WHY I KEEP THE SABBATH by Henry E. Carver

Publishing Committee · Battle Creek, Mich. · Nov 18, 1858

WHY I KEEP THE SABBATH.

By Henry E. Carver

BRO. SMITH: Having the opportunity I thought I would improve the time by writing a little for your columns, if it may seem profitable for the brethren:

It has been about three months since I have taken hold of the Lord’s Sabbath to keep it holy, and as there are others who have taken the same step with me, as well as others among the brethren with whom I have associated in other years, who may be encouraged in their way to the kingdom by hearing from me. I wish to say that all my investigations and reviewing of evidences during the past three months, tend only to strengthen and confirm me in the conviction that the Lord of the Sabbath, who made it at creation and afterwards incorporated it in his holy law, has neither abolished nor changed it himself, nor authorized it to be done; and hence as long as the other precepts of that law are in force the fourth commandment is.

It has been said, and is generally believed, that the seventh-day Sabbath (as it is called) is Jewish. This was my position once; and I would like to present the reasons that have led me to abandon this error. But when I attempt to put my thoughts on paper, the field of investigation is so broad, and the different points of interest so attractive, I know not where to begin, or how to express my views and feelings.

At creation God gave man dominion over the earth and the living things therein, and from that day to this, there has been among men a desire for that dominion, not only among Jews, but men generally. God also said, “It is not good for man to be alone,” and marriage was instituted and its claims are acknowledged by all nations, Gentiles as well as Jews. God also made, blessed, and sanctified the Sabbath at creation, and according to the word of our Saviour, it was made for man; hence it was made for Adam and given to him. But alas! instead of all nations acknowledging and keeping that great gift to man, they hand it over to the Jew, while they either keep no day or keep one of man’s institution not considering that the Sabbath was made, blessed, and sanctified before the foundation was laid for the present distinctions of races, tongues, and nations. If man had maintained his integrity and innocence, there is no reason to suppose that any middle wall of partition would ever have been erected to divide and distract the family of Adam and Eve. It was during this state of innocence, and before sin entered, that the Sabbath was made for man; and if that state had continued, none can suppose the Sabbath would ever have been abolished.

Thus we see that the Sabbath was made before there was any necessity for a plan of salvation from sin, and consequently independent of that plan, and hence the plan of redemption does not effect the abolition of the Sabbath.

But is argued that the sabbath is Jewish, from the fact that it is contained in the covenant God made with that nation when he led them out of Egypt into the land of promise; and as that covenant was to continue only till Messiah should come, therefore when Christ came the Sabbath ended.

This was the view I took; but I could never harmonize it with the fact that the other nine precepts were just as much in force under the gospel as before, (if not more so,) and that breaking them constituted a man a sinner as much now as then, and as much before the law was given in Sinai as since.

The transactions at Sinai were of a very peculiar nature. God was about to establish a nation through whom might be distinctly traced the lineage of the promised Messiah. He was also about to give them a form of worship that should continue till, and typify the mediatorial ministration of, that Messiah. He now makes them an offer, such as had never been made to a nation before. “Now therefore if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people, . . . And ye shall be unto me a kingdom of priests, and an holy nation, . . . And all the people answered together and said, all that the Lord hath spoken we will do.” Ex. xix.

Here is a compact or covenant entered into between the Almighty law-giver and the incipient nation of the Jews, they promising to obey his voice, and he promising in case of obedience, that that nation should be a peculiar treasure unto him, a kingdom of priests—a holy nation. The Lord then proceeds to give utterance to the law that is to be the conditions of that covenant; and he gives them the two tables of stone with the ten commandments engraven on them, having also spoken them in the hearing of the people.

Thus the Lord, as ruler or king of the Jewish nation, gives them a national constitution, and while they obeyed the terms thereof, he blessed them above all people; and when they disobeyed, he visited them with wrath. But look at the nature of these laws the observance of which would make them a holy nation. If the observance of those laws constituted that nation holy it follows of course that those laws are holy; and so the Scriptures teach: and herein lies the great advantage that nation had over others; namely, God had given them his holy, just and good laws as their national constitution, and himself as their King.

Here let me digress a moment, to ask whether God’s giving his holy, just and good law to that nation exonerated the surrounding nations from its requirements; and if not, (as all must admit,) does the annulling of that covenant with the Jewish nation on account of disobedience, exonerate us from its requirements, or abolish that holy law? Surely not. That code of laws given to that nation as their national charter, evidently has been abolished (as a national charter or compact;) but the Scriptures plainly teach the incorporation of those same laws into the new covenant made with the spiritual house of Israel. Paul, quoting from the prophet Jeremiah, says, [Heb. viii, 8.] “Behold the days come with the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers,” &c.; “for this is the covenant that I will make with the house of Israel after those days, saith

the Lord, I will put my laws into their mind, and write them in their hearts,” &c.

No mention is made of any change in what constitutes the fundamental principles of both covenants. The basis of the two covenants is the same; namely, the holy, just and good law of God; and that law includes the Sabbath of the Lord our God, and hence it is in force under the new covenant dispensation; and my prayer is that God may write those laws deeply in my heart, for I want to have a part in those better promises, upon which the new covenant is based.

But the typical or ceremonial law, connected with, if not embraced in, that covenant, furnishes striking evidence of the holy nature of those laws which constituted the basis of that covenant; for we find that the most holy place in the tabernacle was the place of its deposit. The tables of stone on which were engraved the ten commandments were placed in the ark, the covering of which constituted the mercy-seat, over which the shekinal glory was displayed, thus showing how closely the Lord our God guarded his holy law, and how intimately connected it was with his glory. It was the duty of the high priest to enter that most holy place once a year, and there, before that ark and its contents and in the divine presence, make a typical atonement for the sins of the people. Sin is the transgression of the law.

Under the new covenant dispensation we have a High Priest who offers his own blood as a real atonement for the sins of his people. Bless his holy name! But in changing from the typical Sanctuary, and its offerings and priesthood to the antitypical Sanctuary and its offerings and priesthood, there is no mention of the change or abolition of one iota of that law; hence we have no reason to suppose any change, and hence the Sabbath is not abolished or changed in this dispensation.

These are some of my reasons for changing from observing no Sabbath, to observing the Sabbath of the Lord our God; and I pray my Father in Heaven to give me grace and strength to keep it holy—to call the Lord's Sabbath, a delight, holy of the Lord, honorable. Wondrous things are in the law of the Lord; some of which he hath showed me, for which I render him the homage of my heart. Amen.

Your brother in Christ, HENRY E. CARVER.