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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-15 01:47:08 -0700 |
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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/22098-h.zip b/22098-h.zip Binary files differnew file mode 100644 index 0000000..6e656ca --- /dev/null +++ b/22098-h.zip diff --git a/22098-h/22098-h.htm b/22098-h/22098-h.htm new file mode 100644 index 0000000..a4d48e3 --- /dev/null +++ b/22098-h/22098-h.htm @@ -0,0 +1,2391 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of The, by Joseph Bates:. + </title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + p { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto;} + + body{margin-left: 10%; + margin-right: 10%; + } + + a { text-decoration: none /*turns off link underline*/ + } + + p.smgap { margin-top: 2em; } /* adds white space on title page */ + p.gap { margin-top: 4em; } /* adds white space on title page */ + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + } /* page numbers */ + + .linenum {position: absolute; top: auto; left: 4%;} /* poetry number */ + .blockquot{margin-left: 5%; margin-right: 10%;} + + .smcap {font-variant: small-caps;} + + .notebox { margin-left: 10%; margin-right: 10%; margin-top: 5%; /* makes box around Transcriber's Notes at end of file */ + margin-bottom: 5%; padding: 1em; border: solid black 1px;} + + // --> + /* XML end ]]>*/ + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Seventh Day Sabbath, a Perpetual Sign, +from the Beginning to the Entering into the Gates of the Holy City, According to the Commandment, by Joseph Bates + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Seventh Day Sabbath, a Perpetual Sign, from the Beginning to the Entering into the Gates of the Holy City, According to the Commandment + +Author: Joseph Bates + +Release Date: July 18, 2007 [EBook #22098] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + + + + +Produced by Cally Soukup, Heiko Evermann, Lisa Reigel, and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + + + +<p class="gap"> </p> +<h3>THE</h3> + +<h1>SEVENTH DAY SABBATH,</h1> + +<p class="smgap"> </p> +<h3>A</h3> + +<h2>PERPETUAL SIGN,</h2> + +<h4>FROM THE BEGINNING TO THE ENTERING INTO THE<br /> +GATES OF THE HOLY CITY,</h4> + +<h2>ACCORDING TO THE COMMANDMENT.</h2> + +<p class="smgap"> </p> +<h2>BY JOSEPH BATES:</h2> + + + +<div class="blockquot"><p class="gap">"Brethren, I write no new commandment unto you, but an old +commandment which ye had from the <i>beginning</i>. The old +commandment is the WORD which ye have heard from the +<i>beginning</i>." <i>John</i> ii: 7.</p> + +<p>"In the <i>beginning</i> God created the heaven and the earth." +Gen. i: 1. "And God blessed the seventh day, and rested from +all his work." ii: 3.</p> + +<p>"Blessed are they that do his commandments, that they may have +right to the tree of life and enter in," &c. <i>Rev.</i> xxii: 14.</p></div> + + +<p class="smgap"> </p> +<h4>NEW-BEDFORD<br /> +PRESS OF BENJAMIN LINDSEY<br /> +1846.</h4> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> +<h2>PREFACE.</h2> + +<h3>TO THE LITTLE FLOCK.</h3> + + +<p>"Remember the Sabbath day to keep it holy." "Six days work may be done, +but the <i>seventh</i> is the Sabbath of the Lord thy God: in it thou shalt +not do any work." This commandment I conceive to be as binding now as it +ever was, and will be to the entering into the "gates of the city." Rev. +xxii: 14.</p> + +<p>I understand that the <i>seventh</i> day Sabbath is not the <i>least</i> one, +among the <span class="smcap">all</span> things that are to be restored before the second advent of +Jesus Christ, seeing that the Imperial and Papal power of Rome, since +the days of the Apostles, have changed the seventh day Sabbath to the +first day of the week!</p> + +<p>Twenty days before God re-enacted and wrote the commandments with his +finger on tables of stone, he required his people to keep the Sabbath. +Exo. xvi: 27, 30. Here he calls the Sabbath "<i>my commandments and my +laws</i>." Now the <span class="smcap">Savior</span> has given his comments on the commandments. See +Matt. xxii: 35, 40. "On these two (precepts) hang <span class="smcap">all</span> the law and the +prophets." Then it would be impossible for the Sabbath to be left out. A +question was asked, what shall I do to inherit eternal life? Says Jesus, +"If thou wilt enter into life keep the commandments"—xix. Here he +quotes five from the tables of stone. If he did not mean all the rest, +then he deceived the lawyer in the two first precepts, love to God and +love to man. See also Matt. v: 17, 19, 21, 27, 33. <span class="smcap">Paul</span> comments thus. +"The law is holy, and the commandments holy, just and good." +"Circumcision and uncircumcision is nothing but the keeping the +commandments of God." "All the law is fulfilled in one word: thou shalt +love thy neighbor as thyself." <span class="smcap">John</span> says, "the old commandment is the +<span class="smcap">word</span> from the beginning."—2, 7. Gen. ii: 3. "He carries us from thence +into the gates of the city." Rev. xxii: 14. Here he has particular +reference to the Sabbath. <span class="smcap">James</span> calls it the <i>perfect</i>, royal law of +liberty, which we are to be doers of, and be judged by. Take out the +fourth commandment and the law is imperfect, and we shall fail in one +point.</p> + +<p>The uncompromising advocate for present truth, which feeds and nourishes +the little flock in whatever country or place, is the restorer of all +things; one man like John the Baptist, cannot discharge this duty to +every kindred, nation, tongue and people, and still remain in one place. +The truth is what we want.</p> + +<p><i>Fairhaven</i>, August 1846. <span style="margin-left: 30em;">JOSEPH BATES.</span></p> + + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span></p> +<h2>THE SABBATH.</h2> + + +<h3>FIRST QUESTION IS, WHEN WAS THE SABBATH INSTITUTED?</h3> + +<p>Those who are in the habit of reading the Scriptures just as they find +them, and of understanding them according to the established rules of +interpretation, will never be at a loss to understand so plain a passage +as the following: "And God blessed the seventh day, and sanctified it; +because that in it he had rested from all his work which God created and +made." Gen. ii: 3. Moses, when referring to it, says to the children of +Israel, "This is that which the Lord hath <i>said</i>, to-morrow is the <span class="smcap">rest</span> +of <i>the</i> holy Sabbath unto the Lord." Exod. xvi: 23.</p> + +<p>Then we understand that God established the seventh day Sabbath in +Paradise, on the very day when he rested from all his work, and not one +week, nor one year, nor two thousand five hundred and fourteen years +afterwards, as some would have it. Is it not plain that the Sabbath was +instituted to commemorate the stupendous work of creation, and designed +by God to be celebrated by his worshipers as a weekly Sabbath, in the +same manner as the Israelites were commanded to celebrate the Passover, +from the very night of their deliverance till the resurrection of Jesus +from the dead; or as we, as a nation, annually celebrate our national +independence; or as type answers to antetype, so we believe this must +run down, to the "keeping of the Sabbath to the people of God" in the +immortal state.</p> + +<p>It is argued by some, that because no mention is made of the Sabbath +from its institution in Paradise till the falling of the manna in the +wilderness, mentioned in Exo. xvi: 15, that it was therefore <i>here</i> +instituted for the Jews, but <span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span>we think there is bible argument +sufficient to sustain the reply of Jesus to the Pharisees, "that the +Sabbath was made for <span class="smcap">man</span> and not man for the Sabbath." If it was made +for any one exclusively it must have been for Adam, the father of us +all, two thousand years before Abraham (who is claimed as the father of +the Jews) was born. John says, the old commandment was from the +beginning—1: ii: 7.</p> + +<p>There is pretty strong inference that the antideluvians measured time by +weeks from the account given by Noah, when the waters of the deluge +began to subside. He "sent out a dove which soon returned." At the end +of <i>seven</i> days he sent her out again; and at the end of <i>seven</i> days +more, he sent her out a third time. Now why this preference for the +number <i>seven</i>? why not five or ten days, or any other number? Can it be +supposed that his fixing on upon <i>seven</i> was accidental? How much more +natural to conclude that it was in obedience to the authority of God, as +expressed in the 2d chap. of Gen. A similar division of time is +incidentally mentioned in Gen. xxix:—"fulfill her <i>week</i> and we will +give thee this also; and Jacob did so and fulfilled her <i>week</i>." Now the +word <i>week</i> is every where used in Scripture as we use it; it never +means more nor less than <i>seven</i> days (except as symbols of years) and +one of them was in all other cases the Sabbath. But now suppose there +had been an entire silence on the subject of the Sabbath for this +twenty-five hundred years, would that be sufficient evidence that there +was none. If so, we have the same evidence that there was no Sabbath +from the reign of Joshua till the reign of David, four hundred and six +years, as no mention is made of it in the history of that period. But +who can be persuaded that Samuel and the pious Judges of Israel did not +regard the Sabbath. What does God say of Abraham? that he "obeyed my +voice, and kept my charge, my <i>commandments</i>, my <i>statutes</i> and my +<i>laws</i>." (See what he calls them in Exo. xvi: 27, 30.) This, of course, +includes the whole. Then Abraham reverenced God's Sabbath. Once more, +there is no mention of the circumcision from the days of Joshua till the +days of Jeremiah, a period of more than eight hundred years. Will it be +believed that Samuel and David, and all those pious worthies with the +whole Jewish nation, neglected that essential seal of the covenant for +eight hundred years? It cannot be admitted for a moment. How <span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span>then +can any one suppose from the alleged silence of the sacred history that +Adam, Enoch, Noah and Abraham, kept no Sabbath, because the fact was not +stated? If we turn to Jer. ix: 25, 26, we find that they had not +neglected this right of circumcision, only they had not circumcised +their hearts; so that the proof is clear, that silence respecting the +keeping any positive command of God, is no evidence that it is not in +full force.</p> + +<p>Again, if the Sabbath was not instituted in Paradise, why did Moses +mention it in connection with the creation of the world? Why not reserve +this fact for two or three thousand years in his history, until the +manna fell in the wilderness, (see Exo. xvi: 23) and then state that the +seventh day Sabbath commenced, as <i>some</i> will have it? I answer, for the +very best of reasons, that it did not commence there. Let us examine the +text. "And it came to pass, that on the sixth day they gathered twice as +much bread as on any preceding day, and <i>all the rulers of the +congregation came and told Moses</i>. And he said unto them this is that +which the Lord hath said, <i>to-morrow is the rest of the holy Sabbath</i>, +bake that which ye will bake, &c. &c." If this had been the establishing +of the holy Sabbath and Moses had said to-morrow <i>shall be</i> the Sabbath, +then would it have been clear; but no, he speaks as familiarly about it +as we do when we say that to-morrow is the Sabbath, showing conclusively +that it was known before, or how could the people have known that they +must gather two day's manna on Friday the sixth day, unless they had had +some previous knowledge of the Sabbath? for Moses had already taught +them not to "leave any of it until the morning"—v. 19. The 20th verse +shows that the Sabbath had not yet come since their receiving the manna, +because it spoiled and "bred worms by the next morning;" whereas, on the +Sabbath morning it was found sweet and eatible—24th v. This was the +thirtieth day after leaving Egypt (1st v.) and twenty days before it was +given on Sinai. The weekly Sabbath then was appointed before this or +before the days of Moses. Where was it then? Answer, in the second +chapter of Genesis and no where else; and the same week on which the +manna fell, the weekly Sabbath was revived among or with God's chosen +people. Grotius tells us "that the memory of the creation's being +performed in seven days, was preserved not only among the Greeks and +Italians, but among the Celts and Indians." Other <span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span>writers say +Assyrians, Egyptians, Arabians, Britons and Germans, all of whom divide +their time into weeks. Philo says "the Sabbath is not peculiar to any +one people or country, but is common to all the world." Josephus states +"that there is no city either of Greeks or barbarians or any <i>other +nation</i>, where the religion of the Sabbath is not known." But as they, +like the great mass of God's professed people in christendom, paid +little or no heed to what God had said about the particular day, (except +the Jews, and a few others) they (as we are informed in history) adopted +peculiar days to suit themselves, viz: the christian nations chose to +obey the Pope of Rome, who changed the <i>seventh</i> day Sabbath to the +first day, and call it the holy Sabbath; the Persians selected Monday; +the Grecians Tuesday; the Assyrians Wednesday; the Egyptians Thursday; +the Turks Friday, and the Jews the seventh day, Saturday, as God had +commanded. Three standing miracles a week, for about forty years +annually, ought to perpetuate the Sabbath. 1st, double the quantity of +manna on the sixth day; 2d, none on the seventh; 3d, did not spoil on +the seventh day. If it does not matter which day you keep holy to the +Lord, then all these nations are right. Now reflect one moment on this, +and then open your bible and read the commandment of the God of all +these nations! "REMEMBER! (what you have been taught before) <i>the +Sabbath day to keep it holy</i>;" (which day is it Lord?) "<i>the</i> SEVENTH +<i>is the Sabbath of the Lord thy God: in it thou shalt not do any work, +thou nor thy son, nor thy daughter, thy man servant nor thy maid +servant, nor thy cattle, nor thy stranger, that is within thy gates</i>." +Who is the stranger? (Gentiles.) Now the reason for it will carry us +back again to Paradise. "<i>For in six days the Lord made heaven and +earth, the sea, and all that in them is, and rested on the</i> SEVENTH; +<i>wherefore the Lord blessed the Sabbath day and hallowed it</i>." +"Wherefore the children of Israel shall keep the Sabbath, to observe the +<i>Sabbath</i> throughout their generations for a <i>perpetual covenant</i>; it is +a <span class="smcap">sign</span> between me and the children of Israel <i>forever</i>." (Why is it +Lord?) "<i>For in six days the Lord made heaven and earth, and on the</i> +SEVENTH <i>day he rested and was refreshed</i>." Exo. xx and xxxi. Which day +now will you choose? O, says the reader, the seventh if I knew which of +the days it was. If you don't know, why are you so sure that the <i>first</i> +day is right? O, <span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span>because the history of the world has settled that, +and this is the most we can know. Very well then, does not the <i>seventh</i> +come the day before the eighth? If we have not got the days of the week +right now, it is not likely that we ever shall. God does not require of +us any more than what we know; by that we shall be judged. Luke xxiii: +55, 56.</p> + +<p>Once more: think you that the spirit of God ever directed Moses when he +was giving the history of the creation of the world, to write that he +(God) "blessed the <i>seventh</i> day and sanctified it, because that in it +he had rested from all his work," unless he meant it to be dated from +that very day? Why, this is as clear to the unbiassed mind as it is that +God created man the sixth day. Would it not be the height of absurdity +to attempt to prove that God only intended Adam should be created at +some future period, or that the creation of the heavens and earth was +not in the beginning, but some twenty-five hundred years afterward? All +this would be as cogent reasoning as it would be to argue that God did +not intend this day of <i>rest</i> should commence until about twenty-five +hundred years afterwards. (The word Sabbath signifies rest.)</p> + +<p>It follows then irresistibly, that the weekly Sabbath was not made for +the Jews only, (but as Jesus says, for 'man') for the Jews had no +existence until more than two thousand years after it was established. +President Humphrey in his essays on the Sabbath says, "That he (God) +instituted it when he rested from all his work, on the <i>seventh</i> day of +the first week, and gave it primarily to our first parents, and through +them to all their posterity; that the observance of it was enjoined upon +the children of Israel soon after they left Egypt, not in the form of a +new enactment, but as an ancient institution which was far from being +forgotten, though it had doubtless been greatly neglected under the +cruel domination of their heathen masters; that it was reenacted with +great pomp and solemnity, and written in stone by the finger of God at +Sinai; that the sacred institution then took the form of a statute, with +explicit prohibitions and requirements, and has never been repealed or +altered since; that it can never expire of itself, because it has no +limitation."</p> + +<p>In Deut. vii: 6-8, God gives his reasons for selecting the Jews to keep +his covenant in preference to any other nation; only seventy at +first—x: 22. God calls it his <span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span>"Sabbath," and refers us right back +to the creation for proof. "For in six days the Lord made heaven and +earth and sea, and all that in them is, and rested on the <i>seventh</i>," +&c. Here then we stand fixed by the immutable law of God, and the word +of Jesus, that "the Sabbath was made for man!" Paul says, "there is no +respect of persons with God." Rom. ii: 11. Isaiah shows us plainly that +the Jew is not the only one to be blessed for keeping the Sabbath. He +says "Blessed is the <i>man</i> (are not the Gentiles men) that keepeth the +Sabbath from polluting it." "Also the sons of the stranger, (who are +these if they are not Gentiles?) every one that keepeth the Sabbath from +polluting it, (does he mean me? yes, every Gentile in the universe, or +else he respects persons) even them will I bring to my holy mountain and +make them joyful in my house of prayer; for my house shall be called an +house of prayer for <i>all</i> people." Isa. lvi: 2, 6, 7. If this promise is +not to the Gentile as well as the Jew, then "<i>the</i> house of prayer for +all people" is no promise to the Gentile.</p> + +<p>Now we ask, if God has ever abrogated the law of the Sabbath? If he has +it can easily be found. We undertake to say without fear of +contradiction, he has not made any such record in the bible; but to the +contrary, he calls it a perpetual covenant, a "sign between me and the +children of Israel forever," for the reason that he rested on the +seventh day. Exo. xxxi: 16, 17. Says one, has not the ceremonial law +been annulled and nailed to the cross? Yes, but what of that? Why then +the Sabbath must be abolished, for Paul says so! Where? Why in Cols. 2d +chapter, and xiv. Romans. How can you think that God ever inspired Paul +to say that the <i>seventh</i> day Sabbath was made void or nailed to the +cross at the crucifixion, when he never intended any such change; if he +did, he certainly would have deceived the inhabitants of Jerusalem, in +the promise which he made them about two thousand four hundred and +forty-six years ago! Turn now to Jer. xvii: 25, and tell me if he did +not promise the inhabitants of Jerusalem that their city should remain +forever if they would hallow the Sabbath day. Now suppose the +inhabitants of Jerusalem had entered into this agreement, and entailed +it upon their posterity (because you see it could not have been +fulfilled unless it had continued from generation to generation,) to +keep the Sabbath holy, would not God have been bound to let Jerusalem +remain forever? You say <span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span>yes. Well, then, I ask you to shew how he +could have kept that promise inviolate if he intended in less than six +hundred and fifty years to change this seventh day Sabbath, and call the +first day of the week the Sabbath, or abolish it altogether? I say, +therefore, if there has been any change one way or the other in the +Sabbath, since that promise, it would be impossible to understand any +other promise in the Bible; how much more reasonable to believe God than +man. If men will allow themselves to believe the monstrous absurdity +that <span class="smcap">forever</span>, as in this promise, ended at the resurrection, then they +can easily believe that the Sabbath was changed from the <i>seventh</i> to +the first day of the week. Or if they choose the other extreme, +abolished until the people of God should awake to be clothed on with +immortality. Heb. iv: 9.</p> + +<p>Now does it not appear plain that the Sabbath is from God, and that it +is coeval and co-extensive (as is the institution of marriage) with the +world. That it is without limitation; that there is not one thus saith +the Lord that it ever was or ever will be abolished, in time or +eternity.—See Exod. xxxi: 16, 17; and Isa. lxvi: 22, 24; Heb. iv: 4, 9. +But let us return and look at the subject as we have commenced in the +light of Paul's argument to the Romans and Collossians, for here is +where all writers on this subject, for the change or the overthrow of +the <i>seventh</i> day Sabbath attempt to draw their strong arguments. The +second question then, is this:</p> + +<h3><span class="smcap">Has the Sabbath been abolished since the seventh day of Creation? If so, +when, and where is the proof?</span></h3> + +<p>The text already referred to, is in Rom. xiv: 5, 6.—"One man esteemeth +one day above another; another esteemeth every day alike. Let every man +be persuaded in his own mind. He that regardeth the day, regardeth it +unto the Lord; and he that regardeth not the day to the Lord, he doth +not regard it." Does the apostle here mean to say, that under the new or +Christian dispensation it is a matter of indifference which day of the +week is kept as a Sabbath, or whether any Sabbath at all is kept? Was +that institution which the people of God had been commanded to call a +delight, the holy of the Lord, honorable, now to be esteemed of so +carnal a nature as to be ranked among <span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span>the things which Jesus "took +out of the way, nailing it to his cross." If this be true, then has +Jesus, in the same manner, abolished the eight last verses in the +fifty-eighth of Isaiah, and the 2d, 6th and 7th verses of the 56th +chapter have no reference to the Gentile since the crucifixion. O Lord +help us rightly to understand and divide thy word. But is it not evident +from the four first verses in the same chapter of Romans, that Paul is +speaking of feast days; giving them again in substance the decrees which +had been given by the Apostles in their first conference, in A. D. 51, +held at Jerusalem. See Acts xv: 19. James proposes their letter to the +Gentiles should be "that they abstain from pollution of Idols, and from +fornication, and from things strangled, and from blood;" to which the +conference all agreed. Now please read their unanimous <i>decrees</i> (xvi: +4,) from twenty-three to thirty verses. "For it seemed good to the Holy +Ghost and to us, to lay upon you no greater burden than these necessary +things." "That ye abstain from meats offered to Idols, and from blood, +and from things strangled, and from fornication, from which if ye keep +yourselves ye shall do well." Reading along to the 13th of the next +chapter, we find Paul establishing the Churches with these decrees; (see +4, 5,) and at Philippi he holds his meeting, (not in the Jews Synagogue) +but at the river's side, on the <i>Sabbath</i> day. A little from this it is +said that Paul is in Thesalonica preaching on the Sabbath days. Luke +says this was his <i>manner</i>! What was it? Why, to preach on the Sabbath +days, (not 1st days.) Observe here was three Sabbaths in succession. +xvii: 2. A little while from this Paul locates himself in Corinth, and +there preaches to the Jews and Greeks (or Gentiles) a year and six +months <i>every Sabbath</i>. Now this must have been seventy-eight in +succession. xviii: 4, 11. Does this look like abolishing the Sabbath +day? Has anything been said about the 1st day yet? No, we shall speak of +that by and by.</p> + +<p>Before this he was in Antioch. "And when the Jews were gone out of the +synagogue the GENTILES besought that these words might be preached to +them the next Sabbath. And the next Sabbath day came almost the whole +city together to hear the word of God." xiii: 42, 44. Here is proof that +the Gentiles kept the Sabbath. Now I wish to place the other strong text +which is so strangely adhered to for abolishing or changing this +<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span>Sabbath along side of this, that we may understand his meaning. +"Blotting out the hand-writing of ordinances that was against us, which +was contrary to us, and took it out of the way, nailing it to his +cross."</p> + +<p>"Let no man therefore judge you in meat, or in drink, or in respect of a +holy day, or of the new moon, or of the Sabbath days." Coll. ii: 14, 16. +Now here is one of the strong arguments adhered to by all those who say +the seventh day Sabbath was abolished at the crucifixion of our Lord; +while on the other hand by the great mass of the Christian world, (so +called,) the seventh day Sabbath ceased here, and in less than +forty-eight hours the change was made to the first day of the week. Now +remember Paul's manner, (before stated) itinerating from city to city +and nation to nation, always preaching to Jews and Gentiles on the +seventh day Sabbath, (for there is no other day called the Lord's +Sabbath in the Bible.) Now if the Apostle did mean to include the +Sabbath of the Lord God with the Jewish feasts and Sabbaths in the text, +then the course he took to do so, was the strangest imaginable. His +<i>manner</i> always was, as recorded, with the exception of one night, to +preach on the very day that he was laboring to abolish. If you will look +at the date in your bibles, you will learn this same apostle had been +laboring in this way as a special messenger to the Gentiles, between +twenty and thirty years since (as you say) the Sabbath was changed or +abolished, and yet never uttered one word with respect to any other day +in the week to be set apart as a holy day or Sabbath. I understand all +the arguments about his laboring in the Jewish Synagogue on their +Sabbath, because they were open for worship on that day, &c., but he did +not always preach in their Synagogues. He says that he preached the +Kingdom of God, and labored in his own hired house for two years. He +also established a daily meeting for disputation in the school of +Tyranus. Acts xix: 9. Again he says, I have "kept <i>back</i> NOTHING that +was PROFITABLE <i>unto you</i>. (Now if the Sabbath had been changed or +abolished, would it not have been <i>profitable</i> to have told them so?) +and have taught you publicly, and from house to house." "For I have not +shunned to declare unto you ALL the council of God."—Acts xx: 20, 27. +Then it is clear that he taught them by example that the Sabbath of the +Lord God was not abolished. Luke says it was the <i>custom</i> (or manner) of +Christ <span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span>to teach in the synagogues on the Sabbath day. iv: 16, 31. +Mark says, "And when the Sabbath day was come he began to teach in their +synagogue." Mark vi: 2.—Now if Jesus was about to abolish or change +this Sabbath, (which belonged to the first code, the moral law, and not +the ceremonial, the second code, which was to be nailed to his cross, or +rather, as said the angel Gabriel to Daniel, ix: 27, "he (Christ) in the +midst of the week shall cause the <i>sacrifice</i> and <i>oblation</i> to cease," +meaning that the Jewish sacrifices and offerings would cease at his +death.) Jesus did not attend to any of the ceremonies of the Jews except +the passover and the feasts of tabernacles. Why did he say, "Think not I +am come to destroy the <i>law</i> or the prophets? I am not come to destroy +but fulfill. One jot or one title shall in no wise pass from the <i>law</i> +'till all be fulfilled." "Whosoever therefore shall break one of these +least commandments" &c. Did he mean the ten commandments? Yes; for he +immediately points out the third, not to take God's name in vain; sixth +and seventh, not to kill nor to commit adultery, and styles them the +<i>least</i>. Then the others, which include the fourth, of course were +greater than these. Matt. v: 17, 19, 21, 27, 23, and were not to be +broken nor pass away. Then the Sabbath stands unchanged.</p> + +<p>Almost every writer which I have read on the subject of abolishing or +changing the seventh day Sabbath, call it the Jewish Sabbath, hence +their difficulty. How can it be the Jewish Sabbath when it was +established two thousand years before there was a Jew on the face of the +earth, and certainly twenty-five hundred before it was embodied in the +decalogue, or re-enacted and written in stone by the finger of God at +Sinai. God called this HIS <i>Sabbath</i>, and Jesus says it was made for +man, (not particularly for the Jews.)</p> + +<p>"Well," says one, "what is the meaning of the texts which you have +quoted, where it speaks of Sabbaths?"—Answer: These are the Jewish +Sabbaths! which belong to them as a nation and are connected with their +feasts. God by Hosea makes this distinction, and says, "I will also +cause all <i>her</i> mirth to cease, her feast days, her new moons and <i>her</i> +Sabbaths, and all her solemn feasts." These then belong to the text +quoted, and not God's Sabbath. Do you ask for the proof? See xxiii +Levit. 4. "<i>These are the</i> FEASTS <i>of the Lord, which ye shall proclaim +in their</i> <span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span><i>seasons</i>, EVERY THING UPON HIS DAY"—37th v. (May we not +deviate a little? If you do it will be at your peril.) Fifteenth and +sixteenth verses gives them a fifty day's Sabbath; twenty-fourth verse +says: "Speak unto the children of Israel, saying in the seventh month in +the first day of the month, shall ye have a <i>Sabbath</i>, a memorial of +blowing of trumpets, an holy convocation."</p> + +<p>"Also on the tenth day of the seventh month there shall be a day of +atonement. It shall be unto you a <i>Sabbath</i> of rest." 27, 32.</p> + +<p>"Also on the fifteenth day of the seventh month when ye shall have +gathered in the fruit of the land, ye shall keep a feast unto the Lord +seven days. On the first shall be a Sabbath, and on the eighth day shall +be a Sabbath. 39v. And Moses <i>declared</i> unto the children of Israel the +FEASTS of the Lord." 44v. Now here we have FOUR kinds of <i>Jewish</i> +Sabbaths, also <i>called</i> "FEASTS <i>of the Lord</i>," to be kept annually. The +first fifty days or seven weeks Sabbath ends the third month, seventh. +In three months and twenty-four days more commences the second Sabbath, +seventh month, first; the next, the tenth; the last the fifteenth of the +month. Between the first two Sabbaths there is an interval of one +hundred and twelve days; the next two, ten days, and the next, five +days. Now it can be seen at a glance, that neither of these Sabbaths +could be on the seventh day any oftener than other annual feast could +come on that day. These then are what Hosea calls HER Sabbaths. Paul +calls them <span class="smcap">holy days</span>, <i>new moons, and Sabbaths</i>; and this is what they +are stated to be. The first day of the seventh month is a <i>new moon</i> +<span class="smcap">Sabbath</span>, the tenth is a Sabbath of rest and Holy convocation, a day of +atonement, and the fifteenth a feast of Sabbaths. Do you ask for any +more evidence that these are the Jewish Sabbaths, and that God's Sabbath +is separate from them? Read then what God directed Moses to write in the +third verse: "Six days shall work be done, but the <i>seventh</i> day is the +Sabbath of rest, an holy convocation, ye shall do no work therein, it is +the Sabbath of the LORD in all your dwellings." Now Moses has here +declared from the mouth of the Lord, that these are ALL the feast of the +Lord, (there is no more nor less) and every thing is to be upon <i>his +day</i>, and he has clearly and definitely separated his Sabbath from the +other four. And in the 28th and 29th chapters of Numbers the sacrifices +<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span>and offerings for each of these days are made so plain, beginning +with the Sabbath, 9v, that we have only to read the following to +understand. 26. xxix: 1. First day, seventh month, (new moon;) 7v, 10th +day Sabbath; 12v; 15th day Sabbath, and 35v, 23d day Sabbath. And in the +days of Nehemiah when Ezra had read the law to the people, viii (more +than one thousand years after they were promulgated,) they bound +themselves under an oath "to walk in God's law which was given <i>by the +hand of Moses</i>, the servant of God." "And to observe and <i>do all the +commandments</i> of the Lord, our Lord." x: 29. And that there might be no +misunderstanding about the kind of Sabbaths, they say, "If the people +bring ware or any victuals on the Sabbath day to sell, that we would not +buy it of them on the Sabbath or on the holy day," (31v.) but they would +"charge themselves yearly with a third part of a shekel" (to pay for) +"the burnt <i>offerings</i> of the <i>Sabbaths</i>, of the <i>new moons</i>, for the +<i>set feasts</i>," &c. (33v.) for the house of God, including what has +already been set forth in Leviticus and Numbers. Now as their feast days +commenced and ended with a Sabbath, so when their feasts ceased to be +binding on them these Sabbaths must also, and all were "nailed to the +cross." Now I ask if there is one particle of proof that the Sabbath of +the Lord is included in these Sabbaths and feast days? Who then dare +join them together or contradict the Most High God, and call HIS the +<i>Jewish</i> Sabbath. <i>Theirs</i> was nailed to the cross when Jesus died, +while the Lord's is an <i>everlasting</i> sign a <i>perpetual covenant</i>. The +Jews, as a nation, broke their covenant. Jesus and his disciples were +one week (the last of the seventy) that is seven years, confirming the +new covenant for another people, the Gentiles. Now I ask if this +changing the subjects from Jew to Gentile made void the commandments and +law of God, or in other words, abolished the fourth commandment; if so, +the other nine are not binding. It cannot be that God ever intended to +mislead his subjects. Let us illustrate this. Suppose that the Congress +of these United States in their present emergency, should promulgate two +separate codes of laws, one to be perpetual, the other temporary, to be +abolished when peace was proclaimed between this country and Mexico. The +time <i>comes</i>, the temporary laws are abolished; but strange to hear, a +large portion of the people are now insisting upon it that because peace +is proclaimed that both <span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span>these codes of laws are forever abolished; +while another class are <i>strenuously</i> insisting that it is only the +<i>fourth</i> law in the perpetual code that's now abolished, with the +temporary and all the rest is still binding. Opposed to all these is a +third class, headed by the ministers and scribes of the nation, who are +writing and preaching from Maine to Florida, insisting upon it without +fear of contradiction, that when peace was proclaimed this fourth law in +the perpetual code was to change its date to another day; gradually, +(while some of them say immediately) and thenceforward become perpetual, +and the other code abolished; and yet not one of these are able to show +from the proceedings of Congress that the least alteration had ever been +made in the perpetual code. Thus, to me, the case stands clear that +neither of the laws or ten commandments in the first code, ever has or +ever can be annulled or changed while mortality is stamped on man, for +the very reason that God's moral law has no limitation. Jesus then +brought in a new covenant, which continued the Sabbath by writing his +law upon their hearts. Paul says "written not with ink, but with the +spirit of the living God; not in tables of stone, but in fleshy tables +of the heart." 2 Cor. iii: 3. And when writing to the Romans he shews +<i>how</i> the Gentiles are a law unto themselves. He says, they "shew the +work of the law written in their hearts, their consciences always +bearing them witness, and their thoughts the mean while accusing or else +excusing one another," (when will this be Paul) "in the day when God +shall judge the secrets of men by Jesus Christ according to my gospel." +ii: 15, 16. How plain that this is all the change. The Jews by nature +had the law given them on tables of stone, while the Gentiles had the +law of commandments written on their hearts. Paul tells the Ephesians +that it was "the law of commandments contained in ordinances," (ii: 15) +not on tables that were nailed to the cross. If the ten commandments, +first written by the finger of God on stone, and then at the second +covenant on fleshy tables of the heart, are shadows, can any one tell +where we shall find the substance? We are answered, in Christ. Well, +hear Isaiah. He says, "that he (Christ) will magnify the law and make it +honorable." lxii: 21. Again, I ask, where was the necessity and of what +use were the ten commandments written on our hearts, if it was not to +render perfect obedience to them. If we do not keep the day God has +sanctified, then <span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span>we break not the least, but one of the greatest of +his commandments. Still, there are many other texts relating to the law, +presented by the opposite view, to show that the law respecting the +Sabbath is abolished. Let us look at some of them. But it will be +necessary in the first place, to make a clear distinction between what +is commonly called the</p> + + +<h3>MORAL AND CEREMONIAL LAW.</h3> + +<p>Bro. S. S. Snow, in writing on this subject about one year ago, in the +Jubilee Standard, asks "by what authority this distinction is made." He +says "neither our Lord or his apostles made any such distinction. When +speaking of the law they never used the terms moral or ceremonial, but +always spake of it as a <i>whole</i>, calling it <i>the</i> law," and further +says, "we must have a thus saith the Lord to satisfy us." So I say! I +have no doubt but thousands have stopped here; indeed, it has been to me +the most difficult point to settle in this whole question. Now let us +come to it fairly, and we shall see that the old and new testament +writers have ever kept up the distinction, although it may in some parts +seem to be one code of laws.</p> + +<p>From the twentieth chapter of Exodus, where the law of the Sabbath was +re-enacted, and onward, we find two distinct codes of laws. The first +was written on two tables of stone with the <i>finger</i> of God; the +<i>second</i> was taken down from his mouth and recorded by the hand of Moses +in a book. Paul calls the latter carnal commandments and ordinances, +(rites or <i>ceremonies</i>) which come under two heads, religious and +political, and are Moses's. The first code is God's. For proof see Exo. +xvi: 28, 30. "How long refuse ye to keep <i>my</i> commandments and <i>my</i> +laws: see for that the Lord hath given you the Sabbath; and so the +people rested on the Sabbath day." Also in the book of Leviticus, where +the law of ceremonies is given to the levites or priests, Moses closes +with these words: "<i>These</i> are the commandments which the Lord commanded +Moses for the children of Israel in Mount Sinai;" in Heb. vii: 16, 18, +called carnal commandments.</p> + +<p>Again, "the Lord said unto Moses, come up to me into the Mount, and be +there: and I will give thee tables of stone, and a law, and commandments +which I have written." Exo. xxiv: 12. Further he calls them the ten +<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span>commandments—xxxiv: 28. And Moses puts them "into the ark"—xl: +20. <i>Now for the second code of laws.</i> See Deut. xxxi: 9, 10; and xxiv: +26. "And when Moses had finished writing the law, he commanded them to +put <i>this book</i> of the <span class="smcap">law</span> (of ceremonies) in the side of the ark of the +covenant, to be read at the end of every seven years." This is not the +song of deliverance by Moses in the forty-fourth verse of the +thirty-second chapter. For, eight hundred and sixty-seven years after +this, in the reign of Josiah, king of Israel, the high priest found this +book in "the Temple," (2 Chron. xxxiv: 14, 15) which moved all Israel. +One hundred and seventy-nine years further onward, Ezra was from morning +till noon reading out of this book. Neh. viii: 3; Heb. ix: 19. Paul's +comments.</p> + +<p>Bro. Snow says in regard to the commandments, "The principles of moral +conduct embraced in the law, was binding before the law was given, +(meaning that one of course at Mt. Sinai) and is binding <i>now</i>; it is +immutable and eternal! It is comprehended in one word, LOVE." If he +meant, as we believe he did, to comprehend what Jesus did in the xix. +and xxii. chap. Matt. 37-40, and Paul, and James, and John after him, +then we ask how it is possible for him to reject from that code of laws, +the only one, <i>the seventh day rest</i>, that was promulgated at the +<i>beginning</i>, while at the same time the other nine, that were not +written until about three thousand years afterwards, were eternally +binding; without doubt, the whole ten commandments are co-eval and +co-extensive with sin. Again, he says, "We readily admit, that if what +is called the decalogue or ten commandments be binding on us, <i>we ought</i> +to observe the seventh day, for that was appointed by the Lord as the +Sabbath day." Let us see if Jesus and his apostles do not make it +binding. <i>First then, the distinction of the two codes by Jesus.</i></p> + +<p>The Pharisees ask the Saviour why his disciples transgress the tradition +of the elders? His answer is, "Why do ye transgress the commandment of +God?" and he immediately cites them to the fifth commandment, Matt. xv: +25. Again, "The law and the prophets were until John; since that time +the kingdom of God is preached," &c. Luke xvi: 16. Jesus was three years +after this introducing the gospel of the kingdom, unwaveringly holding +his meetings on the Sabbath days, (which our opponents say were now +about to be <i>abolished</i>; others say changed,) and never uttering a +syllable to show to the contrary, but that this was <span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span>and always +would be the holy day for worship. Mark says when the Sabbath (the +Seventh day, for there was no other,) was come, he began to teach in the +Synagogue, vi: 2. Luke says, "as his <i>custom</i> was, he went into the +Synagogue and taught on the Sabbath day." iv: 16, 31. Will it be said of +him as it is of Paul on like occasions, some thirty years afterwards, +that he uniformly held his meetings on the Sabbath because he had no +where else to preach, or that this day was the only one in the week in +which the people would come out to hear him? Every bible reader knows +better; witness the five thousand and the seven thousand, and the +multitudes that thronged him in the streets, in the citys and towns +where they listened to him; besides, he was now establishing a new +dispensation, while theirs was passing away. Then he did not follow any +of their customs or rites or ceremonies which he had come to abolish.</p> + +<p>I have already quoted Matt. v: 17, 18, where Jesus said he had come to +fulfil the law, and immediately begins by showing them that they are not +to violate one of the least of the commandments, and cites them to +some—see vi: 19, 21, 27, 33. Again, he is tauntingly asked "which is +the great commandment in the law: Jesus said unto him, thou shalt love +the Lord thy God with all thy heart, and with all thy soul, and with all +thy mind. This is the <i>first</i> and great commandment. And the second is +like unto it, Thou shalt love thy neighbor as thyself. On these two +commandments hang all the law and the prophets." xxii: 36, 40. Here +Jesus has divided the ten commandments into two parts, or as it is +written on two tables of stone. The first four on the first table treat +of those duties which we owe to God—the other six refers to those which +we owe to man, requiring perfect obedience.</p> + +<p>Once more, "One came and said unto him, good master what good thing +shall I do that I may have eternal life? He said, If thou wilt enter +into life keep the commandments. Then he asked him which? He cited him +to the last part of what he called the second, loving his neighbor as +himself." If he had cited him to the first table, as in the xxii, quoted +above, he could not have replied "<i>all</i> these have I kept from my youth +up." Why? Because he would have already been perfect, for Jesus in reply +to his question, what he should do to inherit eternal life, said he must +"keep the commandments." Matt. xix: 16-20. Is not the Sabbath included +in these commandments? Surely <span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span>it is! Then how absurd to believe +that Jesus, just at the close of his ministry, should teach that the +way, the only way, to enter into life, was to keep the commandments, one +of which was to be abolished in a few months from that time, without the +least intimation from him or his Father that it was to take place. I say +again, if the Sabbath is abolished, we ask those who teach it to cite us +to the chapter and verse, not to the law of rites and ceremonies which +are abolished, for we have already shown that the Sabbath was instituted +more than twenty-five hundred years before Moses wrote the carnal +ordinances or ceremonies. God said, "Abraham kept <i>my</i> charge, <i>my</i> +commandments, <i>my</i> statutes, and <i>my</i> laws." Gen. xxvi: 5. This must +include the Sabbath, for the Sabbath was the first law given, therefore +if Abraham did not keep the Sabbath, I cannot understand what +commandments, statutes and laws mean in this chapter. Jesus says, "As I +have kept my Father's commandments," John xv: 10. Did he keep the +commandments? Yes. Mark and Luke, before quoted—(but more of this in +another place.)</p> + +<p>In John vii: 19, Jesus speaks of "Moses law," "<i>your law</i>." x: 34. +Again, "<i>their law</i>." xv: 25. Here then we show that Jesus kept up a +clear distinction between what God calls <i>my</i> law and commandments and +Moses law, "<i>their</i> law," "<i>your</i> law." Let us now look at the argument +of the Apostles. Paul preaching at Antioc taught the Brethren that by +Jesus Christ all who believed in him "are justified from all things, +from which ye could not be justified by the <i>Law of Moses</i>." Acts xiii: +39.</p> + +<p>The Pharisees said "that it was needful to circumcise them and commend +them to keep the <i>Law of Moses</i>." xv: 5.</p> + +<p>Again, when Paul had come to Jerusalem the second time, (fourteen years +from the time he met the Apostles in conference where they established +the decrees for the churches. See Acts xx: 19; Gal. ii: 1,) the Apostles +shewed him how many thousands of Jews there were which believed and were +zealous of the <i>law</i>: "And they are informed of thee, that thou teachest +<i>all</i> the Jews which are among the Gentiles to forsake <i>Moses</i> and the +<i>customs</i>." xxi: 20, 21. Any person who will carefully read the eight +chapters here included, must be thoroughly convinced that the Apostle's +troubles were about the law of ceremonies written and given by Moses, +and nothing to do with the ten commandments. For you see a little before +he comes to Jerusalem, he had been preaching at Corinth every +<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span>Sabbath for eighteen months. xxiii: 4, 11. And this, be it +remembered, was more than twenty years after the Jewish Sabbaths and +ceremonies were nailed to the cross.—And you see that Paul was the man +above all the Apostles to be persecuted on account of the abolition of +the Jews' law of ceremonies, for he was the "<i>great</i> Apostle to the +Gentiles:" and if the "Sabbath of the Lord our God" was to have been +abolished when the Saviour died, Paul was the very man selected for that +purpose. It is clear, therefore, that he did not abolish the seventh day +Sabbath among the Gentiles. This same Apostle tells the Romans "that +Christ is the end of the law for righteousness to every one that +believeth." x: 4. Again, that "sin shall not have dominion over you, for +ye are not under the <i>law</i> but under grace." vi: 14. Once more: He says +the Gentiles having not the <i>law</i>, are a <i>law</i> unto themselves. Why? +Because, he says in the next verse, it shows the <i>law</i> written on their +hearts. The law of ceremonies? No; that which was on tables of stone. +ii: 14-16. We might quote much more which looks like embracing the whole +law. Let us now look at a few texts in the same letter, which will draw +a distinguishing line between the two codes of laws. Paul, in the vii +ch. 9-13v. brings to view the carnal commandment, and the one unto life, +and sums up his argument in these words: "Wherefore the <i>law</i> is holy, +and the commandment holy and just and good." In the 7v he quotes from +the decalogue. Again, he that loveth another hath fulfilled the <i>law</i>. +How? Why thou shalt not steal, nor commit adultery, nor bear false +witness, nor covet, thou shalt love thy neighbor as thyself. Therefore +<i>love</i> is the fulfilling of the law. Rom. xiii: 8, 10.—This then is +what the Saviour taught the young man to do to secure "eternal life." +Matt. Once more, in concluding a long argument on the law in Rom. iii: +31, he closes with this language: "Do we then make void the law through +faith? God forbid ye, <i>we establish</i> the <i>law</i>."—What <i>law</i> is here +established? not the law of rites and ceremonies. What then, for Paul +means some <i>law</i>. It can be no other than what he calls the law of +"life," of "love," the ten commandments. How could even that be +established twenty-nine years after the crucifixion, if one of the +<i>greatest</i> commandments had been abolished out of the code, that is the +Sabbath.</p> + +<p>Paul's letter to the Corinthians teaches that "circumcision is nothing, +and uncircumcision is nothing but the <i>keeping</i> <span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span>of the commandments +of God." vii: 19. Again, in his epistle to the Galatians, his +phraseology is somewhat changed, but the argument is to the same point, +although some passages read as though every vestage of <i>law</i> was swept +by the board when Jesus hung upon the cross. For instance, such as the +following: "But that no man is justified by the <i>law</i> in the sight of +God it is evident, for the just shall live by faith, and the <span class="smcap">law</span> is not +of faith, but the man that doeth them shall live by them." "Christ hath +redeemed us from the curse of the <i>law</i>, being made a curse for us." +"But before faith came we were kept under the <i>law</i>, shut up unto the +faith which should afterwards be revealed." "Wherefore the law was our +schoolmaster to bring us unto Christ that we might be justified by +faith, but after that faith has come we are no longer under a +schoolmaster." Gal. iii: 11-13, 23-25. Again: "For as many as are of the +works of the <i>law</i> are under the curse." 10v. Now are we to understand +from these texts that whosoever continueth in the <i>law</i> is cursed, and +that the law, <i>the whole law</i>, was abolished when Christ came as our +schoolmaster, he being the "end of the law?" Rom. x: 4. If so, how is it +possible for any man, even Paul himself, to be saved. But we do not +believe that Paul taught these brethren any different doctrine than what +has already been shown in the Acts, Romans, and Corinthians, and also +the Eph., Phil., Col., and Heb. If he did not mean the law written by +the hand of Moses, distinguishing it from the <i>law</i> of the ten +commandments, written by the finger of God on tables of stone, then pray +tell me if you can, what he means (in the closing of this argument,) by +saying, "For <i>all</i> the LAW is FULFILLED in one word, even this: Thou +shalt love thy neighbor as thyself." v: 14. Surely he is quoting the +Saviour's words in Matt. xxii: 39, relative to the commandment of the +Lord our God. To his son Timothy he says: "Now the end of the +commandment is charity," (love) meaning of course the <i>last</i> part of the +ten commandments. In vi: 2, he says: "Bear ye one anothers burdens and +so fulfil the <i>law</i> of Christ." Does this differ from the <i>law</i> God? +Yes, a little, for it is the new commandment, (some say the eleventh.) +See John xiii: 34. "A new commandment I give unto you, (what is it, +Lord?) that ye love one another." And also xx: 12. The other is to love +our neighbor as ourself. John says: "And this commandment have we from +him (Christ,) that he who loveth God loveth his brother <span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span>also." John +iv: 21, and ii: 8-11. In his letter to the Ephesians he says: "Having +abolished in his flesh the <i>enmity</i> even the law of commandments +contained in ordinances." ii: 15. See the reverse. vi: 2. To the +Colossians he asks, "Why as though living in the world, are ye subject +to ordinances where all are to perish with their using?" And says: +"Touch not, taste not, handle not." (Does Paul here teach us to forsake +the ordinances of God, instituted by the Saviour—Baptism and the Lord's +Supper? Yes, just as clearly as he does to forsake the whole law.)</p> + +<p>When writing to the Hebrews more than thirty years after the +crucifixion, he calls these ordinances <i>carnal</i>, imposed on them (the +Jews) until Christ our High Priest should come. ix: 10, 11. He also +calls the law of commandments <i>carnal</i>, too, and says: "For there is +verily a disannulling of the commandments going before, for the law made +nothing perfect, but the bringing in of a better hope did." vii: 16, +18-19. "For when Moses had spoken <i>every precept</i> to all the people +according to the <i>law</i> he took the blood of calves and of goats, with +water, and scarlet wool, and hyssop, and sprinkled both the <span class="smcap">book</span> and all +the people." ix: 19. Now we see clearly that the book of the law of +Moses from which Paul has been quoting through the whole before +mentioned epistles, is as distinctly separate from the tables of stone +(or fleshly table of the heart,) as they were when deposited in the Ark +thirty-three hundred years ago. Therefore we think that here is clear +proof that he has kept up the distinction between the "handwriting of +ordinances" (meaning Moses' own handwriting in his book,) and the "ten +commandments written by the finger of God."</p> + +<p>Let us now turn to the Epistle of James, said to be written more than +twenty-five years after the law of ceremonies were nailed to the cross, +and see if he does not teach us distinctly, that we are bound to keep +the commandments given on tables of stone. He says, "the man that shall +be a <span class="smcap">doer</span> of the <i>perfect law</i> of liberty shall be blessed in his deed." +i: 25. "If ye fulfill the royal <i>law</i> according to the scripture, thou +shalt love thy neighbor as thyself, ye do well." Why? Because the +Saviour in quoting from the commandments, in answer to the Ruler, what +he should do to inherit eternal life, taught the same doctrine. Matt. +xix: 19. Further: "For whosoever shall keep the whole <i>law</i> and yet +offend in one point, shall be guilty of <i>all</i>." In the next verse he +quotes from the <span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span>ten commandments again, namely, Adultery and +Murder, (what the Saviour in the fifth chapter of Matt. calls the least, +that is the smallest commandment,) and says if we commit them we become +transgressors of the <i>law</i>. Of what <i>law</i>? Next verse says the <i>law</i> of +<i>liberty</i> by which we are to be "judged." ii: 8, 11.</p> + +<p>Now will it not be admitted by every reasonable person that James has +included the whole of the ten commandments, by calling them the perfect +law of liberty. 2d, "The royal <i>law</i> according to the scripture," and +3d, "the <i>law of liberty</i> by which we are to be judged." (Royal relates +to imperial and kingly.) Perfect means COMPLETE, <i>entire</i>, the WHOLE. +Then I understand James thus: This <i>law</i> emanated from the king, the +Supreme Ruler of the universe, and to be perfect must be just what it +was when it came from his hand, and that no <i>change</i> had, or could take +place, (and remember now, this is more than twenty-five years since the +ceremonies with the Jewish Sabbaths were nailed to the cross,) for the +very best of reasons, until the judgment, because he shows that we are +to be judged by <i>that law</i>. Then I ask by what parity of reasoning any +one can make the law of the ten commandments perfect, while they at the +same time assert that the fourth one is abolished? and that on no better +evidence than calling it the <span class="smcap">Jewish</span> Sabbath. Now let us look at the +Apostle John's testimony.</p> + +<p>"And hereby we do know that we know him if we keep his commandments. He +that saith I know him and keepeth not his commandments is a LIAR, and +the truth is not in him." Now no man, more especially one who professes +to abide by the whole truth, feels entirely easy if he is called a +<i>liar</i>. Now John please explain yourself. Hear him: "Brethren, I write +no new commandment unto you but an <i>old</i> commandment which ye had from +the beginning. The old commandment is the <i>word</i> which ye have heard +from the <span class="smcap">beginning</span>." What do you mean by <i>beginning</i>? Turn to my Gospel, +1st ch. "In the <i>beginning</i> was the word,"—"the same was in the +<i>beginning</i> with God." 1, 2. See Gen. i ch.: "In the <i>beginning</i> God +created the heavens and the earth." Then you are pointing us to the +seventh day of creation, in which God instituted the seventh day Sabbath +of rest, for the <i>old</i> commandment in the <i>beginning</i>. ii: 3. Certainly +there is no other place to point to. Does not Jesus point us to the same +place for the <i>beginning</i> when marriage was first instituted. Matt. xix: +4. <span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span>In my second letter to the church, I have taught the same +doctrine: viz. "This is the commandment that as ye have heard from the +<i>beginning ye should walk in it</i>." (practice it.) ii: 5, 6. "A <i>new</i> +commandment I write unto you." 7th v. This is the one that Jesus gave us +on that memorable night in which he was betrayed, after he had +instituted the sacrament and washed our feet. He said "By this shall all +men know that ye are my disciples if ye have love one to another." xiii: +34, 35. The first then teaches us, Love to God, 2d, to Love our neighbor +as ourself; "on these two commandments (says Jesus) hang all the law and +the prophets." Then we understand this is the essence of the ten +commandments, and if we do not keep the Sabbath we do not love God. +Jesus says, "If ye love me ye will keep my commandments." We are +repeatedly told that the Sabbath was changed or forever abolished, at +the crucifiction of our Lord, and it is stated by the most competent +authorities that John wrote this epistle about sixty years afterwards, +and that about six years after this our blessed Lord revealed to him the +state of the Church down to the judgment of the great day. In the xiv +ch. Rev. 6-11, he saw three angels following each other in succession: +first one preaching the everlasting gospel (second advent doctrine); 2d, +announcing the fall of Babylon; 3d, calling God's people out of her by +showing the awful destruction that awaited all such as did not obey. He +sees the separation and cries out, "Here is the patients of the Saints, +here are they that keep the <i>commandments</i> of God and the faith of +Jesus." And this picture was so deeply impressed on his mind, that when +the Saviour said to him "Behold I come quickly and my reward is with +me," he seemed to understand this, saying—"Blessed are they that <i>do</i> +his commandments that they may have right to the tree of life, and may +enter in through the gates into the city." xxii: 14. Now it seems to me +that the seventh day Sabbath is more clearly included in these +commandments, than thou shalt not steal, nor kill, nor commit adultery, +for it is the only one that was written at the creation or in the +<i>beginning</i>. He allows no stopping place this side of the gates of the +city. Then, if we do not keep that day, John has made out his case, that +we are all <i>liars</i>. We say in every other case the type must be +continued until it is superseded by the antitype, as in the case of the +passover, until our Lord was crucified. So then, as Paul tells us, +"there remaineth a keeping of the Sabbath to the people of God," and +that we believe will be in the Milenium, <span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span>the seven thousandth year, +so that the seventh day Sabbath and no other will answer for the type, +and those who keep the first or the eighth day Sabbath cannot +consistently look for the antitype of rest or the great Sabbath, short +of one thousand years in the future.</p> + +<p>Again: Isaiah says: "To the law and to the testimony if they speak not +according to this word, it is because there is no light in them." viii: +20. Now if the Gentiles are under no law, as 'is asserted,' pray tell me +what right, as Gentiles, have we to appeal to the law and testimony, or +to this text.</p> + +<p>In the xxiv. of Matt. our Saviour says to his disciples, in answer to +their questions, When shall these things be? and what shall be the sign +of thy coming, and the end of the world? "When ye therefore shall see +the abomination of desolation spoken of by Daniel the prophet, stand in +the holy place," &c. 15v. "Pray ye that your flight be not in the +winter, neither on the Sabbath day." 20v. The first question is, at what +age of the world is this, where our Lord recognizes the Sabbath? 1st. It +is agreed on all hands that this time to which he here refers, never +transpired until the destruction of Jerusalem in A.D. 70, about forty +years after his crucifiction. 2d. Some others say, down to the second +Advent! The first mentioned is safe ground and sufficient for our +purpose; nor need we stop to inquire why our Lord gave these directions, +it is forever settled that he directed the minds of his followers to +THE, not <i>a</i> Sabbath. Keep it in remembrance, that he told the Pharisees +that he was Lord, not of <i>a</i>, but of THE Sabbath, meaning that one which +of course had already been established. The 2d question is, did our Lord +ever trifle with, or mislead his disciples? The response is No! Then it +is clear that if he taught them to pray at all, it must be in faith, and +he of course would hear them and mediate with the Father to change the +day of their flight. I ask what kind of a prayer and with what kind of +faith would his disciples have asked to have this day changed, if as we +are told, it was abolished some forty years before, and they had, +contrary to the will of God, persisted in keeping up this seventh day +Sabbath. Any one who has confidence in God's word, knows that such a +prayer never would be answered. What if you do say the Jews always kept +that Sabbath, and it was the same seventh day Sabbath which they kept +when he was teaching them in their synagogues? I, say so too! (and that +fact will be presented by and by, in its place.) This does not touch the +point. Jesus was here giving instructions to his <span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span>followers, both +Jew and Gentile, respecting <i>the</i> Sabbath which they would have to do +with. It is immaterial what kind of sophistry is presented to overthrow +the point, nothing can touch it short of proving it a mistranslation. +Jesus did here recognize the perpetuity of the <i>seventh day Sabbath</i>. +And John will continue to make all men liars that say they know him and +refuse the light presented and disregard this commandment. If God +instituted the Sabbath in Paradise and has not abolished it here, then +must it be <i>perpetual</i>? If Paul's argument in iii. Rom. that the law is +established through faith, is correct then is it <i>perpetual</i>. If James' +royal <i>perfect law</i> of liberty, which we are to be doers of, and judged +by, means the commandments, then is the Sabbath <i>perpetual</i>. If the +Apostle John has made out a clear case, by citing us back to the +<i>beginning</i> of creation, and by <i>walking</i> in and doing these +commandments, we shall have right to the tree of life and enter in by +the gates into the city; then it <i>must be perpetual</i>. If the earthly +Sabbath is typical of the heavenly, then must it be <i>perpetual</i>. If not +one jot or one tittle can ever pass from the law, then must it be +<i>perpetual</i>. If the Saviour, in answer to the young man who asked him +what he should do to inherit <i>eternal life</i>, gave a safe direction for +Gentiles to follow, viz: "If thou wilt enter into <i>life</i> keep the +commandments (and these included those commandments which his Father had +given), then, without <i>contradiction</i> the Sabbath is <i>perpetual</i>, and +all the arguments which ever can be presented against the fourth +commandment being observed before God wrote it on tables of stone to +prove that it is not binding on Gentiles, falls powerless before this +one sentence: <i>If thou wilt enter into life, keep the commandments.</i> I +say the proof is positive that the Sabbath was a constituent part of the +commandments, and Jesus says the Sabbath 'was made for man.' The Jews +were only a <i>fragment of creation</i>.</p> + +<p>"The principle is settled in all governments that there are but two ways +in which any law can cease to be binding upon the people. It may expire +by its own limitations, or it may be repealed by the same authority +which enacted it; and in the latter case the repealing act must be as +explicit as that by which the obligation was originally imposed." Now we +have it in proof that the Sabbath was instituted in Paradise, the +<i>first</i> of all laws without any limitation, and no enactment by God to +abolish it, unless what we have already referred to can be considered +proof. One more passage which I have not alluded to will show that it +was not <span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span>abolished at the crucifiction, for his disciples kept the +Sabbath while he was resting in his tomb. See Luke xxiii: 55, 56. Let us +now pass to another part of the subject. The third question:</p> + + +<h3><span class="smcap">Was the seventh-day Sabbath ever changed? If so, when, and for what +reason?</span></h3> + +<p>Here we come to a question which has more or less engaged the attention +of the whole christian world, and the greater portion of those who +believe in a crucified Saviour say that this change took place, and is +dated from his resurrection. Some say subsequently, while a minority +insist upon it that there is no proof for the change. Now to obtain the +truth and nothing but the truth on this important subject, I propose to +present, or quote from standard authors on both sides of the question, +and try the whole by the standard of divine truth. 1st. Buck's +Theological Dictionary, to which no doubt thousands of ministers and +laymen appeal to sustain their argument for the change, says: "Under the +christian dispensation the Sabbath is <i>altered</i> from the <i>seventh</i> to +the <i>first day</i> of the week." The arguments for the change, are these: +1st. "The <i>seventh</i> day was observed by the Jewish church in memory of +the rest of God; so the <i>first</i> day of the week has always been observed +by the christian church in memory of <i>Christ's resurrection</i>. 2d. Christ +made repeated visits to his disciples on that day. 3d. It is called the +Lord's day. Rev. i: 10. 4th. On this day the Apostles were assembled, +when the Holy Ghost came down so visibly upon them to qualify them for +the conversion of the world. 5th. On this day we find Paul at Troas when +the disciples came together to break bread. 6th. The directions the +Apostles gave to Christians plainly alludes to their assembling on that +day. 7th. Pliny bears witness of the first day of the week being kept as +a festival in honor of the resurrection of Christ."</p> + +<p>"Numerous have been the days appointed by man for religious services, +but these are not binding because of <i>human</i> institution. Not so the +Sabbath. It is of <i>divine</i> institution, so it is to be kept holy unto +the Lord."</p> + +<p>Doct. Dodridge, whose ability and piety has seldom or rarely been +disputed, comments on some of the above articles thus: (Commentary p. +606.) "Upon the first day of the week let every one of you lay by him in +store, as God hath prospered him, that there be no gatherings when I +come." 1 Cor. xvi: 2. "Show that it was to be put into a <span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span>common +stock. The argument drawn from hence for the religious observance of the +first day of the week in these primitive churches of Corinth and Galacia +is too <i>obvious</i> to need any further illustration, and yet too important +to be passed by in entire silence." Again, p. 904, "I was in the spirit +on the Lord's day," &c. Rev. i: 10. "It is so very unnatural and +contrary to the use of the word in all other authors to interpret this +of the Jewish Sabbath, as Mr. Baxter justly argues at large, that I +cannot but conclude with him and the generality of Christian writers on +this subject, that this text <i>strongly</i> infers the extraordinary regard +paid to the first day of the week in the Apostle's time as a day +solemnly consecrated to Christ in memory of his resurrection from the +dead." There is much more, but these are his strong arguments. I shall +quote some more from the Commentaries by and by. I wish to place by the +side of these arguments one from the British Quarterly Theological +Review and Ecclesiastical Recorder, of Jan. 1830, which I extract from +'the <i>Institution of the Sabbath day</i>,' by Wm. Logan Fisher, of +Philadelphia, a book in which there is much valuable information on this +subject, though I disagree with the writer, because his whole labor is +to abolish the Sabbath; yet he gives much light on this subject, from +which I take the liberty to make some quotations.</p> + +<p>But to the Quarterly Review of 1830: "It is said that the observance of +the seventh day Sabbath is transferred in the Christian church to the +first day of the week. We ask by what authority, and are very much +mistaken if an examination of all the texts of the New Testament, in +which the first day of the week or Lord's day is mentioned, does not +prove that there is no divine or Apostolic precept enjoining its +observance, nor any certain evidence from scripture that it was, in +fact, so observed in the times of the Apostles. Accordingly we search +the scriptures in vain, either for an Apostolic precept, appointing the +first day of the week to be observed in the place of the Jewish Sabbath, +or for any unequivocal proof that the first christians so observed +it—there are only three or, at most four places of scripture, in which +the first day of the week is mentioned. The next passage is in Acts xx: +7. 'Upon the first day of the week when the disciples came together to +break bread, Paul preached unto them.' All that St. Luke here tells us +plainly is, that on a particular occasion the christians of Troas met +together on the first day of the week to celebrate the Eucharist and to +hear Paul preach. This is the only place in <span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span>scripture, in which the +first day of the week is in any way connected with any acts of public +worship, and he who would certainly infer from this <i>solitary instance</i> +that the first day of every week was consecrated by the Apostles to +religious purposes, must be far gone in the art of drawing universal +conclusion from particular premises."</p> + +<p>On page 178, Mr. Fisher says, "I have examined several different +translations of the scriptures, both from the Hebrew and the Septuagint, +with notes and anotations more extensive than the texts; have traced as +far as my leisure would permit, various ecclesiastical histories, some +of them voluminous and of ancient date; have paid considerable attention +to the writings of the earliest authors in the christian era, and to +rare works, old and of difficult access, which treat upon this subject; +I have read with care many of the publications of sectarians to sustain +the institution; I have omitted nothing within my reach, and I have +found not one shred of argument, or authority of any kind, that may not +be deemed of partial and sectarian character, to support the institution +of the first day of the week as a day of peculiar holiness. But, in the +place of argument, I have found opinions without number—volumes filled +with idle words that have no truth in them. In the want of texts of +scripture, I have found perversions; in the want of truth, false +statements. I have seen it stated that Justin Marter in his apology, +speaks of Sunday as a holy day; that Eusebius, bishop of Cesarea, who +lived in the fourth century, establishes the fact of the transfer of the +<i>seventh</i> to the first day, by Christ himself. These things are <i>not +true</i>. These authors say no such thing. I have seen other early authors +referred to as establishing the same point, but they are equally false."</p> + +<p>Here then is the testimony of four authors, two for the change and two +against it, from the old and new world. No truth seeking, unbiased mind +can hesitate for a moment on which side to decide, after comparing them +with the inspired word.</p> + +<p>Doctor <span class="smcap">Jenks</span> of Boston, author of the Comprehensive Commentary, +(purporting to comprehend <i>all</i> other commentators on the bible,) after +quoting author after author, on this subject, ventures forth with <i>his</i> +unsupported opinion in these words: "Here is a Christian Sabbath +observed by the disciples and <i>owned</i> by <i>our Lord</i>. The visit Christ +made to his disciples was on the first day of the week, and the first +day of the week is the only day of the week or month or year ever +mentioned by numbers in all the New <span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span>Testament, and that is several +times spoken of as a day <i>religiously</i> observed." Where? Echo answers, +where!</p> + +<p><span class="smcap">Heman Humphrey</span>, President of Amherst College, from whose book I have +already made some quotations, after devoting some thirty-four pages to +the establishment and perpetuation of the seventh day Sabbath, comes to +his fourth question, viz. 'Has the day been changed?' Singular as this +question may appear by the side of what he had already written to +establish and perpetuate the seventh day Sabbath from the seventh day of +creation down to the resurrection of the just, but as every man feels +that it his privilege to justify and explain, when precept and practice +does not agree—so is it with President Humphrey, he can now shape the +scriptures to suit every one that has followed in the wake of Pope +Gregory for 1225 years. He says, "The fourth commandment is so expressed +as to admit of a change in the day,"—thus striking vitally every +argument he had before presented. Hear him—he says the seventh day is +the Sabbath; "it was so at that time, (in the beginning) and for many +ages after, but it is not said, that it always <i>shall be</i>—it is the +<i>Sabbath</i> day which we are to remember; and so at the close, it is the +<i>Sabbath</i> which was hallowed and blessed and not the <i>seventh</i> day. The +Sabbath then, the holy rest itself, is one thing. The day on which we +are to rest is another." I ask, in the name of common sense, how we +should know how or when to keep the Sabbath if it did not matter which +day. If the President could not see the sanctification of the seventh +day in the decalogue what did he mean by quoting Gen. ii: 3, so often, +where it says "<i>God blessed the seventh day and sanctified it.</i>"</p> + +<p>Again, he says "Redemption is a greater work than creation, hence the +change." Fifthly, God early consecrated the Christian Sabbath by a most +remarkable outpouring of his spirit at the day of Pentecost. And that +Jesus has left us his own example by not saying a syllable after his +resurrection about keeping the <i>Jewish Sabbath</i>. He also quotes the four +passages about Jesus and his disciples keeping the first day of the +week. Here, he says, the inference to our minds is <i>irresistible</i>—for +keeping the first day of the week instead of the <i>seventh</i>. And further +says, "it might be proved by innumerable quotations from the writings of +the Apostolic Fathers," &c. All this may be very true in itself, but it +all falls to the ground for the want of one single precept from the +bible. If Redemption, because it was greater than Creation, and the +remarkable display of God's power at the <span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span>Pentecost, and Christ +never saying any thing about the <i>Jewish Sabbath</i> after his resurrection +are such <i>strong</i> proofs that the perpetual seventh day Sabbath was +changed to the first day at that time, and must be believed because +learned men say so, what shall we do with the sixth day, on which our +blessed Saviour expired on the cross; darkness for three hours had +covered the earth, and the vail of the Temple was rent from top to the +bottom, and there was such an earthquake throughout vast creation that +we have only to open our eyes and look at the rent rocks for a clear and +perfect demonstration that this whole globe was shaken from centre to +circumference, and the graves of the dead were opened. Matt. xxvii: 50, +53. You may answer me that Popery has honored that day by calling it +good Friday, and the next first day following Easter Sunday, &c., but +after all, nothing short of bible argument will satisfy the earnest +inquirer after truth. The President had already shown that the <i>Jewish</i> +Sabbath was abolished at Christ's death. What reason then had he to +believe that the Saviour would speak of it afterwards. So also the +Pentecost had been a type from the giving the law at Sinai to be kept +annually for about 1500 years, consequently it would be solemnized on +every day of the week, at each revolving year, as is the case with the +4th of July: three years ago it was on the fourth day and now it comes +on the seventh day of the week. Further, see Peter standing amidst the +amazed multitude, giving the scripture reason for this miraculous +display of God's power. He does not give the most distant hint that this +was, or was to be, the day of the week for worship, or the true Sabbath, +neither do any of the Apostles then, or afterwards, for when they kept +this day the next year, it must have been the second day of the week. We +must have better evidence than what has been adduced, to believe this +was the Sabbath, for according to the type, seven Sabbaths were to be +complete, (and there was no other way given them to come to the right +day,) from the day they kept the first, or from the resurrection. Here +then is proof positive that the Sabbath in this year was the day before +the Pentecost. See Luke xxiii: 55, 56. If President H. is right, then +was there two Sabbaths to be kept in succession in one week. Where is +the precept? No where! Well, says the inquirer, I want to see the bible +proof for this '<i>Christian Sabbath observed by the disciples, and owned +by our Lord</i>.' W. Jenks. Here it will be necessary for us to understand, +first how God has computed time. In Gen. i. we read, "And <span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span>God said +let there be lights in the firmament of the heaven, to divide the day +from the night, and let them be for signs and for seasons and for days +and years." 14 v. 16 v. says, "the greater light to rule the day,"—from +sunrise to sunset. Now there are many modes invented for computing time. +We say our day begins at 12 o'clock at night; seamen begin theirs twelve +hours sooner, at noon; the Jews commence their days at 6 o'clock in the +evening, between the two extremes. Are we <i>all</i> right? No! Who shall +settle this question? God! Very well: He called the light day, and the +darkness he called night, and the evening and the morning were the first +day. Gen. i: 5. Then the twenty-four hour day commenced at 6 o'clock in +the evening. How is that, says one? Because you cannot regulate the day +and night to have what the Saviour calls twelve hours in the day, +without establishing the time from the centre of the earth, the equator, +where, at the beginning of the sacred year, the sun rises and sets at 6 +o'clock. At <i>this</i> time, while the sun is at the summer solstice, the +inhabitants of the north pole have no night, while at this same time at +the south it is about all night, therefore the inhabitants of the earth +have no other right time to commence their twenty-four hour day, than +beginning at 6 o'clock in the evening. God said to Moses '<i>from even, +unto even, shall you celebrate your Sabbath</i>.' Then of course the next +day must begin where the Sabbath ended. History shows that the Jews +obeyed and commenced their days at 6 o'clock in the evening. Now then we +will try to investigate the main argument by which these authors, and +thousands of others say the Sabbath was changed. The first is in John +xx: 19, "Then the same day at evening, being the first day of the week +when the doors where shut where the disciples were assembled <i>for fear +of the Jews</i> (mark it) came Jesus and stood in their midst, and said +peace be unto you." Here we understand this to be the same day of the +resurrection. On that same day he travelled with the two disciples to +Emans, sixty furlongs (7-1/2 miles), and they constrained him to abide +with them, for it was toward evening and the <i>day was far spent</i>. Luke +xxiv: 29. After this the disciples travelled the 7-1/2 miles back to +Jerusalem and soon after they found the disciples, the Saviour, as above +stated, was in their midst. Now it cannot be disputed but what this was +the evening after the resurrection, for Jesus rose in the morning, some +ten or eleven hours after the first day had commenced. Then the evening +of the first day was passing away, and therefore the evening brought to +view in <span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span>the text was the close of the first day or the commencing +of the second. McKnight's translation says, "in the evening of that +day." Purver's translation says, "the evening of that day on the first +after the Sabbath." Further, wherever the phrase first day of the week, +occurs in the New Testament, the word day is in <i>italics</i>, showing that +it is not the original; but supplied by translators. Again, it is +asserted that Jesus met with his disciples the next first day. See 26v: +"And <i>after</i> eight days again his disciples were within, and Thomas with +them, then came Jesus, the doors being shut, and stood in the midst, and +said peace be unto you." Dr. Adam Clark in referring to this 26v, says: +"It seems likely that this was precisely on that day se'night on which +Christ had appeared to them before; and from this we may learn that this +was the weekly meeting of the Apostles." Now it appears to me that a +little child, with the simple rules of addition and subtraction, could +have refuted this man. I feel astonished that men who profess to be +ambassadors for God do not expose such downright perversion of +scripture, but it may look clear to those who want to have it so. Not +many months since, in conversation with the Second Advent lecturer in +New Bedford, I brought up this subject. He told me I did not understand +it. See here, says he. I can make it plain, counting his fingers thus: +Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, +Sunday—does'nt that make eight days after? and because I would not +concede, he parted from me as one that was obstinate and self-willed. +Afterwards musing on the subject, I said, this must be the way then to +understand it: <i>Count Sunday Twice.</i> If any of them were to be paid for +eight days labor, they would detect the error in a moment if their +employer should attempt to put the first and last days together, and +offer them pay but for seven. Eight days <i>after</i> the evening of the +first day would stand thus: The second day of the week would certainly +be the first of the eight. Then to count eight days of twenty-four hours +<i>after</i>, we must begin at the close of the evening of the first, and +count to the close of the evening of the second day; to where the Jews +(by God's command) commenced their third day. But suppose we calculate +it by our mode of keeping time. Our Lord appears to his disciples the +first time at the close of Sunday evening. Now count eight days <i>after</i>, +(with your fingers or anything else,) and it will bring you to Monday +evening. Now I ask if this looks like Sunday, the first day of the week?</p> +<p><span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> + +<p>Father Miller also gives his reasons for the change, in his lecture +on the great Sabbath: "One is Christ's resurrection and his often +meeting with his disciples <i>afterwards</i> on that day. This, with the +example of the Apostles, is strong evidence that the proper creation +Sabbath to man, came on the first day of the week." His proof is this: +"Adam must have rested on the first day of his life, and thus you will +see that to Adam it was the first day of the week, for it would not be +reasonable to suppose that Adam began to reckon time before he was +created." He certainly could not be able to work six days before the +first Sabbath. And thus with the second Adam; the first day of the week +he arose and lived. And we find by the <i>bible</i> and by history, that the +first day of the week "<i>was ever afterwards observed as a day of +worship</i>." Now I say there is no more truth in these assertions, than +there is in those I have already quoted. There is not one passage in the +bible to show that Christ met with his disciples on the first day of the +week after the day of his resurrection, nor that the first day of the +week was <i>ever afterwards</i> observed as a day of worship; save only in +one instance, and that shall be noticed in its place. And it seems to me +if Adam could not reckon time only from his creation then by the same +rule no other man could reckon time before his birth, and by this +showing Christ could not reckon his time until after his resurrection. +It is painful to me to expose the errors of one whom I have so long +venerated, and still love for the flood of light he has given the world +in respect to the Second Advent of our Saviour; but God's word must be +vindicated if we have to cut off a right arm, "there is nothing true but +truth!" I pray God to forgive him in joining the great multitude of +Advent believers, to sound the retreat back beyond the <i>tarrying</i> time, +just when the virgins had gained a glorious victory over the world, the +flesh, and the devil! Go back from this to the slumbering quarters now; +nothing but treachery to our Master's cause ever dictated such a course! +I never can be made to believe that our glorious Commander designed that +we should leave our sacrifices smoking on the altar of God, in the midst +of the enemies' land, but rather that we should be pushing onward from +victory to victory, until we are established in the Capital of <i>His</i> +kingdom. Would it have been expedient or a mark of courage in General +Taylor, after he had conquered the Mexican army on the 9th May last, to +have retreated back to the capital of the U. States, to place himself +and army on the <i>broad platform</i> of liberty, and <span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span>commence to travel +the ground over again for the purpose of pursuing and overcoming his +vanquished foe? No! Every person of common sense knows that such a +course would have overwhelmed him and all his followers with unutterable +disgrace, no matter how unrighteous the contest. Not so with this, for +our cause is one of the most glorious, tho' it be the most trying that +ever the sun shone upon since God placed it in the heavens. Onward and +victory, then, are our watchwords, and no retreating back to, or beyond +the cry at <i>Midnight</i>! But to the subject. Did our Saviour ever meet +with his disciples on the first day of the week after the evening of the +day of his resurrection? The xxi. ch. John says "they went a fishing, +and while there Jesus appeared unto them." In the 14th v. he says, "This +is now the third time that Jesus shewed himself to his disciples after +that he was risen from the dead." Now turn to 1 Cor. xv: 4-7: Paul's +testimony is, 'that he was seen of Cephas, then of the twelve, after +that of above five hundred brethren at once, and then of James, then of +all the Apostles.' These are all that are specified, up to his going +into heaven. Now pray tell me if you can, where these men got their +information respecting the frequent meetings on the first day of the +week. The bible says no such thing. But let us pursue the subject and +look at the third text, "Upon the first day of the week let every one of +you lay by him in <i>store</i>, as God has prospered him, that there be no +gatherings when I come." Now please turn back to Dr. Dodridge's +authority, he says the argument is too obvious to need any illustration, +that the money was put into common stock, and that this was the +religious observance of the first day of the week. Now whoever will read +the first six verses of this chapter, and compare them with Rom. xv: +26-33, will see that Paul's design was to collect some money for the +poor saints at Jerusalem, and their laying it by them in store until he +came that way; for it plainly implies that they were at home, for no one +could understand that you had money lying by you in store, if it was in +common stock or in other hands. Again, see Acts xviii: 4, 11. Paul +preaching every Sabbath day, at this very time, for eighteen months, to +these very same Corinthians, bids them farewell, to go up to the feast +at Jerusalem, 21 v. By reading to xxi. ch. 17 v. you have his history +until he arrives there. Now I ask, if Dr. Dodridge's clear illustration +can or will be relied on, when Luke clearly teaches that Paul's <i>manner</i> +was, and that he did always preach to them on the Sabbath, which, of +course, <span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span>was the Seventh day, and not the first day of the week. +Fourth text, John says: I was in the spirit on the Lord's day. Here Dr. +D. concludes with the generality of christian writers on this subject +that this strongly infers the extraordinary regard paid to the first day +of the week, as solemnly consecrated to Christ, &c. If the scripture any +where called this the Lord's day, there might be some reason to believe +their statements, but the seventh day Sabbath is called the Lord's day. +See Exod. xx: 10.</p> + +<p>Mr. Fisher, in speaking of the late Harrisburg convention of 1844-45, +says, "The most spirited debate that occurred at the assembly was to fix +a proper name for the first day of the week, whether it should be called +<i>Sabbath</i>, the <i>Christian</i> Sabbath or <i>Lord's</i> day. The reason for this +dispute was, that there was no authority for calling the first day of +the week by either one of these names. To pretend that that command was +fixed and unchangeable, and yet to alter it to please the fancy of man, +is in itself ridiculous. It is hardly possible in the nature of man, +that a class of society should be receiving pay for their services and +not be influenced thereby:—in the nature of things they will avoid such +doctrines as are repugnant to them that give them bread."</p> + +<p>Now we come to the fifth and last, and only one spoken of in all the New +Testament, for a meeting on the first day of the week. Luke says, "Upon +the first day of the week when the disciples came together to break +bread, Paul preached unto them, <i>ready to depart on the morrow</i>: and +continued his speech until midnight." Acts xx: 7. Now by following the +scripture mode of computing time, from 6 o'clock in the evening to 6 +o'clock in the morning, as has been shown, Paul to commence on the +beginning of the first day would begin on what we call Saturday evening +at 6 o'clock, and preach till midnight. After that he restores to life +the young man, then breaks bread and talked till the break of day, which +would be Sunday morning. Then he commenced his journey for Jerusalem and +travelled and sailed all day Sunday, the first day of the week, and two +other days in succession. xx: 11-15. Now it seems to me, if Paul did +teach or keep the first day of the week for the Sabbath or a holy day, +he violated the sanctity of it to all intents and purposes, without +giving one single reason for it; all the proof presented here is a night +meeting. Please see the quotation from the British Quarterly Review. But +let us look at it the way in which <i>we</i> compute time: I think it will be +fair to premise, that about midnight was the middle of <span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span>Paul's +meeting; at any rate there is but one midnight to a twenty-four hour +day. We say that Sunday, the first day of the week, does not commence +until 12 o'clock Saturday night. Then it is very clear, if he is +preaching on the first day till midnight, according to our reckoning it +must be on Sunday night, and his celebrating the Lord's supper after +midnight would make it that he broke bread on <i>Monday, the second day</i>, +and that the day time on Sunday is not included, unless he had continued +his speech through the day till midnight. Now the text says that on the +first day of the week they came together to break bread. To <i>prove that +they did break bread on that day</i>, we must take the mode in which the +Jews computed time, and allow the first day of the week to begin at 6 +o'clock on Saturday evening, and to follow Paul's example, pay no regard +to the first day, after daylight, but to travel, &c. If <i>our</i> mode of +time is taken, they broke bread on the second day, and that would +destroy the meaning of the text. Here then, in this text, is the <i>only</i> +argument that can be adduced in the scriptures of divine truth, for a +<i>change of the perpetual seventh day</i> Sabbath of the Lord our God to the +first day of the week.</p> + +<p>Now I'll venture the assertion, that there is no law or commandment +recorded in the bible, that God has held so sacred among men, as the +keeping of His Sabbath. Where then, I ask, is the living man that dare +stand before God and declare that here is the change for the church of +God to keep the first instead of the seventh day of the week for the +Sabbath. If it could be proved that Paul preached here all of the first +day, the only inference that could be drawn, would be, to break bread on +that day!</p> + +<p>There is one more point worthy of our attention, that is, the teaching +and example of Jesus. I have been told by one that is looked up to as a +strong believer in the second coming of the Lord this fall, that Jesus +broke the Sabbath. Jesus says, I have kept my Father's commandments. It +is said that he 'broke the Sabbath,' because he allowed his disciples to +pluck the corn and eat it on that day, and the Pharisees condemned them. +He says, "If ye had known what this meaneth, I will have mercy and not +sacrifice, ye would not have condemned the <i>guiltless</i>." Then they were +not <i>guilty</i>. See Deut. xxiii: 25. He immediately cites them to David +and his men, shewing that it was lawful and right when hungry, even to +eat the shoe bread that belonged only to the priests, and told them that +he was Lord of the Sabbath day. Here he shows too, that he was with his +<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span>disciples passing to the synagogue to teach; they ask him if it was +lawful to heal on the Sabbath day. He asks them if they had a sheep fall +into the ditch on the Sabbath, if they would not haul him out? How much +better then is a man than a sheep? Wherefore it is lawful to do well on +the Sabbath days; and immediately healed the man with a withered hand. +Matt. xii: 1-13. On another Sabbath day, while he was teaching, he +healed a woman that had been bound of satan eighteen years, and when the +ruler of the synagogue began to find fault, he called him a hypocrite, +and said "doth not each one of you on the Sabbath day loose his ox or +his ass from the stall and lead him away to watering; and all his +adversaries were <i>ashamed</i>." Luke xiii: 10-17. The xiv. chapter of Luke +is quoted to prove that he broke the Sabbath because he went into the +Pharisees house with many others on the Sabbath day to eat bread. Here +he saw a man with the dropsy and he asked them if it was lawful to heal +on the Sabbath day. 'And they held their peace and he took him and +healed him,' and asked them 'which of them having an ox or an ass fall +into the pit, would not straitway pull him out on the Sabbath day; and +they could not answer him again.' 1-6 v. And 'he continued to teach +them, by showing them when they made a feast to call the poor, the +maimed, the lame, the blind, and then they should be blessed.' Read the +chapter, and you will readily see that he took this occasion, as the +most befitting, to teach them by parables, what their duty was at +weddings and feasts, in the same manner as he taught them in their +synagogues.</p> + +<p>There is still another passage, and I believe the only one, to which +reference has been made, (except where he opened the eyes of a man that +was born blind,) for proof that he broke the Sabbath. It is recorded in +John v: 5-17. Here Jesus found a man that had been sick thirty-eight +years, by the pool of Bethesda, 'he saith unto him rise, take up thy bed +and walk,—therefore did they persecute Jesus and sought to slay him, +because he had done these things on the Sabbath day.' 16 v. 'But Jesus +answered them, my Father worketh hitherto and I work.' If they did not +work every hour and moment of time, it would be impossible for man to +exist: Here undoubtedly he had reference to these and other acts of +necessity and mercy; but the great sin for which professors in this +enlightened age charge the Saviour with in this transaction, is, in +directing the man to take up his bed, contrary to law. It is clear the +people <span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span>were forbidden to carry burthens on the Sabbath day, as in +Jer. xvii: 21, 22, but by reading the 24th v. in connection with Neh. +xiii: 15-22, we learn that this prohibition related to what was lawful +for them to do on the other six days of the week, viz. merchandise and +trading. See proof, Neh. x: 31: also unlawful, as in Amos viii: 5. We +need not, nor we cannot misunderstand the fourth commandment, taken in +connection with the other nine, they were simple and pure written by the +finger of God; but in the days of our Saviour it had become heavily +laden with Jewish traditions, hence when Jesus appeals to them whether +it is lawful to do good and to heal on the Sabbath days, their mouths +are closed because they cannot contradict him from the law nor the +prophets. The Saviour no where interferes with them in their most rigid +observance of the day; but when they find fault with him for performing +his miracles of mercy on that day, he tells them they have broken the +law; and in another place, "If a man on the Sabbath day receive +circumcision without breaking the law of Moses, are ye angry at me +because I have made a man every whit whole on the Sabbath day?" He then +says, "Judge not according to the appearance, but judge righteous +judgment." vii: 23, 24. Did he break the Sabbath? Now the law requires +that the beasts shall rest; but what is the practice of many of those +who are the most strict in keeping Sunday for the Sabbath. Sick, or +well, ministers or laymen, do they not ride back and forth to meeting? +Again, is it right and lawful to carry forth our dead on the Sabbath? or +carry the communion service back and forth. The Apostle says, 'believe +and be baptized.' Suppose this should be on the Sabbath and we were some +distance from the water, would any one interfere with us if we carried +our change of apparel with us and back again, or have we in so doing +transgressed the law; if we have, it is high time we made a full stop. +Jesus undoubtedly had good reasons for directing the sick man to take up +his bed and walk, but I cannot learn that he justified any one else in +carrying their bed on the Sabbath, unless in a case of necessity and +mercy, such as he cited them to, as watering their cattle, and pulling +them out of the ditch, and eating when hungry, and being healed when +sick. Be it also remembered that when the Sanhedrim tried him they did +not condemn him, as in the other cases cited; so in this, they failed +for want of scripture testimony. He was the Lord of the Sabbath, and the +law of ceremonies were now about <span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span>to cease forever, the ten +commandments with the keeping of the Sabbath therefore were to be +stripped of these ceremonies and all of their traditions, and left as +pure to be written on the hearts of the Gentiles as when first written +on tables of stone, therefore Jesus taught that it was right to do good +on the Sabbath day, and whoever follows his example and teaching will +keep the seventh day Sabbath holy and acceptable to God. They will also +judge righteous judgement, and not according to appearance.</p> + +<p>There is but one Christian Sabbath named, or established in the bible, +and that individual, whoever he is, that undertakes to abolish or change +it, is the <i>real Sabbath breaker</i>. Remember that the keeping the +commandments is the only safe guide through the gates into the city.</p> + +<p>My friends and neighbors, and especially my family, know that I have for +more than twenty years, strictly endeavored to keep the first day of the +week for the Sabbath, and I can say that I did it in all good conscience +before God, on the ocean, and in foreign countries as well as my own, +until about sixteen months since I read an article published in the Hope +of Israel, by a worthy brother, T. M. Preble, of Nashua, which when I +read and compared with the bible, convinced me that there never had been +any change. Therefore the seventh day was the Sabbath, and God required +me as well as him to keep it holy. Many things now troubled my mind as +to how I could make this great change, family, friends, and brethren +and, but this one passage of Scripture was, and always will be as clear +as a sunbeam. "<i>What is that to thee: follow thou me.</i>" In a few days my +mind was made up to begin to keep the fourth commandment, and I bless +God for the clear light he has shed upon my mind in answer to prayer and +a thorough examination of the scriptures on this great subject. Contrary +views did, after a little, shake my position some, but I feel now that +there is no argument nor sophistry that can becloud my mind again this +side of the gates of the Holy City. Brother Marsh, who no doubt thinks, +and perhaps thousands besides, that his paper is what it purports to be, +THE VOICE OF TRUTH, takes the ground with the infidel that there is no +Sabbath. Brother S. S. Snow, of New York, late editor of the Jubilee +Standard, publishes to the world that he is the Elijah, preceding the +advent of our Saviour, restoring all things: (the seventh day Sabbath +must be one of the all things,) and yet he takes the same ground with +Br. Marsh, that the Sabbath <span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span>is forever abolished. As the seventh +day Sabbath is a real prophecy, a picture (and not a shadow like the +Jewish Sabbaths,) of the thing typified which is to come, I cannot see +how those who believe in the change or abolition of the type, can have +any confidence to look to God for the great antetype, the Sabbath of +rest, to come to them.</p> + +<p>Brother J. B. Cook has written a short piece in his excellent paper, the +ADVENT TESTIMONY. It was pointed and good, but too short; and as brother +Preble's Tract now before me, did not embrace the arguments which have +been presented since he published it, it appeared to me that something +was called for in this time of falling back from this great subject. I +therefore present this book, hoping at least, that it will help to +strengthen and save all honest souls seeking after truth.</p> + +<p><span class="smcap">A word respecting the History.</span> At the close of the first century a +controversy arose, whether both days should be kept or only one, which +continued until the reign of Constantine the Great. By his laws, made in +A. D. 321, it was decreed for the future that Sunday should be kept a +day of rest in all the cities and towns; but he allowed the country +people to follow husbandry. History further informs us that Constantine +murdered his two sisters husbands and son, and his own familiar friend, +that same year, and the year before boiled his wife in a cauldron of +oil.—The controversy still continued down to A. D. 603, when Pope +Gregory passed a law abolishing the seventh day Sabbath, and +establishing the first day of the week. See Baronius Councils, 603. +Barnfield's Eng. page 116, states that the Parliament of England met on +Sundays till the time of Richard II. The first law of England made for +keeping of Sunday, was in the time of Edward IV. about 1470. As these +two books are not within my reach, I have extracted from T. M. Preble's +tract on the Sabbath. Mr. Fisher says, it was Dr. Bound one of the rigid +puritans, who applied the name <i>Sabbath</i> to the first day of the week, +about the year 1795. "The word Sunday is not found in the bible," it +derived its name from the heathen nations of the North, because the day +was dedicated to the sun. Neither is the Sabbath applied to the first +day any more than it is to the sixth day of the week. While Daniel +beheld the little horn, (popery) he said, among other things, he would +<i>think</i> to change times and laws. Now this could not mean of men, +because it ever has been the prerogative of absolute rulers like +himself, to change <span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span>manmade laws. Then to make the prophecy +harmonize with the scripture, he must have meant times and laws +established by God, because he might think and pass decrees as he has +done, but he, nor all the universe could ever change God's times and +laws. Jesus says that "times and seasons were in the power of the +father." The Sabbath is the most important law which God ever +instituted. "How long refuse ye to keep my commandments, and my laws, +see for that the Lord hath given you the Sabbath." Exod. xvi: 28, 29. +Then it's clear from the history, that this is in part what Daniel +meant. Now the second advent believers have professed all confidence in +his visions: why then doubt this. Whoever feels disposed to defend and +sustain the decrees of that "blasphemous" power, and especially Pope +Gregory and the great Constantine, the murderer, shown to be the <i>moral</i> +reformer in this work of changing the Sabbath, are welcome to their +principles and feelings. I detest these acts, in common with all others +which have emanated from these ten and one horned powers. The +Revelations show us clearly that they were originated by the devil. If +you say this history is not true then you are bound to refute it. If you +cannot, you are as much in duty bound to believe it as any other +history, even, that George Washington died in 1799! If the bible +argument, and testimony from history are to be relied on as evidence, +then it is as clear as a sunbeam that the seventh day Sabbath is a +perpetual sign, and is as binding upon man as it ever was. But we are +told we must keep the first day of the week for the Sabbath as an +ordinance to commemorate the resurrection of Jesus. I for one had rather +believe Paul. See Rom. vi: 3-5; Gal. iii: 27; Col. ii: 12.</p> + +<p>A word more respecting time. See <a href="#Page_31">31st</a> page. Here I have shown that the +sun in the centre, regulates all time for the earth—fifty-two weeks to +the year, one hundred and sixty-eight hours to the week, the seventh of +which is twenty-four hours. Jesus says there are but twelve hours in the +day, (from sunrise to sunset.) Then twelve hours night to make a +twenty-four hour day, you see, must always begin at a certain period of +time. No matter then whether the sun sets with us at eight in summer or +4 o'clk in winter. Now by this, and this is the scripture rule, days and +weeks can, and most probably are, kept at the North and South polar +regions. What an absurdity to believe that God does exonerate our +fathers and brothers from <span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span>keeping his Sabbath while they are in +these polar regions, fishing for seals and whales, should it be with +them either all day or all night. If they have lost their reckoning of +days and weeks, because there was, or was not any sun six months of the +time, how could they learn what day of the week it was when they see the +sun setting at 6 o'clock on the equator, if bound home from the South? +By referring to Luke, xxiii ch. 55, 56, and xxiv: 1, we see that the +people in Palestine had kept the days and weeks right from the creation; +since which time, astronomers teach us that not even fifteen minutes +have been lost. God does not require us to be any more exact in keeping +time, than what we may or have learned from the above rules, but I am +told there is a difference in time of twenty-four hours to the mariner +that circumnavigates the globe. That, being true, is known to them, but +it alters no time on the earth or sea.</p> + +<p>But, says one, I should like to keep the Sabbath in <i>time</i>, just as +Jesus did. Then you must live in Palestine, where their day begins seven +hours earlier than ours; and yet it is at 6 o'clock in the evening the +same period, though not the same by the sun, in which we begin our day. +Let me illustrate: our earth, something in the form of an orange, is +whirling over every twenty-four hours. It measures three hundred and +sixty degrees, or about twenty-one thousand six hundred miles round, in +the manner you would pass a string round an orange. Now divide this +three hundred and sixty degrees by the twenty-four hour day, and the +result is fifteen degrees, or nine hundred miles. Then every fifteen +degrees we travel or sail eastward, the sun rises and sets one hour +earlier in the period of the twenty-four hours: therefore those who live +in Palestine, one hundred and seven degrees east of us, begins and +closes the day seven hours earlier, so in proportion all the way round +the globe, the sun always stationary! Then the Sabbath begins precisely +at 6 o'clock on Friday evening, every where on this globe, and ends at +the same period on what we call Saturday evening. God says 'every thing +on its day,' 'from even unto even shall ye celebrate your Sabbath;' 'the +evening and the morning was the first day.' He is an exact time keeper! +I say then, in the name of all that is holy, heavenly and true, and as +immortality is above all price, let us see to it that we are found +fearing God and keeping his <span class="smcap">Commandments</span>, for this, we are taught, 'is +the whole duty of man.' The proof is positive that the seventh day +Sabbath is included in the commandments.</p> + +<p><span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span></p><p>Bro. Marsh says, "Keeping the Sabbath is embraced in this covenant. +Deut. v: 1-6, made with the children of Israel at Horeb. It was not made +with their Fathers (the Patriarchs) but with us, even us, who are all of +<span class="smcap">us here alive this day</span>. v. 3. This testimony first <i>negative</i>, he made +it not with our Fathers, and then <i>positive</i> with <i>us</i>, is conclusive. +Not a single proof can be presented from either the old or new +testament, that it was instituted for any other people or nation." Now +it is clear and positive that if the Sabbath is not binding on any other +people than the Jews, by the same rule not one of the commandments is +binding on any other people, who dare take such infidel ground? Was not +the second covenant written on the hearts of the Gentile, even the law +of Commandments? which Paul says 'is Holy, just and good.' Thirty years +after the crucifixion he directs the Ephesians to the keeping the fifth +commandment, that they may live long on the <i>earth</i> not the land of +Canaan. vi: 2, 3. Did not God say that Abraham kept his commandments, +statutes, and laws? This embraced the Sabbath for circumcision, and the +Sabbath were then the only laws, or statutes, or commandments written. +The fourth commandment was given two thousand years before Abraham was +born! Is not the stranger and all within their gates included in the +covenant to keep the Sabbath? See Exod. xx: 10. And did not God require +them to keep THE Sabbath before he made this covenant with them in +Horeb? See Exod. xvi: 27-30. Does not Isaiah say that God will bless the +<i>man</i>, and the <i>son</i> of <i>man</i>, and the <i>sons</i> of the <i>stranger</i>, that +keep THE Sabbath? These certainly mean the Gentiles. lvi: 2-3, 6-7. +Also, in the lviii. ch. 13, 14, the promise is to all that keep the +Sabbath. To what people did <i>the</i> Sabbath belong at the destruction of +Jerusalem, nearly forty years after the crucifixion? Matt. xxiv: 20. The +Gentiles certainly were embraced in the covenant by this time! Why was +it Paul's manner always to preach on the seventh day Sabbath to Jews and +Gentiles?</p> + +<p>By what authority do you call the seventh day Sabbath, the Jewish +Sabbath? The bible says it is the Sabbath of the <i>Lord our God</i>! And +Jesus said that he was the 'Lord of the Sabbath day.' He moreover told +the Jews that the Sabbath was made for MAN! Where do you draw the +distinguishing line, to show which is and which is not MAN between the +<i>natural seed of Abraham</i> and the Gentiles? "Is he the God of the Jews +only? Is he not also of the <span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span>Gentiles? Yes, of the Gentiles also!" +Then Paul says 'there is no difference,' and that 'there is no respect +of persons with God.' Is it not clear, then, that the Sabbath was made +for Adam and his posterity, the whole family of <i>man</i>? How very fearful +you are that God's people should keep the bible Sabbath! You say, 'let +us be cautious, lest we disinherit ourselves by seeking the inheritance +under the wrong covenant.' Your meaning is, not to seek to keep the +Sabbath covenant, but the one made to Abraham. If you can tell us what +precept there is in the Abrahamic covenant that we must now keep to be +<i>saved</i>, that is not embraced in the one given at Mount Sinai, then we +will endeavor to keep that too, with the Sabbath of the Lord our God. If +the Sabbath, as you say, is abolished, why do you, JOSEPH MARSH, +continue to call the first day of the week the Sabbath. See V. T., 15th +July. If you profess to utter the VOICE OF TRUTH from the bible, do be +consistent, and also willing that <i>other papers</i>, besides yours and the +Advent Herald, should give the present truth to the flock of God. I say +let it go with lightning speed, every way, as does the political news by +the electric telegraph. If the whole law and the prophets hang on the +commandments, and by keeping them we enter into life, how will you, or +I, enter in if we do not 'keep the commandments.' See Exod. xvi: 28-30. +Jesus says, "therefore whosoever shall break one of these least +commandments and shall teach men so, shall be called the least in the +kingdom," &c. "Fear God and keep his commandments, for this is the whole +duty of man." Amen!</p> + +<p>In the xxxi. ch. of Exod., God says, "Wherefore the children of <span class="smcap">Israel</span> +shall keep the Sabbath, to observe the Sabbath throughout their +generations for a <i>perpetual</i> covenant; it is a <i>sign</i> between me and +the children of <span class="smcap">Israel</span> <i>forever</i>." 16, 17 v. <i>Who are the true +Israelites?</i> Answer, God's people. Hear Paul: "Is he the God of the Jews +only? Is he not also of the Gentiles? Yes, of the Gentiles also; from +uncircumcision through <i>faith</i>." Rom. iii: 29, 30. God gave his +re-enacted commandment or covenant to the natural Jew in B. C. 1491. +They broke this covenant, as he told Moses they would, for which God +partially destroyed and dispersed them; God then brought in a new +covenant which continued the sign of the Sabbath, which was confirmed by +Jesus and his Apostle about 1525 years from the first. See Heb. viii: 8, +10, 13; Rom. ii: 13. Their breaking the first covenant never could +<span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span>destroy the commandments of God. Therefore this new, or second +covenant, made with the house of <span class="smcap">Israel</span>, Heb. viii: 10 v. (not the +natural Jew only,) is indelibly written upon the heart. Now every child +takes the name of his parents. Let us see what the angel Gabriel says to +Mary concerning her son: "The Lord God will give him the throne of David +<i>his</i> Father, and he shall reign over the house of Jacob forever." Luke +i: 31, 33.</p> + +<p>Now the prophecy: "There shall come a star out of <i>Jacob</i> and a sceptre +shall rise out of <i>Israel</i>." Num. Now 1735 years before Jesus was born, +God changed Jacob's name to <i>Israel</i>, because he prevailed with him. +This then is the family name for all who overcome, or prevail. God gave +this name to his spiritual child, namely, <i>Israel</i>. Then Jesus will +'reign over the house of <i>Israel</i> forever.' This must include all that +are saved in the everlasting kingdom. Further, Joseph was the natural +son of Jacob or <i>Israel</i>. In his prophetic view and dying testimony to +his children, he says, Joseph is a fruitful bough, from <i>thence is the +shepherd</i> the stone of <i>Israel</i>. Gen. xlix: 22-34. Then this Shepherd +(Jesus) is a descendant, and is of the house of <i>Israel</i>. Does he not +say that he is the Shepherd of the Sheep,—what, of the Jews only? No, +but also of the Gentile, 'for the promise is not through the law (of +ceremonies) but thro' the righteousness of <i>faith</i>.' Rom. iv: 13. Micah +says, 'They shall smite the Judge of <i>Israel</i>, that <span class="smcap">is</span> to <span class="smcap">be</span> the <span class="smcap">ruler</span> +in <span class="smcap">Israel</span>. v: 1, 2. Now Jesus never was a <i>Judge</i> nor <i>Ruler</i> in +<i>Israel</i>. This, then, is a prophecy in the future, that he will judge, +and be the Ruler over the whole house of <i>Israel</i>. All the family, both +natural Jew and Gentile, will assume the family name, the <i>whole Israel</i> +of God. The angel Gabriel's message, then, is clear; David is the Father +of Jesus, according to the flesh, and Jacob, or rather Israel his +Father, and Jesus reigns over the house of Israel forever. Paul says, +'He is not a Jew which is one outwardly, but he is a Jew which is one +inwardly.' Rom. ii. 'There is no difference between the Jew and the +Greek, (or Gentile) for they are not all <i>Israel</i> which are of <i>Israel</i>, +neither because they are the seed of Abraham are they all children.' +Why? Because the children of the promise, of Isaac (is the true seed.) +ix. and x. ch. To the Gallatinns he says, 'Now to Abraham (the +Grandfather of Israel) and his seed were the promises made; not to many, +but as of one and to thy seed, which is CHRIST—then says, there is +neither Jew nor Greek—but one in Christ Jesus, and if <span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span>ye be Christ +then are ye Abraham's seed and heirs according to the promise.' iii. +'And as many as walk according to this rule, peace be on them, and +mercy, and upon the ISRAEL of God.' vi. This, then, is the name of the +whole family in heaven; Christ is God's only Son and lawful heir; none +but the true seed can be joint heirs with Christ in the covenant made +with Abraham. Ezekiel's prophecy in xxxvii. chapter, God says 'he will +bring up out of their <i>graves</i> the <span class="smcap">whole house of Israel</span>,' 'and I'll put +my spirit in you and ye shall <i>live</i>.' 12-14. If God here means any +other than the spiritual <i>Israel</i>, then Universalism is true—for the +<i>whole</i> house of natural Israel did not die in faith; if the wicked Jews +are to be raised and live before God, then will <i>all</i> the wicked! For +God is no respecter of persons: 'And the heathen shall know that I the +Lord do sanctify <i>Israel</i> when my sanctuary shall be in the midst of +them forever more.' 28 v. Here, then, we prove, that the dead and living +saints are the whole <i>Israel</i> of God, and the Covenant and Sign is +binding on them into the gates of the holy city. Rev. xx: 14.</p> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span></p> +<h2>RECAPITULATION</h2> + + +<p>Page <a href="#Page_3">3</a>. <i>When was the Sabbath instituted?</i> Here we have endeavored to +show when, and how it continued until its re-enactment on Mount Sinai.</p> + +<p>Page <a href="#Page_9">9</a>. <i>Has the Sabbath been abolished since the seventh day of +creation? If so, when, and where is the proof?</i> Here we believe we have +adduced incontestible proof from the scriptures; from the two separate +codes of laws given, viz: the first on tables of stone, called by God +prophets, Jesus, and his Apostle. 3. The commandments of God. 2d code, +the Book of Moses, as written from the mouth of God, the book of +ceremonies, combining ecclesiastical and civil law, which Paul shows was +nailed to the cross with all <i>their Sabbaths</i> as <i>carnal commandments</i>, +because their feasts commenced and ended with a Sabbath. See Lev. xxiii.</p> + +<p>Please read from <a href="#Page_16">16th</a> page onward, how Jesus and the Apostle make the +distinction.</p> + +<p>Page <a href="#Page_27">27</a>. <i>Was the seventh day Sabbath ever changed? If so, when, and for +what reason?</i> Here we find, by examining the proofs set forth by those +who favor and insist upon the change, that there is not one passage of +scripture in the bible to sustain it, but to the contrary, that Jesus +kept it and gave directions about it at the destruction of Jerusalem. +Paul also, and other Apostles taught how we were to keep the +commandments.</p> + +<table style="margin-left: 0%" summary="points made on page 42" cellpadding="0" cellspacing="0"> +<tr> + <td class="tdleft" style="padding-right: 1.5em;">Page <a href="#Page_42">42</a>.</td> + <td class="tdleft">4th, The History which is uncontroverted.</td> +</tr> +<tr> + <td> </td> + <td class="tdleft">5th, The time when the Sabbath commences.</td> +</tr> +<tr> + <td> </td> + <td class="tdleft">6th, Who are true Israel.</td> +</tr> +</table> + + + +<hr style="width: 65%;" /> + +<div class="notebox"> +<h2>Transcriber's Notes</h2> + + +<p>Page 2 is blank in the original. The page number is not visible.</p> + +<p>This is an old text. As such, spelling is often inconsistent. Spelling +has been left as in the original with one exception. The following +typographical error has been corrected:</p> + +<div class="blockquot"><p>page 30: so is[original has ts] it with President Humphrey</p></div> + +<p>The following puntuation corrections have been made to the text.</p> + +<div class="blockquot"><p>page 1: but the keeping the commandments of God."[ending +quotation mark missing in scan]</p> + +<p>page 4: my <i>commandments</i>, my <i>statutes</i> and my +<i>laws</i>."[ending quotation mark missing in scan]</p> + +<p>page 6: children of Israel <i>forever</i>."[ending quotation mark +missing in scan]</p> + +<p>page 10: [quotation mark missing in original]"For it seemed +good</p> + +<p>page 11: school of Tyranus.[original has extraneous quotation +mark]</p> + +<p>page 14: third part of a shekel"[quotation mark missing in +original] (to pay for) "the burnt <i>offerings</i></p> + +<p>page 16: children of Israel in Mount Sinai;"[quotation mark +missing in original]</p> + +<p>page 20: not under the <i>law</i> but under grace.[period missing +in original]"</p> + +<p>page 21: the commandment is charity,"[quotation mark missing +in original]</p> + +<p>page 22: "Touch not, taste not, handle not.[original has +comma]"</p> + +<p>page 22: a better hope did."[quotation mark missing in +original]</p> + +<p>page 30: argument he had before presented.[period missing in +original]</p> + +<p>page 30: "[quotation mark missing in original]it was so at +that time</p> + +<p>page 30: "[quotation mark missing in original]it might be +proved</p> + +<p>page 34: before he was created."[quotation mark missing in +original]</p> + +<p>page 38: Luke xiii: 10-17.[original has comma]</p> + +<p>page 41: the ADVENT TESTIMONY.[original has comma]</p> + +<p>page 42: [original has extraneous quotation mark]Jesus says +there are but twelve hours</p> + +<p>page 44: [original has extraneous quotation mark]This +testimony first <i>negative</i></p> + +<p>page 45: under the wrong covenant.'[quotation mark missing in +original]</p> + +<p>page 46: nor <i>Ruler</i> in <i>Israel</i>.[period missing in original]</p> + +<p>page 46: ix.[original has comma] and x. ch.</p> + +<p>page 46: Rom. ii.[original has Rom,ii.]</p></div> +</div> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Seventh Day Sabbath, a Perpetual +Sign, from the Beginning to the Entering into the Gates of the Holy City, According to the Commandment, by Joseph Bates + +*** END OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + +***** This file should be named 22098-h.htm or 22098-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/2/0/9/22098/ + +Produced by Cally Soukup, Heiko Evermann, Lisa Reigel, and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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Binary files differnew file mode 100644 index 0000000..895cf56 --- /dev/null +++ b/22098-page-images/p048.png diff --git a/22098.txt b/22098.txt new file mode 100644 index 0000000..d44e3be --- /dev/null +++ b/22098.txt @@ -0,0 +1,2290 @@ +The Project Gutenberg EBook of The Seventh Day Sabbath, a Perpetual Sign, +from the Beginning to the Entering into the Gates of the Holy City, According to the Commandment, by Joseph Bates + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Seventh Day Sabbath, a Perpetual Sign, from the Beginning to the Entering into the Gates of the Holy City, According to the Commandment + +Author: Joseph Bates + +Release Date: July 18, 2007 [EBook #22098] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + + + + +Produced by Cally Soukup, Heiko Evermann, Lisa Reigel, and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + + + + +THE +SEVENTH DAY SABBATH, + +A +PERPETUAL SIGN, + +FROM THE BEGINNING TO THE ENTERING INTO THE +GATES OF THE HOLY CITY, + +ACCORDING TO THE COMMANDMENT. + + +BY JOSEPH BATES: + + + "Brethren, I write no new commandment unto you, but an old + commandment which ye had from the _beginning_. The old + commandment is the WORD which ye have heard from the + _beginning_." _John_ ii: 7. + + "In the _beginning_ God created the heaven and the earth." + Gen. i: 1. "And God blessed the seventh day, and rested from + all his work." ii: 3. + + "Blessed are they that do his commandments, that they may have + right to the tree of life and enter in," &c. _Rev._ xxii: 14. + + +NEW-BEDFORD +PRESS OF BENJAMIN LINDSEY +1846. + + + + +[1]PREFACE. + +TO THE LITTLE FLOCK. + + +"Remember the Sabbath day to keep it holy." "Six days work may be done, +but the _seventh_ is the Sabbath of the Lord thy God: in it thou shalt +not do any work." This commandment I conceive to be as binding now as it +ever was, and will be to the entering into the "gates of the city." Rev. +xxii: 14. + +I understand that the _seventh_ day Sabbath is not the _least_ one, +among the ALL things that are to be restored before the second advent of +Jesus Christ, seeing that the Imperial and Papal power of Rome, since +the days of the Apostles, have changed the seventh day Sabbath to the +first day of the week! + +Twenty days before God re-enacted and wrote the commandments with his +finger on tables of stone, he required his people to keep the Sabbath. +Exo. xvi: 27, 30. Here he calls the Sabbath "_my commandments and my +laws_." Now the SAVIOR has given his comments on the commandments. See +Matt. xxii: 35, 40. "On these two (precepts) hang ALL the law and the +prophets." Then it would be impossible for the Sabbath to be left out. A +question was asked, what shall I do to inherit eternal life? Says Jesus, +"If thou wilt enter into life keep the commandments"--xix. Here he +quotes five from the tables of stone. If he did not mean all the rest, +then he deceived the lawyer in the two first precepts, love to God and +love to man. See also Matt. v: 17, 19, 21, 27, 33. PAUL comments thus. +"The law is holy, and the commandments holy, just and good." +"Circumcision and uncircumcision is nothing but the keeping the +commandments of God." "All the law is fulfilled in one word: thou shalt +love thy neighbor as thyself." JOHN says, "the old commandment is the +WORD from the beginning."--2, 7. Gen. ii: 3. "He carries us from thence +into the gates of the city." Rev. xxii: 14. Here he has particular +reference to the Sabbath. JAMES calls it the _perfect_, royal law of +liberty, which we are to be doers of, and be judged by. Take out the +fourth commandment and the law is imperfect, and we shall fail in one +point. + +The uncompromising advocate for present truth, which feeds and nourishes +the little flock in whatever country or place, is the restorer of all +things; one man like John the Baptist, cannot discharge this duty to +every kindred, nation, tongue and people, and still remain in one place. +The truth is what we want. + + _Fairhaven_, August 1846. JOSEPH BATES. + + + + +[3]THE SABBATH. + + +FIRST QUESTION IS, WHEN WAS THE SABBATH INSTITUTED? + +Those who are in the habit of reading the Scriptures just as they find +them, and of understanding them according to the established rules of +interpretation, will never be at a loss to understand so plain a passage +as the following: "And God blessed the seventh day, and sanctified it; +because that in it he had rested from all his work which God created and +made." Gen. ii: 3. Moses, when referring to it, says to the children of +Israel, "This is that which the Lord hath _said_, to-morrow is the REST +of _the_ holy Sabbath unto the Lord." Exod. xvi: 23. + +Then we understand that God established the seventh day Sabbath in +Paradise, on the very day when he rested from all his work, and not one +week, nor one year, nor two thousand five hundred and fourteen years +afterwards, as some would have it. Is it not plain that the Sabbath was +instituted to commemorate the stupendous work of creation, and designed +by God to be celebrated by his worshipers as a weekly Sabbath, in the +same manner as the Israelites were commanded to celebrate the Passover, +from the very night of their deliverance till the resurrection of Jesus +from the dead; or as we, as a nation, annually celebrate our national +independence; or as type answers to antetype, so we believe this must +run down, to the "keeping of the Sabbath to the people of God" in the +immortal state. + +It is argued by some, that because no mention is made of the Sabbath +from its institution in Paradise till the falling of the manna in the +wilderness, mentioned in Exo. xvi: 15, that it was therefore _here_ +instituted for the Jews, but [4]we think there is bible argument +sufficient to sustain the reply of Jesus to the Pharisees, "that the +Sabbath was made for MAN and not man for the Sabbath." If it was made +for any one exclusively it must have been for Adam, the father of us +all, two thousand years before Abraham (who is claimed as the father of +the Jews) was born. John says, the old commandment was from the +beginning--1: ii: 7. + +There is pretty strong inference that the antideluvians measured time by +weeks from the account given by Noah, when the waters of the deluge +began to subside. He "sent out a dove which soon returned." At the end +of _seven_ days he sent her out again; and at the end of _seven_ days +more, he sent her out a third time. Now why this preference for the +number _seven_? why not five or ten days, or any other number? Can it be +supposed that his fixing on upon _seven_ was accidental? How much more +natural to conclude that it was in obedience to the authority of God, as +expressed in the 2d chap. of Gen. A similar division of time is +incidentally mentioned in Gen. xxix:--"fulfill her _week_ and we will +give thee this also; and Jacob did so and fulfilled her _week_." Now the +word _week_ is every where used in Scripture as we use it; it never +means more nor less than _seven_ days (except as symbols of years) and +one of them was in all other cases the Sabbath. But now suppose there +had been an entire silence on the subject of the Sabbath for this +twenty-five hundred years, would that be sufficient evidence that there +was none. If so, we have the same evidence that there was no Sabbath +from the reign of Joshua till the reign of David, four hundred and six +years, as no mention is made of it in the history of that period. But +who can be persuaded that Samuel and the pious Judges of Israel did not +regard the Sabbath. What does God say of Abraham? that he "obeyed my +voice, and kept my charge, my _commandments_, my _statutes_ and my +_laws_." (See what he calls them in Exo. xvi: 27, 30.) This, of course, +includes the whole. Then Abraham reverenced God's Sabbath. Once more, +there is no mention of the circumcision from the days of Joshua till the +days of Jeremiah, a period of more than eight hundred years. Will it be +believed that Samuel and David, and all those pious worthies with the +whole Jewish nation, neglected that essential seal of the covenant for +eight hundred years? It cannot be admitted for a moment. How [5]then +can any one suppose from the alleged silence of the sacred history that +Adam, Enoch, Noah and Abraham, kept no Sabbath, because the fact was not +stated? If we turn to Jer. ix: 25, 26, we find that they had not +neglected this right of circumcision, only they had not circumcised +their hearts; so that the proof is clear, that silence respecting the +keeping any positive command of God, is no evidence that it is not in +full force. + +Again, if the Sabbath was not instituted in Paradise, why did Moses +mention it in connection with the creation of the world? Why not reserve +this fact for two or three thousand years in his history, until the +manna fell in the wilderness, (see Exo. xvi: 23) and then state that the +seventh day Sabbath commenced, as _some_ will have it? I answer, for the +very best of reasons, that it did not commence there. Let us examine the +text. "And it came to pass, that on the sixth day they gathered twice as +much bread as on any preceding day, and _all the rulers of the +congregation came and told Moses_. And he said unto them this is that +which the Lord hath said, _to-morrow is the rest of the holy Sabbath_, +bake that which ye will bake, &c. &c." If this had been the establishing +of the holy Sabbath and Moses had said to-morrow _shall be_ the Sabbath, +then would it have been clear; but no, he speaks as familiarly about it +as we do when we say that to-morrow is the Sabbath, showing conclusively +that it was known before, or how could the people have known that they +must gather two day's manna on Friday the sixth day, unless they had had +some previous knowledge of the Sabbath? for Moses had already taught +them not to "leave any of it until the morning"--v. 19. The 20th verse +shows that the Sabbath had not yet come since their receiving the manna, +because it spoiled and "bred worms by the next morning;" whereas, on the +Sabbath morning it was found sweet and eatible--24th v. This was the +thirtieth day after leaving Egypt (1st v.) and twenty days before it was +given on Sinai. The weekly Sabbath then was appointed before this or +before the days of Moses. Where was it then? Answer, in the second +chapter of Genesis and no where else; and the same week on which the +manna fell, the weekly Sabbath was revived among or with God's chosen +people. Grotius tells us "that the memory of the creation's being +performed in seven days, was preserved not only among the Greeks and +Italians, but among the Celts and Indians." Other [6]writers say +Assyrians, Egyptians, Arabians, Britons and Germans, all of whom divide +their time into weeks. Philo says "the Sabbath is not peculiar to any +one people or country, but is common to all the world." Josephus states +"that there is no city either of Greeks or barbarians or any _other +nation_, where the religion of the Sabbath is not known." But as they, +like the great mass of God's professed people in christendom, paid +little or no heed to what God had said about the particular day, (except +the Jews, and a few others) they (as we are informed in history) adopted +peculiar days to suit themselves, viz: the christian nations chose to +obey the Pope of Rome, who changed the _seventh_ day Sabbath to the +first day, and call it the holy Sabbath; the Persians selected Monday; +the Grecians Tuesday; the Assyrians Wednesday; the Egyptians Thursday; +the Turks Friday, and the Jews the seventh day, Saturday, as God had +commanded. Three standing miracles a week, for about forty years +annually, ought to perpetuate the Sabbath. 1st, double the quantity of +manna on the sixth day; 2d, none on the seventh; 3d, did not spoil on +the seventh day. If it does not matter which day you keep holy to the +Lord, then all these nations are right. Now reflect one moment on this, +and then open your bible and read the commandment of the God of all +these nations! "REMEMBER! (what you have been taught before) _the +Sabbath day to keep it holy_;" (which day is it Lord?) "_the_ SEVENTH +_is the Sabbath of the Lord thy God: in it thou shalt not do any work, +thou nor thy son, nor thy daughter, thy man servant nor thy maid +servant, nor thy cattle, nor thy stranger, that is within thy gates_." +Who is the stranger? (Gentiles.) Now the reason for it will carry us +back again to Paradise. "_For in six days the Lord made heaven and +earth, the sea, and all that in them is, and rested on the_ SEVENTH; +_wherefore the Lord blessed the Sabbath day and hallowed it_." +"Wherefore the children of Israel shall keep the Sabbath, to observe the +_Sabbath_ throughout their generations for a _perpetual covenant_; it is +a SIGN between me and the children of Israel _forever_." (Why is it +Lord?) "_For in six days the Lord made heaven and earth, and on the_ +SEVENTH _day he rested and was refreshed_." Exo. xx and xxxi. Which day +now will you choose? O, says the reader, the seventh if I knew which of +the days it was. If you don't know, why are you so sure that the _first_ +day is right? O, [7]because the history of the world has settled that, +and this is the most we can know. Very well then, does not the _seventh_ +come the day before the eighth? If we have not got the days of the week +right now, it is not likely that we ever shall. God does not require of +us any more than what we know; by that we shall be judged. Luke xxiii: +55, 56. + +Once more: think you that the spirit of God ever directed Moses when he +was giving the history of the creation of the world, to write that he +(God) "blessed the _seventh_ day and sanctified it, because that in it +he had rested from all his work," unless he meant it to be dated from +that very day? Why, this is as clear to the unbiassed mind as it is that +God created man the sixth day. Would it not be the height of absurdity +to attempt to prove that God only intended Adam should be created at +some future period, or that the creation of the heavens and earth was +not in the beginning, but some twenty-five hundred years afterward? All +this would be as cogent reasoning as it would be to argue that God did +not intend this day of _rest_ should commence until about twenty-five +hundred years afterwards. (The word Sabbath signifies rest.) + +It follows then irresistibly, that the weekly Sabbath was not made for +the Jews only, (but as Jesus says, for 'man') for the Jews had no +existence until more than two thousand years after it was established. +President Humphrey in his essays on the Sabbath says, "That he (God) +instituted it when he rested from all his work, on the _seventh_ day of +the first week, and gave it primarily to our first parents, and through +them to all their posterity; that the observance of it was enjoined upon +the children of Israel soon after they left Egypt, not in the form of a +new enactment, but as an ancient institution which was far from being +forgotten, though it had doubtless been greatly neglected under the +cruel domination of their heathen masters; that it was reenacted with +great pomp and solemnity, and written in stone by the finger of God at +Sinai; that the sacred institution then took the form of a statute, with +explicit prohibitions and requirements, and has never been repealed or +altered since; that it can never expire of itself, because it has no +limitation." + +In Deut. vii: 6-8, God gives his reasons for selecting the Jews to keep +his covenant in preference to any other nation; only seventy at +first--x: 22. God calls it his [8]"Sabbath," and refers us right back +to the creation for proof. "For in six days the Lord made heaven and +earth and sea, and all that in them is, and rested on the _seventh_," +&c. Here then we stand fixed by the immutable law of God, and the word +of Jesus, that "the Sabbath was made for man!" Paul says, "there is no +respect of persons with God." Rom. ii: 11. Isaiah shows us plainly that +the Jew is not the only one to be blessed for keeping the Sabbath. He +says "Blessed is the _man_ (are not the Gentiles men) that keepeth the +Sabbath from polluting it." "Also the sons of the stranger, (who are +these if they are not Gentiles?) every one that keepeth the Sabbath from +polluting it, (does he mean me? yes, every Gentile in the universe, or +else he respects persons) even them will I bring to my holy mountain and +make them joyful in my house of prayer; for my house shall be called an +house of prayer for _all_ people." Isa. lvi: 2, 6, 7. If this promise is +not to the Gentile as well as the Jew, then "_the_ house of prayer for +all people" is no promise to the Gentile. + +Now we ask, if God has ever abrogated the law of the Sabbath? If he has +it can easily be found. We undertake to say without fear of +contradiction, he has not made any such record in the bible; but to the +contrary, he calls it a perpetual covenant, a "sign between me and the +children of Israel forever," for the reason that he rested on the +seventh day. Exo. xxxi: 16, 17. Says one, has not the ceremonial law +been annulled and nailed to the cross? Yes, but what of that? Why then +the Sabbath must be abolished, for Paul says so! Where? Why in Cols. 2d +chapter, and xiv. Romans. How can you think that God ever inspired Paul +to say that the _seventh_ day Sabbath was made void or nailed to the +cross at the crucifixion, when he never intended any such change; if he +did, he certainly would have deceived the inhabitants of Jerusalem, in +the promise which he made them about two thousand four hundred and +forty-six years ago! Turn now to Jer. xvii: 25, and tell me if he did +not promise the inhabitants of Jerusalem that their city should remain +forever if they would hallow the Sabbath day. Now suppose the +inhabitants of Jerusalem had entered into this agreement, and entailed +it upon their posterity (because you see it could not have been +fulfilled unless it had continued from generation to generation,) to +keep the Sabbath holy, would not God have been bound to let Jerusalem +remain forever? You say [9]yes. Well, then, I ask you to shew how he +could have kept that promise inviolate if he intended in less than six +hundred and fifty years to change this seventh day Sabbath, and call the +first day of the week the Sabbath, or abolish it altogether? I say, +therefore, if there has been any change one way or the other in the +Sabbath, since that promise, it would be impossible to understand any +other promise in the Bible; how much more reasonable to believe God than +man. If men will allow themselves to believe the monstrous absurdity +that FOREVER, as in this promise, ended at the resurrection, then they +can easily believe that the Sabbath was changed from the _seventh_ to +the first day of the week. Or if they choose the other extreme, +abolished until the people of God should awake to be clothed on with +immortality. Heb. iv: 9. + +Now does it not appear plain that the Sabbath is from God, and that it +is coeval and co-extensive (as is the institution of marriage) with the +world. That it is without limitation; that there is not one thus saith +the Lord that it ever was or ever will be abolished, in time or +eternity.--See Exod. xxxi: 16, 17; and Isa. lxvi: 22, 24; Heb. iv: 4, 9. +But let us return and look at the subject as we have commenced in the +light of Paul's argument to the Romans and Collossians, for here is +where all writers on this subject, for the change or the overthrow of +the _seventh_ day Sabbath attempt to draw their strong arguments. The +second question then, is this: + + +HAS THE SABBATH BEEN ABOLISHED SINCE THE SEVENTH DAY OF CREATION? IF SO, +WHEN, AND WHERE IS THE PROOF? + +The text already referred to, is in Rom. xiv: 5, 6.--"One man esteemeth +one day above another; another esteemeth every day alike. Let every man +be persuaded in his own mind. He that regardeth the day, regardeth it +unto the Lord; and he that regardeth not the day to the Lord, he doth +not regard it." Does the apostle here mean to say, that under the new or +Christian dispensation it is a matter of indifference which day of the +week is kept as a Sabbath, or whether any Sabbath at all is kept? Was +that institution which the people of God had been commanded to call a +delight, the holy of the Lord, honorable, now to be esteemed of so +carnal a nature as to be ranked among [10]the things which Jesus "took +out of the way, nailing it to his cross." If this be true, then has +Jesus, in the same manner, abolished the eight last verses in the +fifty-eighth of Isaiah, and the 2d, 6th and 7th verses of the 56th +chapter have no reference to the Gentile since the crucifixion. O Lord +help us rightly to understand and divide thy word. But is it not evident +from the four first verses in the same chapter of Romans, that Paul is +speaking of feast days; giving them again in substance the decrees which +had been given by the Apostles in their first conference, in A. D. 51, +held at Jerusalem. See Acts xv: 19. James proposes their letter to the +Gentiles should be "that they abstain from pollution of Idols, and from +fornication, and from things strangled, and from blood;" to which the +conference all agreed. Now please read their unanimous _decrees_ (xvi: +4,) from twenty-three to thirty verses. "For it seemed good to the Holy +Ghost and to us, to lay upon you no greater burden than these necessary +things." "That ye abstain from meats offered to Idols, and from blood, +and from things strangled, and from fornication, from which if ye keep +yourselves ye shall do well." Reading along to the 13th of the next +chapter, we find Paul establishing the Churches with these decrees; (see +4, 5,) and at Philippi he holds his meeting, (not in the Jews Synagogue) +but at the river's side, on the _Sabbath_ day. A little from this it is +said that Paul is in Thesalonica preaching on the Sabbath days. Luke +says this was his _manner_! What was it? Why, to preach on the Sabbath +days, (not 1st days.) Observe here was three Sabbaths in succession. +xvii: 2. A little while from this Paul locates himself in Corinth, and +there preaches to the Jews and Greeks (or Gentiles) a year and six +months _every Sabbath_. Now this must have been seventy-eight in +succession. xviii: 4, 11. Does this look like abolishing the Sabbath +day? Has anything been said about the 1st day yet? No, we shall speak of +that by and by. + +Before this he was in Antioch. "And when the Jews were gone out of the +synagogue the GENTILES besought that these words might be preached to +them the next Sabbath. And the next Sabbath day came almost the whole +city together to hear the word of God." xiii: 42, 44. Here is proof that +the Gentiles kept the Sabbath. Now I wish to place the other strong text +which is so strangely adhered to for abolishing or changing this +[11]Sabbath along side of this, that we may understand his meaning. +"Blotting out the hand-writing of ordinances that was against us, which +was contrary to us, and took it out of the way, nailing it to his +cross." + +"Let no man therefore judge you in meat, or in drink, or in respect of a +holy day, or of the new moon, or of the Sabbath days." Coll. ii: 14, 16. +Now here is one of the strong arguments adhered to by all those who say +the seventh day Sabbath was abolished at the crucifixion of our Lord; +while on the other hand by the great mass of the Christian world, (so +called,) the seventh day Sabbath ceased here, and in less than +forty-eight hours the change was made to the first day of the week. Now +remember Paul's manner, (before stated) itinerating from city to city +and nation to nation, always preaching to Jews and Gentiles on the +seventh day Sabbath, (for there is no other day called the Lord's +Sabbath in the Bible.) Now if the Apostle did mean to include the +Sabbath of the Lord God with the Jewish feasts and Sabbaths in the text, +then the course he took to do so, was the strangest imaginable. His +_manner_ always was, as recorded, with the exception of one night, to +preach on the very day that he was laboring to abolish. If you will look +at the date in your bibles, you will learn this same apostle had been +laboring in this way as a special messenger to the Gentiles, between +twenty and thirty years since (as you say) the Sabbath was changed or +abolished, and yet never uttered one word with respect to any other day +in the week to be set apart as a holy day or Sabbath. I understand all +the arguments about his laboring in the Jewish Synagogue on their +Sabbath, because they were open for worship on that day, &c., but he did +not always preach in their Synagogues. He says that he preached the +Kingdom of God, and labored in his own hired house for two years. He +also established a daily meeting for disputation in the school of +Tyranus. Acts xix: 9. Again he says, I have "kept _back_ NOTHING that +was PROFITABLE _unto you_. (Now if the Sabbath had been changed or +abolished, would it not have been _profitable_ to have told them so?) +and have taught you publicly, and from house to house." "For I have not +shunned to declare unto you ALL the council of God."--Acts xx: 20, 27. +Then it is clear that he taught them by example that the Sabbath of the +Lord God was not abolished. Luke says it was the _custom_ (or manner) of +Christ [12]to teach in the synagogues on the Sabbath day. iv: 16, 31. +Mark says, "And when the Sabbath day was come he began to teach in their +synagogue." Mark vi: 2.--Now if Jesus was about to abolish or change +this Sabbath, (which belonged to the first code, the moral law, and not +the ceremonial, the second code, which was to be nailed to his cross, or +rather, as said the angel Gabriel to Daniel, ix: 27, "he (Christ) in the +midst of the week shall cause the _sacrifice_ and _oblation_ to cease," +meaning that the Jewish sacrifices and offerings would cease at his +death.) Jesus did not attend to any of the ceremonies of the Jews except +the passover and the feasts of tabernacles. Why did he say, "Think not I +am come to destroy the _law_ or the prophets? I am not come to destroy +but fulfill. One jot or one title shall in no wise pass from the _law_ +'till all be fulfilled." "Whosoever therefore shall break one of these +least commandments" &c. Did he mean the ten commandments? Yes; for he +immediately points out the third, not to take God's name in vain; sixth +and seventh, not to kill nor to commit adultery, and styles them the +_least_. Then the others, which include the fourth, of course were +greater than these. Matt. v: 17, 19, 21, 27, 23, and were not to be +broken nor pass away. Then the Sabbath stands unchanged. + +Almost every writer which I have read on the subject of abolishing or +changing the seventh day Sabbath, call it the Jewish Sabbath, hence +their difficulty. How can it be the Jewish Sabbath when it was +established two thousand years before there was a Jew on the face of the +earth, and certainly twenty-five hundred before it was embodied in the +decalogue, or re-enacted and written in stone by the finger of God at +Sinai. God called this HIS _Sabbath_, and Jesus says it was made for +man, (not particularly for the Jews.) + +"Well," says one, "what is the meaning of the texts which you have +quoted, where it speaks of Sabbaths?"--Answer: These are the Jewish +Sabbaths! which belong to them as a nation and are connected with their +feasts. God by Hosea makes this distinction, and says, "I will also +cause all _her_ mirth to cease, her feast days, her new moons and _her_ +Sabbaths, and all her solemn feasts." These then belong to the text +quoted, and not God's Sabbath. Do you ask for the proof? See xxiii +Levit. 4. "_These are the_ FEASTS _of the Lord, which ye shall proclaim +in their [13]seasons_, EVERY THING UPON HIS DAY"--37th v. (May we not +deviate a little? If you do it will be at your peril.) Fifteenth and +sixteenth verses gives them a fifty day's Sabbath; twenty-fourth verse +says: "Speak unto the children of Israel, saying in the seventh month in +the first day of the month, shall ye have a _Sabbath_, a memorial of +blowing of trumpets, an holy convocation." + +"Also on the tenth day of the seventh month there shall be a day of +atonement. It shall be unto you a _Sabbath_ of rest." 27, 32. + +"Also on the fifteenth day of the seventh month when ye shall have +gathered in the fruit of the land, ye shall keep a feast unto the Lord +seven days. On the first shall be a Sabbath, and on the eighth day shall +be a Sabbath. 39v. And Moses _declared_ unto the children of Israel the +FEASTS of the Lord." 44v. Now here we have FOUR kinds of _Jewish_ +Sabbaths, also _called_ "FEASTS _of the Lord_," to be kept annually. The +first fifty days or seven weeks Sabbath ends the third month, seventh. +In three months and twenty-four days more commences the second Sabbath, +seventh month, first; the next, the tenth; the last the fifteenth of the +month. Between the first two Sabbaths there is an interval of one +hundred and twelve days; the next two, ten days, and the next, five +days. Now it can be seen at a glance, that neither of these Sabbaths +could be on the seventh day any oftener than other annual feast could +come on that day. These then are what Hosea calls HER Sabbaths. Paul +calls them HOLY DAYS, _new moons, and Sabbaths_; and this is what they +are stated to be. The first day of the seventh month is a _new moon_ +SABBATH, the tenth is a Sabbath of rest and Holy convocation, a day of +atonement, and the fifteenth a feast of Sabbaths. Do you ask for any +more evidence that these are the Jewish Sabbaths, and that God's Sabbath +is separate from them? Read then what God directed Moses to write in the +third verse: "Six days shall work be done, but the _seventh_ day is the +Sabbath of rest, an holy convocation, ye shall do no work therein, it is +the Sabbath of the LORD in all your dwellings." Now Moses has here +declared from the mouth of the Lord, that these are ALL the feast of the +Lord, (there is no more nor less) and every thing is to be upon _his +day_, and he has clearly and definitely separated his Sabbath from the +other four. And in the 28th and 29th chapters of Numbers the sacrifices +[14]and offerings for each of these days are made so plain, beginning +with the Sabbath, 9v, that we have only to read the following to +understand. 26. xxix: 1. First day, seventh month, (new moon;) 7v, 10th +day Sabbath; 12v; 15th day Sabbath, and 35v, 23d day Sabbath. And in the +days of Nehemiah when Ezra had read the law to the people, viii (more +than one thousand years after they were promulgated,) they bound +themselves under an oath "to walk in God's law which was given _by the +hand of Moses_, the servant of God." "And to observe and _do all the +commandments_ of the Lord, our Lord." x: 29. And that there might be no +misunderstanding about the kind of Sabbaths, they say, "If the people +bring ware or any victuals on the Sabbath day to sell, that we would not +buy it of them on the Sabbath or on the holy day," (31v.) but they would +"charge themselves yearly with a third part of a shekel" (to pay for) +"the burnt _offerings_ of the _Sabbaths_, of the _new moons_, for the +_set feasts_," &c. (33v.) for the house of God, including what has +already been set forth in Leviticus and Numbers. Now as their feast days +commenced and ended with a Sabbath, so when their feasts ceased to be +binding on them these Sabbaths must also, and all were "nailed to the +cross." Now I ask if there is one particle of proof that the Sabbath of +the Lord is included in these Sabbaths and feast days? Who then dare +join them together or contradict the Most High God, and call HIS the +_Jewish_ Sabbath. _Theirs_ was nailed to the cross when Jesus died, +while the Lord's is an _everlasting_ sign a _perpetual covenant_. The +Jews, as a nation, broke their covenant. Jesus and his disciples were +one week (the last of the seventy) that is seven years, confirming the +new covenant for another people, the Gentiles. Now I ask if this +changing the subjects from Jew to Gentile made void the commandments and +law of God, or in other words, abolished the fourth commandment; if so, +the other nine are not binding. It cannot be that God ever intended to +mislead his subjects. Let us illustrate this. Suppose that the Congress +of these United States in their present emergency, should promulgate two +separate codes of laws, one to be perpetual, the other temporary, to be +abolished when peace was proclaimed between this country and Mexico. The +time _comes_, the temporary laws are abolished; but strange to hear, a +large portion of the people are now insisting upon it that because peace +is proclaimed that both [15]these codes of laws are forever abolished; +while another class are _strenuously_ insisting that it is only the +_fourth_ law in the perpetual code that's now abolished, with the +temporary and all the rest is still binding. Opposed to all these is a +third class, headed by the ministers and scribes of the nation, who are +writing and preaching from Maine to Florida, insisting upon it without +fear of contradiction, that when peace was proclaimed this fourth law in +the perpetual code was to change its date to another day; gradually, +(while some of them say immediately) and thenceforward become perpetual, +and the other code abolished; and yet not one of these are able to show +from the proceedings of Congress that the least alteration had ever been +made in the perpetual code. Thus, to me, the case stands clear that +neither of the laws or ten commandments in the first code, ever has or +ever can be annulled or changed while mortality is stamped on man, for +the very reason that God's moral law has no limitation. Jesus then +brought in a new covenant, which continued the Sabbath by writing his +law upon their hearts. Paul says "written not with ink, but with the +spirit of the living God; not in tables of stone, but in fleshy tables +of the heart." 2 Cor. iii: 3. And when writing to the Romans he shews +_how_ the Gentiles are a law unto themselves. He says, they "shew the +work of the law written in their hearts, their consciences always +bearing them witness, and their thoughts the mean while accusing or else +excusing one another," (when will this be Paul) "in the day when God +shall judge the secrets of men by Jesus Christ according to my gospel." +ii: 15, 16. How plain that this is all the change. The Jews by nature +had the law given them on tables of stone, while the Gentiles had the +law of commandments written on their hearts. Paul tells the Ephesians +that it was "the law of commandments contained in ordinances," (ii: 15) +not on tables that were nailed to the cross. If the ten commandments, +first written by the finger of God on stone, and then at the second +covenant on fleshy tables of the heart, are shadows, can any one tell +where we shall find the substance? We are answered, in Christ. Well, +hear Isaiah. He says, "that he (Christ) will magnify the law and make it +honorable." lxii: 21. Again, I ask, where was the necessity and of what +use were the ten commandments written on our hearts, if it was not to +render perfect obedience to them. If we do not keep the day God has +sanctified, then [16]we break not the least, but one of the greatest of +his commandments. Still, there are many other texts relating to the law, +presented by the opposite view, to show that the law respecting the +Sabbath is abolished. Let us look at some of them. But it will be +necessary in the first place, to make a clear distinction between what +is commonly called the + + +MORAL AND CEREMONIAL LAW. + +Bro. S. S. Snow, in writing on this subject about one year ago, in the +Jubilee Standard, asks "by what authority this distinction is made." He +says "neither our Lord or his apostles made any such distinction. When +speaking of the law they never used the terms moral or ceremonial, but +always spake of it as a _whole_, calling it _the_ law," and further +says, "we must have a thus saith the Lord to satisfy us." So I say! I +have no doubt but thousands have stopped here; indeed, it has been to me +the most difficult point to settle in this whole question. Now let us +come to it fairly, and we shall see that the old and new testament +writers have ever kept up the distinction, although it may in some parts +seem to be one code of laws. + +From the twentieth chapter of Exodus, where the law of the Sabbath was +re-enacted, and onward, we find two distinct codes of laws. The first +was written on two tables of stone with the _finger_ of God; the +_second_ was taken down from his mouth and recorded by the hand of Moses +in a book. Paul calls the latter carnal commandments and ordinances, +(rites or _ceremonies_) which come under two heads, religious and +political, and are Moses's. The first code is God's. For proof see Exo. +xvi: 28, 30. "How long refuse ye to keep _my_ commandments and _my_ +laws: see for that the Lord hath given you the Sabbath; and so the +people rested on the Sabbath day." Also in the book of Leviticus, where +the law of ceremonies is given to the levites or priests, Moses closes +with these words: "_These_ are the commandments which the Lord commanded +Moses for the children of Israel in Mount Sinai;" in Heb. vii: 16, 18, +called carnal commandments. + +Again, "the Lord said unto Moses, come up to me into the Mount, and be +there: and I will give thee tables of stone, and a law, and commandments +which I have written." Exo. xxiv: 12. Further he calls them the ten +[17]commandments--xxxiv: 28. And Moses puts them "into the ark"--xl: +20. _Now for the second code of laws._ See Deut. xxxi: 9, 10; and xxiv: +26. "And when Moses had finished writing the law, he commanded them to +put _this book_ of the LAW (of ceremonies) in the side of the ark of the +covenant, to be read at the end of every seven years." This is not the +song of deliverance by Moses in the forty-fourth verse of the +thirty-second chapter. For, eight hundred and sixty-seven years after +this, in the reign of Josiah, king of Israel, the high priest found this +book in "the Temple," (2 Chron. xxxiv: 14, 15) which moved all Israel. +One hundred and seventy-nine years further onward, Ezra was from morning +till noon reading out of this book. Neh. viii: 3; Heb. ix: 19. Paul's +comments. + +Bro. Snow says in regard to the commandments, "The principles of moral +conduct embraced in the law, was binding before the law was given, +(meaning that one of course at Mt. Sinai) and is binding _now_; it is +immutable and eternal! It is comprehended in one word, LOVE." If he +meant, as we believe he did, to comprehend what Jesus did in the xix. +and xxii. chap. Matt. 37-40, and Paul, and James, and John after him, +then we ask how it is possible for him to reject from that code of laws, +the only one, _the seventh day rest_, that was promulgated at the +_beginning_, while at the same time the other nine, that were not +written until about three thousand years afterwards, were eternally +binding; without doubt, the whole ten commandments are co-eval and +co-extensive with sin. Again, he says, "We readily admit, that if what +is called the decalogue or ten commandments be binding on us, _we ought_ +to observe the seventh day, for that was appointed by the Lord as the +Sabbath day." Let us see if Jesus and his apostles do not make it +binding. _First then, the distinction of the two codes by Jesus._ + +The Pharisees ask the Saviour why his disciples transgress the tradition +of the elders? His answer is, "Why do ye transgress the commandment of +God?" and he immediately cites them to the fifth commandment, Matt. xv: +25. Again, "The law and the prophets were until John; since that time +the kingdom of God is preached," &c. Luke xvi: 16. Jesus was three years +after this introducing the gospel of the kingdom, unwaveringly holding +his meetings on the Sabbath days, (which our opponents say were now +about to be _abolished_; others say changed,) and never uttering a +syllable to show to the contrary, but that this was [18]and always +would be the holy day for worship. Mark says when the Sabbath (the +Seventh day, for there was no other,) was come, he began to teach in the +Synagogue, vi: 2. Luke says, "as his _custom_ was, he went into the +Synagogue and taught on the Sabbath day." iv: 16, 31. Will it be said of +him as it is of Paul on like occasions, some thirty years afterwards, +that he uniformly held his meetings on the Sabbath because he had no +where else to preach, or that this day was the only one in the week in +which the people would come out to hear him? Every bible reader knows +better; witness the five thousand and the seven thousand, and the +multitudes that thronged him in the streets, in the citys and towns +where they listened to him; besides, he was now establishing a new +dispensation, while theirs was passing away. Then he did not follow any +of their customs or rites or ceremonies which he had come to abolish. + +I have already quoted Matt. v: 17, 18, where Jesus said he had come to +fulfil the law, and immediately begins by showing them that they are not +to violate one of the least of the commandments, and cites them to +some--see vi: 19, 21, 27, 33. Again, he is tauntingly asked "which is +the great commandment in the law: Jesus said unto him, thou shalt love +the Lord thy God with all thy heart, and with all thy soul, and with all +thy mind. This is the _first_ and great commandment. And the second is +like unto it, Thou shalt love thy neighbor as thyself. On these two +commandments hang all the law and the prophets." xxii: 36, 40. Here +Jesus has divided the ten commandments into two parts, or as it is +written on two tables of stone. The first four on the first table treat +of those duties which we owe to God--the other six refers to those which +we owe to man, requiring perfect obedience. + +Once more, "One came and said unto him, good master what good thing +shall I do that I may have eternal life? He said, If thou wilt enter +into life keep the commandments. Then he asked him which? He cited him +to the last part of what he called the second, loving his neighbor as +himself." If he had cited him to the first table, as in the xxii, quoted +above, he could not have replied "_all_ these have I kept from my youth +up." Why? Because he would have already been perfect, for Jesus in reply +to his question, what he should do to inherit eternal life, said he must +"keep the commandments." Matt. xix: 16-20. Is not the Sabbath included +in these commandments? Surely [19]it is! Then how absurd to believe +that Jesus, just at the close of his ministry, should teach that the +way, the only way, to enter into life, was to keep the commandments, one +of which was to be abolished in a few months from that time, without the +least intimation from him or his Father that it was to take place. I say +again, if the Sabbath is abolished, we ask those who teach it to cite us +to the chapter and verse, not to the law of rites and ceremonies which +are abolished, for we have already shown that the Sabbath was instituted +more than twenty-five hundred years before Moses wrote the carnal +ordinances or ceremonies. God said, "Abraham kept _my_ charge, _my_ +commandments, _my_ statutes, and _my_ laws." Gen. xxvi: 5. This must +include the Sabbath, for the Sabbath was the first law given, therefore +if Abraham did not keep the Sabbath, I cannot understand what +commandments, statutes and laws mean in this chapter. Jesus says, "As I +have kept my Father's commandments," John xv: 10. Did he keep the +commandments? Yes. Mark and Luke, before quoted--(but more of this in +another place.) + +In John vii: 19, Jesus speaks of "Moses law," "_your law_." x: 34. +Again, "_their law_." xv: 25. Here then we show that Jesus kept up a +clear distinction between what God calls _my_ law and commandments and +Moses law, "_their_ law," "_your_ law." Let us now look at the argument +of the Apostles. Paul preaching at Antioc taught the Brethren that by +Jesus Christ all who believed in him "are justified from all things, +from which ye could not be justified by the _Law of Moses_." Acts xiii: +39. + +The Pharisees said "that it was needful to circumcise them and commend +them to keep the _Law of Moses_." xv: 5. + +Again, when Paul had come to Jerusalem the second time, (fourteen years +from the time he met the Apostles in conference where they established +the decrees for the churches. See Acts xx: 19; Gal. ii: 1,) the Apostles +shewed him how many thousands of Jews there were which believed and were +zealous of the _law_: "And they are informed of thee, that thou teachest +_all_ the Jews which are among the Gentiles to forsake _Moses_ and the +_customs_." xxi: 20, 21. Any person who will carefully read the eight +chapters here included, must be thoroughly convinced that the Apostle's +troubles were about the law of ceremonies written and given by Moses, +and nothing to do with the ten commandments. For you see a little before +he comes to Jerusalem, he had been preaching at Corinth every +[20]Sabbath for eighteen months. xxiii: 4, 11. And this, be it +remembered, was more than twenty years after the Jewish Sabbaths and +ceremonies were nailed to the cross.--And you see that Paul was the man +above all the Apostles to be persecuted on account of the abolition of +the Jews' law of ceremonies, for he was the "_great_ Apostle to the +Gentiles:" and if the "Sabbath of the Lord our God" was to have been +abolished when the Saviour died, Paul was the very man selected for that +purpose. It is clear, therefore, that he did not abolish the seventh day +Sabbath among the Gentiles. This same Apostle tells the Romans "that +Christ is the end of the law for righteousness to every one that +believeth." x: 4. Again, that "sin shall not have dominion over you, for +ye are not under the _law_ but under grace." vi: 14. Once more: He says +the Gentiles having not the _law_, are a _law_ unto themselves. Why? +Because, he says in the next verse, it shows the _law_ written on their +hearts. The law of ceremonies? No; that which was on tables of stone. +ii: 14-16. We might quote much more which looks like embracing the whole +law. Let us now look at a few texts in the same letter, which will draw +a distinguishing line between the two codes of laws. Paul, in the vii +ch. 9-13v. brings to view the carnal commandment, and the one unto life, +and sums up his argument in these words: "Wherefore the _law_ is holy, +and the commandment holy and just and good." In the 7v he quotes from +the decalogue. Again, he that loveth another hath fulfilled the _law_. +How? Why thou shalt not steal, nor commit adultery, nor bear false +witness, nor covet, thou shalt love thy neighbor as thyself. Therefore +_love_ is the fulfilling of the law. Rom. xiii: 8, 10.--This then is +what the Saviour taught the young man to do to secure "eternal life." +Matt. Once more, in concluding a long argument on the law in Rom. iii: +31, he closes with this language: "Do we then make void the law through +faith? God forbid ye, _we establish_ the _law_."--What _law_ is here +established? not the law of rites and ceremonies. What then, for Paul +means some _law_. It can be no other than what he calls the law of +"life," of "love," the ten commandments. How could even that be +established twenty-nine years after the crucifixion, if one of the +_greatest_ commandments had been abolished out of the code, that is the +Sabbath. + +Paul's letter to the Corinthians teaches that "circumcision is nothing, +and uncircumcision is nothing but the _keeping_ [21]of the commandments +of God." vii: 19. Again, in his epistle to the Galatians, his +phraseology is somewhat changed, but the argument is to the same point, +although some passages read as though every vestage of _law_ was swept +by the board when Jesus hung upon the cross. For instance, such as the +following: "But that no man is justified by the _law_ in the sight of +God it is evident, for the just shall live by faith, and the LAW is not +of faith, but the man that doeth them shall live by them." "Christ hath +redeemed us from the curse of the _law_, being made a curse for us." +"But before faith came we were kept under the _law_, shut up unto the +faith which should afterwards be revealed." "Wherefore the law was our +schoolmaster to bring us unto Christ that we might be justified by +faith, but after that faith has come we are no longer under a +schoolmaster." Gal. iii: 11-13, 23-25. Again: "For as many as are of the +works of the _law_ are under the curse." 10v. Now are we to understand +from these texts that whosoever continueth in the _law_ is cursed, and +that the law, _the whole law_, was abolished when Christ came as our +schoolmaster, he being the "end of the law?" Rom. x: 4. If so, how is it +possible for any man, even Paul himself, to be saved. But we do not +believe that Paul taught these brethren any different doctrine than what +has already been shown in the Acts, Romans, and Corinthians, and also +the Eph., Phil., Col., and Heb. If he did not mean the law written by +the hand of Moses, distinguishing it from the _law_ of the ten +commandments, written by the finger of God on tables of stone, then pray +tell me if you can, what he means (in the closing of this argument,) by +saying, "For _all_ the LAW is FULFILLED in one word, even this: Thou +shalt love thy neighbor as thyself." v: 14. Surely he is quoting the +Saviour's words in Matt. xxii: 39, relative to the commandment of the +Lord our God. To his son Timothy he says: "Now the end of the +commandment is charity," (love) meaning of course the _last_ part of the +ten commandments. In vi: 2, he says: "Bear ye one anothers burdens and +so fulfil the _law_ of Christ." Does this differ from the _law_ God? +Yes, a little, for it is the new commandment, (some say the eleventh.) +See John xiii: 34. "A new commandment I give unto you, (what is it, +Lord?) that ye love one another." And also xx: 12. The other is to love +our neighbor as ourself. John says: "And this commandment have we from +him (Christ,) that he who loveth God loveth his brother [22]also." John +iv: 21, and ii: 8-11. In his letter to the Ephesians he says: "Having +abolished in his flesh the _enmity_ even the law of commandments +contained in ordinances." ii: 15. See the reverse. vi: 2. To the +Colossians he asks, "Why as though living in the world, are ye subject +to ordinances where all are to perish with their using?" And says: +"Touch not, taste not, handle not." (Does Paul here teach us to forsake +the ordinances of God, instituted by the Saviour--Baptism and the Lord's +Supper? Yes, just as clearly as he does to forsake the whole law.) + +When writing to the Hebrews more than thirty years after the +crucifixion, he calls these ordinances _carnal_, imposed on them (the +Jews) until Christ our High Priest should come. ix: 10, 11. He also +calls the law of commandments _carnal_, too, and says: "For there is +verily a disannulling of the commandments going before, for the law made +nothing perfect, but the bringing in of a better hope did." vii: 16, +18-19. "For when Moses had spoken _every precept_ to all the people +according to the _law_ he took the blood of calves and of goats, with +water, and scarlet wool, and hyssop, and sprinkled both the BOOK and all +the people." ix: 19. Now we see clearly that the book of the law of +Moses from which Paul has been quoting through the whole before +mentioned epistles, is as distinctly separate from the tables of stone +(or fleshly table of the heart,) as they were when deposited in the Ark +thirty-three hundred years ago. Therefore we think that here is clear +proof that he has kept up the distinction between the "handwriting of +ordinances" (meaning Moses' own handwriting in his book,) and the "ten +commandments written by the finger of God." + +Let us now turn to the Epistle of James, said to be written more than +twenty-five years after the law of ceremonies were nailed to the cross, +and see if he does not teach us distinctly, that we are bound to keep +the commandments given on tables of stone. He says, "the man that shall +be a DOER of the _perfect law_ of liberty shall be blessed in his deed." +i: 25. "If ye fulfill the royal _law_ according to the scripture, thou +shalt love thy neighbor as thyself, ye do well." Why? Because the +Saviour in quoting from the commandments, in answer to the Ruler, what +he should do to inherit eternal life, taught the same doctrine. Matt. +xix: 19. Further: "For whosoever shall keep the whole _law_ and yet +offend in one point, shall be guilty of _all_." In the next verse he +quotes from the [23]ten commandments again, namely, Adultery and +Murder, (what the Saviour in the fifth chapter of Matt. calls the least, +that is the smallest commandment,) and says if we commit them we become +transgressors of the _law_. Of what _law_? Next verse says the _law_ of +_liberty_ by which we are to be "judged." ii: 8, 11. + +Now will it not be admitted by every reasonable person that James has +included the whole of the ten commandments, by calling them the perfect +law of liberty. 2d, "The royal _law_ according to the scripture," and +3d, "the _law of liberty_ by which we are to be judged." (Royal relates +to imperial and kingly.) Perfect means COMPLETE, _entire_, the WHOLE. +Then I understand James thus: This _law_ emanated from the king, the +Supreme Ruler of the universe, and to be perfect must be just what it +was when it came from his hand, and that no _change_ had, or could take +place, (and remember now, this is more than twenty-five years since the +ceremonies with the Jewish Sabbaths were nailed to the cross,) for the +very best of reasons, until the judgment, because he shows that we are +to be judged by _that law_. Then I ask by what parity of reasoning any +one can make the law of the ten commandments perfect, while they at the +same time assert that the fourth one is abolished? and that on no better +evidence than calling it the JEWISH Sabbath. Now let us look at the +Apostle John's testimony. + +"And hereby we do know that we know him if we keep his commandments. He +that saith I know him and keepeth not his commandments is a LIAR, and +the truth is not in him." Now no man, more especially one who professes +to abide by the whole truth, feels entirely easy if he is called a +_liar_. Now John please explain yourself. Hear him: "Brethren, I write +no new commandment unto you but an _old_ commandment which ye had from +the beginning. The old commandment is the _word_ which ye have heard +from the BEGINNING." What do you mean by _beginning_? Turn to my Gospel, +1st ch. "In the _beginning_ was the word,"--"the same was in the +_beginning_ with God." 1, 2. See Gen. i ch.: "In the _beginning_ God +created the heavens and the earth." Then you are pointing us to the +seventh day of creation, in which God instituted the seventh day Sabbath +of rest, for the _old_ commandment in the _beginning_. ii: 3. Certainly +there is no other place to point to. Does not Jesus point us to the same +place for the _beginning_ when marriage was first instituted. Matt. xix: +4. [24]In my second letter to the church, I have taught the same +doctrine: viz. "This is the commandment that as ye have heard from the +_beginning ye should walk in it_." (practice it.) ii: 5, 6. "A _new_ +commandment I write unto you." 7th v. This is the one that Jesus gave us +on that memorable night in which he was betrayed, after he had +instituted the sacrament and washed our feet. He said "By this shall all +men know that ye are my disciples if ye have love one to another." xiii: +34, 35. The first then teaches us, Love to God, 2d, to Love our neighbor +as ourself; "on these two commandments (says Jesus) hang all the law and +the prophets." Then we understand this is the essence of the ten +commandments, and if we do not keep the Sabbath we do not love God. +Jesus says, "If ye love me ye will keep my commandments." We are +repeatedly told that the Sabbath was changed or forever abolished, at +the crucifiction of our Lord, and it is stated by the most competent +authorities that John wrote this epistle about sixty years afterwards, +and that about six years after this our blessed Lord revealed to him the +state of the Church down to the judgment of the great day. In the xiv +ch. Rev. 6-11, he saw three angels following each other in succession: +first one preaching the everlasting gospel (second advent doctrine); 2d, +announcing the fall of Babylon; 3d, calling God's people out of her by +showing the awful destruction that awaited all such as did not obey. He +sees the separation and cries out, "Here is the patients of the Saints, +here are they that keep the _commandments_ of God and the faith of +Jesus." And this picture was so deeply impressed on his mind, that when +the Saviour said to him "Behold I come quickly and my reward is with +me," he seemed to understand this, saying--"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." xxii: 14. Now it seems to me +that the seventh day Sabbath is more clearly included in these +commandments, than thou shalt not steal, nor kill, nor commit adultery, +for it is the only one that was written at the creation or in the +_beginning_. He allows no stopping place this side of the gates of the +city. Then, if we do not keep that day, John has made out his case, that +we are all _liars_. We say in every other case the type must be +continued until it is superseded by the antitype, as in the case of the +passover, until our Lord was crucified. So then, as Paul tells us, +"there remaineth a keeping of the Sabbath to the people of God," and +that we believe will be in the Milenium, [25]the seven thousandth year, +so that the seventh day Sabbath and no other will answer for the type, +and those who keep the first or the eighth day Sabbath cannot +consistently look for the antitype of rest or the great Sabbath, short +of one thousand years in the future. + +Again: Isaiah says: "To the law and to the testimony if they speak not +according to this word, it is because there is no light in them." viii: +20. Now if the Gentiles are under no law, as 'is asserted,' pray tell me +what right, as Gentiles, have we to appeal to the law and testimony, or +to this text. + +In the xxiv. of Matt. our Saviour says to his disciples, in answer to +their questions, When shall these things be? and what shall be the sign +of thy coming, and the end of the world? "When ye therefore shall see +the abomination of desolation spoken of by Daniel the prophet, stand in +the holy place," &c. 15v. "Pray ye that your flight be not in the +winter, neither on the Sabbath day." 20v. The first question is, at what +age of the world is this, where our Lord recognizes the Sabbath? 1st. It +is agreed on all hands that this time to which he here refers, never +transpired until the destruction of Jerusalem in A.D. 70, about forty +years after his crucifiction. 2d. Some others say, down to the second +Advent! The first mentioned is safe ground and sufficient for our +purpose; nor need we stop to inquire why our Lord gave these directions, +it is forever settled that he directed the minds of his followers to +THE, not _a_ Sabbath. Keep it in remembrance, that he told the Pharisees +that he was Lord, not of _a_, but of THE Sabbath, meaning that one which +of course had already been established. The 2d question is, did our Lord +ever trifle with, or mislead his disciples? The response is No! Then it +is clear that if he taught them to pray at all, it must be in faith, and +he of course would hear them and mediate with the Father to change the +day of their flight. I ask what kind of a prayer and with what kind of +faith would his disciples have asked to have this day changed, if as we +are told, it was abolished some forty years before, and they had, +contrary to the will of God, persisted in keeping up this seventh day +Sabbath. Any one who has confidence in God's word, knows that such a +prayer never would be answered. What if you do say the Jews always kept +that Sabbath, and it was the same seventh day Sabbath which they kept +when he was teaching them in their synagogues? I, say so too! (and that +fact will be presented by and by, in its place.) This does not touch the +point. Jesus was here giving instructions to his [26]followers, both +Jew and Gentile, respecting _the_ Sabbath which they would have to do +with. It is immaterial what kind of sophistry is presented to overthrow +the point, nothing can touch it short of proving it a mistranslation. +Jesus did here recognize the perpetuity of the _seventh day Sabbath_. +And John will continue to make all men liars that say they know him and +refuse the light presented and disregard this commandment. If God +instituted the Sabbath in Paradise and has not abolished it here, then +must it be _perpetual_? If Paul's argument in iii. Rom. that the law is +established through faith, is correct then is it _perpetual_. If James' +royal _perfect law_ of liberty, which we are to be doers of, and judged +by, means the commandments, then is the Sabbath _perpetual_. If the +Apostle John has made out a clear case, by citing us back to the +_beginning_ of creation, and by _walking_ in and doing these +commandments, we shall have right to the tree of life and enter in by +the gates into the city; then it _must be perpetual_. If the earthly +Sabbath is typical of the heavenly, then must it be _perpetual_. If not +one jot or one tittle can ever pass from the law, then must it be +_perpetual_. If the Saviour, in answer to the young man who asked him +what he should do to inherit _eternal life_, gave a safe direction for +Gentiles to follow, viz: "If thou wilt enter into _life_ keep the +commandments (and these included those commandments which his Father had +given), then, without _contradiction_ the Sabbath is _perpetual_, and +all the arguments which ever can be presented against the fourth +commandment being observed before God wrote it on tables of stone to +prove that it is not binding on Gentiles, falls powerless before this +one sentence: _If thou wilt enter into life, keep the commandments._ I +say the proof is positive that the Sabbath was a constituent part of the +commandments, and Jesus says the Sabbath 'was made for man.' The Jews +were only a _fragment of creation_. + +"The principle is settled in all governments that there are but two ways +in which any law can cease to be binding upon the people. It may expire +by its own limitations, or it may be repealed by the same authority +which enacted it; and in the latter case the repealing act must be as +explicit as that by which the obligation was originally imposed." Now we +have it in proof that the Sabbath was instituted in Paradise, the +_first_ of all laws without any limitation, and no enactment by God to +abolish it, unless what we have already referred to can be considered +proof. One more passage which I have not alluded to will show that it +was not [27]abolished at the crucifiction, for his disciples kept the +Sabbath while he was resting in his tomb. See Luke xxiii: 55, 56. Let us +now pass to another part of the subject. The third question: + + +WAS THE SEVENTH-DAY SABBATH EVER CHANGED? IF SO, WHEN, AND FOR WHAT +REASON? + +Here we come to a question which has more or less engaged the attention +of the whole christian world, and the greater portion of those who +believe in a crucified Saviour say that this change took place, and is +dated from his resurrection. Some say subsequently, while a minority +insist upon it that there is no proof for the change. Now to obtain the +truth and nothing but the truth on this important subject, I propose to +present, or quote from standard authors on both sides of the question, +and try the whole by the standard of divine truth. 1st. Buck's +Theological Dictionary, to which no doubt thousands of ministers and +laymen appeal to sustain their argument for the change, says: "Under the +christian dispensation the Sabbath is _altered_ from the _seventh_ to +the _first day_ of the week." The arguments for the change, are these: +1st. "The _seventh_ day was observed by the Jewish church in memory of +the rest of God; so the _first_ day of the week has always been observed +by the christian church in memory of _Christ's resurrection_. 2d. Christ +made repeated visits to his disciples on that day. 3d. It is called the +Lord's day. Rev. i: 10. 4th. On this day the Apostles were assembled, +when the Holy Ghost came down so visibly upon them to qualify them for +the conversion of the world. 5th. On this day we find Paul at Troas when +the disciples came together to break bread. 6th. The directions the +Apostles gave to Christians plainly alludes to their assembling on that +day. 7th. Pliny bears witness of the first day of the week being kept as +a festival in honor of the resurrection of Christ." + +"Numerous have been the days appointed by man for religious services, +but these are not binding because of _human_ institution. Not so the +Sabbath. It is of _divine_ institution, so it is to be kept holy unto +the Lord." + +Doct. Dodridge, whose ability and piety has seldom or rarely been +disputed, comments on some of the above articles thus: (Commentary p. +606.) "Upon the first day of the week let every one of you lay by him in +store, as God hath prospered him, that there be no gatherings when I +come." 1 Cor. xvi: 2. "Show that it was to be put into a [28]common +stock. The argument drawn from hence for the religious observance of the +first day of the week in these primitive churches of Corinth and Galacia +is too _obvious_ to need any further illustration, and yet too important +to be passed by in entire silence." Again, p. 904, "I was in the spirit +on the Lord's day," &c. Rev. i: 10. "It is so very unnatural and +contrary to the use of the word in all other authors to interpret this +of the Jewish Sabbath, as Mr. Baxter justly argues at large, that I +cannot but conclude with him and the generality of Christian writers on +this subject, that this text _strongly_ infers the extraordinary regard +paid to the first day of the week in the Apostle's time as a day +solemnly consecrated to Christ in memory of his resurrection from the +dead." There is much more, but these are his strong arguments. I shall +quote some more from the Commentaries by and by. I wish to place by the +side of these arguments one from the British Quarterly Theological +Review and Ecclesiastical Recorder, of Jan. 1830, which I extract from +'the _Institution of the Sabbath day_,' by Wm. Logan Fisher, of +Philadelphia, a book in which there is much valuable information on this +subject, though I disagree with the writer, because his whole labor is +to abolish the Sabbath; yet he gives much light on this subject, from +which I take the liberty to make some quotations. + +But to the Quarterly Review of 1830: "It is said that the observance of +the seventh day Sabbath is transferred in the Christian church to the +first day of the week. We ask by what authority, and are very much +mistaken if an examination of all the texts of the New Testament, in +which the first day of the week or Lord's day is mentioned, does not +prove that there is no divine or Apostolic precept enjoining its +observance, nor any certain evidence from scripture that it was, in +fact, so observed in the times of the Apostles. Accordingly we search +the scriptures in vain, either for an Apostolic precept, appointing the +first day of the week to be observed in the place of the Jewish Sabbath, +or for any unequivocal proof that the first christians so observed +it--there are only three or, at most four places of scripture, in which +the first day of the week is mentioned. The next passage is in Acts xx: +7. 'Upon the first day of the week when the disciples came together to +break bread, Paul preached unto them.' All that St. Luke here tells us +plainly is, that on a particular occasion the christians of Troas met +together on the first day of the week to celebrate the Eucharist and to +hear Paul preach. This is the only place in [29]scripture, in which the +first day of the week is in any way connected with any acts of public +worship, and he who would certainly infer from this _solitary instance_ +that the first day of every week was consecrated by the Apostles to +religious purposes, must be far gone in the art of drawing universal +conclusion from particular premises." + +On page 178, Mr. Fisher says, "I have examined several different +translations of the scriptures, both from the Hebrew and the Septuagint, +with notes and anotations more extensive than the texts; have traced as +far as my leisure would permit, various ecclesiastical histories, some +of them voluminous and of ancient date; have paid considerable attention +to the writings of the earliest authors in the christian era, and to +rare works, old and of difficult access, which treat upon this subject; +I have read with care many of the publications of sectarians to sustain +the institution; I have omitted nothing within my reach, and I have +found not one shred of argument, or authority of any kind, that may not +be deemed of partial and sectarian character, to support the institution +of the first day of the week as a day of peculiar holiness. But, in the +place of argument, I have found opinions without number--volumes filled +with idle words that have no truth in them. In the want of texts of +scripture, I have found perversions; in the want of truth, false +statements. I have seen it stated that Justin Marter in his apology, +speaks of Sunday as a holy day; that Eusebius, bishop of Cesarea, who +lived in the fourth century, establishes the fact of the transfer of the +_seventh_ to the first day, by Christ himself. These things are _not +true_. These authors say no such thing. I have seen other early authors +referred to as establishing the same point, but they are equally false." + +Here then is the testimony of four authors, two for the change and two +against it, from the old and new world. No truth seeking, unbiased mind +can hesitate for a moment on which side to decide, after comparing them +with the inspired word. + +Doctor JENKS of Boston, author of the Comprehensive Commentary, +(purporting to comprehend _all_ other commentators on the bible,) after +quoting author after author, on this subject, ventures forth with _his_ +unsupported opinion in these words: "Here is a Christian Sabbath +observed by the disciples and _owned_ by _our Lord_. The visit Christ +made to his disciples was on the first day of the week, and the first +day of the week is the only day of the week or month or year ever +mentioned by numbers in all the New [30]Testament, and that is several +times spoken of as a day _religiously_ observed." Where? Echo answers, +where! + +HEMAN HUMPHREY, President of Amherst College, from whose book I have +already made some quotations, after devoting some thirty-four pages to +the establishment and perpetuation of the seventh day Sabbath, comes to +his fourth question, viz. 'Has the day been changed?' Singular as this +question may appear by the side of what he had already written to +establish and perpetuate the seventh day Sabbath from the seventh day of +creation down to the resurrection of the just, but as every man feels +that it his privilege to justify and explain, when precept and practice +does not agree--so is it with President Humphrey, he can now shape the +scriptures to suit every one that has followed in the wake of Pope +Gregory for 1225 years. He says, "The fourth commandment is so expressed +as to admit of a change in the day,"--thus striking vitally every +argument he had before presented. Hear him--he says the seventh day is +the Sabbath; "it was so at that time, (in the beginning) and for many +ages after, but it is not said, that it always _shall be_--it is the +_Sabbath_ day which we are to remember; and so at the close, it is the +_Sabbath_ which was hallowed and blessed and not the _seventh_ day. The +Sabbath then, the holy rest itself, is one thing. The day on which we +are to rest is another." I ask, in the name of common sense, how we +should know how or when to keep the Sabbath if it did not matter which +day. If the President could not see the sanctification of the seventh +day in the decalogue what did he mean by quoting Gen. ii: 3, so often, +where it says "_God blessed the seventh day and sanctified it._" + +Again, he says "Redemption is a greater work than creation, hence the +change." Fifthly, God early consecrated the Christian Sabbath by a most +remarkable outpouring of his spirit at the day of Pentecost. And that +Jesus has left us his own example by not saying a syllable after his +resurrection about keeping the _Jewish Sabbath_. He also quotes the four +passages about Jesus and his disciples keeping the first day of the +week. Here, he says, the inference to our minds is _irresistible_--for +keeping the first day of the week instead of the _seventh_. And further +says, "it might be proved by innumerable quotations from the writings of +the Apostolic Fathers," &c. All this may be very true in itself, but it +all falls to the ground for the want of one single precept from the +bible. If Redemption, because it was greater than Creation, and the +remarkable display of God's power at the [31]Pentecost, and Christ +never saying any thing about the _Jewish Sabbath_ after his resurrection +are such _strong_ proofs that the perpetual seventh day Sabbath was +changed to the first day at that time, and must be believed because +learned men say so, what shall we do with the sixth day, on which our +blessed Saviour expired on the cross; darkness for three hours had +covered the earth, and the vail of the Temple was rent from top to the +bottom, and there was such an earthquake throughout vast creation that +we have only to open our eyes and look at the rent rocks for a clear and +perfect demonstration that this whole globe was shaken from centre to +circumference, and the graves of the dead were opened. Matt. xxvii: 50, +53. You may answer me that Popery has honored that day by calling it +good Friday, and the next first day following Easter Sunday, &c., but +after all, nothing short of bible argument will satisfy the earnest +inquirer after truth. The President had already shown that the _Jewish_ +Sabbath was abolished at Christ's death. What reason then had he to +believe that the Saviour would speak of it afterwards. So also the +Pentecost had been a type from the giving the law at Sinai to be kept +annually for about 1500 years, consequently it would be solemnized on +every day of the week, at each revolving year, as is the case with the +4th of July: three years ago it was on the fourth day and now it comes +on the seventh day of the week. Further, see Peter standing amidst the +amazed multitude, giving the scripture reason for this miraculous +display of God's power. He does not give the most distant hint that this +was, or was to be, the day of the week for worship, or the true Sabbath, +neither do any of the Apostles then, or afterwards, for when they kept +this day the next year, it must have been the second day of the week. We +must have better evidence than what has been adduced, to believe this +was the Sabbath, for according to the type, seven Sabbaths were to be +complete, (and there was no other way given them to come to the right +day,) from the day they kept the first, or from the resurrection. Here +then is proof positive that the Sabbath in this year was the day before +the Pentecost. See Luke xxiii: 55, 56. If President H. is right, then +was there two Sabbaths to be kept in succession in one week. Where is +the precept? No where! Well, says the inquirer, I want to see the bible +proof for this '_Christian Sabbath observed by the disciples, and owned +by our Lord_.' W. Jenks. Here it will be necessary for us to understand, +first how God has computed time. In Gen. i. we read, "And [32]God said +let there be lights in the firmament of the heaven, to divide the day +from the night, and let them be for signs and for seasons and for days +and years." 14 v. 16 v. says, "the greater light to rule the day,"--from +sunrise to sunset. Now there are many modes invented for computing time. +We say our day begins at 12 o'clock at night; seamen begin theirs twelve +hours sooner, at noon; the Jews commence their days at 6 o'clock in the +evening, between the two extremes. Are we _all_ right? No! Who shall +settle this question? God! Very well: He called the light day, and the +darkness he called night, and the evening and the morning were the first +day. Gen. i: 5. Then the twenty-four hour day commenced at 6 o'clock in +the evening. How is that, says one? Because you cannot regulate the day +and night to have what the Saviour calls twelve hours in the day, +without establishing the time from the centre of the earth, the equator, +where, at the beginning of the sacred year, the sun rises and sets at 6 +o'clock. At _this_ time, while the sun is at the summer solstice, the +inhabitants of the north pole have no night, while at this same time at +the south it is about all night, therefore the inhabitants of the earth +have no other right time to commence their twenty-four hour day, than +beginning at 6 o'clock in the evening. God said to Moses '_from even, +unto even, shall you celebrate your Sabbath_.' Then of course the next +day must begin where the Sabbath ended. History shows that the Jews +obeyed and commenced their days at 6 o'clock in the evening. Now then we +will try to investigate the main argument by which these authors, and +thousands of others say the Sabbath was changed. The first is in John +xx: 19, "Then the same day at evening, being the first day of the week +when the doors where shut where the disciples were assembled _for fear +of the Jews_ (mark it) came Jesus and stood in their midst, and said +peace be unto you." Here we understand this to be the same day of the +resurrection. On that same day he travelled with the two disciples to +Emans, sixty furlongs (7-1/2 miles), and they constrained him to abide +with them, for it was toward evening and the _day was far spent_. Luke +xxiv: 29. After this the disciples travelled the 7-1/2 miles back to +Jerusalem and soon after they found the disciples, the Saviour, as above +stated, was in their midst. Now it cannot be disputed but what this was +the evening after the resurrection, for Jesus rose in the morning, some +ten or eleven hours after the first day had commenced. Then the evening +of the first day was passing away, and therefore the evening brought to +view in [33]the text was the close of the first day or the commencing +of the second. McKnight's translation says, "in the evening of that +day." Purver's translation says, "the evening of that day on the first +after the Sabbath." Further, wherever the phrase first day of the week, +occurs in the New Testament, the word day is in _italics_, showing that +it is not the original; but supplied by translators. Again, it is +asserted that Jesus met with his disciples the next first day. See 26v: +"And _after_ eight days again his disciples were within, and Thomas with +them, then came Jesus, the doors being shut, and stood in the midst, and +said peace be unto you." Dr. Adam Clark in referring to this 26v, says: +"It seems likely that this was precisely on that day se'night on which +Christ had appeared to them before; and from this we may learn that this +was the weekly meeting of the Apostles." Now it appears to me that a +little child, with the simple rules of addition and subtraction, could +have refuted this man. I feel astonished that men who profess to be +ambassadors for God do not expose such downright perversion of +scripture, but it may look clear to those who want to have it so. Not +many months since, in conversation with the Second Advent lecturer in +New Bedford, I brought up this subject. He told me I did not understand +it. See here, says he. I can make it plain, counting his fingers thus: +Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, +Sunday--does'nt that make eight days after? and because I would not +concede, he parted from me as one that was obstinate and self-willed. +Afterwards musing on the subject, I said, this must be the way then to +understand it: _Count Sunday Twice._ If any of them were to be paid for +eight days labor, they would detect the error in a moment if their +employer should attempt to put the first and last days together, and +offer them pay but for seven. Eight days _after_ the evening of the +first day would stand thus: The second day of the week would certainly +be the first of the eight. Then to count eight days of twenty-four hours +_after_, we must begin at the close of the evening of the first, and +count to the close of the evening of the second day; to where the Jews +(by God's command) commenced their third day. But suppose we calculate +it by our mode of keeping time. Our Lord appears to his disciples the +first time at the close of Sunday evening. Now count eight days _after_, +(with your fingers or anything else,) and it will bring you to Monday +evening. Now I ask if this looks like Sunday, the first day of the week? + + +[34]Father Miller also gives his reasons for the change, in his lecture +on the great Sabbath: "One is Christ's resurrection and his often +meeting with his disciples _afterwards_ on that day. This, with the +example of the Apostles, is strong evidence that the proper creation +Sabbath to man, came on the first day of the week." His proof is this: +"Adam must have rested on the first day of his life, and thus you will +see that to Adam it was the first day of the week, for it would not be +reasonable to suppose that Adam began to reckon time before he was +created." He certainly could not be able to work six days before the +first Sabbath. And thus with the second Adam; the first day of the week +he arose and lived. And we find by the _bible_ and by history, that the +first day of the week "_was ever afterwards observed as a day of +worship_." Now I say there is no more truth in these assertions, than +there is in those I have already quoted. There is not one passage in the +bible to show that Christ met with his disciples on the first day of the +week after the day of his resurrection, nor that the first day of the +week was _ever afterwards_ observed as a day of worship; save only in +one instance, and that shall be noticed in its place. And it seems to me +if Adam could not reckon time only from his creation then by the same +rule no other man could reckon time before his birth, and by this +showing Christ could not reckon his time until after his resurrection. +It is painful to me to expose the errors of one whom I have so long +venerated, and still love for the flood of light he has given the world +in respect to the Second Advent of our Saviour; but God's word must be +vindicated if we have to cut off a right arm, "there is nothing true but +truth!" I pray God to forgive him in joining the great multitude of +Advent believers, to sound the retreat back beyond the _tarrying_ time, +just when the virgins had gained a glorious victory over the world, the +flesh, and the devil! Go back from this to the slumbering quarters now; +nothing but treachery to our Master's cause ever dictated such a course! +I never can be made to believe that our glorious Commander designed that +we should leave our sacrifices smoking on the altar of God, in the midst +of the enemies' land, but rather that we should be pushing onward from +victory to victory, until we are established in the Capital of _His_ +kingdom. Would it have been expedient or a mark of courage in General +Taylor, after he had conquered the Mexican army on the 9th May last, to +have retreated back to the capital of the U. States, to place himself +and army on the _broad platform_ of liberty, and [35]commence to travel +the ground over again for the purpose of pursuing and overcoming his +vanquished foe? No! Every person of common sense knows that such a +course would have overwhelmed him and all his followers with unutterable +disgrace, no matter how unrighteous the contest. Not so with this, for +our cause is one of the most glorious, tho' it be the most trying that +ever the sun shone upon since God placed it in the heavens. Onward and +victory, then, are our watchwords, and no retreating back to, or beyond +the cry at _Midnight_! But to the subject. Did our Saviour ever meet +with his disciples on the first day of the week after the evening of the +day of his resurrection? The xxi. ch. John says "they went a fishing, +and while there Jesus appeared unto them." In the 14th v. he says, "This +is now the third time that Jesus shewed himself to his disciples after +that he was risen from the dead." Now turn to 1 Cor. xv: 4-7: Paul's +testimony is, 'that he was seen of Cephas, then of the twelve, after +that of above five hundred brethren at once, and then of James, then of +all the Apostles.' These are all that are specified, up to his going +into heaven. Now pray tell me if you can, where these men got their +information respecting the frequent meetings on the first day of the +week. The bible says no such thing. But let us pursue the subject and +look at the third text, "Upon the first day of the week let every one of +you lay by him in _store_, as God has prospered him, that there be no +gatherings when I come." Now please turn back to Dr. Dodridge's +authority, he says the argument is too obvious to need any illustration, +that the money was put into common stock, and that this was the +religious observance of the first day of the week. Now whoever will read +the first six verses of this chapter, and compare them with Rom. xv: +26-33, will see that Paul's design was to collect some money for the +poor saints at Jerusalem, and their laying it by them in store until he +came that way; for it plainly implies that they were at home, for no one +could understand that you had money lying by you in store, if it was in +common stock or in other hands. Again, see Acts xviii: 4, 11. Paul +preaching every Sabbath day, at this very time, for eighteen months, to +these very same Corinthians, bids them farewell, to go up to the feast +at Jerusalem, 21 v. By reading to xxi. ch. 17 v. you have his history +until he arrives there. Now I ask, if Dr. Dodridge's clear illustration +can or will be relied on, when Luke clearly teaches that Paul's _manner_ +was, and that he did always preach to them on the Sabbath, which, of +course, [36]was the Seventh day, and not the first day of the week. +Fourth text, John says: I was in the spirit on the Lord's day. Here Dr. +D. concludes with the generality of christian writers on this subject +that this strongly infers the extraordinary regard paid to the first day +of the week, as solemnly consecrated to Christ, &c. If the scripture any +where called this the Lord's day, there might be some reason to believe +their statements, but the seventh day Sabbath is called the Lord's day. +See Exod. xx: 10. + +Mr. Fisher, in speaking of the late Harrisburg convention of 1844-45, +says, "The most spirited debate that occurred at the assembly was to fix +a proper name for the first day of the week, whether it should be called +_Sabbath_, the _Christian_ Sabbath or _Lord's_ day. The reason for this +dispute was, that there was no authority for calling the first day of +the week by either one of these names. To pretend that that command was +fixed and unchangeable, and yet to alter it to please the fancy of man, +is in itself ridiculous. It is hardly possible in the nature of man, +that a class of society should be receiving pay for their services and +not be influenced thereby:--in the nature of things they will avoid such +doctrines as are repugnant to them that give them bread." + +Now we come to the fifth and last, and only one spoken of in all the New +Testament, for a meeting on the first day of the week. Luke says, "Upon +the first day of the week when the disciples came together to break +bread, Paul preached unto them, _ready to depart on the morrow_: and +continued his speech until midnight." Acts xx: 7. Now by following the +scripture mode of computing time, from 6 o'clock in the evening to 6 +o'clock in the morning, as has been shown, Paul to commence on the +beginning of the first day would begin on what we call Saturday evening +at 6 o'clock, and preach till midnight. After that he restores to life +the young man, then breaks bread and talked till the break of day, which +would be Sunday morning. Then he commenced his journey for Jerusalem and +travelled and sailed all day Sunday, the first day of the week, and two +other days in succession. xx: 11-15. Now it seems to me, if Paul did +teach or keep the first day of the week for the Sabbath or a holy day, +he violated the sanctity of it to all intents and purposes, without +giving one single reason for it; all the proof presented here is a night +meeting. Please see the quotation from the British Quarterly Review. But +let us look at it the way in which _we_ compute time: I think it will be +fair to premise, that about midnight was the middle of [37]Paul's +meeting; at any rate there is but one midnight to a twenty-four hour +day. We say that Sunday, the first day of the week, does not commence +until 12 o'clock Saturday night. Then it is very clear, if he is +preaching on the first day till midnight, according to our reckoning it +must be on Sunday night, and his celebrating the Lord's supper after +midnight would make it that he broke bread on _Monday, the second day_, +and that the day time on Sunday is not included, unless he had continued +his speech through the day till midnight. Now the text says that on the +first day of the week they came together to break bread. To _prove that +they did break bread on that day_, we must take the mode in which the +Jews computed time, and allow the first day of the week to begin at 6 +o'clock on Saturday evening, and to follow Paul's example, pay no regard +to the first day, after daylight, but to travel, &c. If _our_ mode of +time is taken, they broke bread on the second day, and that would +destroy the meaning of the text. Here then, in this text, is the _only_ +argument that can be adduced in the scriptures of divine truth, for a +_change of the perpetual seventh day_ Sabbath of the Lord our God to the +first day of the week. + +Now I'll venture the assertion, that there is no law or commandment +recorded in the bible, that God has held so sacred among men, as the +keeping of His Sabbath. Where then, I ask, is the living man that dare +stand before God and declare that here is the change for the church of +God to keep the first instead of the seventh day of the week for the +Sabbath. If it could be proved that Paul preached here all of the first +day, the only inference that could be drawn, would be, to break bread on +that day! + +There is one more point worthy of our attention, that is, the teaching +and example of Jesus. I have been told by one that is looked up to as a +strong believer in the second coming of the Lord this fall, that Jesus +broke the Sabbath. Jesus says, I have kept my Father's commandments. It +is said that he 'broke the Sabbath,' because he allowed his disciples to +pluck the corn and eat it on that day, and the Pharisees condemned them. +He says, "If ye had known what this meaneth, I will have mercy and not +sacrifice, ye would not have condemned the _guiltless_." Then they were +not _guilty_. See Deut. xxiii: 25. He immediately cites them to David +and his men, shewing that it was lawful and right when hungry, even to +eat the shoe bread that belonged only to the priests, and told them that +he was Lord of the Sabbath day. Here he shows too, that he was with his +[38]disciples passing to the synagogue to teach; they ask him if it was +lawful to heal on the Sabbath day. He asks them if they had a sheep fall +into the ditch on the Sabbath, if they would not haul him out? How much +better then is a man than a sheep? Wherefore it is lawful to do well on +the Sabbath days; and immediately healed the man with a withered hand. +Matt. xii: 1-13. On another Sabbath day, while he was teaching, he +healed a woman that had been bound of satan eighteen years, and when the +ruler of the synagogue began to find fault, he called him a hypocrite, +and said "doth not each one of you on the Sabbath day loose his ox or +his ass from the stall and lead him away to watering; and all his +adversaries were _ashamed_." Luke xiii: 10-17. The xiv. chapter of Luke +is quoted to prove that he broke the Sabbath because he went into the +Pharisees house with many others on the Sabbath day to eat bread. Here +he saw a man with the dropsy and he asked them if it was lawful to heal +on the Sabbath day. 'And they held their peace and he took him and +healed him,' and asked them 'which of them having an ox or an ass fall +into the pit, would not straitway pull him out on the Sabbath day; and +they could not answer him again.' 1-6 v. And 'he continued to teach +them, by showing them when they made a feast to call the poor, the +maimed, the lame, the blind, and then they should be blessed.' Read the +chapter, and you will readily see that he took this occasion, as the +most befitting, to teach them by parables, what their duty was at +weddings and feasts, in the same manner as he taught them in their +synagogues. + +There is still another passage, and I believe the only one, to which +reference has been made, (except where he opened the eyes of a man that +was born blind,) for proof that he broke the Sabbath. It is recorded in +John v: 5-17. Here Jesus found a man that had been sick thirty-eight +years, by the pool of Bethesda, 'he saith unto him rise, take up thy bed +and walk,--therefore did they persecute Jesus and sought to slay him, +because he had done these things on the Sabbath day.' 16 v. 'But Jesus +answered them, my Father worketh hitherto and I work.' If they did not +work every hour and moment of time, it would be impossible for man to +exist: Here undoubtedly he had reference to these and other acts of +necessity and mercy; but the great sin for which professors in this +enlightened age charge the Saviour with in this transaction, is, in +directing the man to take up his bed, contrary to law. It is clear the +people [39]were forbidden to carry burthens on the Sabbath day, as in +Jer. xvii: 21, 22, but by reading the 24th v. in connection with Neh. +xiii: 15-22, we learn that this prohibition related to what was lawful +for them to do on the other six days of the week, viz. merchandise and +trading. See proof, Neh. x: 31: also unlawful, as in Amos viii: 5. We +need not, nor we cannot misunderstand the fourth commandment, taken in +connection with the other nine, they were simple and pure written by the +finger of God; but in the days of our Saviour it had become heavily +laden with Jewish traditions, hence when Jesus appeals to them whether +it is lawful to do good and to heal on the Sabbath days, their mouths +are closed because they cannot contradict him from the law nor the +prophets. The Saviour no where interferes with them in their most rigid +observance of the day; but when they find fault with him for performing +his miracles of mercy on that day, he tells them they have broken the +law; and in another place, "If a man on the Sabbath day receive +circumcision without breaking the law of Moses, are ye angry at me +because I have made a man every whit whole on the Sabbath day?" He then +says, "Judge not according to the appearance, but judge righteous +judgment." vii: 23, 24. Did he break the Sabbath? Now the law requires +that the beasts shall rest; but what is the practice of many of those +who are the most strict in keeping Sunday for the Sabbath. Sick, or +well, ministers or laymen, do they not ride back and forth to meeting? +Again, is it right and lawful to carry forth our dead on the Sabbath? or +carry the communion service back and forth. The Apostle says, 'believe +and be baptized.' Suppose this should be on the Sabbath and we were some +distance from the water, would any one interfere with us if we carried +our change of apparel with us and back again, or have we in so doing +transgressed the law; if we have, it is high time we made a full stop. +Jesus undoubtedly had good reasons for directing the sick man to take up +his bed and walk, but I cannot learn that he justified any one else in +carrying their bed on the Sabbath, unless in a case of necessity and +mercy, such as he cited them to, as watering their cattle, and pulling +them out of the ditch, and eating when hungry, and being healed when +sick. Be it also remembered that when the Sanhedrim tried him they did +not condemn him, as in the other cases cited; so in this, they failed +for want of scripture testimony. He was the Lord of the Sabbath, and the +law of ceremonies were now about [40]to cease forever, the ten +commandments with the keeping of the Sabbath therefore were to be +stripped of these ceremonies and all of their traditions, and left as +pure to be written on the hearts of the Gentiles as when first written +on tables of stone, therefore Jesus taught that it was right to do good +on the Sabbath day, and whoever follows his example and teaching will +keep the seventh day Sabbath holy and acceptable to God. They will also +judge righteous judgement, and not according to appearance. + +There is but one Christian Sabbath named, or established in the bible, +and that individual, whoever he is, that undertakes to abolish or change +it, is the _real Sabbath breaker_. Remember that the keeping the +commandments is the only safe guide through the gates into the city. + +My friends and neighbors, and especially my family, know that I have for +more than twenty years, strictly endeavored to keep the first day of the +week for the Sabbath, and I can say that I did it in all good conscience +before God, on the ocean, and in foreign countries as well as my own, +until about sixteen months since I read an article published in the Hope +of Israel, by a worthy brother, T. M. Preble, of Nashua, which when I +read and compared with the bible, convinced me that there never had been +any change. Therefore the seventh day was the Sabbath, and God required +me as well as him to keep it holy. Many things now troubled my mind as +to how I could make this great change, family, friends, and brethren +and, but this one passage of Scripture was, and always will be as clear +as a sunbeam. "_What is that to thee: follow thou me._" In a few days my +mind was made up to begin to keep the fourth commandment, and I bless +God for the clear light he has shed upon my mind in answer to prayer and +a thorough examination of the scriptures on this great subject. Contrary +views did, after a little, shake my position some, but I feel now that +there is no argument nor sophistry that can becloud my mind again this +side of the gates of the Holy City. Brother Marsh, who no doubt thinks, +and perhaps thousands besides, that his paper is what it purports to be, +THE VOICE OF TRUTH, takes the ground with the infidel that there is no +Sabbath. Brother S. S. Snow, of New York, late editor of the Jubilee +Standard, publishes to the world that he is the Elijah, preceding the +advent of our Saviour, restoring all things: (the seventh day Sabbath +must be one of the all things,) and yet he takes the same ground with +Br. Marsh, that the Sabbath [41]is forever abolished. As the seventh +day Sabbath is a real prophecy, a picture (and not a shadow like the +Jewish Sabbaths,) of the thing typified which is to come, I cannot see +how those who believe in the change or abolition of the type, can have +any confidence to look to God for the great antetype, the Sabbath of +rest, to come to them. + +Brother J. B. Cook has written a short piece in his excellent paper, the +ADVENT TESTIMONY. It was pointed and good, but too short; and as brother +Preble's Tract now before me, did not embrace the arguments which have +been presented since he published it, it appeared to me that something +was called for in this time of falling back from this great subject. I +therefore present this book, hoping at least, that it will help to +strengthen and save all honest souls seeking after truth. + +A WORD RESPECTING THE HISTORY. At the close of the first century a +controversy arose, whether both days should be kept or only one, which +continued until the reign of Constantine the Great. By his laws, made in +A. D. 321, it was decreed for the future that Sunday should be kept a +day of rest in all the cities and towns; but he allowed the country +people to follow husbandry. History further informs us that Constantine +murdered his two sisters husbands and son, and his own familiar friend, +that same year, and the year before boiled his wife in a cauldron of +oil.--The controversy still continued down to A. D. 603, when Pope +Gregory passed a law abolishing the seventh day Sabbath, and +establishing the first day of the week. See Baronius Councils, 603. +Barnfield's Eng. page 116, states that the Parliament of England met on +Sundays till the time of Richard II. The first law of England made for +keeping of Sunday, was in the time of Edward IV. about 1470. As these +two books are not within my reach, I have extracted from T. M. Preble's +tract on the Sabbath. Mr. Fisher says, it was Dr. Bound one of the rigid +puritans, who applied the name _Sabbath_ to the first day of the week, +about the year 1795. "The word Sunday is not found in the bible," it +derived its name from the heathen nations of the North, because the day +was dedicated to the sun. Neither is the Sabbath applied to the first +day any more than it is to the sixth day of the week. While Daniel +beheld the little horn, (popery) he said, among other things, he would +_think_ to change times and laws. Now this could not mean of men, +because it ever has been the prerogative of absolute rulers like +himself, to change [42]manmade laws. Then to make the prophecy +harmonize with the scripture, he must have meant times and laws +established by God, because he might think and pass decrees as he has +done, but he, nor all the universe could ever change God's times and +laws. Jesus says that "times and seasons were in the power of the +father." The Sabbath is the most important law which God ever +instituted. "How long refuse ye to keep my commandments, and my laws, +see for that the Lord hath given you the Sabbath." Exod. xvi: 28, 29. +Then it's clear from the history, that this is in part what Daniel +meant. Now the second advent believers have professed all confidence in +his visions: why then doubt this. Whoever feels disposed to defend and +sustain the decrees of that "blasphemous" power, and especially Pope +Gregory and the great Constantine, the murderer, shown to be the _moral_ +reformer in this work of changing the Sabbath, are welcome to their +principles and feelings. I detest these acts, in common with all others +which have emanated from these ten and one horned powers. The +Revelations show us clearly that they were originated by the devil. If +you say this history is not true then you are bound to refute it. If you +cannot, you are as much in duty bound to believe it as any other +history, even, that George Washington died in 1799! If the bible +argument, and testimony from history are to be relied on as evidence, +then it is as clear as a sunbeam that the seventh day Sabbath is a +perpetual sign, and is as binding upon man as it ever was. But we are +told we must keep the first day of the week for the Sabbath as an +ordinance to commemorate the resurrection of Jesus. I for one had rather +believe Paul. See Rom. vi: 3-5; Gal. iii: 27; Col. ii: 12. + +A word more respecting time. See 31st page. Here I have shown that the +sun in the centre, regulates all time for the earth--fifty-two weeks to +the year, one hundred and sixty-eight hours to the week, the seventh of +which is twenty-four hours. Jesus says there are but twelve hours in the +day, (from sunrise to sunset.) Then twelve hours night to make a +twenty-four hour day, you see, must always begin at a certain period of +time. No matter then whether the sun sets with us at eight in summer or +4 o'clk in winter. Now by this, and this is the scripture rule, days and +weeks can, and most probably are, kept at the North and South polar +regions. What an absurdity to believe that God does exonerate our +fathers and brothers from [43]keeping his Sabbath while they are in +these polar regions, fishing for seals and whales, should it be with +them either all day or all night. If they have lost their reckoning of +days and weeks, because there was, or was not any sun six months of the +time, how could they learn what day of the week it was when they see the +sun setting at 6 o'clock on the equator, if bound home from the South? +By referring to Luke, xxiii ch. 55, 56, and xxiv: 1, we see that the +people in Palestine had kept the days and weeks right from the creation; +since which time, astronomers teach us that not even fifteen minutes +have been lost. God does not require us to be any more exact in keeping +time, than what we may or have learned from the above rules, but I am +told there is a difference in time of twenty-four hours to the mariner +that circumnavigates the globe. That, being true, is known to them, but +it alters no time on the earth or sea. + +But, says one, I should like to keep the Sabbath in _time_, just as +Jesus did. Then you must live in Palestine, where their day begins seven +hours earlier than ours; and yet it is at 6 o'clock in the evening the +same period, though not the same by the sun, in which we begin our day. +Let me illustrate: our earth, something in the form of an orange, is +whirling over every twenty-four hours. It measures three hundred and +sixty degrees, or about twenty-one thousand six hundred miles round, in +the manner you would pass a string round an orange. Now divide this +three hundred and sixty degrees by the twenty-four hour day, and the +result is fifteen degrees, or nine hundred miles. Then every fifteen +degrees we travel or sail eastward, the sun rises and sets one hour +earlier in the period of the twenty-four hours: therefore those who live +in Palestine, one hundred and seven degrees east of us, begins and +closes the day seven hours earlier, so in proportion all the way round +the globe, the sun always stationary! Then the Sabbath begins precisely +at 6 o'clock on Friday evening, every where on this globe, and ends at +the same period on what we call Saturday evening. God says 'every thing +on its day,' 'from even unto even shall ye celebrate your Sabbath;' 'the +evening and the morning was the first day.' He is an exact time keeper! +I say then, in the name of all that is holy, heavenly and true, and as +immortality is above all price, let us see to it that we are found +fearing God and keeping his COMMANDMENTS, for this, we are taught, 'is +the whole duty of man.' The proof is positive that the seventh day +Sabbath is included in the commandments. + +[44]Bro. Marsh says, "Keeping the Sabbath is embraced in this covenant. +Deut. v: 1-6, made with the children of Israel at Horeb. It was not made +with their Fathers (the Patriarchs) but with us, even us, who are all of +US HERE ALIVE THIS DAY. v. 3. This testimony first _negative_, he made +it not with our Fathers, and then _positive_ with _us_, is conclusive. +Not a single proof can be presented from either the old or new +testament, that it was instituted for any other people or nation." Now +it is clear and positive that if the Sabbath is not binding on any other +people than the Jews, by the same rule not one of the commandments is +binding on any other people, who dare take such infidel ground? Was not +the second covenant written on the hearts of the Gentile, even the law +of Commandments? which Paul says 'is Holy, just and good.' Thirty years +after the crucifixion he directs the Ephesians to the keeping the fifth +commandment, that they may live long on the _earth_ not the land of +Canaan. vi: 2, 3. Did not God say that Abraham kept his commandments, +statutes, and laws? This embraced the Sabbath for circumcision, and the +Sabbath were then the only laws, or statutes, or commandments written. +The fourth commandment was given two thousand years before Abraham was +born! Is not the stranger and all within their gates included in the +covenant to keep the Sabbath? See Exod. xx: 10. And did not God require +them to keep THE Sabbath before he made this covenant with them in +Horeb? See Exod. xvi: 27-30. Does not Isaiah say that God will bless the +_man_, and the _son_ of _man_, and the _sons_ of the _stranger_, that +keep THE Sabbath? These certainly mean the Gentiles. lvi: 2-3, 6-7. +Also, in the lviii. ch. 13, 14, the promise is to all that keep the +Sabbath. To what people did _the_ Sabbath belong at the destruction of +Jerusalem, nearly forty years after the crucifixion? Matt. xxiv: 20. The +Gentiles certainly were embraced in the covenant by this time! Why was +it Paul's manner always to preach on the seventh day Sabbath to Jews and +Gentiles? + +By what authority do you call the seventh day Sabbath, the Jewish +Sabbath? The bible says it is the Sabbath of the _Lord our God_! And +Jesus said that he was the 'Lord of the Sabbath day.' He moreover told +the Jews that the Sabbath was made for MAN! Where do you draw the +distinguishing line, to show which is and which is not MAN between the +_natural seed of Abraham_ and the Gentiles? "Is he the God of the Jews +only? Is he not also of the [45]Gentiles? Yes, of the Gentiles also!" +Then Paul says 'there is no difference,' and that 'there is no respect +of persons with God.' Is it not clear, then, that the Sabbath was made +for Adam and his posterity, the whole family of _man_? How very fearful +you are that God's people should keep the bible Sabbath! You say, 'let +us be cautious, lest we disinherit ourselves by seeking the inheritance +under the wrong covenant.' Your meaning is, not to seek to keep the +Sabbath covenant, but the one made to Abraham. If you can tell us what +precept there is in the Abrahamic covenant that we must now keep to be +_saved_, that is not embraced in the one given at Mount Sinai, then we +will endeavor to keep that too, with the Sabbath of the Lord our God. If +the Sabbath, as you say, is abolished, why do you, JOSEPH MARSH, +continue to call the first day of the week the Sabbath. See V. T., 15th +July. If you profess to utter the VOICE OF TRUTH from the bible, do be +consistent, and also willing that _other papers_, besides yours and the +Advent Herald, should give the present truth to the flock of God. I say +let it go with lightning speed, every way, as does the political news by +the electric telegraph. If the whole law and the prophets hang on the +commandments, and by keeping them we enter into life, how will you, or +I, enter in if we do not 'keep the commandments.' See Exod. xvi: 28-30. +Jesus says, "therefore whosoever shall break one of these least +commandments and shall teach men so, shall be called the least in the +kingdom," &c. "Fear God and keep his commandments, for this is the whole +duty of man." Amen! + +In the xxxi. ch. of Exod., God says, "Wherefore the children of ISRAEL +shall keep the Sabbath, to observe the Sabbath throughout their +generations for a _perpetual_ covenant; it is a _sign_ between me and +the children of ISRAEL _forever_." 16, 17 v. _Who are the true +Israelites?_ Answer, God's people. Hear Paul: "Is he the God of the Jews +only? Is he not also of the Gentiles? Yes, of the Gentiles also; from +uncircumcision through _faith_." Rom. iii: 29, 30. God gave his +re-enacted commandment or covenant to the natural Jew in B. C. 1491. +They broke this covenant, as he told Moses they would, for which God +partially destroyed and dispersed them; God then brought in a new +covenant which continued the sign of the Sabbath, which was confirmed by +Jesus and his Apostle about 1525 years from the first. See Heb. viii: 8, +10, 13; Rom. ii: 13. Their breaking the first covenant never could +[46]destroy the commandments of God. Therefore this new, or second +covenant, made with the house of ISRAEL, Heb. viii: 10 v. (not the +natural Jew only,) is indelibly written upon the heart. Now every child +takes the name of his parents. Let us see what the angel Gabriel says to +Mary concerning her son: "The Lord God will give him the throne of David +_his_ Father, and he shall reign over the house of Jacob forever." Luke +i: 31, 33. + +Now the prophecy: "There shall come a star out of _Jacob_ and a sceptre +shall rise out of _Israel_." Num. Now 1735 years before Jesus was born, +God changed Jacob's name to _Israel_, because he prevailed with him. +This then is the family name for all who overcome, or prevail. God gave +this name to his spiritual child, namely, _Israel_. Then Jesus will +'reign over the house of _Israel_ forever.' This must include all that +are saved in the everlasting kingdom. Further, Joseph was the natural +son of Jacob or _Israel_. In his prophetic view and dying testimony to +his children, he says, Joseph is a fruitful bough, from _thence is the +shepherd_ the stone of _Israel_. Gen. xlix: 22-34. Then this Shepherd +(Jesus) is a descendant, and is of the house of _Israel_. Does he not +say that he is the Shepherd of the Sheep,--what, of the Jews only? No, +but also of the Gentile, 'for the promise is not through the law (of +ceremonies) but thro' the righteousness of _faith_.' Rom. iv: 13. Micah +says, 'They shall smite the Judge of _Israel_, that IS to BE the RULER +in ISRAEL. v: 1, 2. Now Jesus never was a _Judge_ nor _Ruler_ in +_Israel_. This, then, is a prophecy in the future, that he will judge, +and be the Ruler over the whole house of _Israel_. All the family, both +natural Jew and Gentile, will assume the family name, the _whole Israel_ +of God. The angel Gabriel's message, then, is clear; David is the Father +of Jesus, according to the flesh, and Jacob, or rather Israel his +Father, and Jesus reigns over the house of Israel forever. Paul says, +'He is not a Jew which is one outwardly, but he is a Jew which is one +inwardly.' Rom. ii. 'There is no difference between the Jew and the +Greek, (or Gentile) for they are not all _Israel_ which are of _Israel_, +neither because they are the seed of Abraham are they all children.' +Why? Because the children of the promise, of Isaac (is the true seed.) +ix. and x. ch. To the Gallatinns he says, 'Now to Abraham (the +Grandfather of Israel) and his seed were the promises made; not to many, +but as of one and to thy seed, which is CHRIST--then says, there is +neither Jew nor Greek--but one in Christ Jesus, and if [47]ye be Christ +then are ye Abraham's seed and heirs according to the promise.' iii. +'And as many as walk according to this rule, peace be on them, and +mercy, and upon the ISRAEL of God.' vi. This, then, is the name of the +whole family in heaven; Christ is God's only Son and lawful heir; none +but the true seed can be joint heirs with Christ in the covenant made +with Abraham. Ezekiel's prophecy in xxxvii. chapter, God says 'he will +bring up out of their _graves_ the WHOLE HOUSE OF ISRAEL,' 'and I'll put +my spirit in you and ye shall _live_.' 12-14. If God here means any +other than the spiritual _Israel_, then Universalism is true--for the +_whole_ house of natural Israel did not die in faith; if the wicked Jews +are to be raised and live before God, then will _all_ the wicked! For +God is no respecter of persons: 'And the heathen shall know that I the +Lord do sanctify _Israel_ when my sanctuary shall be in the midst of +them forever more.' 28 v. Here, then, we prove, that the dead and living +saints are the whole _Israel_ of God, and the Covenant and Sign is +binding on them into the gates of the holy city. Rev. xx: 14. + + + + +[48]RECAPITULATION + + +Page 3. _When was the Sabbath instituted?_ Here we have endeavored to +show when, and how it continued until its re-enactment on Mount Sinai. + +Page 9. _Has the Sabbath been abolished since the seventh day of +creation? If so, when, and where is the proof?_ Here we believe we have +adduced incontestible proof from the scriptures; from the two separate +codes of laws given, viz: the first on tables of stone, called by God +prophets, Jesus, and his Apostle. 3. The commandments of God. 2d code, +the Book of Moses, as written from the mouth of God, the book of +ceremonies, combining ecclesiastical and civil law, which Paul shows was +nailed to the cross with all _their Sabbaths_ as _carnal commandments_, +because their feasts commenced and ended with a Sabbath. See Lev. xxiii. + +Please read from 16th page onward, how Jesus and the Apostle make the +distinction. + +Page 27. _Was the seventh day Sabbath ever changed? If so, when, and for +what reason?_ Here we find, by examining the proofs set forth by those +who favor and insist upon the change, that there is not one passage of +scripture in the bible to sustain it, but to the contrary, that Jesus +kept it and gave directions about it at the destruction of Jerusalem. +Paul also, and other Apostles taught how we were to keep the +commandments. + + Page 42. 4th, The History which is uncontroverted. + 5th, The time when the Sabbath commences. + 6th, Who are true Israel. + + + + +Transcriber's Notes + + +Page numbers from the original have been retained and enclosed in [] +square brackets. Page 2 was blank in the original. + +This is an old text. As such, spelling is often inconsistent. Spelling +has been left as in the original with one exception. The following +typographical error has been corrected: + + page 30: so is[original has ts] it with President Humphrey + +The following puntuation corrections have been made to the text. + + page 1: but the keeping the commandments of God."[ending + quotation mark missing in scan] + + page 4: my _commandments_, my _statutes_ and my + _laws_."[ending quotation mark missing in scan] + + page 6: children of Israel _forever_."[ending quotation mark + missing in scan] + + page 10: [quotation mark missing in original]"For it seemed + good + + page 11: school of Tyranus.[original has extraneous quotation + mark] + + page 14: third part of a shekel"[quotation mark missing in + original] (to pay for) "the burnt _offerings_ + + page 16: children of Israel in Mount Sinai;"[quotation mark + missing in original] + + page 20: not under the _law_ but under grace.[period missing + in original]" + + page 21: the commandment is charity,"[quotation mark missing + in original] + + page 22: "Touch not, taste not, handle not.[original has + comma]" + + page 22: a better hope did."[quotation mark missing in + original] + + page 30: argument he had before presented.[period missing in + original] + + page 30: "[quotation mark missing in original]it was so at + that time + + page 30: "[quotation mark missing in original]it might be + proved + + page 34: before he was created."[quotation mark missing in + original] + + page 38: Luke xiii: 10-17.[original has comma] + + page 41: the ADVENT TESTIMONY.[original has comma] + + page 42: [original has extraneous quotation mark]Jesus says + there are but twelve hours + + page 44: [original has extraneous quotation mark]This + testimony first _negative_ + + page 45: under the wrong covenant.'[quotation mark missing in + original] + + page 46: nor _Ruler_ in _Israel_.[period missing in original] + + page 46: ix.[original has comma] and x. ch. + + page 46: Rom. ii.[original has Rom,ii.] + + + + + +End of the Project Gutenberg EBook of The Seventh Day Sabbath, a Perpetual +Sign, from the Beginning to the Entering into the Gates of the Holy City, According to the Commandment, by Joseph Bates + +*** END OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + +***** This file should be named 22098.txt or 22098.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/2/0/9/22098/ + +Produced by Cally Soukup, Heiko Evermann, Lisa Reigel, and +the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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