SEVENTH-DAY SABBATH by Joseph Bates

Publishing Committee · Rochester, N. Y. · May 26, 1853

SEVENTH-DAY SABBATH.

By Joseph Bates

Contrast between the testimony of the "Advent Harbinger," and the testimony of the Apostles, and the work of Salvation and Redemption for the Saints, by God, the Father, and his Son, the Lord Jesus Christ.

BY JOSEPH BATES.

"The facts are, the seventh-day Sabbath is a Jewish institution, established in Horeb, and continued in force on the Jews until their law ended. When that law served its time out, or filled the office for which it was given, it ceased, died, was abolished, taken out of the way, and nailed to the cross, and the Sabbath being a part or parcel of that law of works, it was abolished, as a matter of course. And so far as any now seek to be justified by that dead law, they are fallen from grace, according to the declaration of Paul. Beware how you treat this important matter, lest you find yourself fallen from grace, when it is too late to be recovered from the fearful fall."—Advent Harbinger, Nov. 22d, 1851.

As the Harbinger still holds this unscriptural, unjustifiable view of the Law of God before its readers, thereby prejudicing their minds against keeping the law of God, I feel constrained to refer to it again.

Every person that is acquainted with the Bible, knows, or may know, that the seventh-day Sabbath is not a Jewish institution, established at Horeb.—God teaches, in the plainest terms, the contrary.—See Gen. ii, 2, 3; Ex. xx, 8, 11. With this testimony of itself, there need not be the least fear of falling from grace through keeping it. Neither do the Sabbath-keepers teach justification by keeping a part, or the whole law. But they do teach justification by the faith of Jesus Christ, and not by the works of the law. Gal. ii, 16. When redeemed from living in open violation of the law, by the blood of Christ, then are they free from sin, and the righteousness of the law is fulfilled in them. Rom. viii, 4. Therefore, you might have saved yourself the trouble of warning us from falling from grace, and reserved it for yourself, and those who dare stand with you on such a foundation of sand. We see the storm is coming, and the winds about to blow; therefore we do, and teach every one, even the least of his commandments; (because we are required to,) that we may be found standing on rock bottom. Matt. v, 17, 18, 21, 27; vii, 21-27.

When you say that the Sabbath is a part or parcel of that law of works, you, of course, refer to the other nine with which the Sabbath is parceled, on the tables of stone. There is but one other law that you could refer to, even the law of commandments contained in ordinances. This law, all believe, was taken out of the way at the cross. Col. ii, 14. We therefore answer for the law written on two tables of stone:

1. "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law."—1 John iii, 4.

That this is the law of the ten commandments, is clear, from the 8th verse. The Son of God was manifested that he might destroy the works of the Devil; for the Devil sinneth from the beginning. Gen. iii, 4. Here is proof of God's law from the beginning. Hence, the Devil is the first, or father of sinners. As the Devil and his works are not yet destroyed, the same law exists, or he would long since have ceased from sin. John does not say that sin was the transgression of the law. But that, sin is (in the present tense) the transgression of the law. Therefore it is clear that the law of God was not abolished when John wrote in A. D. 90, some 59 years after the crucifixion. Neither could it have been since that time, unless the Devil has been destroyed. The Harbinger does not advocate that the Son of God has been made manifest yet, to do that. Therefore, the law which he says died at the cross, holds him in bondage. The enquiry from hence arises:

2. What is the penalty for transgressing the law?

The soul that sinneth it shall die. Eze. xviii, 4, 20; Rom. vi, 2, 3; James i, 15.

How, then, can a transgressor of God's law be saved? Ans. By confessing that he has transgressed it, and then becoming broken-hearted for sin. Then God, for Christ's sake, forgives. Why? Because, Christ "gave himself for our sins." Gal. i, 3, 4.—Christ is, also, "the propitiation for our sins; and not for ours only, but for the sins of the whole world." 1 John ii, 2; iv, 10. Also the following testimony:

The soul of Christ "was made an offering for sin." Isa. liii, 10. "Behold the Lamb of God which taketh away the sin of the world." John i, 29.—"Christ died for our sins according to the scriptures." 1 Cor. xv, 3. "He hath made him to be sin for us." 2 Cor. v, 21. "He appeared, to put away sin by the sacrifice of himself." Heb. ix, 26; x, 12, 14. "We have redemption through his blood." Col. i, 14; 1 Pet. i, 18, 19; Eph. i, 7; Heb. ix, 15. "Unto him that loved us, and washed us from our sins in his own blood." Rev. i, 5; Heb. ix, 14; 1 Pet. i, 18, 19. "Christ hath redeemed us from the curse of the law, being made a curse for us." Gal. iii, 13; iv, 4, 5; 2 Cor. v, 21. The law of commandments contained in ordinances, was abolished, and nailed to the cross. Eph. ii, 15; Col. ii, 14; Heb. ix, 1, 9, 12.

The only law, then, for which the Saviour of sinners died, was the law of the ten commandments, spoken first by God, and then written with his finger on two tables of stone. Ex. xxxii, 15, 16; Deut. iv, 13.

If the one Law-giver [see James iv, 12] has given another law, from which the Editor of the Harbinger, and others, can be redeemed by the blood of Christ, then we call on him to show us where that law is, and give us chapter and verse for its precepts, or cease from teaching that the law which Jesus died to redeem us from, is "abolished, dead, and nailed to the cross."

The Harbinger says, "according to the declaration of Paul, so far as any now seek to be justified by that dead law, they are fallen from grace."

Paul teaches that we are not justified by the works of the law, but by faith (or belief) in Jesus Christ.—Gal. ii, 16. He teaches us, also, the absolute necessity of this faith, always, "that the righteousness of the law might be fulfilled in us." Rom. viii, 3, 4.—This shows the dominion of the law "over a man [in sin] as long as he liveth." Rom. vii, 1. We do not, therefore, boast of justification by the law while we transgress the law, as Paul shows all have done. Rom. iii, 19. But we teach that men should cease from transgressing "one jot or tittle of the law."—That justification may come by, or through Jesus Christ. This is in harmony with Rev. xiv, 12.—"Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

Those who keep this last message, will be fulfilling the righteousness of the law, when the Lord Jesus comes the second time. Hence, the law never dies. Let us hear Paul a little further:

"For we have before proved both Jews and Gentiles, that they are all under sin. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.—Therefore by the deeds of the law shall no flesh be justified in his sight; for by the law is the knowledge of sin. For all have sinned, and come short of the glory of God. Being justified freely by his grace through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins," &c. Rom. iii, 9, 19, 20, 23-25.

Paul's teaching, here, is, that all men had sinned, and every mouth would be stopped, by knowing that they had transgressed the law. Therefore, no transgressor of the law could, or can be saved, or justified in the sight of God, but through faith in Jesus Christ. He then asks:

"Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also. Do we then make void the law through faith? God forbid: yea, we establish the law." Rom. iii, 29, 31.

Here is positive evidence that the same law which had always, and in all ages, condemned both Jews and Gentiles, whenever they transgressed it, was established by faith, or by believing in Jesus Christ, under the Gospel. Will the Harbinger just notice that Paul settled this question of the law twenty-nine years after it says that it was "dead, and nailed to the cross." If the law was not established under the Gospel, so that men transgressed it, the Saviour would have died in vain; for Paul testifies that "Christ is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." 1 John ii, 2. "For by the law is the knowledge of sin." Rom. iii, 20. "Where no law is, there is no transgression." Chap. iv, 15.

Again. "Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, thou shalt not covet. For without the law, sin was dead. For sin taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good [the good law] made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; [the good law,] that sin by the commandment might become exceeding sinful. For we know that the law is spiritual, but I am carnal." Rom. vii, 7, 8, 11-14.

Here was Paul's conviction of sin for violating the law of the commandments. He quotes the tenth commandment in the seventh verse. He shows that when sin by the commandment slew him, or when sin was dead in him: then the law became holy, and the commandment holy, just and good. This is the experience of all that are forgiven under the Gospel, when forgiven, for violating either of the ten commandments.

Once more. "For I delight in the law of God after the inward man. I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. There is, therefore, now no condemnation to them which are in Christ Jesus. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death. That the righteousness of the law might be fulfilled in us." Rom. vii, 22, 25; viii, 1, 2, 4.

Paul here shows how perfectly delighted he was with God's holy law after it appeared holy, and just, and good unto him. He declares himself a free man and thoroughly converted from all condemnation of the law of God, which, just before this, held him in bondage, and convinced him that he was a wretched sinner. God, for Christ's sake, forgave him. From thence he became united to Christ by the righteousness of faith, that the righteousness of the law might be fulfilled in him. Rom. viii, 4.

Here was Paul's conversion from the transgression of the law of God to the keeping of it inviolate. How similar to that of all his brethren under the Gospel, when convinced of their sin.

Could Paul, who was so thoroughly acquainted with all the law of God, have made the foregoing statement by inspiration, and still have been free from sin, and yet guilty of violating the fourth precept, as many will have it? Let James' testimony, by the

same spirit, given the same year, [A. D. 60,] settle it. "For whosoever shall keep the whole law, but shall fail with respect to one precept, hath become guilty of all." James ii, 10. Macknight's translation.

The conversion of the apostle Paul is stated to be about three years after the crucifixion. The Harbinger says, "the law ceased, died, and was abolished, taken out of the way and nailed to the cross."—Then we inquire, how the Apostle came to a knowledge of sin three years after the law died? He has already told us, "For by the law is the knowledge of sin."—Rom. iii, 20. Can the Harbinger show another way? Will he also show us, if he can, how, and for what, men are to be judged in the judgment, that have lived since the law, as he affirms, was nailed to the cross? For we are taught that, "where there is no law there is no transgression." Rom. iv, 15. We now come to the

FIRST COVENANT.

A covenant is a mutual agreement between two parties. According to a second definition, it is a writing containing the terms of agreement. The first covenant, according to the first definition of the word, may be read in Ex. xix. The proposition on the part of God, may be read in verses 5-7. The agreement on the part of the people was, "All that the Lord hath spoken we will do." Verse 8. This completed the mutual agreement of the covenant. Then follows what may, according to the second definition of the word, be called the covenant, spoken by the mouth of God from the top of Mount Sinai, about thirty-five centuries ago. Afterwards, he wrote them with his own finger upon two tables of stone. Ex. xxxi, 18.

"And he declared unto you his covenant, which he commanded you to perform, even ten commandments: and he wrote them on two tables of stone." Deut. iv, 13. "And he added no more." Chap. v, 22.—This covenant, then, strictly speaking, was the mutual agreement entered into by God and his people, the ten commandments being its terms of agreement.—The conditions, and absolute requirements of this covenant, may be more clearly seen by the following view from Ex. xx:

"Thou shalt have no other gods before me.
Thou shalt not make, nor bow down to graven images.
Thou shalt not take the name of God in vain.
Thou shalt not do any work on the Sabbath-day.
Honor thy father and thy mother.
Thou shalt not kill.
Thou shalt not commit adultery.
Thou shalt not steal.
Thou shalt not bear false witness.
Thou shalt not covet."

A deviation from these terms was disobedience to God, the transgression of his law. A willful transgression was death. The people agreed to keep this covenant. Ex. xix, 8; Deut. v, 27.

The tables of this covenant were placed in the ark, and deposited in the Most Holy Place in the Tabernacle, or Sanctuary, [Ex. xxvi, 33; Heb. ix, 4,] in the promised land. Gen. xv, 18.

The mercy-seat covered the tables of the covenant. Once every year the High Priest entered within the vail, and sprinkled the blood of a goat upon, and before the mercy-seat, to make the yearly atonement for all the people, to cleanse them from all their sins before the Lord. Lev. xvi, 2, 11, 15, 16, 20; Heb. ix, 7. Thus we see, the High Priest was required to stand by the tables of the covenant once a year, and make an offering of blood for the errors of the people.

Israel was told that they would forsake God, and break his covenant, and he would forsake them.—Deut. xxxi, 16. The first covenant then ceased, because its conditions were not kept. Heb. viii, 9.

We have already shown the existence of God's law from the beginning, [1 John iii, 4-8,] and that its observance constituted the conditions, or terms of agreement, on which the first covenant was based. But the dissolution of this first covenant, could not abolish the law of God which had existed for man 2500 years before the covenant was made. Is it not manifest, therefore, that the law of the ten commandments was

the foundation, or basis of this first covenant, and could not be dissolved, or in any way affected by the dissolution of this covenant?

The Harbinger says the law "ceased, died, was abolished, taken out of the way, and nailed to the cross." We know that the New Testament, or covenant, dates from the death of the Testator, the very point where the first covenant ceased. Heb. ix, 16, 17; x, 9, 10. Now if God did abolish his law at the death of Christ, the Testator, we ask the Harbinger to show us how he could put the very self same law [Jer. xxxi, 33,] in the inward parts, [the mind, Heb. viii, 10,] and write it in the hearts of his people, to teach them a knowledge of him, from the least of them unto the greatest, until their sins should be remembered no more? [verse 34; which would carry us beyond our present position. If you reply that God re-enacted his law for this purpose, then it must have been done at the same time where you say it was nailed to the cross. Will you point us to chapter and verse for such a transaction? Mark, we wish you to be very particular on this point, for we have seen that it took every one of the ten commandments for a basis for the old covenant. And we are now about to examine the new covenant made for us, under the gospel in which you see God has promised us the very same law for its basis. See Jer. xxxi, 33; Heb. viii, 10; x, 16. Therefore we must have all of the law to base it upon, or it will not stand. We have seen that the old covenant could not stand a moment without it.

God says, my law; not the law of the New Testament, nor the law of grace. Such laws do not exist separate from the commandments of God. We have now shown the basis of the first covenant, and how it ceased because its conditions were not kept. Heb. viii, 9. We come next to the

SECOND COVENANT.

God gives his Son "for a covenant of the people." Isa. xlii, 6.
Christ is the "messenger of the covenant."—Mal. iii, 1.
"And he [Christ] shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and oblation to cease." Dan. ix, 27.
Christ dies a Prince of the covenant. Dan. xi, 22; viii, 25.
God brought him from the dead, "through the blood of the everlasting covenant." Heb. xiii, 20.
Christ ascends into heaven and becomes a minister, and mediator in the Heavenly Sanctuary, of a better, a new, or second covenant, "established upon better promises." Heb. viii, 1-8. Then the second covenant has divine service performed by our Great High Priest and Mediator in the Heavenly Sanctuary. But the first covenant had ordinances of divine service and a worldly Sanctuary. Heb. ix, 1.

The Apostle further shows, that the covenants, and the giving of the law, and the service of God, and the promises, all pertained to the literal seed.—Rom. ix, 4. While the Gentiles were "strangers to the covenants of promise." Eph. ii, 12. Jesus confirmed the new covenant with many to the midst [middle] of the 70th week. Here the sacrifice and oblation ceased with his death. From this point, onward to the end of the 70 weeks, or last three and one half years, the covenant was confirmed by witnesses that heard him. Heb. ii, 3, 4. "Thus Jesus was made under the law, kept the first covenant which required perfect obedience, then died for our transgressions, and bequeathed to us his own inheritance." Gal. iv, 4; John iii, 4, 5; Heb. ix, 15-17; Luke xxii, 20. From hence, God brought him from the dead, through the blood of the everlasting covenant. Heb. xiii, 20. And he became the Mediator of the new, the second covenant, for the world. Heb. viii, 6; ix, 15; xii, 24.

The Apostle still further teaches, that the Holy Ghost signified (on the day of Pentecost) that Christ had taken his position in the more perfect Tabernacle, not the worldly, earthly one, but the Heavenly, and had entered into the Holy Place, with his own

REMARKS ON LUKE XIII, 23-25.

"Then said one unto him, Lord are there few that be saved? And he said unto them, Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able. When once the Master of the house is risen up, and hath shut to the door; and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are."

The time when the Master of the house rises up and shuts the door, is a subject of special interest at the present time. This scripture has been applied in the past, to events at the close of the 2300 days. But it is evident that the words of our Lord "strive to enter in at the strait gate," &c., have their entire application before he rises up and shuts the door. And as the present is emphatically the period when we should strive to enter in at the strait gate, the shutting of the door here mentioned must be in the future.

This portion of scripture is by many, applied to the Second Advent of Christ. Such think the door cannot be shut till that event. But as all wicked men will then be destroyed by the brightness of his coming, who are those who come and knock, and plead their cause after the door is shut, if it is not shut prior to the Second Advent?

There will be no knocking, saying, Lord, Lord, open unto us after, or at the Second Advent. The scriptures plainly teach that those who are unprepared for the event will be otherwise engaged.

"And the heavens departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond-man, and every free-man, hid themselves in the dens and in the rocks of the mountains. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand?" Rev. vi, 14-17; Isa. ii, 19.

The nature of the knocking is expressed. It is saying "Lord, Lord, open unto us," or earnestly seeking the favor of God, and to be brought into a nearness with him. Will men do this when they are fully apprized that the great day of the Lord's wrath has come? They will not. They will pray, but not to the Lord to open unto them. This will then be their prayer: "Mountains and rocks fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb." None will fail to see the difference between knocking for admission, and saying, Lord, Lord, open unto us, and the cry, to "mountains and rocks to hide them from the Lord's presence."

Now is the time to strive to enter in at the strait gate. A short period before the Second Advent, the Master of the house will rise up and shut to the door.

In that short period, those who now only seek (not strive) to enter in at the strait gate will knock, saying, Lord, Lord, open unto us. They will then strive, but all in vain. The reply to all their entreaties will be, "I know you not." And then when the heavens depart as a scroll when it is rolled together, and they are fully satisfied that the day of wrath has come, they will not pray to the Lord, but to mountains and rocks. They will not cry, Lord, Lord, open unto us; but for mountains and rocks to hide them from the awful presence of an angry God. This view places the knocking prior to the Second Advent, consequently there is a period of time between the shutting of the door by the Master of the house, mentioned in Luke xiii, 25, and Christ's second appearing.

Luke xiii, 25-27, evidently applies to the close of Christ's mediation in the holiest of the heavenly Sanctuary. While he is there, a mediator between God and man, those who have ears to hear the truth, and hearts that can feel its power, may find access to God through his Son, Jesus Christ. But when he rises up from the closing work of his priesthood, and shuts to that door, then the vials of God's wrath will begin to be poured out, which will cause those who are careless now, to knock; but all in vain.

From the typical priesthood, in connection with these words, "he that openeth, and no man shutteth; and shutteth, and no man openeth," [Rev. iii, 7.] we may learn that there are two doors to be shut, or two events connected with Christ's priesthood, which may be illustrated by the shutting of a door. First, when his work closed in the holy place, at the termination of the 2300 days, and, second, when the atonement shall be finished, and Christ leaves the Sanctuary. When this last event occurs, it will be said, "He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. xxii, 12.

Then every one's case will be for ever fixed. The holy, who have been benefited by the atonement of Christ, and have been washed from every sin, by his blood, will remain holy, and fit for heaven. The unjust and filthy, who have slighted offered mercy—who have neglected to confess their sins—will come up to that point of time, covered all over with unrepented and unconfessed iniquities. In this state, they will remain; for the Master of the house has risen up from his priestly work, and has shut to the door for ever.

"And behold, I come quickly." This shows that Christ does not come at the point of time where the cases of all are unalterably fixed; but is then to come quickly, or come very soon. This, also, plainly shows that Christ's mediation ceases, and the door is shut, a short period prior to the Second Advent. This period is the "time of trouble such as never was," "day of the Lord," "day of vengeance," "day of wrath," &c.

"And at that time, shall Michael [the Master of the house] stand up, the great Prince which standeth for the children of thy people; and there shall be a time of trouble such as never was," &c. Dan. xii, 1.

"And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God." Rev. xv, 1.

"And the third angel followed them, saying with a loud voice, If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation," &c. Rev. xiv, 9, 10.

The wrath of God in the seven last plagues is the same threatened by the third angel. It is the "wine of the wrath of God, poured out without mixture." Not one drop of mercy in this cup. God's wrath upon the wicked inhabitants of the earth, ever has been mixed with mercy drops, and ever will be while Jesus remains a mediator between God and man. But when the warning voice of the third angel shall cease, and Christ leave the Sanctuary, then the unmingled cup of the wrath of Almighty God will be poured out upon those who have trampled upon his authority, and have rejected his Son, Jesus Christ.

The third angel threatens the wrath of God, or the seven last plagues, without one drop of mercy. This places the plagues in the future, after Michael, or Christ, stands up from his mediatorial work. It also shows that the third angel gives the last message of mercy to man. There is nothing but unmingled wrath beyond this message.

Dear reader, do you realize the importance of striving to enter in at the strait gate now while your sacrifices, confessions and prayers may be accepted? If you do not, may the Lord, by his Holy Spirit, enable you to realize your condition and present duty. The last message of mercy is going forth, and soon the Master of the house will rise up, and shut to the door. Have you made your peace with God, your calling and election sure? If not, delay no longer. The sweet voice of mercy may now be heard. Jesus is still clad with his priestly attire, and stands ready, in all his loveliness, to plead your cause before the Father's throne. Do you only seek to enter in? If this is your case, we must plainly tell you that you will not be able. Have you but a form of godliness? Are you buried up in the spirit of this world, loving its riches and pleasures? If so, you will "not be able." "Strive," and strive lawfully, scripturally, "to enter in at the strait gate. Many will seek to enter in, but shall not be able." Is the service of God the primary object with you? Or, does this world claim your first, and almost entire attention? We must plainly tell you that to make religion a secondary matter, after you have served yourself and the world, is insulting the God you profess to serve. Many make the service of mammon their primary business, then, perhaps, they can get some little time to feebly "seek" the favor of God. Such will fail of heaven, unless they awake to their duty, plainly pointed out in the Bible. How many are satisfied if they can now and then feel a little revival spirit, perhaps hold a protracted meeting in the Winter, when they have little else to do, and live most of the year in neglect of the duties of a Christian. Such will fail in the day that is before us. Nothing short of a deep-rooted religion that will flourish the year round, will stand in the day of wrath. Nothing but Bible religion will enable you to "abide the day of His coming, and stand when he appeareth." From that word, learn your duty, then perform it. We will close with the words of our Lord, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able."