Bro. J. B. Cook on the Sabbath.
By J. B. Cook
Bro. Crosier: The letter I wrote you may be published from the point where the subject of the Sabbath begins, if you find it at all convenient.—The more I think of this grand, primary, and yet typical institution of Jehovah, the more fully I am impressed with its importance. The few thoughts I penned to you, were in haste; but they embody the most impressive conception that I can form of the Sabbath institution: one that is to my mind irresistible. I wish to be found on the side of revealed truth, whenever and wherever sides are taken in relation to any doctrine. Sink or swim, (in the estimation of this world,) I know that God's "word is truth." It will stand when all human associations and monuments shall have perished. Those who build on revealed truth, build on the rock. The rain may fall, the winds may blow, the floods may come, yet that "house will stand, for it is founded on a rock." No mortal can point to a formal repeal of the Sabbatic law, no one can find an example or precept for keeping the first day, that has anything more than human authority. The day before the resurrection of Jesus, was observed as the Sabbath; for "they rested the Sabbath day according to the commandment." Then on the morning of the resurrection, they were all activity—up and off for the sepulchre—running to and from the sepulchre, some going to Emmaus with Jesus, and returning a distance of 15 miles; then, "at evening," Jesus came and stood in the midst, and saith unto them. "Peace be unto you." The pious women surely had no thought of keeping the Sabbath twice a week. They had no command for that, at that time. Then the entire record is out against such a notion. Neither the women, nor the disciples, nor the angels, nor their risen, wondrous Lord rested, or kept Sabbath. The activities about the sepulchre, the scene of wonder, more nearly resembles the busy bees in a bright morning, when about to swarm. The holy of both earth and heaven all astir. Why, the event was too joyous, too glorious, not to excite both angels and men. Well, this is the substance of the evidence, that that resurrection day was the first Sabbath day under the new dispensation. Rest from labor is essential to the idea of a Sabbath. Now, it does seem clear that we ought to look at these facts. All the evidence for the first day Sabbath, dissolves under the light of facts, furnished by the inspired record. It was "eight days after" that first meeting of Jesus with his disciples, on the evening of that first day that Jesus came again. Eight days would carry the point of time beyond our Sunday. The apostle's meeting with the disciples on the first day of the week, when they came together to break bread, was at night. This must have answered to our Saturday night; because they were to keep their Sabbath, and of course to begin their day, at even—"from even to even," says the word. Had this meeting been on our Sunday night, it would necessarily have been on the Jewish second day. The typical sacrifices continued, till superceded by their antitype. The typical priesthood extended to the time when the antitypical priesthood of Messiah began. Marriage, the type or illustration of the union between Jesus and his redeemed church is to reach to the opening scenes of that grand and glorious event. Why then shall not the typical Sabbatic institution stretch forward to the great Sabbatism—"the rest which remaineth to the people of God?" The reason for this is confirmed by the Great Teacher, where he said, "The Sabbath was made for man"—for the good of man. He recognizes the Sabbath law, as plainly as He does the other institution of Eden. He does not abolish or "make void the law" in either case.—Nay, He establishes the law by example and precept, designed to regulate the observance of the Sabbath, thus rendering its observance more perfect, and better adapted to accomplish the objects of its original institution. Then to crown the divine testimony and prove from the lips of the Lord himself that He did not abolish the Sabbath, or so far "destroy the law and the prophets." He recognizes the Sabbath as existing among Christians near 40 years after His ascension. "Pray that your flight be not in the winter, neither on the Sabbath11day." The remarks which distinguished brethren have made, relative to the first day's being called also the "Sabbath," or to the word's being always plural in the New Testament, are false.—They speak ignorantly, or carelessly, whenever they affirm any such thing. It is true that the Jews had Sabbath weeks. It is true also that they had what Jehovah and Jesus call "the Sabbath day," brethren, uninformed or unbelieving, to the contrary notwithstanding. The only show of reason that remains for believing that the Sabbatic law has been abolished, is that derived from the apostle Paul's reference to "the sabbaths" (this word is plural,) and particular days. Rom. xiv, Col. ii. Now, as the Spirit is "speaking expressly" of Jewish ceremonial institutions in the context, is not speaking distinctly of the Sabbath law; and certainly does not contradict the Saviour who recognizes the Sabbath, both before and after the time when Paul wrote this, I conclude confidently that we are to understand the apostle (as the connection requires) as referring to those holy days and sabbath days, which were peculiarly Jewish. All of "which was done away in Christ." Thus we find the "nail driven by the Maker of Assemblies." Let us see that it is also clinched. The apostle in dissuading the over-zealous Jew from urging his ceremonials on the Gentile worshippers—also the Gentiles from trifling with the prejudices of the Jews, and vice versa. He is enjoining mutual forbearance, and urging that all be "done unto edifying." This being so—certainly so, the Sabbatic nail "is fastened in a sure place," from which none can wrest it. The Sabbath remains a type of the Millenium—the Sabbatism "which remains for the people of God." * Bro. Bates' pamphlet on the Sabbath is good. Yours in hope,
J. B. Cook.
Marseville, O., Dec. 16, '46.