Vindication of the True Sabbath.
By J. W. Morton
My third reason for believing this proposition is, That Christ and his Apostles honored this day; and did not intimate that it would ever cease to be the Sabbath, but the contrary. 1. Christ honored this day. Luke iv, 16—"And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read." Luke iv, 30, 31; (See also Mark i, 21)—"But he, passing through the midst of them, went his way, and came down to Capernaum, a city of Galilee, and taught them on the Sabbath-days." Luke xiii, 10—"And he was teaching in one of the synagogues on the Sabbath." Mark iii, 1, 2—"And he entered again into the synagogue; and there was a man there which had a withered hand. And they watched him whether he would heal him on the Sabbath-day." Mark vi, 2—"And when the Sabbath-day was come, he began to teach in the synagogue." 2. The Apostles honored this day. Read carefully the following passages and their contexts. Acts xiii, 14—"But when they departed from Perga they came to Antioch in Pisidia, and, went into the synagogue on the Sabbath-day, and sat down." Acts xiii, 44—"And the next Sabbath-day came almost the whole city together to hear the word of God." (That is, to hear Paul and Barnabas preach,) Acts xiv, 1—"And it came to pass in Iconium, that they (Paul and Barnabas) went both together into the synagogue of the Jews, and so spake, that a great multitude, both of the Jews, and also of the Greeks, believed." Acts xvi, 13—"And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither." Acts xvii, 2—"And Paul as his manner was, went in unto them, and three Sabbath-days reasoned with them out of the Scriptures." Acts xviii, 4—"And he (Paul) reasoned in the synagogue, every Sabbath, and persuaded the Jews and the Greeks." Brethren, if you produce one solitary apostolic example of unnecessary labor performed on the seventh day, I will at once give up the argument in its favor. 3. Neither Christ nor his Apostles intimated that the seventh day would cease to be the Sabbath. This being a negative assertion, I am not bound to prove it, of course. If you assert that they did, I demand the proof of it. 4. Christ has very plainly intimated the contrary. Matthew xxiv, 20—"But pray ye that your flight be not in the winter, neither on the Sabbath-day." The "flight" here spoken of was to take place about the time of the destruction of Jerusalem; and the Saviour admonishes his disciples to pray that it might not happen on the Sabbath-day. Now, if he knew that the Sabbath-day would be changed into the "Lord's day," forty years before the event he had just alluded to, why did he speak of it as a thing that would be then in existence? Many are the efforts that have been made to evade the force of the argument from this text; but they are all unavailing. Matthew v, 17, 19—"Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven; but whosoever shall do and teach them the same shall be called great in the kingdom of heaven." It is almost universally admitted, that the Saviour, in these verses, refers principally to the ten commandments, which were then, as now, called, by way of preëminence, "the law." That he may have referred also to the ceremonial code, which he came to fulfill, we do not deny. But this has nothing to do with our present purpose. That the fourth commandment enjoins the sanctification of the seventh day of the week, no man in his senses denies. But you allege that that part of it has been taken away, so that it does not now bind us. Now, in making this assertion, you either affirm what is positively denied in the above quotation, or you make this commandment at least partly ceremonial, and peculiar to the Jews. This will appear evident from the following considerations:— First—The command to keep holy the seventh day of the week, is far more than "one jot or tittle" of this law. It could be no less, but is much more. Indeed, it is very certain, that Adam considered it a very important part of the law; and so did Christ, when he uttered these words, for he kept the Sabbath as devoutly as Adam ever did. Second—Heaven and earth have not yet passed away; but you say that this seventh-day law has; therefore, much more than "one jot or one tittle" has passed from the law—which is contrary to Christ's assertion. Third—If you say that Christ has fulfilled this law, and so taken it away, you make it a ceremony, like the Passover. You know that Christ never fulfilled, so as to take away, any law but those that he "nailed to his cross," and that he never nailed to his cross any law that bindeth "all men in all ages." If, then, the law requiring the sanctification of the seventh day of the week has been nailed to the cross of Christ, it must have been a ceremony peculiar to the Jews, and to which the Gentiles were never bound. Was Adam a Jew? Was Enoch a Jew? Were Noah and his sons Jews? But these all kept the seventh day, and no other. Brethren, it has been proved, in the first chapter of this treatise, that the fourth commandment requires simply the observance of the seventh day of the week. I will not repeat what is there said. I now ask you, as candid inquirers after truth, to place this commandment and our Saviour's declarations, quoted above, side by side, and see if your conduct is not at war with both. You neglect the only day that God's law requires you to remember, while Christ assures you, in the most solemn manner, that "one jot or one tittle" shall in no wise pass from the law, "till heaven and earth pass," or till time shall be no more. There is a little commandment in that law that says, "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." Christ says, that whosoever doeth and teacheth this commandment "shall be called great in the kingdom of heaven." But this hath been my only crime. God knows, and you know, that the only thing I have done to offend you is, that I endeavor to refrain from doing work on the seventh day, and to "teach men so." Yet for this I am declared to be the "least in the kingdom of heaven," and no longer worthy of a seat at the table of Him who said, that "one jot or one tittle" should in no wise pass from the law. Blessed be God! it is a light thing to be judged of man's judgment. But I confess that sometimes my blood runs cold, when I think of this solemn declaration of the same "Lord of the Sabbath," (John xii, 48.) "He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day." "Never man spake like this man." O, brethren, are you ready for that awful judgment day? Nothing but God's word will avail you there. If you are determined to go on, appropriating the seventh day to secular purposes, and "teaching men so," I cannot help it; but I call heaven and earth to witness, that, in regard to every reader of these pages, my skirts are henceforth clear. On your own souls will rest the responsibility of rejecting these solemn words of Christ. And you who are ministers—how will you answer for the wanderings of those lambs of Christ's fold, whom you are leading into strange pastures?