming, such as the Judgment, the resurrection, or the setting up of his kingdom, etc. This is, and ever has been, the great motive of the gospel. This is the object on which the eye of faith has ever rested, and to which the anticipation of the church is directed, both in the Old and New Testaments. "Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord cometh with ten thousand of his saints," or holy ones. Job in his affliction cried out, "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth." Thus has it ever been with the saints in all ages. So when the disciples of Christ went forth to preach the gospel at his first advent, this we find was the motive presented to enforce its claims upon the children of men. 1. To induce repentance. It is recorded of John, the forerunner of Christ, Matt. 3:2-5, that he came preaching in the wilderness of Judea, and saying, Repent. Why? because you must die? No—but mark!—"For the kingdom of heaven is at hand." The word rendered "at hand," is eggike, which means approacheth, and is so rendered by George Campbell and others. The word meaning nigh, or impending, never was used by Christ or the apostles with reference to the proximity of the kingdom in their day. For Christ "added and spake a parable, because . . . they thought that the kingdom of God should immediately appear," and said it was like a certain nobleman, that went into a far country to receive for himself a kingdom and to return. Luke 19:11, 12. Also Paul wrote to the Thessalonians, who had imbibed the idea that Christ would come in their day, and said, "Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is AT HAND." 2 Thess. 2:2. The word here used is, enesteken, which signifies immediately near, upon, or impending. Hence John exhorts men to repent, because the kingdom of God approacheth. This is an event connected with and depending upon Christ's coming. As Paul says, "Christ shall judge the quick and the dead at his appearing and kingdom." From which we learn that the Judgment, the appearing, and the kingdom of Christ, are contemporary events, and that the motive used by John to induce repentance, was an event connected with the coming of Christ. After John was cast into prison, "Jesus began to preach, and to say, Repent; for [because] the kingdom of heaven approacheth." Matt. 4:12, 17; Mark 1:14, 15. The first recorded sermon of Peter, after the day of Pentecost, presents the same features. He says, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he [God] shall send Jesus Christ," to restore all things. Acts 3:19-21. The motive here is the sending of Jesus to restore all things. From the above scriptures it is evident that the motive to induce repentance is the coming and kingdom of Christ. 2. Love to Christ. "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha," which interpreted signifies "accursed when the Lord comes." 1 Cor. 16:22. The idea is borrowed from the customs of the Jews. Under the Jewish law there were many crimes punishable with death, which is inflicted upon the persons as soon as convicted; but when the Jews were brought into subjection to the Romans, they lost the power of life and death. When, therefore, a person committed any crime that would before have been punished with death by the Jewish law, the Jews anathematized him, in expectation that Christ would at his coming inflict the same penalty. 3. To abide in Christ. "Now, little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming." 1 John 2:28. 4. To do good to the poor. "When thou makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed; for they cannot recompense thee." How shall be recompensed, and when? "For thou shalt be recompensed at the resurrection of the just." When the just raised? At Christ's second coming. Luke 14:13, 14, and Matt. 25:34, 46. 5. To keep his commandments. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22:14. 6. To induce diligence and holy living. "Wherefore, beloved, seeing that ye look for such things [what things? The melting of the heavens and earth, and burning up the works therein, and the creation of a new heavens and earth], be diligent, that ye be found of him in peace, without spot and blameless." 2 Pet. 3:14. 7. That we may set our affections on and seek the things that are above. "Seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth. For . . . when Christ who is our life shall appear, then shall ye also appear with him in glory." Col. 3:1-4. 8. To hold fast your confidence. "Cast not away therefore your confidence, which hath great recompense of reward." "For yet a little while and he that shall come will come, and will not tarry." Heb. 10:35, 37. 9. Patience. "Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh." James 5:8. 10. To meet together often, and exhort one another. "Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more as ye see the day approaching." Heb. 10:25. 11. To confess Jesus and his truth. "Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels." Mark 8:38, 12. To forsake all for Christ. "Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration (renovation, Camp trans., or restitution of all things) when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19:27, 28; Phil. 3:7, 16. Probation after Death.
By Editor
It seems that Joseph Cook, in one of his recent Monday lectures on "probation after death," has stirred up quite a controversy on that subject, and some of the leading papers of New York City are trying their hand. The Christian at Work, in reply to a correspondent who referred to the prodigal son to prove probation, makes the following sensible reply, which we clip from its editorial:— "Our writer inquires concerning the prodigal, 'Had he been cut off then, would he have had no other opportunity of coming to himself?' And he impliedly answers his question by declaring that 'such an idea conflicts with all worthy ideas of the Deity, and would go far to prove that God is not Christian.' We are sorry to reproduce such language in our types, but we reply by saying that the prodigal had his countless opportunities all the weary years—yes, during all those squandered months, weeks, days, hours, even minutes, that he was boarding with the hogs. By and by he 'came to himself,'—and it was about time! And if this libertine, this spendthrift, this riotous, lecherous sinner had chosen not to repent at all, but had gone down to his death unrepentant, hardened, defiant—why, Almighty God must put his arms around the hardened sinner and say, 'Come, now, repent, do,' and so give him 'more than one term'—or 'God is not Christian!' Out upon such a caricature and travesty of the gospel!" The First Opportunity
By Christian Union
Most people want to begin at the top. Instead of taking hold of the first piece of work that comes to hand, and driving it through as if it were the grandest thing they ever expected to do, they either decline it because it does not meet their tastes, or they do it in a half-hearted way because they take no real interest in it. Their thoughts are so far in advance of what they are doing that the thing in hand is only half done. It is the use of the first opportunity that makes a second opportunity, but thousands are always waiting for the second to come first; they are expecting miracles when they ought to be working along the normal lines of success. It is the boy who takes a place in the country store and puts brains, strength, and heart into the weighing of sugar and the measuring of potatoes, who finally sits down in his office in a great warehouse and telegraphs his orders to the ends of the earth; the other boy, who wanted to be a great merchant, by omitting the sugar and potatoes continues in the obscurity of his native village. These small duties, these meager opportunities, are the training-schools of success, and no one gets the prizes who does not take his degree in them.—Christian Union. Notes on the Lesson.
By Ellet Joseph Waggoner
"And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest."—Literally, he was "breathing threatening and slaughter;" he was not merely uttering threats, as "breathing out" would seem to signify, but he was giving all his strength to the work of persecuting the disciples. He not only breathed out slaughter, but he breathed it in; with each threat, or act, of persecution, his zeal increased. That which we breathe pervades the entire system; so the spirit of persecution had taken entire possession of Saul; it was for that purpose that he lived. This shows how entirely he gave himself to what he thought was duty; it also helps us to realize what an apparently unpromising subject he was, out of which to make a humble disciple. What was it that transformed this relentless persecutor into an earnest, zealous Christian? A short sentence tells the whole story. He saw Jesus. It is not worth while to notice the discussions of commentators as to whether or not Saul did really see the Lord, except to wonder that such discussions ever could have taken place. Ananias said that the Lord appeared to him in the way, Acts 9:17, and he himself expressly says that he saw the Lord. 1 Cor. 9:1; 15:8. But the high priest had also seen Jesus, and so had many of the Jews, yet they still remained unbelieving; the difference was that Saul was really desirous of serving God, while the others were not. One look at Christ was enough to show him his error, and turn all his energies in the opposite direction. There are many of us who profess to be honest in our desire to serve God, and yet we are not very active in his service. There is no such radical change visible in our lives, as was seen in Paul's. Why is this? Perhaps we have not seen Jesus. We have not let our eyes rest upon the perfect pattern. It is not because we have not the opportunity, but because we lack the purpose. Could we see him in the sufferings and shame that he endured for us, perhaps we too might lose sight of self, and run with patient continuance the race that is set before us, steadfastly "looking unto Jesus, the author and finisher of our faith." From Paul's case we may learn what true conversion is. It is a direct turning around. His course after he had seen Jesus was exactly opposite to what it was before. His natural energy and zeal remained the same, but was turned into another channel. It would be a wonderful thing to see a stream that is rushing madly down the mountain-side, change its course, and flow in the opposite direction; but such a thing would be no more wonderful than is the change effected by the Spirit of God on the human heart. The daily life is the only test of conversion. It must be remembered also that Paul was not a heathen nor an infidel. He was an honored member of the church—the one that God had especially designated as his own. Not only this, but he was one of the strictest in the performance of every duty. No doubt he would have scoffed at the idea that he needed conversion, yet he was ignorant of the essential element of true religion. May there not be many in our time who are in similar circumstances? The testing point now is the law of God, especially the fourth commandment. It is often said, "What you say about the Sabbath cannot be true, or our ministers and learned men would have found it out and told us." Well, Saul was a leading man, familiar with the Bible, and he was ignorant of the truth; the high priest and his associates were the leaders in the church, the ministers of God, yet they hardened their hearts against the truth. Is it any more to be wondered at that such a thing should happen now than then? The Bible says that just this state of thing will exist in the last days. And as it was then, so it is now, that the majority will continue to fight against the truth, instead of accepting and obeying it. As soon as Paul had become a disciple he commenced preaching. He had found the truth, and he lost no time in proclaiming it to others. He was not content to be a silent disciple, he must sound the note of warning. His preaching, also, was not apologetic. Neither the dread of persecution nor the fear of displeasing wealthy Jews, could hinder him from preaching the plain truth. And so he "preached Christ in the synagogues, that he is the Son of God." What Saul did not say is worth notice, as well as what he did say. He did not say, "It makes no difference what a man believes, if he is only sincere." There never was a more sincere man in the world than Paul, yet it made a great deal of difference what he believed. When he believed that the Christians were heretics, he persecuted them; but when he believed the truth, he strengthened them. He showed his sincerity by accepting the truth as soon as it was presented to him. He did not say, "Well my father and mother believed just as I do, and instructed me in this way; I cannot believe that they were wicked persons." This is a very common excuse for not obeying the commandments of God, but Paul was not desirous of shielding himself by an excuse. Neither did he say, "If it is true that Jesus of Nazareth is the Son of God, why have not the wise men of our church and nation found it out? Gamaliel never taught any such thing, and I don't profess to be wiser than he. It is not for me to set myself up as knowing more than the elders of Israel." Who can imagine Saul using such words to the Lord? How absurd and childish such excuses would have sounded. Yet there are hundreds of professors who are not ashamed to make just such frivolous excuses for not keeping the Sabbath of the Lord. They would hardly think of making them if they were talking to the Lord in person, as Saul was. No one should offer an excuse now, that he would be ashamed to offer at the Judgment. The Lord hears these excuses now, just the same as though they were addressed to him, and those who make them will have to meet them at the last day. Lessons from the Course of Saul
By Charles S. Robinson
THE following terse statement of some important truths, by Dr. Charles S. Robinson, are to the point. They are worthy of a careful reading:— 1. So we see that a young man can be thoroughly moral in general behavior, and yet be anything but a Christian. Please look up what Paul said of himself about this period of his life (Acts 23:1). Then read what he writes to one of the churches about his correctness and orthodoxy according to the standard of those times (Phil. 3:4-6). But he was not a converted man. 2. We see that a young man can be very conscientious and honest, and yet not be a Christian. Find what Paul told the Roman governor afterwards (Acts 24:16). If you study carefully what the Scripture records about this young Pharisee, you will be constrained to notice that conscientiousness was his especial admiration and pride. Everybody admitted that Saul of Tarsus acted up to his convictions. What he thought to be right, that he did swiftly and fearlessly. That is what he told the Corinthians (2 Cor. 1:12). So he explained to King Agrippa his zeal (Acts 26:9-11). But Saul was not then a Christian. 3. We see that a young man can be very zealous in religious activity, and yet do more injury than good. Saul was educated a Pharisee; and what our Lord thought of the Pharisees we perfectly understand; but even he never credited them with tameness or indolence. They had dreadful zeal at doing the wrong thing in their proselyting (Matt. 23:15). But Saul prided himself on being one of the "straightest" of them (Acts 26:4, 5). He gave this as his reason for persecuting (Acts 22:3, 4). There is a zeal, therefore, which is not according to knowledge; and it makes a vast difference what a man believes, even if he is sincere; for the more sincere he is, if he be wrong, the worse it is for him and everybody else if he begins to be active. Lesson for Pacific Coast—June 30.
Daily Reading in Connection with the Lesson.
Paul's Zeal.
By William Nelson Glenn
The character of Saul was such as eminently fitted him for Christian work. God knew him, and the conscientiousness of his character. Why, of all that band of persecutors, was Saul chosen as a gospel leader? It was not that the Lord might show what he could do with a very bad man; it was because he knew that Saul's heart was honest. While the Sanhedrim were solicitous for the honor of the temple and the customs of their fathers, they were specially concerned for their own influence and authority. Saul was also zealous for the customs of the fathers, but it was because he thought it would be for the glory of God that he desired to uphold these. When, therefore, he became convinced of his error, he did not say, I have been so wicked the Lord will not accept anything I can do—it becomes me to be very quiet and show humility. No, his first inquiry was, "Lord, what wilt thou have me to do." And having been shown his duty, he went to work to uphold the gospel with even more fervor than he had previously manifested in opposition to the truth. Here was the true evidence of his honest zeal, that characteristic which made him a trustworthy leader. What his hand found to do, he did with his might. Saul’s Question and Ananias’s Caution
On Acts 9:6, 13, H. Clay Trumbull comments in the S. S. Times as follows:— “Lord, what wilt thou have me to do?” That question in itself was an answer to the Lord’s question. Asking the Lord what he wants us to do, is better than telling the Lord what we propose to do for him; and it is a great deal better than asking the Lord what he is going to do for us. There is a questioning of the Lord that shows a doubt of him; and again there is a questioning of the Lord that shows our unrest and discontent in our lot; but a question that it is always safe for us to ask, and that is always consistent with both faith and submissiveness, is this question of Saul’s, “Lord, what wilt thou have me to do?” “Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints.” That was cautious in Ananias, wasn’t it? And Ananias was not the last man who has thought he could tell the Lord something that the Lord did not know, or might have forgotten. But in this case, Ananias was certainly well meaning; and it was true that Saul had been a violent opposer of the Lord’s cause. Yes; yet, after all, Ananias illustrated human nature in all this. It is a great deal easier to believe evil than to believe good of our fellows. Other people said that Saul was a bad man. The Lord said that he was prayerful; and the Lord commended him to Ananias. But, but,—thought Ananias,—does the Lord know all that those people know? The simple truth is, that it is easier to get a bad name than a good one in this world; and when a man has a bad name, even the Lord’s voice in his favor is not enough to change public opinion, without some questioning and headshaking. Hearing a Voice and Hearing the Words
By Isaac H. Hall
CONCERNING the statement in verse 8 that the men "heard a voice," and its connection with the statements of the other two accounts of Paul's conversion recorded in the Acts, it is enough here to say that over and over again, in Jewish writings, a distinction is taken between hearing a voice and hearing the words. If this fact had been generally noted, it would have saved much laborious "reconciling" of the several accounts, in a matter where the consistency of the varying statements lies upon the very surface. Luke observes the customary distinction in the way natural to the people and the times; and it is the fault of the habits of other times, that many commentators have supposed that he failed in minute accuracy. Luke does not, indeed, change the word in the account in chapter 22, but he changes the case of the noun; so that the two differ sufficiently. The Syriac also makes a distinction, but in a different way; in chapter 9 it says the "men were hearing a voice (call) only," but in chapter 22, the "people did not hear the voice of him that spake to me." Striking God out of the Sabbath.
SOME of the religious papers made considerable ado over a remark of Judge Noah Davis, of New York. During the recent excitement in that city over the effort to strictly enforce the Sunday, the Judge made an address in which he said:— "I will say that I am not in sympathy with any sentiment that strikes God out of the Sabbath." In this expression the Judge spoke better than he knew. We are in hearty accord with the sentiment. Indeed, it has been one of the great objects of our life and life-work for more than thirty years to impress upon the world—the religious world included—the wrong of striking God out of the Sabbath. It has been done, and is still done, by the Catholic, and most of the Protestant churches. In the Bible the word "Sabbath" is a determinate word, specifying a particular thing. We mean wherever a weekly institution is the subject. But at the present day, among the Protestant churches, this is not the case; they have departed from Bible language and Bible usage. The Bible says, "The seventh day is the Sabbath." It knows no other. But in modern language we have the Jewish Sabbath, and the Christian Sabbath, and the New England or Puritan Sabbath, and the American Sabbath, and any and every kind of Sabbath except "the Sabbath of the Lord thy God;" that is entirely ignored. Now the questions are in place: Who instituted the American Sabbath? What is the origin of the New England Sabbath? Where is the commandment for the Christian Sabbath? And where is the record of its institution? In what scripture may we find the weekly Jewish Sabbath? When was it made, and by and for whom? In what commandment may it be found? And for whom was the Puritan Sabbath intended? Is the Christian Sabbath binding on any beside Christians? Is the American Sabbath binding on foreigners or aliens? Who will give us light on these points? The truth is that this subject which is so simple and plain in the Scriptures, placed within the comprehension of a child, is one of interminable confusion in the churches. The various Protestant denominations are not at all agreed as to what their favorite Sabbath shall be called; nor as to its origin; nor its obligation. They are agreed only in one thing—namely, that they will keep Sunday, without any regard to reason, institution, obligation, or commandment. It is "the venerable day of the sun," and they are resolved to venerate it. Again, is the name of Jehovah to be found in any of these Sabbaths? Do the Scriptures say that the Christian Sabbath, or the Sunday Sabbath, is the Sabbath of the Lord thy God? From what work did he rest or Sabbatize upon the first day? Is the American Sabbath the Sabbath of the Lord thy God? Did Jehovah ever acknowledge such an institution? The Protestant churches used to call the Roman Catholic Church Babylon—the Babylon of the Revelation. The name signifies "confusion." But where is Babylon on the subject of the Sabbath? "God is not the author of confusion." Whose work is this? We have often thought we would like to see a mass-meeting or general convention of Sunday-keepers and Sunday advocates, from rigid Scotch Presbyterians down through the gradations to the modern Disciples, and hear them give their various reasons for keeping the Sunday. What a mass of contradictions there would be. The speeches of the builders of Babel could hardly have been more varied. But their intention is the same. Yes, and so was the intention of the builders of Babel. And the only point of agreement then or now is that of the intention or the object. Now when we gather up all these sabbaths, leaving out the seventh-day Sabbath, as custom requires, we find that God is not in them. He never placed his name in any of them. Of the Sabbath, the Bible or seventh-day Sabbath, God said:— "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Isa. 58: 13, 14. Notice the essential points in this scripture:—
1. The Sabbath. The Lord himself says, "The seventh day is the Sabbath." From this let man take his foot, and no longer trample the rest-day in the dust.
2. My holy day—the holy of the Lord. "The seventh day is the Sabbath of the Lord thy God." "Six days may work be done, but in the seventh is the Sabbath of rest, holy to the Lord." Ex. 31:15. It, and no other, is "the Lord's day." The Lord makes this claim himself; why should we not allow it? He never thus spoke of any other day. 3. Honor him. In blessing and hallowing the seventh day, Gen. 2:3; Ex. 20:11, and making it the memorial of "all his work which God created and made," he connected its observance with his own honor and glory. Surely the Creator and One Lawgiver is not honored in the observance of a day which he did not hallow, and which he never commanded anybody to keep. He who keeps the "American Sabbath" may honor the American people, but such honor does not reach to Heaven. Our friends say that they honor Christ in keeping the "Christian Sabbath." We will admit their claim whenever they prove that there is any such institution,—that Christ did anything toward establishing a weekly Sabbath. It is not only our right but our duty to require proof, for we have no right to yield to unauthorized institutions under the Christian name. They cannot point to a single action performed or a single word spoken by our Saviour indicating any intention on his part to set aside his Father's law, to put under foot the hallowed rest-day of Jehovah, and substitute another in its stead or erect another on its ruins. Such important changes are not to be accepted on inferences. But we can point to the origin of this misnamed "Christian Sabbath." All authorities agree that the first day of the week was dedicated by the heathen to the worship of the sun. Dr. Schaff says that Constantine, the author of the first "Sunday Law" that ever existed, was a worshiper of Apollo, the sun-god; he enforced the day under the title of "the venerable day of the sun." And the Bishop of Rome, profiting by this action of the civil power, made it a means of exalting himself by adopting it as "the first festival of the Church." Such was its origin; such were its institutors. "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey?" Rom. 6:16. 4. Not doing thine own way. Sunday-keepers tell us that it does not matter which day is kept, only so that there is uniformity; the choice is left to those who to keep it. The Christian Advocate would have no objection to keeping Saturday if in a country where that day was kept; but being in a country where Sunday is kept, it is expedient, and of course right, to keep Sunday. But all such proceedings effectually set aside the claims of Jehovah, and the sanctification of his rest-day. These are only excuses for doing their own way. How can they expect God to approve their course? He says: "Fear God, and keep his commandments, for this is the whole duty of man; for God shall bring every work into judgment." "Popular consent," or "civil arrangements," or "police regulations," which set aside the commandments of God, will cut but a sorry figure in unfailing rule. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." Isa. 8:20. Blessed are they who renounce their own ways, and the ways of this world, and who "tremble at the word" of the Lord. 5. Then shalt thou delight thyself in the Lord. Precious assurance! worth more to the humble, God-fearing soul than all the favor and support of legislatures, congresses, and kings. But our opposers tell us that they delight themselves in the Lord in the observance of Sunday. We cannot accept their statement, for (1) The Lord never required it of them; it is no act of obedience to him. God is not acceptably worshiped in human inventions which set aside his institutions and his laws. They may have received many blessings in spite of this observance, but never any because of it. Infidels receive many blessings from Heaven; but this is no reason why they should continue to disregard his word and authority. (2) They are constantly proving by their word and their actions, that their enjoyment is not so much in the Lord, or in the observance of the day, as in seeing others observe it, either voluntarily or by compulsion. Haman thought he delighted in the honor which had been so lavishly bestowed upon him by the king, but he was mistaken. His chief enjoyment was in seeing others humbled. When he recounted the glory of his riches, and his promotion above the princes of the realm, and of the invitation to banquet with the king and queen, he added: "Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate." And so with the keepers of Sunday. With all the advantages of popular consent, and of a legal holiday, and of almost entire cessation of labor on the Sunday, their minds are wondrously disturbed, their worship is a mournful ceremony, and their sleep is troubled, while they see Mordecai the Jew assuming the right to labor six days and rest the seventh, as the great Creator commanded! This is no fancy sketch. We have more than once been told by Sunday-keepers that they did not enjoy their meeting—not because they were disturbed, but only—because they knew that their Adventist neighbors were working while they were in meeting! With those who keep the Sabbath it is not so. They trust the word and promise of the Lord; they delight themselves in him, and enjoy his worship while their neighbors are noisily working all around them. This is a privilege we have found in living in obedience to God. And we live in joyful hope that we shall not always be subjected to sinful surroundings. If faithful we shall by and by find a city where all will keep the commandments, and observe the holy Sabbath. Rev. 22:14; Isa. 66:22, 23. 6. The mouth of the Lord hath spoken it. Ah, would not our Sunday-keeping friends raise one universal shout if they could find a word in favor of Sunday, a promise of blessing for its observance, which the mouth of the Lord has spoken? But on every hand they are bringing up their doleful acknowledgments that the Lord and his inspired servants have preserved a remarkable silence on that subject. "For their rock is not as our Rock, even our enemies themselves being judges."
Jehovah placed his own name in his commandment which points out his own rest-day. God himself spake and wrote these words: "The seventh day is the Sabbath of Jehovah thy God." On the seventh day he rested from all his work. "The first day of the week, commonly called Sunday," as the law of New York expresses it, was not and is not the Lord's rest-day. He did not bless it; he did not sanctify it; he did not command its observance; he never placed his name in it. The Lord is not in it. We are willing to leave it with every candid reader that to change the day of the Sabbath—to substitute another day for his own blessed, sanctified rest-day, is to strike God out of the Sabbath.