THE HOLY SABBATH OF THE LORD.
By B. F. Snook
(Continued from No. 24, Vol. xv.) We have given evidence on the above subject from the Old Testament, and have shown from the teachings of Christ that he taught the perpetuity of the moral law. Next we will show that the perpetuity of the Sabbath is taught by the same great Teacher, and that its existence in the Christian dispensation is clearly recognized. According to some theologians the New Testament dispensation did not begin until fifty days after the death of Christ. All that was done and taught before that time was peculiar to the Old Testament, with which we have nothing to do. Therefore for their conviction we must bring evidence from this dispensation. This we will do. But before advancing any evidence we will notice another and older notion than the above; namely, that the present dispensation began with John the Baptist. We will not now offer any arguments on the incorrectness of either of the above positions, but deal with their results. If the latter position be correct, the Old Testament ended with John, just when he introduces the New. Then if the Sabbath is Jewish and only peculiar to the Old Testament, it cannot be found this side of the days of John; for nothing belonging exclusively to that dispensation can pass into this. Therefore if we prove that the Sabbath did exist and was kept since then, it will follow that it is not Jewish nor peculiar to the former age. We now refer to Matt. xii. At that time Jesus went on the Sabbath day through the corn and his disciples were an hungered and began to pluck the ears of corn. But when the Pharisees saw it they said unto him, Behold thy disciples do that which is not lawful to do upon the Sabbath day. Verses 1, 2. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless. Verse 12. Wherefore it is lawful to do well on the Sabbath days. We have introduced this testimony to prove, first, that the Sabbath did exist and was recognized by Christ this side of John's preaching. Second, to prove that the Sabbath law also existed at the same time by which actions on that day were decided either right or wrong, and third, to show that the disciples did not violate any law by plucking the ears of corn on the Sabbath; for had they sinned Christ could not have declared them guiltless. We have now sustained one point from which it follows that the Old Testament did not end with John or that the Sabbath was not the property of the Jews, as A. Cambell says. We now pass to the other position stated above. According to this the Old Testament ended at the death of Christ, and with it passed all law of every kind that had formerly been given. Now if the Sabbath is an institution of law, and grows out of law as the above system says, and the law was abolished, as they say who hold to the above, then it is impossible for another Sabbath ever to have existed unless the law had been re-enacted. But if we prove that the Sabbath did afterward exist, then it will follow that the above position is not correct, and that the Sabbath is not an institution created, but protected by law. That this part of the subject may be clearly developed, we will prove the following proposition: The Sabbath exists this side of Christ's death, and was kept according to the commandment. 1. The Sabbath exists this side of Christ's death. This is either true or untrue. If untrue, the Sabbath was abolished on the cross and did not pass into this age. If true, it was not abolished; and Tekel is written in flaming letters on the very brow of Campbellism for teaching to the contrary. The first argument we will bring in proof of the above proposition is founded upon Acts xiii, 14, 15. But when they departed from Perga they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. Luke, writing for those who lived in the Christian age, in the year A. D. 45, recognized the day on which the Jews met to read the law and the prophets as being the Sabbath, if the above evidence proves anything. Again how could they meet on the Sabbath if it had been abolished; for here we have proved that at least one Sabbath did exist in this age. Argument 2, verses 42, 44. 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. Rem. 1. From this testimony it is absolutely certain that the Sabbath does now in this dispensation have a place. 2. The Gentiles also had a knowledge of its nature, and the fact of their desiring preaching on that day, is an evidence that their regard for it was very high; for most all the city assembled that day to hear the word of the Lord. 3. The fact of their desiring preaching on the Sabbath, is conclusive proof that they knew nothing of the man-made festival of the sun. 4. If Sunday-keeping were of divine origin, what a good opportunity for Paul to make it known! If he had been instructed by some modern sectarian partizan, he would have said to those Gentiles, Come out to-morrow and I will preach to you. You need not wait for another Jewish Sabbath. It will do you Gentiles no good. To-morrow is the first day of the week, the Lord's day. Come out then and you shall hear the word of wisdom. Argument 3. 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 xvi, 31. This scripture is pointed proof, first, that the Sabbath did exist, and second, that it was a day of worship with some, in or near Philippi; third, that it was Paul's day of devotion also. If not, why did he resort to a place of prayer? Argument 4. And Paul as his manner was went in unto them, and three Sabbath-days reasoned with them out of the Scriptures. Acts xvii, 2. Rem. 1. Paul's manner or custom was to preach on the day on which the Jews met in the synagogue. 2. Luke calls this day, in A. D. 45, the Sabbath-day, or rest-day. How different was Paul's manner from the manner of many who now pretend to be his brethren! If Paul could but be raised from the dead now, how soon would he be reproved for his old, unfashionable manner of preaching. Yes, we think he would not preach many discourses until he would surrounded with a rabble railing out, Paul, you are wrong in your manner! You should now preach on Sunday! That old Jewish Sabbath, the day on which it is your manner to preach, has been abolished. Our manner is very popular now, and although it is contrary to yours, we will continue in it; for the manner of Sunday preaching now pays very well. Argument 5. Acts xviii, 3, 4, 11. And because he was of the same craft he abode with them and wrought; for by their occupation they were tent-makers, and he reasoned every Sabbath in the synagogue, and persuaded the Jews and Greeks; and he continued there a year and six months, teaching the word of God among them. From the above it is apparent, 1. That Paul worked on Sunday, and fellowshiped others who did the same. Paul's partners were Jews; and the fact that Sunday is a working day with them is evidence that Paul wrought on that26day. But if he did not, he was just as guilty as though he did; for he not only fellowshiped working on that day, but being a party in the tent-making enterprise, he shared in the proceeds of the Sunday labor. 2. That Paul rested on the Sabbath is apparent from the fact that that was the day on which his Jewish partners rested. To think otherwise would be unreasonable; for Sabbath-keepers have no fellowship with Sabbath-breakers. Therefore if Paul had not been a Sabbath-keeper, he could not have formed any league with the Jews. 3. His preaching every Sabbath is additional evidence to the above. 4. The next query is, How long did he continue his preaching, and to whom did he preach? Vs. 11 says a year and a half. In a year and a half there are 78 Sabbaths, which Paul kept in Corinth—more Sabbaths than the whole of the Sunday clergy in England and America ever kept according to the commandment. He preached both to Jews and Greeks. Vs. 4. Paul could then have the Gentiles to hear him on the Sabbath as well as the Jews. We close this catalogue of arguments with the addition of one more. Argument 6. Matt. xxiv, 20. But pray ye that your flight be not in the winter, neither on the Sabbath-day. This scripture, according to the common acceptance of this chapter, cannot apply earlier than A. D. 70, the time of the destruction of Jerusalem. But the text is conclusive that the Sabbath-day will last as long as the seasons of the year. If not, why pray that your flight be on neither the winter nor the Sabbath? Thus far we find that God has been mindful of his people to provide for them a Sabbath. We find that our Saviour in giving warning to the disciples that they should pray that their flight be not on the Lord's holy day, shows much regard for his Father's holy day. The above text is enough to sustain the point in question; for it most unanswerably follows that the Sabbath existed down this side of A. D. 70. Having now proved our point, that the Sabbath does exist in the New Testament, we will prove that it was kept according to the commandment. Luke xxiii, 56. And they returned and prepared spices and ointments and rested the Sabbath-day according to the commandment. When was this done? Ans. This side of the death of Christ. Could they have kept the Sabbath according to the commandment unless there had been a commandment? They could not. We therefore conclude that the Sabbath of the Lord is still in existence, and that the commandment protecting it has never been abolished. With such testimony as the foregoing, in proof of the holy day of the Lord, let commandment-keepers be encouraged. The Lord is on Israel's side. He will be with the ark of his covenant, and he will bless those who remember his commandments to do them.