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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/27266-h.zip b/27266-h.zip Binary files differnew file mode 100644 index 0000000..e7ae98e --- /dev/null +++ b/27266-h.zip diff --git a/27266-h/27266-h.htm b/27266-h/27266-h.htm new file mode 100644 index 0000000..dec9365 --- /dev/null +++ b/27266-h/27266-h.htm @@ -0,0 +1,3151 @@ +<!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 Seventh Day Sabbath, 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; + } + + body{margin-left: 10%; + margin-right: 10%; + } + + p.smgap { margin-top: 2em; } /* adds white space on title page */ + p.gap { margin-top: 4em; } /* adds white space on title page */ + + span.ralign { /* use absolute positioning to move signature in from right margin */ + position: absolute; right: 15%; top: auto; + } + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + } /* page numbers */ + + .blockquot{margin-left: 10%; 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, 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 + 1847 edition + +Author: Joseph Bates + +Release Date: November 15, 2008 [EBook #27266] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + + + + +Produced by Heiko Evermann, Lisa Reigel, and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + + +<p><span class="pagenum"><a name="Page_i" id="Page_i">[Pg i]</a></span></p> + +<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> +<hr style="width: 15%;" /> +<h2>BY JOSEPH BATES.</h2> +<hr style="width: 10%;" /> + + +<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></div> + + +<div class="blockquot"><p>"In the <i>beginning</i> God created the heaven and the earth." +<i>Gen.</i> i: 1. "And God blessed the seventh day, and rested from +all his work." ii: 3.</p></div> + + +<div class="blockquot"><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> +<hr style="width: 25%;" /> +<h4>[SECOND EDITION REVISED AND ENLARGED]</h4> +<hr style="width: 20%;" /> + +<p class="smgap"> </p> +<h4>NEW BEDFORD:</h4> +<h3>PRESS OF BENJAMIN LINDSEY</h3> +<h4>1847</h4> +<p class="smgap"> </p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_ii" id="Page_ii">[Pg ii]</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 <span class="smcap">seventh</span> 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 <span class="smcap">seventh</span> day Sabbath is not the <span class="smcap">least</span> 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 "<span class="smcap">my commandments and my +laws</span>." Now the <span class="smcap">Savior</span> 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. It is still clearer in Luke x. 25, +28. "What is written in the law? how readest thou?" Here he gives the +Savior's exposition in xxii. Matt. as above. Jesus says, "Thou hast +answered right, this do and live." 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." "Circumcission and uncircumcission 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 <span class="smcap">perfect</span>, 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> +<span class="smcap">Fairhaven, August, 1846.</span> +<span class="ralign">JOSEPH BATES.</span></p> + + + +<hr style="width: 65%;" /><p><span class="pagenum"><a name="Page_iii" id="Page_iii">[Pg iii]</a></span></p> +<h2>PREFACE TO SECOND EDITION.</h2> + +<h3>TO THE LITTLE FLOCK.</h3> + + +<p>My reasons for issuing a second edition of this book are, First, the +increasing demand for them, from different quarters. Second, it affords +me an opportunity of spreading additional light from the Word on this +important subject of present truth. Much more is said about it than any +doctrine in the bible, beginning in Genesis, and continuing down to the +closing up of the last message which God ever gave to man, proving +clearly that the doing of these commandments saves the soul; showing it +more clearly than a strict adherence to the Constitution of these United +States proves the man a sound patriot. Therefore in this sense they are +strictly the constitution of the bible, the everlasting covenant between +God and man, and can never be changed or altered while man is stamped +with the image of God. Why then has the church lost sight of them? or +rather the Covenant in them of the 7th day Sabbath? See history 43d +page, and Dan. vii. 25. Well then how does it come to be understood at +this point of time? Answer.—The angel Gabriel told Daniel that +knowledge should increase in the time of the end. This of course +included the scriptures, particularly since the proclamation of the +everlasting Gospel in Rev. xiv: 6, 13. It is well known how this +knowledge has increased since 1840. These ten Commandments being the +foundation of the scriptures. (See Matt. xxii.) God, in a peculiar +manner, to instruct his honest, confiding children, shows them +spiritually under the sounding of the seventh Angel, the ark of his +testament after the temple of God was opened in heaven. xi: 19. These +are the ten commandments. Here then I understand is where the spirit +made an indelible impression to search the scriptures for the <span class="smcap">testimony</span> +of God. It was done, and published to the world by many, that the +professed church had been walking in open violation of the fourth +commandment since the days of the Apostles.—Every one that has read the +history of this <span class="smcap">testimony</span> of God in the ark, must see the mighty power +that accompanied it through Israel and Philistine, one of the greatest +wonders that ever existed <span class="pagenum"><a name="Page_iv" id="Page_iv">[Pg iv]</a></span>in this world, a pattern only of what was +seen in the opening of the Temple in heaven. In the xiv: 12, John sees +them obeying its dictates. In the xv ch. he describes the division as in +the xiv ch. they were rejoicing over the victory of the beast, (got out +of the churches,) standing on or by the sure word of prophecy, (some say +immortality.) The 4th v. says, "for all nations <span class="smcap">shall</span> come (in the +future) and worship before thee." "After that I looked and behold the +Temple of the Tabernacle of the <span class="smcap">Testimony</span> in heaven was open," 5th v. +(that is after their songs of rejoicing.) The Temple which contained the +Tabernacle, the ark of the testimony, or ten commandments was open. Now +this Temple without doubt is the new Jerusalem. Who cannot see that this +Temple has been opened for some purpose, but not to be entered by man +until the seven last plagues are fulfilled. Here is a space of time in +which the commandments will be fully kept. I do not say that this view +of the Ark in Rev. is positive, but I think the inference is strong. I +cannot see what else it refers to.</p> + +<p>On pages 15, 16, I have added about 24 lines in further explanation of +Coll. ii: 14, 17. On 16th page, I have also added about as much more to +illustrate and distinguish the Sabbath feasts of the Jewish nation. On +the nineteenth page I have given about forty lines on the 2d Cor. iii, +which I think must settle these points fully.</p> + +<p>The last fourteen pages are principally devoted to the covenants and +what they are intended for. The two covenants made with man in this +state of mortality, is first by God delivered to Moses. The second or +new, by Jesus Christ and his disciples. Paul in speaking of them to the +Gal. iv: 24, says these are THE TWO COVENANTS. All the others belong to +the Saints after the second advent.</p> + +<p>If any of the brethren feel it a duty to help pay for the paper and +printing of this edition the way is open, otherwise it will be done by a +few individuals here, as was the first edition. This work is sent forth +gratuitously, with a fervent prayer that these present precious truths +may be set home on the soul preparatory to the coming judgment.</p> + +<p>Since issuing the first edition in August last, we have publicly called +on all the advent lecturers and believers to show us if we were wrong on +the Lord's Sabbath. Once more we now challenge the Christian world to +show us if they can from the Bible, where we have taken a wrong view of +the seventh day Sabbath.</p> + +<p>Fairhaven, Jan. 1847. +<span class="ralign">J. B.</span></p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> +<h2>THE SABBATH</h2> +<hr style="width: 65%;" /> + +<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_6" id="Page_6">[Pg 6]</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 accidential? 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; "fulfil 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_7" id="Page_7">[Pg 7]</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_8" id="Page_8">[Pg 8]</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 called 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 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_9" id="Page_9">[Pg 9]</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 xxii: 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 afterwards? 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 re-enacted 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 "Sabbath," and refers us right back to +the creation for <span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span>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 on 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 yes. Well, then, I ask you to show how he could +have <span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span>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<br /> +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 the things which Jesus "took out +of the way, nailing it to <span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span>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; Hear him explain. "Destroy not him with thy +<i>meat</i> for whom Christ died. For the kingdom of God is not meat and +drink." 15, 17 v, also 20, 23. 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 were 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_13" id="Page_13">[Pg 13]</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_14" id="Page_14">[Pg 14]</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> +until 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, 33, 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, calls 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 <span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span>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 give 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. 39th v. And Moses <i>declared</i> unto the children of Israel +the FEASTS of the Lord." 44th v. 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 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. +But let us look at the text again. Coll. ii; 14-16. See 17 v. +<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span>"which are a <i>shadow</i> of things to come." What did the apostle say +were <i>shadows</i>? Why, meat, drink, holy day, new moon, sabbath days. 16th +v. Heb. ix: 10. What does he mean by shadow? See Heb. x: 1, 2. Just what +I have stated on page 14. Now here we have one <i>clear</i>, positive point. +If the seventh day Sabbath is included in the 17th verse, then it must +be a <i>shadow</i>; if it is not a <i>shadow</i>, then Paul has no reference to +it, and it stands forever! Moses says the ten commandments were written +by the finger of God on tables of stone; whatever God has done with his +own hand is stamped with immortality, and is as enduring as the sun, +moon and stars. Psl. viii: 3. But if the 4th commandment, the Sabbath of +the Lord is a <i>shadow</i> then all the other nine commandments <i>must</i> be. +Let us look at what are called by our Lord the least commandments, the +6th and 7th. "Thou shalt not kill."—"Thou shalt not commit adultry." +Math. v: 19, 21, 27. Are these <i>shadows</i>? Is there an individual with +common sense in the world that dare risk his reputation in such kind of +logic? Then it is as clear as a sun beam that all the others are +tangible substances, and will continue in full force while immortality +endures; especially the 4th commandment, the Sabbath. See Isa. 66: 23, +Heb. iv: 9, Rev. 22: 14. And in the 28th and 29th chapters of Numbers +the sacrifices and offerings for each of these days are made so plain, +beginning with the Sabbath, 9th v. that we have only to read the +following to understand. 26. xxix: 1. First day, seventh month, (new +moon;) 7th v., 10th day Sabbath; 12th v., 15th day Sabbath, and 35th v., +23d day Sabbath. I will endeavor to present it in a clearer point of +view:</p> + +<div class="blockquot"><p>Feast by fire connected with the Lord's and the Jewish +Sabbaths.</p> + +<p>The Daily or continual [always] 2 lambs morning and evening.</p> + +<p>3 quarts of flour for a meat offering, 2½ pints of oil, 5 +pints of wine—xxviii: 3-7.</p> + +<p>THE <span class="smcap">Sabbath day</span>. 2 lambs, and six quarts of flour with oil.</p></div> + +<p>Here follow the Jewish feasts with their Sabbaths:</p> + +<div class="blockquot"><p>1st.—7th week Sabbath, 2 bullocks, 1 ram, 7 lambs, 1 goat, 24 +quarts of flour—xxviii: 16, 17.</p> + +<p>2d.—7th month Sabbath, 1 bullock, 1 ram, 7 lambs, 1 kid, 36 +quarts of flour—xxix: 1-5.</p> + +<p>3d.—10th of 7th month Sabbath, 1 bullock, 1 ram, 7 lambs, 2 +kids, 36 quarts of flour—7-11.</p> + +<p>4th.—15th of 7th month Sabbath, 13 bullocks, 2 rams, 14 +lambs, 2 kids, 4½ bushels of flour—12-16.</p> + +<p>5th.—8th day Sabbath, 1 bullock, 1 ram, 7 lambs, 1 goat, 36 +quarts of flour—35-39.</p></div> + +<p><span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> +"And Moses told the children of Israel according to all that the +Lord commanded Moses." Here is the 8th day Sabbath, which makes 5 Jewish +Sabbaths, every one of them differing from the other and the Lord's +Sabbath, no more connected with them than in the xxiii of Levit. just +named. Here then is an unanswerable argument for a separation of the +Jewish from the Lord's Sabbath, and shows conclusively what Paul calls +"shadows" in ii Col: 17, and Hosea "her Sabbaths." 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," (31 v.) 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. (33 v.) 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, and the other temporary, to +be abolished when peace was proclaimed between this country and Mexico. +The time <i>comes</i>, the temporary laws are <span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span>abolished: but strange to +hear, a large portion of the people are now insisting upon it that +because peace is proclaimed that both 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 is +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 +shows <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." xlii: 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 <span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span>them. If we do not keep the day God has +sanctified, then we break not the least, but one of the greatest of his +commandments. Before we leave this part of our subject let us examine 2 +Cor. iii: 7, 9, 11, 15. I have been told that these verses clearly prove +the abolition of the 10 commandments. It is admitted by all our +opponents, that the change which they so much insist upon, respecting +the commandments, took place at the crucifixion of our Lord. It is clear +from ii Col: 14 that the hand-writing of ordinances (the law of Moses) +was then taken out of our way, and all that was contrary to us, but the +10 commandments were never contrary to us, especially the 4th, the +Sabbath, for "it was made for man." The 2d or Gospel Covenant Paul tells +the Hebs. is written upon our hearts. viii: 10. This is the same ten +commandments; then instead of being taken away or abolished they are +still nearer to us. See also 3d v of 2d Cor: iii. If Paul was laboring +here to show the abolition of the ten commandments in A. D. 60, (look at +the top of your bible for the date) pray tell me if you can what he +meant by writing to the Romans the very same year and telling them that +"the <i>law was holy, and the commandments holy, just and good</i>." That he +meant no other than the <i>Law</i> and <i>Commandments</i> in the decalogue, see +xiii: 8, 9. About four years after this he is exhorting the Ephesians to +the keeping the 5th commandment. He says it is the "first commandment +with promise." vi: 2. The same year that he writes the Romans he dates +his 1st Epistle to the Cor. in ch. vii: 19, and says circumcision is +nothing and uncircumcision is nothing, (what <i>is</i>, Paul?) but the +<i>keeping the commandments of God</i>. Now all this was certainly more than +twenty-five years after the crucifixion. Is not the proof then positive +and forever established that Paul's preaching is right to the point in +establishing the commandments of God instead of abolishing them? If I +have not made it plain here, I would just say once more, that the +Apostle's argument where he refers to the abolition of the law in Rom., +Cor., Gall., see v: 14, Eph. and Heb. he always means the carnal +commandments and laws of Moses, and not the commandments of God, as he +has shown. See Acts xxi: 20, 21. Here is circumcision, and the customs, +the <i>law</i> of Moses, and not one breath about the Sabbath. But if you +will trace back to the xviii: 4, 11, you will see that instead of +abolishing THE Sabbath, Paul had just come from Corinth, where he had +been preaching for 78 Sabbaths in succession. O Lord help thy people +<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span>to see <span class="smcap">these</span> truths and keep thy law! 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 +commandments—xxxiv: 28. And Moses puts them, "into the ark"—xl: 20. +<i>Now for the second code of laws.</i> See Deut. xxxl: 9, 10; and xxiv: 26. +"And when Moses had <span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span>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-four verses 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, were binding before the law was given, +(meaning that one of course at Mount Sinai) and are binding <i>now</i>; it is +immutable and eternal! They are 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 coeval and +coextensive 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: +4. 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 this was 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: +<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span>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 multitude that +thronged him in the streets, in the cities 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. 5: 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 v: 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 refer 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 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, <span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span>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</i> law." 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 Antioch taught the brethren that by +Jesus Christ all who believe 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 Pharisee 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 Sabbath +for eighteen months. xviii: 4, 11. And this, be it remembered, was more +than twenty years after the Jewish Sabbaths and ceremonies were nailed +to the cross.—And <span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span>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 shews 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 the law</i>."—What <i>law</i> 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 <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> 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 +<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span>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: 11-23, 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 Matthew 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 <i>law</i> of Christ." Does this differ from the <i>law</i> of 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 xv: 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 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 <span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span>ordinances." ii: 15. See the reverse in vi: 2 v. To +the Collossians he asks, "Why as though living in the world, are ye +subject to ordinances which 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 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 <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 writen 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 was 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 ten commandments again, namely, Adultery and Murder +(what the Saviour in the fifth chapter of Matt. calls the <span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span>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> emenated 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 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 Jewish 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 that 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 to the same +place for the <i>beginning</i> when marriage was first instituted. Matt. xix: +4. In my second letter to the church, I have taught the same doctrines: +viz. "This is the commandment that as ye <span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span>have heard from the +<i>beginnings ye should walk in it</i>." (practice it.) ii: 5, 6. "A <i>new</i> +commandment I write unto you." ii: 8 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 keep my commandments." We are repeatedly told +that the Sabbath was changed or forever abolished, at the crucifixion 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 patience 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 upon his mind, that +when the Savior 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." 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 antetype: 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 Millenium, the seven thousandth year, so that the seventh +<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span>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 antetype of rest or the great Sabbath, short of one thousand years +in future.</p> + +<p>Again: Isaiah says: "To the law and to the testimony if they speak not +according to his 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, the 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 40 +years after his crucifixion. 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 the 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 that 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 instruction to his <span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</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 +it must be <i>perpetual</i>. If Paul's argument in iii. Rom. that the law is +established through faith, is correct, then it is <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 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 <i>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, fall 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 +<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span>it was not abolished at the crucifixion, 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>WAS THE SEVENTH DAY SABBATH EVER CHANGED? IF SO<br /> +WHEN, AND FOR WHAT REASON?</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 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 onto +the Lord."</p> + +<p>Doct. Dodridge, whose ability and piety have 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." I Cor. xvi: 2. "Show that it was to be put into a <span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</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 the 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. But +to the Quarterly Review of 1830:</p> + +<div class="blockquot"><p>"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 passages of +scripture, in which the first day of the week is mentioned. +The next passage is Acts xx: 7. 'Upon the first day of the +week when the disciples some 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 +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 <span class="smcap">solitary instance</span> 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></div> + +<p>On page 178, Mr. Fisher says:</p> + +<p><span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span></p> +<div class="blockquot"><p>"I have examined several different translations of the +scriptures, both from the Hebrew and Septuagint, with notes +and annotations 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 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 <span class="smcap">seventh</span> to the +first day, by Christ himself. These things are <span class="smcap">not true</span>. 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></div> + +<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, unbiassed 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 by 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 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 is his privilege to justify and explain, when precept and +practice do not agree—so is it with President Humphrey, he can <span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span>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 was the +<i>Sabbath</i> which was hallowed and blessed and not the <i>seventh day</i>. 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 mind 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 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 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, <span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span>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 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 <span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span>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 a 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 at 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 to 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 were 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 day he travelled with the two disciples to +Emans, sixty furlongs (7½ miles,) and they constrained him to abide +with them, for it was towards evening and the <i>day was far spent</i>. Luke +xxiv: 29. After this the disciples travelled 7½ 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 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 26 v: "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." <span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span>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 perversions 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 <i>first</i> 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>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 <span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span>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 commence to travel the ground over +again for the purposes 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 the sun ever +shown 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 <span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span>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 showed himself to the 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 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, 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 in 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 <span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span>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 Sabbath</i> 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 Paul's meeting; +at any rate there is but one midnight to a twenty-four hour day. <i>We</i> +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</i> <span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span><i>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 +disciples passing to the synagogue to teach; they ask him if it is +lawful to teach 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 the +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 <span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span>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 Pharisee's 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 straightway 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.' 16v. '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 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 <span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>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 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 +judgment, 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 <span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span>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; +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 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 <span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span>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 has ever been the prerogative of absolute rulers like +himself, to change manmade laws, nor the law of Moses, for that had been +abolished 570 years before the Pope finally changed the Sabbath to the +1st day of the week. 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 <span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>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" +dower, 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 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 <span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span>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>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 <span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span>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 <i>did</i> 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?</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 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. <span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span>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 <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> + + +<h3>GOD HAS MADE THREE EVERLASTING COVENANTS WITH MAN.</h3> + +<p>The first one is the Covenant of Inheritance "confirmed unto Jacob for a +law and unto Israel for an <i>everlasting</i> Inheritance." See Psl. cv: +8-11. Acts vii: 3-6. Eph. i: 14.</p> + +<p>Second is an "<i>everlasting Covenant of Redemption</i>." See Isa. lxi: 8, 9. +"I have made a Covenant with my chosen, I have sworn unto David my +servant, thy seed will I establish forever." Psl. lxxxix: 2-5. See also +34-37 vs. "My Covenant will I not <i>break</i>, nor alter the thing that is +gone out of my lips. Once have I sworn by my holiness that I will not +lie unto David, his seed shall endure forever, and his throne as the sun +before me—It shall be established forever as the moon and as a faithful +witness in heaven." Isa. says it is sure, lv: 3; liv: 13, 14. Ezekiel +calls it a Covenant of peace. xxxiv: 25. In xxxvii ch. 25 and 26 v. he +shows clearly that David is Christ, and this "Covenant of peace is an +everlasting Covenant with his Israel, and will be <i>known</i> when his +sanctuary is in the midst of them forever more." 28 v. The very same is +brought to view by Paul. Rom. xi: 26, 27.</p> + +<p><i>These two everlasting Covenants</i> are conditional, and in the future. +The living saints of God inherit them by keeping <span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span>the 'commandments +of God and testimony of Jesus', which can be nothing more nor less than +what Jer. and Paul calls the 'new or second covenant.' Jer. xxxi: 31-33; +Heb. viii: 6-10; by us the Gospel Covenant, confirmed by Christ and his +Apostles 1800 years ago. Dan. ix: 27; Acts x: 36-40; Heb. ii: 3, 4. The +old or first Covenant was delivered to Moses at Mount Sinai 3337 years +ago, and is about 1537 years older than the <i>new</i>, or <i>second</i>, or what +we call the Gospel Covenant. Paul to the Heb. ix: 1, says, 'This first +Covenant had ordinances of divine service, and a worldly sanctuary,' +meaning the Old Tabernacle with all its appendages, (see 23 v.,) and was +dedicated with the blood of bulls and goats. 18, 19 v. (Macknight's +trans.). See also Exo. xxiv: 8; Lev. xvi: 15. This same Covenant was the +ten commandments 'written on tables of stone by the finger of God.' Exo. +xxxiv: 27, 28; Deut. ix: 9-11. Paul calls it the Ark of the Covenant. +Heb. ix: 4. Moses built a Tabernacle for it. Exo. xl: 3, 21. David had +it in his heart to build a house for it. 1 Chr. xxviii: 2. Solomon built +<i>the</i> house (the Temple) and put the Ark into it. 2 Ch. vi: 11. These +ten commandments then, was the first <i>Covenant</i>. The Tabernacle and all +its furniture was appended to it, and was called the Sanctuary, the +building that contained it. This Covenant was broken by the Jews, with +whom it was first made. Deut. xxxi: 15, 20; Jer. xxxi: 32; Ezek. xvi: 5, +9; and xvii: 19; Isa. xxxiii: 8. Now how evident it is that the Jewish +nation did not destroy nor abolish this Covenant by breaking it. As well +may it be said that the man who violates the law of his country has +abolished or destroyed the whole law. No, no! men can no more destroy +the law God has made than they can put out the light of the sun. They +can destroy themselves, but God's work can they never. Hear God speak +and may his word annihilate every thought to the contrary: "The Lord thy +God he is the faithful God, which keepeth <i>Covenant</i> and mercy with them +that love him and <i>keep his commandments</i> to a thousand <i>generations</i>." +Is not this as much as 63,000 years in the future? Will he break it, +then think ye? No, you know it means forever! Deut. vii: 9. Do you still +doubt. Let him speak once more. "<i>My Covenant will I not BREAK nor +ALTER</i> [look at this, you that say God has <i>altered</i> this Covenant so as +to change this Sabbath from the 7th to the 1st day of the week.] <i>the +thing that has gone out of my mouth.</i>" Psl. lxxxix: 34. Then it is +immutable! unchangeable! immortal! as well may man undertake to +annihilate the sun. <span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span>Jesus then, as I have shown, came to establish +the new <i>Covenant</i>, and as I have before stated, he stripped off all +these appendages, the <i>law of ceremonies</i>, the <i>hand writing</i> of +<i>ordinances</i>, the <i>carnal commandments</i> (Paul,) from the first +<i>Covenant</i>, the ten commandments, leaving them pure as when they first +came from his Father's hand, and nailed as Paul shows to the Col. all +these ceremonies to his cross, at the same hour he sealed the new +<i>Covenant</i> with his blood, called the <i>everlasting Covenant</i>. Heb. xiii: +20.</p> + +<p>Paul in the viii. ch. on this Covenant, extracts from Jer. xxxi: 31-34, +which shows us clearly what he means (see 8-12v,) and says in the 7 v., +if the first one had been faultless then no place could be found for the +second. 6 v. says this covenant is established on better promises +because Jesus is the mediator of it. xii: 24. In x: 15, 16, he quotes +from the viii. ch. to show that the Holy Ghost is also a witness. See +how, in ii. Rom. 13-16, "when the Gentiles which have not the <i>law</i>, +(that is the ten commandments on tables of stone) DO the things +contained in the <i>law</i> (the ten commandments) they show the work of the +<i>law</i> (the ten commandments) written on their hearts, their thoughts in +the mean while accusing, or else excusing, (when, Paul?) in the day when +God shall judge the secrets of men by my gospel." Then it must be now. +Oh no, says the reader, Paul means at the day of judgment.—I am glad +you admit that condemnation overtakes the transgressors of the law +written on our hearts somewhere. For proof that he means the +commandments read 21, 22 v.; you will of course understand that it is +not the law of ceremonies, for these had been abolished more than 25 +years before. See chronology A. D. 60. Now see Heb. viii: 10 again. "I +will put my <i>laws</i> into their minds and write them in their hearts." +This is the very same, the commandment, the <i>covenant</i>, for there is no +other <i>law</i> called God's <i>law</i> that we can refer to in the bible but +this. In Jer. xxxii: 40, the everlasting covenant which Paul quotes in +xiii Heb. is the same promise as in Jer. xxxi.</p> + +<p>Now in Ezek. xvi: 8. This is the first covenant to Moses; that it is +broken see 59 v. 60-62, shows the second covenant as in Jer., read the +history in the chapter.</p> + +<p>In ch. xx: 37, where the promise is, "I will bring you into the bond (or +delivering, see margin,) of the covenant." At first view it would appear +as though here was another implied, but I think the preceding verses, +particularly the 12th and 20th, show it to be the covenant in which the +<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span>Sabbath is included, or it may be the everlasting covenant of +redemption, given to Jesus just previous to the resurrection. Paul +clearly shows that there are but two covenants under the law in his +allegory to the Galatians iv: 21-27, and these two must of necessity, as +I have shown embrace the ten commandments. Now has this new covenant +been broken by man as was the first? Hear Isaiah: "Behold the Lord +maketh the earth empty, the inhabitants of the earth burned, and but few +left." Why? "Because they have broken the everlasting covenant." See +xxiii: 5. Read the whole chapter. Paul says that the professed church in +the last days will be covenant breakers. 2 Tim. iii: 2-5. (Macknight's +translation.) This must of course be violating, especially, the fourth +commandment, the Lord's Sabbath. It would be the height of absurdity to +attempt to apply it to the first day of the week, because this is +included in the six working days, which God never sanctified nor set +apart for an holy day.</p> + +<p>Now what is to be appended to this everlasting covenant (called new not +in respect of its date: it being made from everlasting, and will +continue forever,) to ensure us an entrance into the gates of the holy +city. Answer. The <i>testimony of Jesus</i>. Rev. xii: 17. "That old dragon +the devil is pursuing the remnant (the last end) of God's children, +which keep the commandments of God, and have the testimony of Jesus +Christ." In the xiv: 12, John says the faith of Jesus, (same meaning.) +Now what is this faith or "testimony of Jesus?" John shows that he was +banished to Patmos for the "word of God and the <i>testimony</i> of Jesus +Christ." Rev. 1, 9, he says he "bore record of the <i>testimony</i> of +Jesus," "and what he saw." 2 v. Just what Jesus had directed his +disciples to do. See Math. xxviii: 19, 20. "Teach all nations to observe +all things whatsoever I have commanded you." This then is what makes the +covenant new, appending to it the teaching or testimony of Jesus, after +the ceremonial law had been "nailed to the cross." Here it is perfectly +clear that the everlasting <i>covenant</i> the ten commandments have +undergone no change whatever. Indeed it is impossible that the law of +God could be changed; do you say it is possible I may be mistaken? Then +I will appeal to Jesus. He says "it is easier for heaven and earth to +pass than <i>one</i> tittle of the <i>law</i> to fail." You say this is no proof, +for the law of God is the word taught in the old and new testaments. See +here then, in Matt. v: 17, 18. Is not this the same <i>law</i> as in Luke 16: +17? Yes. <span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span>Very well then, see next verse, here he unhesitatingly +calls them the commandments; for proof that he means the ten +commandments, read 21st verse, "shall not kill," now 27th "nor commit +adultery," then 33d, "nor take God's name in vain." His exposition of +them as a whole is certainly as clear as this in Matt. xxii: 35-40, +reduced to two precepts, love God, and love your neighbor, on these two +hang all the law (ceremonial) and the prophets. Dont you see then that +if this <i>law</i> is taken away, changed or abolished, that the prophets +must fall with it, as certainly as a building would if the foundation +was swept away?—The argument is clear that the prophecies cannot be +sustained without the <i>law</i>. Again, see Luke x: 25-28. The lawyer says, +"Master what shall I do to inherit eternal life?" Jesus "said unto him +what is written in the LAW? how readest thou?" He begins and quotes the +two precepts (the essence of the ten commandments) given by the Saviour +in Matt. xxii. Jesus says "thou hast answered RIGHT, this do and <i>thou +shalt live</i>." Is this a safe rule for us? Yes, if you can believe the +Saviour. I ask if it could be so if any of the <i>law</i> should fail? No, +that would undermine the foundation. Then I have not appealed to Jesus +in vain. If all of this does not convince you, just hear the Prophets. +"The good man's delight is in the <i>law</i> of the Lord, and in his <i>law</i> +doth he meditate day and night." Psl. i: 1, 2. "The <i>law</i> of the Lord is +<i>perfect</i>, converting the soul." xix. "The <i>law</i> of thy mouth is better +unto me than thousands of gold and silver." xix: 72. "Great peace have +they that love <i>thy</i> law, and nothing shall offend them." 165. Does the +changing of the law by the little horn bring peace? "He that turneth +away his ear from hearing the <i>law</i>, even his prayer shall be an +abomination." Prov, 28: 9. Read this passage again. You that say the +Lord is not so particular about his <i>law</i>, whether we keep this day or +that for a holy day. He says "every thing upon his day." "Seal the <i>law</i> +among my disciples." Isa. viii: 16. What for? "It will be binding on +them in the new heavens and the new earth." 66: 22, 23, "To the <i>law</i> +and the testimony." 20. What can you prove by it if it is changed or +abolished? "He will magnify the <i>law</i> and make it honorable." 42: 21. +How could he do that if he was going to change or destroy it. "The +people in whose heart is my <i>law</i>, fear ye not the reproach of men." 51: +7. "After those days saith the Lord, I will put my laws in their inward +parts, and write it in their hearts." Jer. 31: <span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span>33. Then we are +certainly bound to obey them. "Her Priests have violated my <i>law</i>—and +have put no difference between the holy and profane—and have hid their +eyes from my SABBATHS, and I am profaned among them." Ezek. xxii: 26. It +is just so; we believe it, Lord. It is even among them that say they are +looking for Jesus daily.</p> + +<p>Hear the Apostles. "We establish the <i>law</i>." Rom. iii: 31. "The <i>law is +holy, just and good</i>." What do you mean Paul? The professed Christian +world dont believe your testimony: they are teaching that certain part +of this <i>law</i> was changed or abolished 25 years before you made this +assertion. See chronology. "Love is the fulfilling of the <i>law</i>." xiii: +10. See Matt. vii: 12, and Gal. v: 14. James says it is a "<i>perfect +Royal law of liberty</i>." See page 26, ch. 1: 25, and ii: 8, 9, 10, 12, +and iv: 2. This testimony is also rejected as an absurdity, being no +better than Paul's, 25 years out of date, for they will have it that the +4th commandment, the Sabbath, was changed at the Resurrection.</p> + +<p><i>The commandments of God</i> mean the same as the law.—"All his +commandments are sure, they are established <i>forever and ever</i>." Who +then can change the Sabbath? "A good understanding have all they that do +his commandments." "Blessed is the man that delighteth greatly in his +commandments." Psl. cxi: and cxii. "O let me not wander from thy +commandments." xix: 10, and 35. "I will delight myself in thy +commandments which I have loved." 47. "Thy commandment is exceeding +broad." 96. "All thy commandments are truth." 151. Can it be proved that +God ever altered or changed the truth? Yes, if it can be proved that he +changed the Sabbath. "O that thou hadst harkened to my commandments, +then had thy peace been as a river, and thy righteousness as the waves +of the sea." Isa. 48: 18. See Jesus' exposition and reference to the +commandments Matt. v: 19, xv: 3-6. We are told by those who can hardly +bear a contradiction, that the 5th commandment means Jesus for father, +and New Jerusalem for mother. Jesus shows it is our natural parents, and +so does Paul to the Eph. vi: 1-3. See also Matt. xix: 17-19, and xxii: +35-40. Mark xii: 29-31, John xiii: 34, xiv: 31, and xv: 12. The last +three quotations relate to his own commandment. See John's testimony on +this point. 1st John ii: 4, 7, iii: 21, 24. Rev. xii: 17, and xiv: 12. +Now let us hear the conclusion of the whole matter, "fear God and keep +his commandments; for this is the <i>whole</i> duty of man," "Blessed are +they that do his <span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span>commandments, that they may have right to the tree +of life and may enter in through the gates into the city." Rev. xxii: +14, Ecc. xii: 13. Do you ask for the foundation for this mass of +evidence? When Israel violated the holy Sabbath of rest given in the +beginning, Gen. ii: 2, 3, 1 John ii: 7, the Lord said unto Moses, how +long refuse ye to keep my commandments and my laws? What are they, Lord? +Answer, the seventh day Sabbath. See Exo. xvi: 27-30. Now if we trace +the bible through in relation to the Sabbath we shall learn that the +Lord's threatenings, judgments, and promises, are more than ten fold in +comparison with the other nine commandments. What is the reason of this? +Answer, the keeping of GOD'S SABBATH HOLY SANCTIFIES AND SAVES THE SOUL! +but the keeping of one, or all the other nine without it will not.</p> + +<p>Now, dear reader, if you are still undecided about the keeping of God's +Sabbath, let me persuade you to read these two pages over again, and +settle in your mind what you will do with this mass of testimony, +directly from God; his Prophets; Jesus Christ and his Apostles. Dare you +say you are now 'living by every word of God,' and yet reject all this, +with what other testimony is here presented to prove the keeping of the +seventh day Sabbath? Dare you run such a risk because the great mass of +professed believers in Christendom are doing so? Do you think you can be +saved by such a <i>faith</i> and <i>practice</i>? Your ministering spirit (if you +yet have one,) says no, no! utterly impossible! Then receive the truth +in the love of it. Do you perceive that the seventh day Sabbath is God's +first <i>law</i> for man? Gen. ii: 2, 3, and the very last promise he ever +made to man of a future inheritance is based on the 'doing of these +commandments.' It would not help your case at all if you could make out +five thousand, instead of ten, commandments; for you would still have to +include the ten to get them all.</p> + +<p>What a beautiful delineation the cxix Psalm is, of this wonderful +prototype delivered by God to Moses at Mount Sinai. The <i>Commandments</i> +are rehearsed twenty-two times. The <i>Law</i> twenty-three. The <i>Testimony</i> +twenty-three. The <i>Statutes</i> twenty-one. The <i>Precepts</i> twenty-two. The +<i>Judgments</i> twenty-two. The <i>Word</i> thirty-eight. All referring to the +Ark of the Covenant of God. See how perfectly David and Nehemiah links +them together with the Sabbath in the xix Psl: 7-9; Neh. ix: 13, 14. +'The <span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span><i>Commandments</i>, <i>Law</i>, <i>Testimony</i> and <i>Judgments</i>, are true +and righteous all together.' Proof—<i>Commandments</i> and <i>Laws</i>, Exo. xvi: +28-30; <i>Testimony</i>, Exo. xxv: 16; Isa. viii: 20; <i>Word</i>, Exo. xxxiv: 27; +Mark vii: 10, 13; <i>Statutes</i> and <i>Judgments</i>, Deut. vi: 17, 20; x: 13; +Lev. xviii: 5; <i>Precepts</i>, Neh. ix: 13, 14; Dan. ix: 5.</p> + +<p>Who believes that the person that refrains from worshiping 'idols or +images,' will be saved for that? or because he honors his father or +mother? or because he is no murderer? or does not commit adultery, or +steal, or bear false witness, or covet, or not swear? Thousands on +thousands have conformed to some and even all the nine, that made no +pretensions to religion. We must keep the whole if we would be saved; +neither can we be saved by keeping the Sabbath alone. James says 'If we +fail in one we are guilty of the whole.' God says 'verily my Sabbaths ye +shall keep—that ye may know that I the Lord do SANCTIFY you.' Exo. +xxxi: 13. Now I ask if there is any wise men among us that can tell us +how the soul is sanctified unless he keeps the Sabbath HOLY. Ezekiel +says the Sabbath was given that we might know that the Lord SANCTIFIES. +xx. Says the reader, what do you think about those that have died in +faith, keeping the first day Sabbath? Just as I do of those that never +heard the everlasting gospel at the hour of his judgment. Look at the +state of the world <i>now</i>, since they have rejected this message, the +answer is plain then that condemnation comes, when light or present +truth is presented and rejected. We may think our plea of ignorance may +excuse us now. But just think of that awful hour, that gathering storm +that is now clothing the moral world with darkness that may be felt. The +sure and certain precursor of that tremendous "rush" when God roars out +of Zion, and utters his voice from Jerusalem, preparatory to the sign of +the Son of man in heaven and the trump of the archangel and a great +sound, with so much power that earth and sea will reel, and rock, and +rend; and cast forth the righteous dead, and the living saints changed; +all going up together to meet their glorified Lord. No plea of ignorance +will then answer our purpose: thoughts then rushing through our minds +with more than lightning speed, will touch every point as on the +magnetic telegraph, and show us where and when we rejected the present +truth. Good God help the honest ones to see it now, for then it +certainly will be forever too late. That God's holy Sabbath is a present +truth I have not a shadow <span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span>of a doubt; that it is stamped with +immortality and will be present truth forever and ever, no mortal can +dispute:—It was established in Paradise without limitation. Gen. ii: 2, +3. God says "my <i>covenant will I not</i> BREAK <i>nor</i> ALTER." Jesus has +shown that not one tittle of this covenant can be <i>altered</i>, and told +his children (not the Jews only) how they should pray about the Sabbath +36 years after his death. A little farther in the distance stands John +the last of the disciples pointing us to Paradise for the commandments. +After wading through a few years tribulation, in vision he sees the new +Jerusalem, the Mother of us all, the Paradise restored, and cries out +"blessed are they that DO (that practice) his commandments, they are +going into the city." There they will keep the Sabbath without +opposition, as at the beginning. Isa. 66: 23, Heb. iv: 9. This looks +just like God's work. Man has undertaken to "<i>break</i> and <i>alter</i>" this +<i>law</i> by changing the Sabbath. It would be much easier for him to bail +the ocean dry, and carry the water to Jupiter by the spoonful; and sweep +the thick clouds from the heavens in a thunder storm with the wing of a +raven. Who then can alter this covenant? Echo answers, who can alter +this covenant?</p> + +<p>Now who cannot see clearly that the main pillar and foundation of this +<i>Everlasting covenant</i> is the ten <i>commandments</i>, the <i>law</i> of God, the +constitution of the Bible: for every nation, kindred, tongue, and +people, given first in Paradise, re-enacted with the nine additional +<i>commandments</i>, written on tables of stone by the finger of God on mount +Sinai, giving it the form of a statute, then delivered to Moses, broken +by the Jewish, just as men break any law without destroying it. The same +ten commandments and laws, called by Paul the <i>new</i> or <i>second</i> and +<i>everlasting covenant</i>, confirmed by Jesus, and sealed with his own +blood eighteen hundred years ago, written in our minds and our hearts +from one generation to another to the present time, always understood +when developed in the believer's <i>practising</i> and <i>doing</i> them, with the +promise annexed that such obedience will be rewarded by an entrance into +the holy city. Rev. xxii: 14.</p> + +<p>Now in this covenant or ten commandments God has given us a perpetual +covenant, a sign forever, and this is the seventh day Sabbath. See Exo. +31: 16. This may bear some comparison with the visions of Ezekiel and +John. "Their work was as it were a wheel in the middle of a wheel." "I +will give him a white stone, and in <span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span>the stone a new name." So with +the Sabbath it is the main and essential thing. It is clearly that if we +keep this holy as God has shown us, then we shall be SANCTIFIED. So we +see a holy sanctified soul cannot violate the commandments. But if we +reject the light and still persist in saying we will keep one of the +working days holy which God never <i>sanctified</i> nor set apart for us, +"how does the love of God dwell in that soul?" "If ye love me keep my +commandments." Now the history of God's people for the last seven years, +or more, is described by John in Rev. xiv: 6-13. An angel preaching the +everlasting gospel at the hour of God's judgment. This without any doubt +represents all those who were preaching the second Advent doctrine since +1840. During this proclamation, there followed another angel, saying +"Babylon is fallen, is fallen." This angel was some of the same Advent +lecturers, (for invisible angels dont preach to men.) And the third +angel follows them, showing the curse that befell all such as "worship +the beast or his image, or <i>receive his mark</i>," that is, if they go back +again. The same angel or voice that is brought to view in ch. 18: 4, you +see he follows the one that announces the fall of Babylon, and cries, +come out of her my people: this was a little before and during a cry at +Midnight in the fall of 1844. And God's people did respond to that call +and come out, does any one ask where from? Answer, the professed +churches and no where else. These churches then are Babylon! Now when +this cry ended, John describes another very different company, in their +patience, (or trying time,) keeping the commandments of God and the +faith or testimony of Jesus; who are they? Why, the very same that came +out of Babylon. Well, were they not all good christians that obeyed and +came out of Babylon? They will be if they belong to this last company +and pass through the trial. But did they not keep the commandments of +God before this company was developed? Yes all but the 4th commandment. +Therefore as I have shown, John gave us no credit for keeping the first +for the seventh day Sabbath, neither could it be called keeping the +commandments, for if we did it ever so ignorantly, even, we still +violated the very essential <i>law</i> in the commandments, and all that John +could say therefore was, that them which had the mark of the beast kept +some of the commandments. James says "if we fail in one we are guilty of +the whole." Now that such a people can be found on the earth as +<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span>described in the 12 v. and have been uniting in companies for the +last two years, on the commandments of God and faith or testimony of +Jesus, is indisputable and clear. I say here then is demonstrated proof +that Babylon has fallen, and whoever undertakes to prove the contrary +must annihilate this people, or "pervert the scriptures." John further +shows that this is a remnant (which of course means the last end) made +war with, (his meaning is clear,) for "keeping the commandments of God +and the testimony of Jesus Christ." xii: 17. Here another question +arises, why this people should be persecuted for keeping the +commandments, &c., when all, even them which have the mark of the beast, +profess to keep them. I suppose all that enrages the Devil and his army +is this; that this remnant are actually <i>practising</i> what they believe +is the testimony of God and the testimony of Jesus, selling what they +have, giving alms, laying up their treasure in heaven, casting +themselves entirely loose from this wicked world; doing as their master +told them to do, "washing one another's feet," and as the apostles have +taught, 'greet all the brethren with an holy kiss,' 'salute every saint +in christ Jesus.' Living 'by every word which proceedeth out of the +mouth of God,' practice keeping the Sabbath holy, just as God has told +them in the commandments. But says the reader, there are tens of +thousands that are looking for Jesus, that dont believe the above +doctrines, what will become of them? Consult John, he knows better than +we do; he has only described two companies. See xiv: 9-11, 12. One is +keeping the commandments and faith of Jesus. The other has the mark of +the beast. How? See page 45. Is it not clear that the first day of the +week for the Sabbath or holy day is a mark of the beast. It surely will +be admitted that the Devil was and is the father of all the wicked deeds +of Imperial and papal Rome. It is clear then from this history that +Sunday, or first day, is his Sabbath throughout christendom. And that he +has succeeded among other civilized nations to sanctify and set apart +for holy days every working day which God gave us, that <i>he</i> did not +sanctify. See page 8th. He will be very careful therefore not to make +<i>war</i> on any but those who keep God's Sabbath holy. Contrast this with +page 30. John shows that these will all be judged according to their +works, or as their work shall be. But them that do (that practice) his +commandments may enter in through the gates into the city. But do not +some of the rest go in? He does not say they do. He <span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>says his reward +is with him to give to every man according as his work shall be. Well, +who are left out? See 15 v. "And whosoever loveth and maketh a <i>lie</i>." +Now see 4 of John ii. "He that saith I know him and keepeth not his +commandments is a <i>liar</i>." But does not the vii Rev. describe a great +multitude saved after the 144,000? Yes, but I conclude that these were +raised from the dead. The original design of sending out this work was +to show that these commandments, the keeping of the Lord's Sabbath, +would save the <i>living</i> saints only at the coming of Jesus. Now that the +keeping of the seventh day Sabbath has been made void by the working of +satan, and is to be restored as one of the <i>all</i> things spoken of by all +the holy prophets since the world began, before Jesus can come, is +evident. See Acts iii: 20, 21. "And they that shall be of <span class="smcap">thee</span> shall +<i>build the old waste places—thou shalt raise up the foundation of many +generations</i>, and thou shalt be called the <span class="smcap">repairer</span> <i>of the breach, the</i> +<span class="smcap">restorer</span> <i>of paths to dwell in</i>." Isa. 58: 12. The two following verses +show that keeping or restoring the Sabbath is the special work. Jesus +says, "they shall be called great in the kingdom of heaven, that <i>do</i> +and <i>teach</i> the commandments." That there will yet be a mighty struggle +about the restoring and keeping the seventh day Sabbath, that will test +every living soul that enters the gates of the city, cannot be disputed. +It is evident the Devil is making war on all such. See Rev. xii: 17. +"Remember the Sabbath day and keep it holy." Amen.</p> + + + +<hr style="width: 65%;" /> +<h2>WHO ARE THE TRUE ISRAEL?</h2> + + +<p>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 <i>perpetual</i> covenant; it is a <i>sign</i> between me and +the children of Israel <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 he +partially destroyed and dispersed them; God then brought in a new +covenant which continued the sign of the Sabbath, which was +<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span>confirmed by Jesus and his Apostle about 1525 years from the first. +See Heb. viii: 8, 10, 13; Rom. ii: 15. Their breaking the first covenant +never could destroy the commandments of God. Therefore this new or +second covenant, made with the house of <span class="smcap">israel</span>, Heb. viii: 10, (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 through the righteousness of <i>faith</i>," Rom. iv: 13. +Micah says, "they shall smite the Judge of <i>Israel</i>, that <i>is to be the +ruler in Israel</i>." 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 Greek, +(or Gentile) for they are not all <i>Israel</i> that 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.) chs. +ix and x. To the Gallatians he says, "Now to Abraham (the Grandfather of +Israel) and his seed were the <span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span>promises made: not to many, but as of +one and to thy seed which is CHRIST—then says, then says, there is +neither Jew nor Greek—but one in Christ Jesus, and if 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. ch., God says "he will bring up out of +their <i>graves</i> the <i>whole house of Israel</i>." "and I will put my spirit +in you and ye shall <i>live</i>." 11-14. 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 forevermore." +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> + + + +<p class="gap"> </p> +<h3>TWO QUESTIONS FOR SHEPHERDS AND PRINCIPALS OF THE<br /> + +FLOCK, ANY WHERE AND EVERY WHERE.</h3> + + +<p>When and where has God abolished his <i>commandments</i> and laws? namely the +seventh day Sabbath as recorded in Exo. xvi: 28-30. When, and where did +God ever sanctify the <i>first</i>, or any other day but the seventh to be +kept for a holy day of rest? Will God ever justify any living soul for +attempting to keep one of the six working days holy?</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span></p> +<h2>RECAPITULATION</h2> + + +<p>1. <a href="#Page_5">Page 5</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>2. <a href="#Page_11">Page 11</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>, +(the law of ceremonies,) because their feasts commenced and ended with a +Sabbath. See Lev xxiii.</p> + +<p>Please read from <a href="#Page_20">20th page</a> onward, how Jesus and the Apostle make the +distinction.</p> + +<p>3. <a href="#Page_31">Page 31</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> + +<p>4. <a href="#Page_45">Page 45</a>. The History which is uncontroverted.</p> + +<p>5. The time when the Sabbath commences. See pages <a href="#Page_35">35</a> and <a href="#Page_36">36</a>, not 31, as +on page 46. The sun in the centre of the globe, at the commencement of +the sacred year (March or April) is the great regulator or time-keeper +for every living soul on this planet. Gen. 1: 14, Exo. xii: 2.</p> + +<p>6. <a href="#Page_49">Page 49</a> begins with the <i>covenants</i>. Here by tracing them through the +bible we find them founded on the ten commandments. The Sabbath of the +Lord our God, the connecting link, or covenant within the covenant; the +first <i>law</i> ever given, annexed to the last promise ever made, which if +obeyed will save them that are alive when Jesus comes ... Sabbath HOLY.</p> + +<p>... principals of the flock.</p> + + + +<div class="notebox"> +<h2>Transcriber's Notes</h2> + + +<p>Ellipses on page 63 represent text missing in the original. When a copy +of the book with the missing text intact is found, this file will be +updated.</p> + +<p>This is an old text. As such, spelling is often inconsistent. Spelling +has been left as in the original with the exception of typographical +errors. The following typographical errors have been corrected:</p> + +<div class="blockquot"><p>Page iii: proving clearly that the doing of{of missing in +original} these commandments</p> + +<p>Page 6: two thousand years before{original has befere} Abraham</p> + +<p>Page 8: adopted peculiar{original has pecular} days to suit +themselves</p> + +<p>Page 12: xviii:{original has xvii} 4, 11.</p> + +<p>Page 18: (when will{original has wlil} this be Paul)</p> + +<p>Page 19: also 3d v{original has 3dv} of 2d Cor: iii</p> + +<p>Page 22: follow any of their{original has heir} customs</p> + +<p>Page 23: without the least intimation{original has ntimation} +from him</p> + +<p>Page 26: the man that{original has tha} shall</p> + +<p>Page 27: taught the same doctrines{original has doctrince}</p> + +<p>Page 28: We are repeatedly{original has re- on one line and +repeatedly on the next} told</p> + +<p>Page 28: 2d{original has 3d}, announcing the fall of Babylon</p> + +<p>Page 28: And this{original has this this} picture</p> + +<p>Page 32: the christians of Troas{original has Traos}</p> + +<p>Page 33: ever mentioned by numbers{original has uumbers}</p> + +<p>Page 36: at the summer solstice{original has solistice}</p> + +<p>Page 50: Lev. xvi{original has vvi}: 15.</p> + +<p>Page 52: broken the everlasting{original has everlastidg} +covenant</p> + +<p>Page 59: keeping the commandments{original has commandmentr}</p> + +<p>Page 60: covenant which continued{original has eontinued}</p> + +<p>Page 62: Christ{original has Cbrist} is God's only son</p> + +<p>Page 62: 11-14.{original has 17-14}</p></div> + +<p>The following punctuation corrections have been made to the text.</p> + +<div class="blockquot"><p>Page i: from the <i>beginning</i>."{period and quotation mark +missing in original}</p> + +<p>Page iv: as was the first edition.{period missing in original}</p> + +<p>Page 6: claimed as the father of the Jews{original has +extraneous parenthesis}</p> + +<p>Page 6: <i>statutes</i> and my <i>laws</i>."{quotation mark missing in +original}</p> + +<p>Page 8: children of Israel <i>forever</i>."{quotation mark missing +in original}</p> + +<p>Page 14: "Well,"{quotation mark missing in original} says one,</p> + +<p>Page 16: Psl.{period missing in original} viii: 3.</p> + +<p>Page 16: Heb. iv: 9,{comma missing in original} Rev. 22: 14</p> + +<p>Page 17: third part of a shekel"{quotation mark missing in +original}</p> + +<p>Page 19: for 78 Sabbaths in succession.{period missing in +original}</p> + +<p>Page 20: children of Israel in Mount Sinai"{quotation mark +missing in original}</p> + +<p>Page 22: I have already quoted Matt. 5: 17,{comma is missing +in original} 18</p> + +<p>Page 22: tauntingly asked "{original has single quote}which is +the</p> + +<p>Page 23: John xv:{original has comma} 10</p> + +<p>Page 24: "<i>great</i> apostle to the Gentiles:"{quotation mark is +missing in original}</p> + +<p>Page 24: "{quotation mark is missing in original}circumcision +is nothing</p> + +<p>Page 25: Gal.{period is missing in original} iii: 11-23, +23-25.</p> + +<p>Page 26: perish with their using?"{quotation mark is missing +in original}</p> + +<p>Page 26: handwriting in his book,{original has period}</p> + +<p>Page 26: i:{original has semi-colon} 25.</p> + +<p>Page 33: Justin Marter in his Apology{original has extraneous +period}</p> + +<p>Page 34: "{quotation mark missing in original}it was so at +that time</p> + +<p>Page 35: from sunrise to sunset.{period missing in original}</p> + +<p>Page 36: Gen.{period missing in original} i: 5.</p> + +<p>Page 37: time before he was created."{quotation mark missing +in original}</p> + +<p>Page 39: xxi.{original has comma} ch. John</p> + +<p>Page 43: judge righteous judgment."{original has single quote}</p> + +<p>Page 46: {original has extraneous quotation mark}Jesus says +there are but twelve</p> + +<p>Page 47: {original has extraneous single quote}This testimony +first</p> + +<p>Page 48: See Exod. xvi: 27-30.{period missing in original}</p> + +<p>Page 48: the wrong covenant.'{quotation mark missing in +original}</p> + +<p>Page 49: Eph.{period missing in original} i: 14.</p> + +<p>Page 49: brought to view by Paul.{period missing in original}</p> + +<p>Page 49: Rom. xi: 26, 27.{period missing in original}</p> + +<p>Page 50: testimony of Jesus'{quotation mark missing in +original}</p> + +<p>Page 51: in the viii. ch.{period missing in original} on this +Covenant</p> + +<p>Page 51: quotes from the viii. ch.{period missing in original}</p> + +<p>Page 51: In ch.{period missing in original} xx: 37</p> + +<p>Page 51: of the covenant."{period and quotation mark missing +in original}</p> + +<p>Page 53: they that love <i>thy</i>{original has extraneous comma} +law</p> + +<p>Page 53: shall be an abomination."{quotation mark missing in +original}</p> + +<p>Page 53: Isa.{original has comma} viii: 16.</p> + +<p>Page 53: 66:{original has comma} 22, 23</p> + +<p>Page 54: profaned among them."{quotation mark missing in +original}</p> + +<p>Page 54: Rom. iii: 31.{period missing in original}</p> + +<p>Page 54: "{quotation mark missing in original}<i>perfect Royal +law of liberty</i>."</p> + +<p>Page 54: waves of the sea."{quotation mark missing in +original}</p> + +<p>Page 55: Gen.{original has comma} ii: 2, 3</p> + +<p>Page 57: into the city.{period missing in original}</p> + +<p>Page 57: in the middle of a wheel.{period missing in original}</p> + +<p>Page 60: <i>of paths to dwell in</i>."{quotation mark missing in +original}</p> + +<p>Page 60: children of Israel <i>forever</i>."{quotation mark missing +in original}</p> + +<p>Page 61: righteousness of <i>faith</i>,"{quotation mark missing in +original}</p></div> +</div> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Seventh Day Sabbath, a Perpetual +Sign, by Joseph Bates + +*** END OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + +***** This file should be named 27266-h.htm or 27266-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/7/2/6/27266/ + +Produced by 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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0000000..c951964 --- /dev/null +++ b/27266-page-images/q0001.png diff --git a/27266.txt b/27266.txt new file mode 100644 index 0000000..c077174 --- /dev/null +++ b/27266.txt @@ -0,0 +1,3064 @@ +The Project Gutenberg EBook of The Seventh Day Sabbath, a Perpetual Sign, 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 + 1847 edition + +Author: Joseph Bates + +Release Date: November 15, 2008 [EBook #27266] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + + + + +Produced by 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. + + + [SECOND EDITION REVISED AND ENLARGED] + + NEW BEDFORD: + PRESS OF BENJAMIN LINDSEY + 1847 + + + + +[ii]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. It is still clearer in Luke x. 25, +28. "What is written in the law? how readest thou?" Here he gives the +Savior's exposition in xxii. Matt. as above. Jesus says, "Thou hast +answered right, this do and live." See also Matt. v: 17, 19, 21, 27, 33. +PAUL comments thus. "The law is holy, and the commandments holy, just +and good." "Circumcission and uncircumcission 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. + + + + +[iii]PREFACE TO SECOND EDITION. + +TO THE LITTLE FLOCK. + + +My reasons for issuing a second edition of this book are, First, the +increasing demand for them, from different quarters. Second, it affords +me an opportunity of spreading additional light from the Word on this +important subject of present truth. Much more is said about it than any +doctrine in the bible, beginning in Genesis, and continuing down to the +closing up of the last message which God ever gave to man, proving +clearly that the doing of these commandments saves the soul; showing it +more clearly than a strict adherence to the Constitution of these United +States proves the man a sound patriot. Therefore in this sense they are +strictly the constitution of the bible, the everlasting covenant between +God and man, and can never be changed or altered while man is stamped +with the image of God. Why then has the church lost sight of them? or +rather the Covenant in them of the 7th day Sabbath? See history 43d +page, and Dan. vii. 25. Well then how does it come to be understood at +this point of time? Answer.--The angel Gabriel told Daniel that +knowledge should increase in the time of the end. This of course +included the scriptures, particularly since the proclamation of the +everlasting Gospel in Rev. xiv: 6, 13. It is well known how this +knowledge has increased since 1840. These ten Commandments being the +foundation of the scriptures. (See Matt. xxii.) God, in a peculiar +manner, to instruct his honest, confiding children, shows them +spiritually under the sounding of the seventh Angel, the ark of his +testament after the temple of God was opened in heaven. xi: 19. These +are the ten commandments. Here then I understand is where the spirit +made an indelible impression to search the scriptures for the TESTIMONY +of God. It was done, and published to the world by many, that the +professed church had been walking in open violation of the fourth +commandment since the days of the Apostles.--Every one that has read the +history of this TESTIMONY of God in the ark, must see the mighty power +that accompanied it through Israel and Philistine, one of the greatest +wonders that ever existed [iv]in this world, a pattern only of what was +seen in the opening of the Temple in heaven. In the xiv: 12, John sees +them obeying its dictates. In the xv ch. he describes the division as in +the xiv ch. they were rejoicing over the victory of the beast, (got out +of the churches,) standing on or by the sure word of prophecy, (some say +immortality.) The 4th v. says, "for all nations SHALL come (in the +future) and worship before thee." "After that I looked and behold the +Temple of the Tabernacle of the TESTIMONY in heaven was open," 5th v. +(that is after their songs of rejoicing.) The Temple which contained the +Tabernacle, the ark of the testimony, or ten commandments was open. Now +this Temple without doubt is the new Jerusalem. Who cannot see that this +Temple has been opened for some purpose, but not to be entered by man +until the seven last plagues are fulfilled. Here is a space of time in +which the commandments will be fully kept. I do not say that this view +of the Ark in Rev. is positive, but I think the inference is strong. I +cannot see what else it refers to. + +On pages 15, 16, I have added about 24 lines in further explanation of +Coll. ii: 14, 17. On 16th page, I have also added about as much more to +illustrate and distinguish the Sabbath feasts of the Jewish nation. On +the nineteenth page I have given about forty lines on the 2d Cor. iii, +which I think must settle these points fully. + +The last fourteen pages are principally devoted to the covenants and +what they are intended for. The two covenants made with man in this +state of mortality, is first by God delivered to Moses. The second or +new, by Jesus Christ and his disciples. Paul in speaking of them to the +Gal. iv: 24, says these are THE TWO COVENANTS. All the others belong to +the Saints after the second advent. + +If any of the brethren feel it a duty to help pay for the paper and +printing of this edition the way is open, otherwise it will be done by a +few individuals here, as was the first edition. This work is sent forth +gratuitously, with a fervent prayer that these present precious truths +may be set home on the soul preparatory to the coming judgment. + +Since issuing the first edition in August last, we have publicly called +on all the advent lecturers and believers to show us if we were wrong on +the Lord's Sabbath. Once more we now challenge the Christian world to +show us if they can from the Bible, where we have taken a wrong view of +the seventh day Sabbath. + +Fairhaven, Jan. 1847. + +J. B. + + + + +[5]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 [6]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 accidential? 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; "fulfil 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 [7]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 [8]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 called 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 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, +[9]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 xxii: 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 afterwards? 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 re-enacted 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 "Sabbath," and refers us right back to +the creation for [10]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 on 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 yes. Well, then, I ask you to show how he could +have [11]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 the things which Jesus "took out +of the way, nailing it to [12]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; Hear him explain. "Destroy not him with thy +_meat_ for whom Christ died. For the kingdom of God is not meat and +drink." 15, 17 v, also 20, 23. 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 were 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 +Sab[13]bath 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 [14]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_ +until 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, 33, 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, calls 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 [15]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 give 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. 39th v. And Moses _declared_ unto the children of Israel +the FEASTS of the Lord." 44th v. 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 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. +But let us look at the text again. Coll. ii; 14-16. See 17 v. +[16]"which are a _shadow_ of things to come." What did the apostle say +were _shadows_? Why, meat, drink, holy day, new moon, sabbath days. 16th +v. Heb. ix: 10. What does he mean by shadow? See Heb. x: 1, 2. Just what +I have stated on page 14. Now here we have one _clear_, positive point. +If the seventh day Sabbath is included in the 17th verse, then it must +be a _shadow_; if it is not a _shadow_, then Paul has no reference to +it, and it stands forever! Moses says the ten commandments were written +by the finger of God on tables of stone; whatever God has done with his +own hand is stamped with immortality, and is as enduring as the sun, +moon and stars. Psl. viii: 3. But if the 4th commandment, the Sabbath of +the Lord is a _shadow_ then all the other nine commandments _must_ be. +Let us look at what are called by our Lord the least commandments, the +6th and 7th. "Thou shalt not kill."--"Thou shalt not commit adultry." +Math. v: 19, 21, 27. Are these _shadows_? Is there an individual with +common sense in the world that dare risk his reputation in such kind of +logic? Then it is as clear as a sun beam that all the others are +tangible substances, and will continue in full force while immortality +endures; especially the 4th commandment, the Sabbath. See Isa. 66: 23, +Heb. iv: 9, Rev. 22: 14. And in the 28th and 29th chapters of Numbers +the sacrifices and offerings for each of these days are made so plain, +beginning with the Sabbath, 9th v. that we have only to read the +following to understand. 26. xxix: 1. First day, seventh month, (new +moon;) 7th v., 10th day Sabbath; 12th v., 15th day Sabbath, and 35th v., +23d day Sabbath. I will endeavor to present it in a clearer point of +view: + + Feast by fire connected with the Lord's and the Jewish + Sabbaths. + + The Daily or continual [always] 2 lambs morning and evening. + + 3 quarts of flour for a meat offering, 2-1/2 pints of oil, 5 + pints of wine--xxviii: 3-7. + + THE SABBATH DAY. 2 lambs, and six quarts of flour with oil. + +Here follow the Jewish feasts with their Sabbaths: + + 1st.--7th week Sabbath, 2 bullocks, 1 ram, 7 lambs, 1 goat, 24 + quarts of flour--xxviii: 16, 17. + + 2d.--7th month Sabbath, 1 bullock, 1 ram, 7 lambs, 1 kid, 36 + quarts of flour--xxix: 1-5. + + 3d.--10th of 7th month Sabbath, 1 bullock, 1 ram, 7 lambs, 2 + kids, 36 quarts of flour--7-11. + + 4th.--15th of 7th month Sabbath, 13 bullocks, 2 rams, 14 + lambs, 2 kids, 4-1/2 bushels of flour--12-16. + + 5th.--8th day Sabbath, 1 bullock, 1 ram, 7 lambs, 1 goat, 36 + quarts of flour--35-39. + +[17]"And Moses told the children of Israel according to all that the +Lord commanded Moses." Here is the 8th day Sabbath, which makes 5 Jewish +Sabbaths, every one of them differing from the other and the Lord's +Sabbath, no more connected with them than in the xxiii of Levit. just +named. Here then is an unanswerable argument for a separation of the +Jewish from the Lord's Sabbath, and shows conclusively what Paul calls +"shadows" in ii Col: 17, and Hosea "her Sabbaths." 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," (31 v.) 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. (33 v.) 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, and the other temporary, to +be abolished when peace was proclaimed between this country and Mexico. +The time _comes_, the temporary laws are [18]abolished: but strange to +hear, a large portion of the people are now insisting upon it that +because peace is proclaimed that both 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 is +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 +shows _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." xlii: 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 [19]them. If we do not keep the day God has +sanctified, then we break not the least, but one of the greatest of his +commandments. Before we leave this part of our subject let us examine 2 +Cor. iii: 7, 9, 11, 15. I have been told that these verses clearly prove +the abolition of the 10 commandments. It is admitted by all our +opponents, that the change which they so much insist upon, respecting +the commandments, took place at the crucifixion of our Lord. It is clear +from ii Col: 14 that the hand-writing of ordinances (the law of Moses) +was then taken out of our way, and all that was contrary to us, but the +10 commandments were never contrary to us, especially the 4th, the +Sabbath, for "it was made for man." The 2d or Gospel Covenant Paul tells +the Hebs. is written upon our hearts. viii: 10. This is the same ten +commandments; then instead of being taken away or abolished they are +still nearer to us. See also 3d v of 2d Cor: iii. If Paul was laboring +here to show the abolition of the ten commandments in A. D. 60, (look at +the top of your bible for the date) pray tell me if you can what he +meant by writing to the Romans the very same year and telling them that +"the _law was holy, and the commandments holy, just and good_." That he +meant no other than the _Law_ and _Commandments_ in the decalogue, see +xiii: 8, 9. About four years after this he is exhorting the Ephesians to +the keeping the 5th commandment. He says it is the "first commandment +with promise." vi: 2. The same year that he writes the Romans he dates +his 1st Epistle to the Cor. in ch. vii: 19, and says circumcision is +nothing and uncircumcision is nothing, (what _is_, Paul?) but the +_keeping the commandments of God_. Now all this was certainly more than +twenty-five years after the crucifixion. Is not the proof then positive +and forever established that Paul's preaching is right to the point in +establishing the commandments of God instead of abolishing them? If I +have not made it plain here, I would just say once more, that the +Apostle's argument where he refers to the abolition of the law in Rom., +Cor., Gall., see v: 14, Eph. and Heb. he always means the carnal +commandments and laws of Moses, and not the commandments of God, as he +has shown. See Acts xxi: 20, 21. Here is circumcision, and the customs, +the _law_ of Moses, and not one breath about the Sabbath. But if you +will trace back to the xviii: 4, 11, you will see that instead of +abolishing THE Sabbath, Paul had just come from Corinth, where he had +been preaching for 78 Sabbaths in succession. O Lord help thy people +[20]to see THESE truths and keep thy law! 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 +commandments--xxxiv: 28. And Moses puts them, "into the ark"--xl: 20. +_Now for the second code of laws._ See Deut. xxxl: 9, 10; and xxiv: 26. +"And when Moses had [21]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-four verses 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, were binding before the law was given, +(meaning that one of course at Mount Sinai) and are binding _now_; it is +immutable and eternal! They are 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 coeval and +coextensive 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: +4. 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 this was 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: +[22]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 multitude that +thronged him in the streets, in the cities 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. 5: 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 v: 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 refer 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 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, [23]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 Antioch taught the brethren that by +Jesus Christ all who believe in him "are justified from all things from +which ye could not be justified by the _Law of Moses_." Acts xiii: 39. + +The Pharisee 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 Sabbath +for eighteen months. xviii: 4, 11. And this, be it remembered, was more +than twenty years after the Jewish Sabbaths and ceremonies were nailed +to the cross.--And [24]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 shews 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_ 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 +[25]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: 11-23, 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 Matthew 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_ of 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 xv: 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 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 [26]ordinances." ii: 15. See the reverse in vi: 2 v. To +the Collossians he asks, "Why as though living in the world, are ye +subject to ordinances which 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 writen 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 was 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 ten commandments again, namely, Adultery and Murder +(what the Saviour in the fifth chapter of Matt. calls the [27]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_ emenated 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 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 that 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 to the same +place for the _beginning_ when marriage was first instituted. Matt. xix: +4. In my second letter to the church, I have taught the same doctrines: +viz. "This is the commandment that as ye [28]have heard from the +_beginnings ye should walk in it_." (practice it.) ii: 5, 6. "A _new_ +commandment I write unto you." ii: 8 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 keep my commandments." We are repeatedly told +that the Sabbath was changed or forever abolished, at the crucifixion 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 patience of the Saints, +here are they that keep the _commandments_ of God and the faith of +Jesus." And this picture was so deeply impressed upon his mind, that +when the Savior 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." 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 antetype: 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 Millenium, the seven thousandth year, so that the seventh +[29]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 antetype of rest or the great Sabbath, short of one thousand years +in future. + +Again: Isaiah says: "To the law and to the testimony if they speak not +according to his 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, the 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 40 +years after his crucifixion. 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 the 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 that 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 instruction to his [30]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 +it must be _perpetual_. If Paul's argument in iii. Rom. that the law is +established through faith, is correct, then it is _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, fall 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 +[31]it was not abolished at the crucifixion, 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 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 onto +the Lord." + +Doct. Dodridge, whose ability and piety have 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." I Cor. xvi: 2. "Show that it was to be put into a [32]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 the 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 passages of + scripture, in which the first day of the week is mentioned. + The next passage is Acts xx: 7. 'Upon the first day of the + week when the disciples some 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 + 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: + + [33]"I have examined several different translations of the + scriptures, both from the Hebrew and Septuagint, with notes + and annotations 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 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, unbiassed 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 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 is his privilege to justify and explain, when precept and +practice do not agree--so is it with President Humphrey, he can [34]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 was 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 mind 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 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 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, [35]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 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 [36]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 a 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 at 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 to 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 were 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 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 towards evening and the _day was far spent_. Luke +xxiv: 29. After this the disciples travelled 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 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 26 v: "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." [37]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 perversions 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? + +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 [38]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 commence to travel the ground over +again for the purposes 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 the sun ever +shown 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 [39]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 showed himself to the 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 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, 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 in 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 [40]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 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 [41]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 +disciples passing to the synagogue to teach; they ask him if it is +lawful to teach 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 the +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 [42]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 Pharisee's 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 straightway 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.' 16v. '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 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 [43]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 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 +judgment, and not according to appearance. + +There is but one Christian Sabbath named, or established in the bible, +and that individual, whoever he is, that [44]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; +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 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 [45]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 has ever been the prerogative of absolute rulers like +himself, to change manmade laws, nor the law of Moses, for that had been +abolished 570 years before the Pope finally changed the Sabbath to the +1st day of the week. 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 [46]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" +dower, 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 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 [47]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. + +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 [48]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 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. [49]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! + + +GOD HAS MADE THREE EVERLASTING COVENANTS WITH MAN. + +The first one is the Covenant of Inheritance "confirmed unto Jacob for a +law and unto Israel for an _everlasting_ Inheritance." See Psl. cv: +8-11. Acts vii: 3-6. Eph. i: 14. + +Second is an "_everlasting Covenant of Redemption_." See Isa. lxi: 8, 9. +"I have made a Covenant with my chosen, I have sworn unto David my +servant, thy seed will I establish forever." Psl. lxxxix: 2-5. See also +34-37 vs. "My Covenant will I not _break_, nor alter the thing that is +gone out of my lips. Once have I sworn by my holiness that I will not +lie unto David, his seed shall endure forever, and his throne as the sun +before me--It shall be established forever as the moon and as a faithful +witness in heaven." Isa. says it is sure, lv: 3; liv: 13, 14. Ezekiel +calls it a Covenant of peace. xxxiv: 25. In xxxvii ch. 25 and 26 v. he +shows clearly that David is Christ, and this "Covenant of peace is an +everlasting Covenant with his Israel, and will be _known_ when his +sanctuary is in the midst of them forever more." 28 v. The very same is +brought to view by Paul. Rom. xi: 26, 27. + +_These two everlasting Covenants_ are conditional, and in the future. +The living saints of God inherit them by keeping [50]the 'commandments +of God and testimony of Jesus', which can be nothing more nor less than +what Jer. and Paul calls the 'new or second covenant.' Jer. xxxi: 31-33; +Heb. viii: 6-10; by us the Gospel Covenant, confirmed by Christ and his +Apostles 1800 years ago. Dan. ix: 27; Acts x: 36-40; Heb. ii: 3, 4. The +old or first Covenant was delivered to Moses at Mount Sinai 3337 years +ago, and is about 1537 years older than the _new_, or _second_, or what +we call the Gospel Covenant. Paul to the Heb. ix: 1, says, 'This first +Covenant had ordinances of divine service, and a worldly sanctuary,' +meaning the Old Tabernacle with all its appendages, (see 23 v.,) and was +dedicated with the blood of bulls and goats. 18, 19 v. (Macknight's +trans.). See also Exo. xxiv: 8; Lev. xvi: 15. This same Covenant was the +ten commandments 'written on tables of stone by the finger of God.' Exo. +xxxiv: 27, 28; Deut. ix: 9-11. Paul calls it the Ark of the Covenant. +Heb. ix: 4. Moses built a Tabernacle for it. Exo. xl: 3, 21. David had +it in his heart to build a house for it. 1 Chr. xxviii: 2. Solomon built +_the_ house (the Temple) and put the Ark into it. 2 Ch. vi: 11. These +ten commandments then, was the first _Covenant_. The Tabernacle and all +its furniture was appended to it, and was called the Sanctuary, the +building that contained it. This Covenant was broken by the Jews, with +whom it was first made. Deut. xxxi: 15, 20; Jer. xxxi: 32; Ezek. xvi: 5, +9; and xvii: 19; Isa. xxxiii: 8. Now how evident it is that the Jewish +nation did not destroy nor abolish this Covenant by breaking it. As well +may it be said that the man who violates the law of his country has +abolished or destroyed the whole law. No, no! men can no more destroy +the law God has made than they can put out the light of the sun. They +can destroy themselves, but God's work can they never. Hear God speak +and may his word annihilate every thought to the contrary: "The Lord thy +God he is the faithful God, which keepeth _Covenant_ and mercy with them +that love him and _keep his commandments_ to a thousand _generations_." +Is not this as much as 63,000 years in the future? Will he break it, +then think ye? No, you know it means forever! Deut. vii: 9. Do you still +doubt. Let him speak once more. "_My Covenant will I not BREAK nor +ALTER_ [look at this, you that say God has _altered_ this Covenant so as +to change this Sabbath from the 7th to the 1st day of the week.] _the +thing that has gone out of my mouth._" Psl. lxxxix: 34. Then it is +immutable! unchangeable! immortal! as well may man undertake to +annihilate the sun. [51]Jesus then, as I have shown, came to establish +the new _Covenant_, and as I have before stated, he stripped off all +these appendages, the _law of ceremonies_, the _hand writing_ of +_ordinances_, the _carnal commandments_ (Paul,) from the first +_Covenant_, the ten commandments, leaving them pure as when they first +came from his Father's hand, and nailed as Paul shows to the Col. all +these ceremonies to his cross, at the same hour he sealed the new +_Covenant_ with his blood, called the _everlasting Covenant_. Heb. xiii: +20. + +Paul in the viii. ch. on this Covenant, extracts from Jer. xxxi: 31-34, +which shows us clearly what he means (see 8-12v,) and says in the 7 v., +if the first one had been faultless then no place could be found for the +second. 6 v. says this covenant is established on better promises +because Jesus is the mediator of it. xii: 24. In x: 15, 16, he quotes +from the viii. ch. to show that the Holy Ghost is also a witness. See +how, in ii. Rom. 13-16, "when the Gentiles which have not the _law_, +(that is the ten commandments on tables of stone) DO the things +contained in the _law_ (the ten commandments) they show the work of the +_law_ (the ten commandments) written on their hearts, their thoughts in +the mean while accusing, or else excusing, (when, Paul?) in the day when +God shall judge the secrets of men by my gospel." Then it must be now. +Oh no, says the reader, Paul means at the day of judgment.--I am glad +you admit that condemnation overtakes the transgressors of the law +written on our hearts somewhere. For proof that he means the +commandments read 21, 22 v.; you will of course understand that it is +not the law of ceremonies, for these had been abolished more than 25 +years before. See chronology A. D. 60. Now see Heb. viii: 10 again. "I +will put my _laws_ into their minds and write them in their hearts." +This is the very same, the commandment, the _covenant_, for there is no +other _law_ called God's _law_ that we can refer to in the bible but +this. In Jer. xxxii: 40, the everlasting covenant which Paul quotes in +xiii Heb. is the same promise as in Jer. xxxi. + +Now in Ezek. xvi: 8. This is the first covenant to Moses; that it is +broken see 59 v. 60-62, shows the second covenant as in Jer., read the +history in the chapter. + +In ch. xx: 37, where the promise is, "I will bring you into the bond (or +delivering, see margin,) of the covenant." At first view it would appear +as though here was another implied, but I think the preceding verses, +particularly the 12th and 20th, show it to be the covenant in which the +[52]Sabbath is included, or it may be the everlasting covenant of +redemption, given to Jesus just previous to the resurrection. Paul +clearly shows that there are but two covenants under the law in his +allegory to the Galatians iv: 21-27, and these two must of necessity, as +I have shown embrace the ten commandments. Now has this new covenant +been broken by man as was the first? Hear Isaiah: "Behold the Lord +maketh the earth empty, the inhabitants of the earth burned, and but few +left." Why? "Because they have broken the everlasting covenant." See +xxiii: 5. Read the whole chapter. Paul says that the professed church in +the last days will be covenant breakers. 2 Tim. iii: 2-5. (Macknight's +translation.) This must of course be violating, especially, the fourth +commandment, the Lord's Sabbath. It would be the height of absurdity to +attempt to apply it to the first day of the week, because this is +included in the six working days, which God never sanctified nor set +apart for an holy day. + +Now what is to be appended to this everlasting covenant (called new not +in respect of its date: it being made from everlasting, and will +continue forever,) to ensure us an entrance into the gates of the holy +city. Answer. The _testimony of Jesus_. Rev. xii: 17. "That old dragon +the devil is pursuing the remnant (the last end) of God's children, +which keep the commandments of God, and have the testimony of Jesus +Christ." In the xiv: 12, John says the faith of Jesus, (same meaning.) +Now what is this faith or "testimony of Jesus?" John shows that he was +banished to Patmos for the "word of God and the _testimony_ of Jesus +Christ." Rev. 1, 9, he says he "bore record of the _testimony_ of +Jesus," "and what he saw." 2 v. Just what Jesus had directed his +disciples to do. See Math. xxviii: 19, 20. "Teach all nations to observe +all things whatsoever I have commanded you." This then is what makes the +covenant new, appending to it the teaching or testimony of Jesus, after +the ceremonial law had been "nailed to the cross." Here it is perfectly +clear that the everlasting _covenant_ the ten commandments have +undergone no change whatever. Indeed it is impossible that the law of +God could be changed; do you say it is possible I may be mistaken? Then +I will appeal to Jesus. He says "it is easier for heaven and earth to +pass than _one_ tittle of the _law_ to fail." You say this is no proof, +for the law of God is the word taught in the old and new testaments. See +here then, in Matt. v: 17, 18. Is not this the same _law_ as in Luke 16: +17? Yes. [53]Very well then, see next verse, here he unhesitatingly +calls them the commandments; for proof that he means the ten +commandments, read 21st verse, "shall not kill," now 27th "nor commit +adultery," then 33d, "nor take God's name in vain." His exposition of +them as a whole is certainly as clear as this in Matt. xxii: 35-40, +reduced to two precepts, love God, and love your neighbor, on these two +hang all the law (ceremonial) and the prophets. Dont you see then that +if this _law_ is taken away, changed or abolished, that the prophets +must fall with it, as certainly as a building would if the foundation +was swept away?--The argument is clear that the prophecies cannot be +sustained without the _law_. Again, see Luke x: 25-28. The lawyer says, +"Master what shall I do to inherit eternal life?" Jesus "said unto him +what is written in the LAW? how readest thou?" He begins and quotes the +two precepts (the essence of the ten commandments) given by the Saviour +in Matt. xxii. Jesus says "thou hast answered RIGHT, this do and _thou +shalt live_." Is this a safe rule for us? Yes, if you can believe the +Saviour. I ask if it could be so if any of the _law_ should fail? No, +that would undermine the foundation. Then I have not appealed to Jesus +in vain. If all of this does not convince you, just hear the Prophets. +"The good man's delight is in the _law_ of the Lord, and in his _law_ +doth he meditate day and night." Psl. i: 1, 2. "The _law_ of the Lord is +_perfect_, converting the soul." xix. "The _law_ of thy mouth is better +unto me than thousands of gold and silver." xix: 72. "Great peace have +they that love _thy_ law, and nothing shall offend them." 165. Does the +changing of the law by the little horn bring peace? "He that turneth +away his ear from hearing the _law_, even his prayer shall be an +abomination." Prov, 28: 9. Read this passage again. You that say the +Lord is not so particular about his _law_, whether we keep this day or +that for a holy day. He says "every thing upon his day." "Seal the _law_ +among my disciples." Isa. viii: 16. What for? "It will be binding on +them in the new heavens and the new earth." 66: 22, 23, "To the _law_ +and the testimony." 20. What can you prove by it if it is changed or +abolished? "He will magnify the _law_ and make it honorable." 42: 21. +How could he do that if he was going to change or destroy it. "The +people in whose heart is my _law_, fear ye not the reproach of men." 51: +7. "After those days saith the Lord, I will put my laws in their inward +parts, and write it in their hearts." Jer. 31: [54]33. Then we are +certainly bound to obey them. "Her Priests have violated my _law_--and +have put no difference between the holy and profane--and have hid their +eyes from my SABBATHS, and I am profaned among them." Ezek. xxii: 26. It +is just so; we believe it, Lord. It is even among them that say they are +looking for Jesus daily. + +Hear the Apostles. "We establish the _law_." Rom. iii: 31. "The _law is +holy, just and good_." What do you mean Paul? The professed Christian +world dont believe your testimony: they are teaching that certain part +of this _law_ was changed or abolished 25 years before you made this +assertion. See chronology. "Love is the fulfilling of the _law_." xiii: +10. See Matt. vii: 12, and Gal. v: 14. James says it is a "_perfect +Royal law of liberty_." See page 26, ch. 1: 25, and ii: 8, 9, 10, 12, +and iv: 2. This testimony is also rejected as an absurdity, being no +better than Paul's, 25 years out of date, for they will have it that the +4th commandment, the Sabbath, was changed at the Resurrection. + +_The commandments of God_ mean the same as the law.--"All his +commandments are sure, they are established _forever and ever_." Who +then can change the Sabbath? "A good understanding have all they that do +his commandments." "Blessed is the man that delighteth greatly in his +commandments." Psl. cxi: and cxii. "O let me not wander from thy +commandments." xix: 10, and 35. "I will delight myself in thy +commandments which I have loved." 47. "Thy commandment is exceeding +broad." 96. "All thy commandments are truth." 151. Can it be proved that +God ever altered or changed the truth? Yes, if it can be proved that he +changed the Sabbath. "O that thou hadst harkened to my commandments, +then had thy peace been as a river, and thy righteousness as the waves +of the sea." Isa. 48: 18. See Jesus' exposition and reference to the +commandments Matt. v: 19, xv: 3-6. We are told by those who can hardly +bear a contradiction, that the 5th commandment means Jesus for father, +and New Jerusalem for mother. Jesus shows it is our natural parents, and +so does Paul to the Eph. vi: 1-3. See also Matt. xix: 17-19, and xxii: +35-40. Mark xii: 29-31, John xiii: 34, xiv: 31, and xv: 12. The last +three quotations relate to his own commandment. See John's testimony on +this point. 1st John ii: 4, 7, iii: 21, 24. Rev. xii: 17, and xiv: 12. +Now let us hear the conclusion of the whole matter, "fear God and keep +his commandments; for this is the _whole_ duty of man," "Blessed are +they that do his [55]commandments, that they may have right to the tree +of life and may enter in through the gates into the city." Rev. xxii: +14, Ecc. xii: 13. Do you ask for the foundation for this mass of +evidence? When Israel violated the holy Sabbath of rest given in the +beginning, Gen. ii: 2, 3, 1 John ii: 7, the Lord said unto Moses, how +long refuse ye to keep my commandments and my laws? What are they, Lord? +Answer, the seventh day Sabbath. See Exo. xvi: 27-30. Now if we trace +the bible through in relation to the Sabbath we shall learn that the +Lord's threatenings, judgments, and promises, are more than ten fold in +comparison with the other nine commandments. What is the reason of this? +Answer, the keeping of GOD'S SABBATH HOLY SANCTIFIES AND SAVES THE SOUL! +but the keeping of one, or all the other nine without it will not. + +Now, dear reader, if you are still undecided about the keeping of God's +Sabbath, let me persuade you to read these two pages over again, and +settle in your mind what you will do with this mass of testimony, +directly from God; his Prophets; Jesus Christ and his Apostles. Dare you +say you are now 'living by every word of God,' and yet reject all this, +with what other testimony is here presented to prove the keeping of the +seventh day Sabbath? Dare you run such a risk because the great mass of +professed believers in Christendom are doing so? Do you think you can be +saved by such a _faith_ and _practice_? Your ministering spirit (if you +yet have one,) says no, no! utterly impossible! Then receive the truth +in the love of it. Do you perceive that the seventh day Sabbath is God's +first _law_ for man? Gen. ii: 2, 3, and the very last promise he ever +made to man of a future inheritance is based on the 'doing of these +commandments.' It would not help your case at all if you could make out +five thousand, instead of ten, commandments; for you would still have to +include the ten to get them all. + +What a beautiful delineation the cxix Psalm is, of this wonderful +prototype delivered by God to Moses at Mount Sinai. The _Commandments_ +are rehearsed twenty-two times. The _Law_ twenty-three. The _Testimony_ +twenty-three. The _Statutes_ twenty-one. The _Precepts_ twenty-two. The +_Judgments_ twenty-two. The _Word_ thirty-eight. All referring to the +Ark of the Covenant of God. See how perfectly David and Nehemiah links +them together with the Sabbath in the xix Psl: 7-9; Neh. ix: 13, 14. +'The [56]_Commandments_, _Law_, _Testimony_ and _Judgments_, are true +and righteous all together.' Proof--_Commandments_ and _Laws_, Exo. xvi: +28-30; _Testimony_, Exo. xxv: 16; Isa. viii: 20; _Word_, Exo. xxxiv: 27; +Mark vii: 10, 13; _Statutes_ and _Judgments_, Deut. vi: 17, 20; x: 13; +Lev. xviii: 5; _Precepts_, Neh. ix: 13, 14; Dan. ix: 5. + +Who believes that the person that refrains from worshiping 'idols or +images,' will be saved for that? or because he honors his father or +mother? or because he is no murderer? or does not commit adultery, or +steal, or bear false witness, or covet, or not swear? Thousands on +thousands have conformed to some and even all the nine, that made no +pretensions to religion. We must keep the whole if we would be saved; +neither can we be saved by keeping the Sabbath alone. James says 'If we +fail in one we are guilty of the whole.' God says 'verily my Sabbaths ye +shall keep--that ye may know that I the Lord do SANCTIFY you.' Exo. +xxxi: 13. Now I ask if there is any wise men among us that can tell us +how the soul is sanctified unless he keeps the Sabbath HOLY. Ezekiel +says the Sabbath was given that we might know that the Lord SANCTIFIES. +xx. Says the reader, what do you think about those that have died in +faith, keeping the first day Sabbath? Just as I do of those that never +heard the everlasting gospel at the hour of his judgment. Look at the +state of the world _now_, since they have rejected this message, the +answer is plain then that condemnation comes, when light or present +truth is presented and rejected. We may think our plea of ignorance may +excuse us now. But just think of that awful hour, that gathering storm +that is now clothing the moral world with darkness that may be felt. The +sure and certain precursor of that tremendous "rush" when God roars out +of Zion, and utters his voice from Jerusalem, preparatory to the sign of +the Son of man in heaven and the trump of the archangel and a great +sound, with so much power that earth and sea will reel, and rock, and +rend; and cast forth the righteous dead, and the living saints changed; +all going up together to meet their glorified Lord. No plea of ignorance +will then answer our purpose: thoughts then rushing through our minds +with more than lightning speed, will touch every point as on the +magnetic telegraph, and show us where and when we rejected the present +truth. Good God help the honest ones to see it now, for then it +certainly will be forever too late. That God's holy Sabbath is a present +truth I have not a shadow [57]of a doubt; that it is stamped with +immortality and will be present truth forever and ever, no mortal can +dispute:--It was established in Paradise without limitation. Gen. ii: 2, +3. God says "my _covenant will I not_ BREAK _nor_ ALTER." Jesus has +shown that not one tittle of this covenant can be _altered_, and told +his children (not the Jews only) how they should pray about the Sabbath +36 years after his death. A little farther in the distance stands John +the last of the disciples pointing us to Paradise for the commandments. +After wading through a few years tribulation, in vision he sees the new +Jerusalem, the Mother of us all, the Paradise restored, and cries out +"blessed are they that DO (that practice) his commandments, they are +going into the city." There they will keep the Sabbath without +opposition, as at the beginning. Isa. 66: 23, Heb. iv: 9. This looks +just like God's work. Man has undertaken to "_break_ and _alter_" this +_law_ by changing the Sabbath. It would be much easier for him to bail +the ocean dry, and carry the water to Jupiter by the spoonful; and sweep +the thick clouds from the heavens in a thunder storm with the wing of a +raven. Who then can alter this covenant? Echo answers, who can alter +this covenant? + +Now who cannot see clearly that the main pillar and foundation of this +_Everlasting covenant_ is the ten _commandments_, the _law_ of God, the +constitution of the Bible: for every nation, kindred, tongue, and +people, given first in Paradise, re-enacted with the nine additional +_commandments_, written on tables of stone by the finger of God on mount +Sinai, giving it the form of a statute, then delivered to Moses, broken +by the Jewish, just as men break any law without destroying it. The same +ten commandments and laws, called by Paul the _new_ or _second_ and +_everlasting covenant_, confirmed by Jesus, and sealed with his own +blood eighteen hundred years ago, written in our minds and our hearts +from one generation to another to the present time, always understood +when developed in the believer's _practising_ and _doing_ them, with the +promise annexed that such obedience will be rewarded by an entrance into +the holy city. Rev. xxii: 14. + +Now in this covenant or ten commandments God has given us a perpetual +covenant, a sign forever, and this is the seventh day Sabbath. See Exo. +31: 16. This may bear some comparison with the visions of Ezekiel and +John. "Their work was as it were a wheel in the middle of a wheel." "I +will give him a white stone, and in [58]the stone a new name." So with +the Sabbath it is the main and essential thing. It is clearly that if we +keep this holy as God has shown us, then we shall be SANCTIFIED. So we +see a holy sanctified soul cannot violate the commandments. But if we +reject the light and still persist in saying we will keep one of the +working days holy which God never _sanctified_ nor set apart for us, +"how does the love of God dwell in that soul?" "If ye love me keep my +commandments." Now the history of God's people for the last seven years, +or more, is described by John in Rev. xiv: 6-13. An angel preaching the +everlasting gospel at the hour of God's judgment. This without any doubt +represents all those who were preaching the second Advent doctrine since +1840. During this proclamation, there followed another angel, saying +"Babylon is fallen, is fallen." This angel was some of the same Advent +lecturers, (for invisible angels dont preach to men.) And the third +angel follows them, showing the curse that befell all such as "worship +the beast or his image, or _receive his mark_," that is, if they go back +again. The same angel or voice that is brought to view in ch. 18: 4, you +see he follows the one that announces the fall of Babylon, and cries, +come out of her my people: this was a little before and during a cry at +Midnight in the fall of 1844. And God's people did respond to that call +and come out, does any one ask where from? Answer, the professed +churches and no where else. These churches then are Babylon! Now when +this cry ended, John describes another very different company, in their +patience, (or trying time,) keeping the commandments of God and the +faith or testimony of Jesus; who are they? Why, the very same that came +out of Babylon. Well, were they not all good christians that obeyed and +came out of Babylon? They will be if they belong to this last company +and pass through the trial. But did they not keep the commandments of +God before this company was developed? Yes all but the 4th commandment. +Therefore as I have shown, John gave us no credit for keeping the first +for the seventh day Sabbath, neither could it be called keeping the +commandments, for if we did it ever so ignorantly, even, we still +violated the very essential _law_ in the commandments, and all that John +could say therefore was, that them which had the mark of the beast kept +some of the commandments. James says "if we fail in one we are guilty of +the whole." Now that such a people can be found on the earth as +[59]described in the 12 v. and have been uniting in companies for the +last two years, on the commandments of God and faith or testimony of +Jesus, is indisputable and clear. I say here then is demonstrated proof +that Babylon has fallen, and whoever undertakes to prove the contrary +must annihilate this people, or "pervert the scriptures." John further +shows that this is a remnant (which of course means the last end) made +war with, (his meaning is clear,) for "keeping the commandments of God +and the testimony of Jesus Christ." xii: 17. Here another question +arises, why this people should be persecuted for keeping the +commandments, &c., when all, even them which have the mark of the beast, +profess to keep them. I suppose all that enrages the Devil and his army +is this; that this remnant are actually _practising_ what they believe +is the testimony of God and the testimony of Jesus, selling what they +have, giving alms, laying up their treasure in heaven, casting +themselves entirely loose from this wicked world; doing as their master +told them to do, "washing one another's feet," and as the apostles have +taught, 'greet all the brethren with an holy kiss,' 'salute every saint +in christ Jesus.' Living 'by every word which proceedeth out of the +mouth of God,' practice keeping the Sabbath holy, just as God has told +them in the commandments. But says the reader, there are tens of +thousands that are looking for Jesus, that dont believe the above +doctrines, what will become of them? Consult John, he knows better than +we do; he has only described two companies. See xiv: 9-11, 12. One is +keeping the commandments and faith of Jesus. The other has the mark of +the beast. How? See page 45. Is it not clear that the first day of the +week for the Sabbath or holy day is a mark of the beast. It surely will +be admitted that the Devil was and is the father of all the wicked deeds +of Imperial and papal Rome. It is clear then from this history that +Sunday, or first day, is his Sabbath throughout christendom. And that he +has succeeded among other civilized nations to sanctify and set apart +for holy days every working day which God gave us, that _he_ did not +sanctify. See page 8th. He will be very careful therefore not to make +_war_ on any but those who keep God's Sabbath holy. Contrast this with +page 30. John shows that these will all be judged according to their +works, or as their work shall be. But them that do (that practice) his +commandments may enter in through the gates into the city. But do not +some of the rest go in? He does not say they do. He [60]says his reward +is with him to give to every man according as his work shall be. Well, +who are left out? See 15 v. "And whosoever loveth and maketh a _lie_." +Now see 4 of John ii. "He that saith I know him and keepeth not his +commandments is a _liar_." But does not the vii Rev. describe a great +multitude saved after the 144,000? Yes, but I conclude that these were +raised from the dead. The original design of sending out this work was +to show that these commandments, the keeping of the Lord's Sabbath, +would save the _living_ saints only at the coming of Jesus. Now that the +keeping of the seventh day Sabbath has been made void by the working of +satan, and is to be restored as one of the _all_ things spoken of by all +the holy prophets since the world began, before Jesus can come, is +evident. See Acts iii: 20, 21. "And they that shall be of THEE shall +_build the old waste places--thou shalt raise up the foundation of many +generations_, and thou shalt be called the REPAIRER _of the breach, the_ +RESTORER _of paths to dwell in_." Isa. 58: 12. The two following verses +show that keeping or restoring the Sabbath is the special work. Jesus +says, "they shall be called great in the kingdom of heaven, that _do_ +and _teach_ the commandments." That there will yet be a mighty struggle +about the restoring and keeping the seventh day Sabbath, that will test +every living soul that enters the gates of the city, cannot be disputed. +It is evident the Devil is making war on all such. See Rev. xii: 17. +"Remember the Sabbath day and keep it holy." Amen. + + + + +WHO ARE THE TRUE ISRAEL? + + +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 he +partially destroyed and dispersed them; God then brought in a new +covenant which continued the sign of the Sabbath, which was +[61]confirmed by Jesus and his Apostle about 1525 years from the first. +See Heb. viii: 8, 10, 13; Rom. ii: 15. Their breaking the first covenant +never could destroy the commandments of God. Therefore this new or +second covenant, made with the house of ISRAEL, Heb. viii: 10, (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 through 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 Greek, +(or Gentile) for they are not all _Israel_ that 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.) chs. +ix and x. To the Gallatians he says, "Now to Abraham (the Grandfather of +Israel) and his seed were the [62]promises made: not to many, but as of +one and to thy seed which is CHRIST--then says, then says, there is +neither Jew nor Greek--but one in Christ Jesus, and if 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. ch., God says "he will bring up out of +their _graves_ the _whole house of Israel_." "and I will put my spirit +in you and ye shall _live_." 11-14. 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 forevermore." +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. + + + + +TWO QUESTIONS FOR SHEPHERDS AND PRINCIPALS OF THE FLOCK, ANY WHERE AND +EVERY WHERE. + + +When and where has God abolished his _commandments_ and laws? namely the +seventh day Sabbath as recorded in Exo. xvi: 28-30. When, and where did +God ever sanctify the _first_, or any other day but the seventh to be +kept for a holy day of rest? Will God ever justify any living soul for +attempting to keep one of the six working days holy? + + + + +[63]RECAPITULATION + + +1. Page 5. _When was the Sabbath instituted?_ Here we have endeavored to +show when, and how it continued until its re-enactment on Mount Sinai. + +2. Page 11. _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_, +(the law of ceremonies,) because their feasts commenced and ended with a +Sabbath. See Lev xxiii. + +Please read from 20th page onward, how Jesus and the Apostle make the +distinction. + +3. Page 31. _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. + +4. Page 45. The History which is uncontroverted. + +5. The time when the Sabbath commences. See pages 35 and 36, not 31, as +on page 46. The sun in the centre of the globe, at the commencement of +the sacred year (March or April) is the great regulator or time-keeper +for every living soul on this planet. Gen. 1: 14, Exo. xii: 2. + +6. Page 49 begins with the _covenants_. Here by tracing them through the +bible we find them founded on the ten commandments. The Sabbath of the +Lord our God, the connecting link, or covenant within the covenant; the +first _law_ ever given, annexed to the last promise ever made, which if +obeyed will save them that are alive when Jesus comes ... Sabbath HOLY. + +... principals of the flock. + + + + +Transcriber's Notes + + +Page numbers from the original have been retained and enclosed in [] +square brackets. + +Words in italics in the original are surrounded by _underscores_. + +Ellipses on page 63 represent text missing in the original. When a copy +of the book with the missing text intact is found, this file will be +updated. + +This is an old text. As such, spelling is often inconsistent. Spelling +has been left as in the original with the exception of typographical +errors. The following typographical errors have been corrected: + + Page iii: proving clearly that the doing of[of missing in + original] these commandments + + Page 6: two thousand years before{original has befere} Abraham + + Page 8: adopted peculiar{original has pecular} days to suit + themselves + + Page 12: xviii:[original has xvii] 4, 11. + + Page 18: (when will{original has wlil} this be Paul) + + Page 19: also 3d v{original has 3dv} of 2d Cor: iii + + Page 22: follow any of their{original has heir} customs + + Page 23: without the least intimation{original has ntimation} + from him + + Page 26: the man that{original has tha} shall + + Page 27: taught the same doctrines{original has doctrince} + + Page 28: We are repeatedly{original has re- on one line and + repeatedly on the next} told + + Page 28: 2d{original has 3d}, announcing the fall of Babylon + + Page 28: And this{original has this this} picture + + Page 32: the christians of Troas{original has Traos} + + Page 33: ever mentioned by numbers{original has uumbers} + + Page 36: at the summer solstice{original has solistice} + + Page 50: Lev. xvi{original has vvi}: 15. + + Page 52: broken the everlasting{original has everlastidg} + covenant + + Page 59: keeping the commandments{original has commandmentr} + + Page 60: covenant which continued{original has eontinued} + + Page 62: Christ{original has Cbrist} is God's only son + + Page 62: 11-14.{original has 17-14} + +The following punctuation corrections have been made to the text. + + Page i: from the _beginning_."{period and quotation mark + missing in original} + + Page iv: as was the first edition.{period missing in original} + + Page 6: claimed as the father of the Jews{original has + extraneous parenthesis} + + Page 6: _statutes_ and my _laws_."{quotation mark missing in + original} + + Page 8: children of Israel _forever_."{quotation mark missing + in original} + + Page 14: "Well,"{quotation mark missing in original} says one, + + Page 16: Psl.{period missing in original} viii: 3. + + Page 16: Heb. iv: 9,{comma missing in original} Rev. 22: 14 + + Page 17: third part of a shekel"{quotation mark missing in + original} + + Page 19: for 78 Sabbaths in succession.{period missing in + original} + + Page 20: children of Israel in Mount Sinai"{quotation mark + missing in original} + + Page 22: I have already quoted Matt. 5: 17,{comma is missing + in original} 18 + + Page 22: tauntingly asked "{original has single quote}which is + the + + Page 23: John xv:{original has comma} 10 + + Page 24: "_great_ apostle to the Gentiles:"{quotation mark is + missing in original} + + Page 24: "{quotation mark is missing in original}circumcision + is nothing + + Page 25: Gal.{period is missing in original} iii: 11-23, + 23-25. + + Page 26: perish with their using?"{quotation mark is missing + in original} + + Page 26: handwriting in his book,{original has period} + + Page 26: i:{original has semi-colon} 25. + + Page 33: Justin Marter in his Apology{original has extraneous + period} + + Page 34: "{quotation mark missing in original}it was so at + that time + + Page 35: from sunrise to sunset.{period missing in original} + + Page 36: Gen.{period missing in original} i: 5. + + Page 37: time before he was created."{quotation mark missing + in original} + + Page 39: xxi.{original has comma} ch. John + + Page 43: judge righteous judgment."{original has single quote} + + Page 46: {original has extraneous quotation mark}Jesus says + there are but twelve + + Page 47: {original has extraneous single quote}This testimony + first + + Page 48: See Exod. xvi: 27-30.{period missing in original} + + Page 48: the wrong covenant.'{quotation mark missing in + original} + + Page 49: Eph.{period missing in original} i: 14. + + Page 49: brought to view by Paul.{period missing in original} + + Page 49: Rom. xi: 26, 27.{period missing in original} + + Page 50: testimony of Jesus'{quotation mark missing in + original} + + Page 51: in the viii. ch.{period missing in original} on this + Covenant + + Page 51: quotes from the viii. ch.{period missing in original} + + Page 51: In ch.{period missing in original} xx: 37 + + Page 51: of the covenant."{period and quotation mark missing + in original} + + Page 53: they that love _thy_{original has extraneous comma} + law + + Page 53: shall be an abomination."{quotation mark missing in + original} + + Page 53: Isa.{original has comma} viii: 16. + + Page 53: 66:{original has comma} 22, 23 + + Page 54: profaned among them."{quotation mark missing in + original} + + Page 54: Rom. iii: 31.{period missing in original} + + Page 54: "{quotation mark missing in original}_perfect Royal + law of liberty_." + + Page 54: waves of the sea."{quotation mark missing in + original} + + Page 55: Gen.{original has comma} ii: 2, 3 + + Page 57: into the city.{period missing in original} + + Page 57: in the middle of a wheel.{period missing in original} + + Page 60: _of paths to dwell in_."{quotation mark missing in + original} + + Page 60: children of Israel _forever_."{quotation mark missing + in original} + + Page 61: righteousness of _faith_,"{quotation mark missing in + original} + + + + + +End of the Project Gutenberg EBook of The Seventh Day Sabbath, a Perpetual +Sign, by Joseph Bates + +*** END OF THIS PROJECT GUTENBERG EBOOK SEVENTH DAY SABBATH *** + +***** This file should be named 27266.txt or 27266.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/7/2/6/27266/ + +Produced by 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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