We have before stated that the testimony of Jesus Christ, mentioned in connection with the commandments of God, Rev. 12:17, is the same as the faith of Jesus, named in Chap. 14:12. Both texts apply to the same period. One to the "remnant," or last portion of the church of Christ, just before the Second Advent, the other is a portion of the last message of mercy to the scattered members of the body of Christ, just prior to the pouring out of the wrath of God. Some have supposed that the faith of Jesus was faith to heal the sick, etc. while others have thought that it was faith necessary to stand in the day of wrath without an Intercessor. But it seems most consistent that the faith or testimony of Jesus Christ embraces all the precepts and doctrines of the New Testament taught by Christ, and afterwards by his holy apostles who were his special witnesses. HERE, in the time of the patience of the saints, is a people -thank heaven -who love the whole Bible. They seek to honor both the Father and the Son, in keeping the commandments of God, and the faith of Jesus.
The testimony of Jesus Christ does not stand opposed to, or take the place of, the commandments of God. Says the Son of God, "Think not that I am come to destroy the law," etc. He shows by referring to the decalogue, that he is speaking of the law of commandments, and then affirms that while heaven and earth should remain, one jot or tittle should in no wise pass from it. (See Matt. 5:17-33)
We view the doctrine that the faith of Jesus takes the place of the law of God, and abrogates it, one of the fables of the last days, (2 Tim. 4:4,) which, if believed, will sink souls in perdition. Paul rebukes this heresy when he says, "Do we then make void the LAW, through FAITH? God forbid: yea, we ESTABLISH THE LAW." Rom. 3:31. The Apostle also says, (chap. 7,) "Wherefore the law is holy, and the commandment holy, and just, and good." Here, let it be understood, that this epistle to the Romans was written A. D. 60, twenty-nine years after the "handwriting of ordinances," of the book of Moses, was abolished. Though the typical law of Moses was then abolished, having met its antitype in the gospel, yet the law of God, the ten commandments, was certainly a living law when this epistle was written.
Paul's opinion of the law of God differs widely from the views of some at this day. We are often told that it is "abolished," "dead," "a curse to man," etc. But Paul pronounces it "HOLY, JUST and GOOD." By some it is considered very irksome, especially the observance of the fourth commandment. But, says Paul, "I DELIGHT in the law of God," and "we know that the law is spiritual. The apostle John also agrees with Paul. He says, "For this is the LOVE OF GOD, that we KEEP HIS COMMANDMENTS: and his commandments are NOT grievous." (1 John 5:3) [See our works on the law of God, and the Sabbath.]
In that time of trouble, relative to which the third angel gives his important message, two classes only will appear. One will worship the beast and his image, and receive his mark. The other class will heed the message of the third angel, and keep the commandments of God. They will be sealed or marked with the seal of the living God; and will, with the Lamb of God, stand on Mount Zion. (See Rev. chapters 13-16)
These two classes will stand in opposition to each other. Their marks [prominent religious profession] will be directly opposite. While one class will bow to an institution of the Papal beast, enforced by the two-horned beast, the other will be keeping all of the commandments of God. But what is to constitute this mark of the beast, in that time when men will have to decide to worship God, or the beast and his image? We think it will be to observe the first day of the week, instead of the Sabbath of the fourth commandment.
The first day of the week, so generally observed, is not the Sabbath of the Lord. The only weekly Sabbath of the Bible is that which commemorates the Creator's Rest on the seventh day. Christ and his apostles have spoken of no other.
There is no record that Christ met with his disciples in the daytime of the first day, after his resurrection; neither that the apostles met together for worship in the day-time of that day. Search and see. Paul held a meeting at Troas (Acts 20:7-14) in the evening of the first day of the week, to break bread; but let it be understood that he journeyed to Assos on foot, and sailed to Mitylene, the same day that he broke bread. In the instruction of the Apostle concerning the collection for the poor saints, (1 Cor. 16:1-3,) he says nothing of resting from labor, or a public meeting. His words, "Let every one of you LAY BY HIM IN STORE," etc. show that they were to lay up their liberalities at home, ready for the Apostle when he should visit them.
It is generally admitted by those who have searched the New Testament for proof that the Sabbath has been changed, that there is no divine authority for it. But many, in the absence of divine testimony, try to content themselves with human authority, the testimony of the so called "Christian Fathers." But we venture to say that no conscientious Christian, who loves the word of God, and seeks to know his duty from that precious book, will rely on such testimony, instead of the commandment of God. Such a course is at war with the great principle of Protestantism -"the Bible the only religion of Protestants." Here was the struggle of the great Reformer.
"As to me," says Martin Luther, "I do not cease my cry of 'The Gospel! the Gospel! - Christ! Christ!' and my enemies are as ready with their answer -Custom! Custom! - Ordinances! Ordinances! - Fathers! Fathers! 'That your faith should not stand in the wisdom of men but in the power of God,' says St. Paul."
The "MAN OF SIN" was to exalt himself ABOVE all that is called God, or that is worshipped, and "THINK TO CHANGE TIMES AND LAWS." 2 Thess. 2:4; Dan. 7:25. The times and laws of God are doubtless referred to here. He could change the laws of men as other powers have done. But it was in his heart to change God's times and laws, and thus exalt himself above God. The Pope has attempted to change the fourth commandment, which guards an institution left by God as the memorial of himself. In the very act of instituting his counterfeit sabbath, to be observed instead of the Sabbath of the Lord, he has exalted himself above God. If he had placed the observance of the first day of the week on a level with the Sabbath, then he would have made himself only equal with God; but in treading down the Sabbath of the Bible, and enforcing his own in its stead, he has "exalted himself above all that is called God."
That the first day of the week was observed at quite an early period of the church, as a festival of about the same authority as Good Friday or Holy Thursday, we do not deny. The "mystery of iniquity" worked even in the days of the apostles. 2 Thess. 2:7. But the following important facts of history show that it did not begin to take the place of the Sabbath till about the beginning of 1260 years of Dan. 7:25, when the saints, and the "times and laws" of God, were given into the hands of the "little horn."
Athanasius, A. D. 340 says -"We assemble on Saturday, not that we are infected with Judaism, but only to worship Christ the Lord of the Sabbath."
Socrates, an ecclesiastical historian, A. D. 412, says -"Touching the communion there are sundry observations and customs, for almost all the churches throughout the whole world do celebrate and receive the holy mysteries every Sabbath; yet the Egyptians adjoining Alexandria, together with the inhabitants of Thebes, of a tradition, do celebrate the communion on Sunday. "When the festival meeting throughout every week was come, I mean the Saturday and Sunday upon which the Christians are wont to meet solemnly in the church."
Eusebius, A. D. 325, as quoted by Dr. Chambers, states that in his time "the Sabbath was observed no less than Sunday."
"To give the more solemnity to the first day of the week, Sylvester, who was Bishop of Rome while Constantine was Emperor, changed the name of Sunday, giving it the more imposing title of Lord's Day." - Hist. Sabbath, p.21.
Gregory expostulates thus -"With what eyes can you behold the Lord's day, when you despise the Sabbath? Do you not perceive that they are sisters, and that in slighting one you affront the other?"
Sozomen says - "Most of the churches carefully observed the Sabbath."
Grotius observes -"The Christians kept the holy Sabbath, and had their assemblies on that day, in which the law was read to them, which custom remained to the time of the council of Laodicea, about A. D. 355."
Edward Brerewood, Professor of Gresham College, London, in a treatise on the Sabbath, 1630, says: -"They know little that do not know the ancient Sabbath did remain and was observed by the eastern churches three hundred years and more after our Saviour's passion." -Brer. on the Sabbath p.77.
Dr. Chambers says -"By Constantine's laws, made in 321, it was decreed that for the future the Sunday should be kept a day of rest in the cities and towns; but he allowed the country people to follow their work. In 538, the council of Orleans prohibited this country labor." Encyclop. Art. Sund. Lond. 1791.
From this time, [538,] the observance of the first day was gradually but forcibly urged upon the people, and the Sabbath dismissed wherever they owned allegiance to the Pope as head of the church, and in England and Scotland as late as the thirteenth century. Then it was decreed that it should be holy time from Sunday noon until Monday.
Then if the observance of the first day of the week is not sustained by divine authority, but is an institution of Papacy, we conclude that it will constitute "The mark of the beast," mentioned by the third angel. This angel gives a warning to prepare to stand on the side of the commandments of God in that decisive hour when the mark of the beast shall be enforced.
The cries of the other angels of this chapter, all to be fulfilled in the future after the Son of man takes his place on the "white cloud," represent messages of prayer. They will be much better understood about the time of their fulfillment, while the saints are passing through the time of trouble.
It is said of the first angel that his message was given with a "LOUD VOICE." It attracted general notice. Not so with the second. But the third is said to be given with a "LOUD VOICE." It will evidently increase and spread, until it reaches the hearts of God's humble people, and calls out the opposition of those who esteem this world and the commandments of men, of more value than the commandments of God, and a right to the tree of life.