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Signs of the Times, Vol. 2, No. 46.

THE SABBATH OF THE LORD

Signs of the Times

Nov 16, 1876

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Nov 16, 1876

THE SABBATH OF THE LORD.

By Joseph Harvey Waggoner

BY ELD. J. H. WAGGONER.
“The Sabbath was made for man.” Mark 2:27.
It has often been remarked that the term “man” in this text is used generically, that is, it refers to man or mankind as a race, and is not to be restricted to a part of the race. Some, to evade the obligation of the Sabbath, have denied this. But, beside the grammatical rule in its favor, evidence appears to lie in the context. Thus, “the Son of man,” in verse 28, is a phrase which expresses the Saviour’s relation to humanity—to all mankind. From the close relation of the two expressions it would appear that the term “man” in one sentence cannot be limited without limiting it in the other also, which is certainly not admissible.
When we inquire how and when the Sabbath was made, the question for whom it was made is easily settled.
The word Sabbath means rest. The Sabbath day, is the rest day. Thus when it is said, “The seventh day is the Sabbath of the Lord thy God,” it is as if it read, The seventh day is the rest of the Lord thy God. Remember the Sabbath day means Remember the rest day, or day of the rest.
It has long been assumed and confidently asserted, even by learned men, that the seventh day is the Sabbath of the Jews. Rest supposes a work performed, as it is cessation from work. And therefore the rest belongs to the one who performed the work.
To what work does the seventh day rest stand related? The answer to this settles the proprietorship of the weekly rest or Sabbath. And the answer to this leaves no uncertainty. “In six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day.” Ex. 20:11.
The assertion that the seventh day is the Sabbath of the Jews cannot be true, for the Jews did not create the heavens and earth; they did not rest from that work to which the Sabbath is related and on which the institution was erected. A moment’s reflection on the meaning of the terms used in the fourth commandment should satisfy any one that that idea, though often advanced, is not only unscriptural but also absurd. The proprietorship of the weekly rest is in the Lord alone. “Verily, my Sabbaths ye shall keep,” says Jehovah. “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord,” etc. It is “the Lord’s day,” and could not possibly belong to any other.
By this it is seen that the seventh-day Sabbath has for its sole basis the work of creation. How was the Sabbath made? By the Creator resting from all his work. This alone constituted it the rest day—his rest day—or Sabbath day. And this also settles the question when the Sabbath was made. We are sometimes referred to Ex. 16 for the origin of the Sabbath. But Ex. 16 does not give any reason why the seventh day was the Sabbath of the Lord; why that title was given to that day instead of to another. There is therein a truth stated, viz., the seventh day is the Sabbath. There is also a duty enjoined in view of that truth, viz., to abstain from secular labor on that day. Therefore Ex. 16 does prove that the seventh-day Sabbath existed before it was proclaimed on Sinai; and it proves that the obligation to keep it holy existed before its proclamation on Sinai. But it does not show why the seventh day was called the Sabbath; it does not state either when or by what act it was made a Sabbath. It was recognized but not instituted at that time, and it was enforced on the recognition.
Now as the Sabbath is based only on the facts of creation, and owes its origin solely to God’s resting from the work of creation, it is, of course, as old as creation itself—it was “made” at creation. Of course it was not and is not “Jewish” in any particular, having been made, blessed, and sanctified or set apart from creation, and because of creation.
Against this we are referred to Deut. 5. But this fails to help the opposers to the Sabbath just as Ex. 16 fails of the same end. Deut. 5 does not tell how nor when, nor for what reason the seventh day was made the Sabbath and sanctified for man’s observance. It says he commanded the children of Israel to keep the Sabbath because he brought them out of Egypt, and in that book it also says they should do justice and live righteously for the same reason. But none of these obligations had its origin in their being brought out of Egypt. The seventh day was not the Lord’s rest day because he brought Israel out of Egypt. He did not bless and sanctify the seventh day because he brought Israel out of Egypt.
But it is said “a consideration” is there presented for observing the Sabbath. Admitted; and what then? Still another “consideration” is presented in Isa. 58:13, 14, and another in Jer. 17:21–27, and yet another in Eze. 20:19, 20. But what have any or all of these to do with the origin or institution of the Sabbath? Just nothing at all. When the origin or institution of the Sabbath is spoken of the reason is given in direct terms. “And God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made.” And this is a “consideration” also for keeping the Sabbath—the first and the greatest that was ever given. When the duty was proclaimed in commandment on Mount Sinai the Lord said—“For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore [for this reason] the Lord blessed the Sabbath day [literally, the day of the rest] and hallowed it.”
Adam, the head and representative of the human race, was the only “man” who was present—the only man who existed—when the Sabbath was made, when it was sanctified or set apart for observance. He, for several years, was the only man to whom that setting apart could have any relation. And it never could be referred, as to its obligation, to one part of his posterity more than to another. Local or temporary reasons may exist why a people may be under a special obligation to perform even a moral duty, but the obligation or duty can never originate in a local or temporary reason. The Creator’s Sabbath “was made for” all who dwell upon the earth which he created; all have an equal interest in the work and in its memorial.
We are often referred to Col. 2:16 as evidence that the Sabbath was a type or shadow, and that it passed away with the types at the time of the crucifixion of the Lord. We know that there were a number of sabbaths connected with the typical laws, but they were all yearly and each of them invariably fell on a certain day of a certain month, which a weekly Sabbath cannot do.
These yearly sabbaths were never called the Sabbaths of the Lord, as the seventh day was called, because the Lord never rested from his work on any of them. They might properly be called Sabbaths of the Jews, for they were the rest days for them, having no antecedent rest of the Lord as their basis. This distinction is recognized in the Scriptures, as in Lev. 23. The yearly sabbaths are enumerated and enforced, “beside the Sabbaths of the Lord,” verse 38. As all the other sabbaths were local and contingent, limited to that dispensation to Israel, it was said in prophecy, “I will cause all her sabbaths to cease.” Hos. 2:11.
The 17th verse of Col. 2 shuts out the weekly Sabbath from the apostle’s enumeration of sabbaths and holy days in that chapter. The yearly sabbaths were typical, “a shadow of good things to come, but the body is of Christ.” The weekly Sabbath is not of that nature. It is a memorial of creation; in the reason of its institution it always looks backward, never forward.
Had man never sinned, it would then have been forever true, as it is to-day, that God made the world in six days. Had no system of redemption been devised or needed, it would still have been eternal truth that God rested the seventh day, and that he blessed and sanctified his rest day.
But, on the other hand, had not man sinned; had no system of redemption been promised; had no types of the Redeemer’s work been ordained, then none of the typical or yearly sabbaths would have been instituted. Had man not sinned, the whole train of circumstances by which those sabbaths were called into being, would not have existed. They all stand related to man’s action as a sinner; and to Christ’s work as Redeemer. And as they point to, and have their fulfillment in, his work, they are appropriately denominated, “A shadow of things to come, but the body is of Christ.” But the Lord’s Sabbath, as has been shown, is of an entirely different nature. It is not so related to man’s action as a sinner, or to the work of redemption. It was not based upon any contingency, or upon any future work. But it had for its foundation a work all glorious and complete “when the morning stars sang together, and all the sons of God shouted for joy;” a work in which Jehovah himself delighted, and which he pronounced “very good.”
It will be here noticed that the seventh-day Sabbath grew out of the independent action of the great Creator, and was the outgrowth of his own divine will. No typical institution, or duty of a merely positive nature, ever sprang from the original relations which rest solely upon the work of creation.
Types look to man’s redemption, and to the work of the Redeemer, and therefore no types were given before the fall of man,—no types grow out of the work of creation. This is so manifestly true and reasonable that it seems surprising that it should ever be questioned, or that a position should ever be taken by any one leading to a contrary conclusion. We cannot avoid the conviction that prejudice has much to do in leading to a denial of so plain Scripture facts and reasons as we have here presented.
Sabbath-keeping stands related to God’s work, because he consecrated or sanctified that day which commemorates his work. We must work six days because in six days God created the heavens and the earth. We must rest the seventh because God rested the seventh day from all his work. If it be said that the ground of our obligation to rest is not found in God’s resting that day but in the sanctification or appointment of the day, we reply, that God “sanctified it because that in it he had rested.” The resting is the reason of the sanctification, or, in other words, the resting is the reason of its appointment for observance. Hence the commandment, “Remember the Sabbath day,” that is, Remember the rest day, or perhaps more literally, Remember the day of the rest. The seventh day is the day of the rest of the Lord God. The Lord blessed the day of the rest and hallowed it.
It is true that we do not find our obligation in reasons without law, but in this case both the law and its reasons are given, and we shall lose part of God’s truth and word if we neglect either. No matter how many reasons may be thought to exist, if there be no law there is no obligation, because, when God reveals to man his “whole duty,” and gives an inspired revelation which thoroughly furnishes us “unto all good works,” if there are reasons why we should act the duty based on those reasons will be revealed. To deny this is to deny the plainest declarations of Scripture. “By the law is the knowledge of sin.” God in his wisdom knew better than to leave obligation on the uncertain basis of human reasoning, but himself revealed all duty,—all good works. To reject his law is rebellion; to pretend to find duty outside of his law is supererogation or will-worship. Both these are odious in his sight. “Whatsoever I command you, observe to do it; thou shalt not add thereto, nor diminish from it.” Deut. 12:32. “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” Prov. 30:6.
We therefore conclude, and necessarily too, that to keep the Lord’s Sabbath we must follow him in his act of resting on the seventh day. This only is the day of his rest—his Sabbath. This day only was blessed and sanctified. Wherefore the Lord blessed the day of the rest and hallowed it. And this day he commanded us to keep holy. Neither the rest, the blessing, the sanctification, nor the commandment, pertain to any other than the seventh day.
But there are many who think there are reasons why the first day of the week should be kept. They seem to forget, however, that there ought to be sufficient reasons to set aside the plain revelation of duty in respect to God’s rest day—the seventh day. It is still truth that God made the world in six days; and that God rested upon the seventh day; that he blessed the seventh day; that he sanctified the seventh day; and that he commanded man to keep the seventh day holy. Do such reasons as this exist for keeping the Sunday? They do not. Does any evidence exist that God removed these marks and sanctions from the seventh day? It does not. Historical facts are not law, and are no basis of obligation except when law is plainly based upon them. Some facts of occurrence, as the resurrection of Christ, are claimed as having transpired on the first day of the week. But there is no hint of the blessing of the day; no appointment or sanctification; no commandment, or any hint of obligation to observe it. If it is observed it is only in deference to human reasoning, not at all in respect to any divine precept.
We do not by any means assent to all the assumed facts which are claimed for the first day of the week. We deny that it is ever, in the Scriptures, called the Lord’s day. We deny that there was any appointment of meetings and church collections on that day; we deny that there was any custom either expressed or implied, to break bread on the first day of the week. But we insist that were such facts written they would not amount to a law, or furnish any ground of obligation or observance.
Richard Baxter, the Reformer, well said, “For my part I will not fear that God will be angry with me for doing no more than he has commanded me, and for sticking close to the rule of his word in matters of worship; but I should tremble to add or diminish.” True reverence for the authority of God can take no position but this.

Giving and Receiving.

It is John, the Beloved Disciple, Who tells us the story so sweet, Of Mary, who brought the rich ointment, And poured upon Christ's blessed feet. 'Tis a tender and beautiful story, Of love for the Master and Lord; For she lavished her costliest treasure With never a thought of reward. She knew not, in lasting remembrance, Her name the far future should hold; She thought not, in gracious memorial, The tale of her love should be told.
But, e'en as she stood by the Master, And none but He thought upon her, The scent of her precious ointment Pervaded the house where they were. The offering she made unto Jesus; But all of the guests in the room Were told of the honor she paid him By the breath of that fragrant perfume. And Mary, in tenderness bending, Some service her sole loving care, In wiping the feet of the Saviour Bore the odor away on her hair.
O beautiful type of good-doing! Sweet symbol of what they may win, Who give their hearts' choicest and dearest, Thinking only of Jesus therein. The fragrance of offerings so precious, Shall be known in the spice-laden air, And the “Head shall with oil be anointed,” Though that were no part of the care. Oh, hasten to bring the sweet ointment! 'Twas a woman who offered it first, And for us in these later ages, The story of love is rehearsed. —Sel.

THOUGHTS FOR THE CANDID.

By John Norton Loughborough

WHICH OF THE TWO IS THE GLOOMY DOCTRINE?

The sleep of the dead is often designated a gloomy doctrine, and many refuse to listen to the testimony of the Bible on this subject, choosing rather to remain “ignorant concerning them which are asleep” than to consider the stern realities of death and the grave. “Your doctrine,” say they, “is chilling, repulsive, forbidding. The sleep of the dead! why, the very idea is enough to freeze one. But the immortality of the soul, and the reward of the saints at death, this is the very marrow and fatness of the gospel; this is indeed that blessed hope.”
But stop, friends, a few moments. It may be that you are blinded by prejudice. Be not too hasty. If you are not willing to devote the needed time for weighing this subject in the balances of the Scriptures, will you not wait long enough to try the justice of this objection in the balances of reason?
You say that the doctrine is full of gloom, and that the departed saints have experienced a bitter disappointment in being consigned to the cold grave for long ages, instead of being received into glory. You think the idea full of gloom to the living, and dreadful to the dead. But you forget that, if the doctrine be true, there is no chill, no gloom, no darkness, no disappointment, no lapse of time, no waiting through long ages, to the dead. The interval between their decease and their resurrection will to them be no time at all. The twinkling of an eye, in which the righteous will be changed to immortality, will be as long to them as the whole period during which righteous Abel has slept in death will be to him. And to him, so far as his own knowledge of the case is concerned, it will be precisely as though he entered Heaven at the very moment he was slain.
You say that this helps the matter a little; but that, for all this, the sleep of the dead will no more compare in consolation with the soul’s immortality and the reward at death than the desert of Sahara will compare in beauty with the garden of Eden. Do not be too hasty, friends. You may discover facts that will change this opinion. You find great consolation in the thought that the soul is immortal, and that men are rewarded as soon as they die. Answer me a few questions. How large a part of mankind lead lives of holiness, and die with good evidence of their acceptance with God? Truth compels you to answer that a minority are all that can be said to do this. What becomes, then, of this great majority of men who have died out of Christ, and entered their reward? Oh! they have gone into the furnace of fire where there is wailing and gnashing of teeth. What is the condition, then, at this very moment, of the greater part of the dead according to this cheering doctrine of yours? You have to answer, they are in unspeakable torment. You admit that this dreadful fact somewhat abates the consolation you have hitherto found in this doctrine. But I want you to answer one question more. If the soul is immortal, as you affirm, how long are these impenitent men thus to suffer? You answer again, and this time surely with a shudder, THEY MUST SUFFER TO ALL ETERNITY. Before we part with you will you not own that yours is the gloomy doctrine? Is it not a relief to your mind to think that men are to be judged BEFORE they are rewarded or punished? and that till the day of Judgment men wait for their reward? And is not that doctrine best which teaches that immortality is the gift of God, and that it is to be given only to the righteous?

THE PRAYER OF THE SOULS UNDER THE ALTAR.

“How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” Rev. 6:10.
The advocates of the kindred popular doctrines of the immortality of the soul, and that the souls of the righteous go to Heaven at death, believe and teach that the souls of the martyrs are alive under an altar in Heaven, and that they literally pray in the above words for vengeance on their persecutors. They do not seem to see that there is anything inconsistent in the idea that the souls of the martyrs in the presence of God, where there is fullness of joy, should be able to think only of their past tortures, and be entirely given up to anxiety for vengeance on their persecutors, who had hastened their arrival to their state of blessedness. Nor do they seem to realize that such prayers are not only unlike the spirit of Christ, who prayed in his hour of extremest anguish, “Father, forgive them; for they know not what they do;” or that it is unlike the spirit of that noble martyr Stephen, who cried with his dying breath, “Lord, lay not this sin to their charge.” Luke 23:34; Acts 7:60. Nor do they explain how such a prayer can be offered literally while the Saviour stands before the ark of God’s law as a great sacrifice, and the Spirit of God strives with sinful men to lead them to repentance. But let this case stand while we look at another.
The parable of the rich man and Lazarus teaches to the same class of people that the righteous at death go to Heaven, and the wicked at death go into the flames of hell. It also shows them that the wicked in their torment are not only in plain sight of the righteous in their blessedness, but that the two places are within speaking distance of each other, and that the two parties converse together. Now let us put these two cases together.
The souls under the altar had only to look from their state of blessedness to see their persecutors in the flames of hell, and such of them as were still alive would be in a very short time dropping, one by one, into this fiery gulf. Could the martyrs, with this terrible sight before them, pray, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” Would they have been bidden to wait yet a little season? Would they not rather have been directed to look across the great gulf, and see many of their persecutors already in torment, and others every moment arriving? Who does not see that these two cases, when taken together, completely refute the doctrine so often drawn from each taken alone?

THOUGHTS ON MATT. 10 : 28, AND LUKE 12 : 4, 5.

“And fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell.” Matt. 10:28.
“And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear. Fear Him, which after he hath killed hath power to cast into hell; yea, I say unto you, fear him.” Luke 12:4, 5.
1. These texts are the record, by different writers, of the same language of the Saviour. The first one is often quoted by those who teach the immortality of the soul and its conscious existence in death. In Matthew’s version of the Saviour’s words, the soul is indeed made very prominent; but in that of Luke it is not mentioned. Yet the language of the one version is the same in substance as the other.
2. Thus, while Matthew represents the Saviour as saying, “Fear not them which kill the body, but are not able to kill the soul,” Luke expresses the idea thus: “Be not afraid of them which kill the body, and after that have no more that they can do.” And as Matthew adds, “Fear Him, which is able to destroy both soul and body in hell,” Luke gives the same warning, thus: “Fear him, which after he hath killed hath power to cast into hell.”
3. Thus it is seen that our Lord recognizes the fact so plainly expressed elsewhere, that there are two deaths. The first death, which is the common lot of mankind, is thus spoken of by Paul: “It is appointed unto men once to die.” Heb. 9:27. The second death is the portion only of the wicked. “He that overcometh shall not be hurt of the second death.” Rev. 2:11; 20:6, 14; 21:8. The Saviour bids us not to fear those who can only inflict the first of these deaths, but warns us to fear Him who alone is able to kill with the second death.
4. The place in which the terrible punishment here set forth is inflicted is called hell. This word is found in the English Testament twenty-three times. But in the Greek Testament there are three different words, hades, gehenna, and tartarus, signifying different places, all rendered by the one English word, hell. Thus hades is used eleven times in the original, and is rendered hell ten times, and grave once. The following are the places of its occurrence, the italicized word in each case being the translation of hades:— Matt. 11 : 22. Shalt be brought down to hell. 16 : 18. The gates of hell shall not prevail. Luke 10 : 15. Shalt be thrust down to hell. 16 : 23. In hell he lifted up his eyes. Acts 2 : 27. Wilt not leave my soul in hell. 2 : 31. His soul was not left in hell. 1 Cor. 15 : 55. O Grave, where is thy victory. Rev. 1 : 18. Have the keys of hell and death. 6 : 8. Was death, and hell followed. 20 : 13. Death and hell delivered up the dead. 20 : 14. Death and hell were cast into the lake of fire. Thus hades is seen to be the place of the dead, whether righteous or wicked; the place into which they are introduced by death, and from which they are delivered by the resurrection. Those who are in hades are said to be dead. Rev. 20:10. Once in the English Testament, hades is rendered grave. 1 Cor. 15:55. Gehenna, on the contrary, is the place where the wicked are to be cast alive with all their members, and to be destroyed soul and body. It is the lake of fire in which the wicked dead are to be punished after their resurrection. Rev. 20:13–15. Tartarus is the place into which the evil angels were cast after their rebellion. These three places, therefore, though rendered by the one English word hell, are not to be confounded together.
Gehenna is found in the following places:— Matt. 5 : 22. Shall be in danger of hell fire. 5 : 29. Whole body should be cast into hell. 5 : 30. Whole body should be cast into hell. 10 : 28. Destroy both soul and body in hell. 18 : 9. Having two eyes to be cast into hell fire. 23 : 15. More the child of hell than yourselves. 23 : 33. How can ye escape the damnation of hell? Mark 9 : 43. Having two hands to go into hell. 9 : 45. Having two feet to be cast into hell. 9 : 47. Having two eyes to be cast into hell. Luke 12 : 5. Hath power to cast into hell. James 3 : 6. It is set on fire of hell.
Tartarus is used only in the following text: “God spared not the angels that sinned, but cast them down to hell.” 2 Pet. 2:4.
5. In giving the warning recorded in Matt. 10:28; Luke 12:4, 5, it is claimed that the Saviour taught the continued existence of the soul in death. But it is worthy of notice that in each of these texts he utters no warning concerning the punishment of the soul in hades, the place or state of the dead; but his warning relates to that which shall be inflicted upon “soul and body” together in gehenna.
6. That he should speak nothing of the punishment of the soul in its disembodied state in hades, if such punishment really takes place, is very remarkable; for here, more than anywhere else in the Bible, is there evidence of the continued existence of the soul while the body is under the power of death. Yet while expressly stating the dreadful fate of the lost, and that, too, in such connection as would especially call out the fact, if it were a fact, that the souls of the wicked exist in a place of dreadful suffering, between death and the resurrection, the Saviour says not one word concerning the sufferings of the soul in its disembodied state, but confines his warning to that which shall be inflicted upon both soul and body in hell, i. e., in gehenna, thus showing that the retribution against which he warns us comes after the resurrection and not before.
7. Our Lord means to point out precisely the danger to which the ungodly are exposed. When, therefore, he says, “Fear Him, which after he hath killed hath power to cast into gehenna,” he means to teach that God will cast the wicked into gehenna. And when Matthew, expressing the same warning in different words, makes the Saviour say, “Fear Him, which is able to destroy both soul and body in gehenna,” the fact set forth is that such will be the fate of the lost.
8. “Fear Him, which after he hath killed hath power to cast into gehenna.” As the wicked are to be cast into gehenna alive, and in possession of all their bodily members (see the list of passages in this tract where gehenna is used), it follows that He who can thus cast them there after they have once been killed, is God alone; for to do this, he must raise them from the dead. The resurrection to damnation must precede the damnation of gehenna. Compare John 5:28, 29, with Matt. 23:33. J. N. L.

The Cross.

Those who take Christ must take his cross. Christianity without a cross is Christianity without Christ. Though it is embalmed in love, and glistening with the rays of the Sun of Righteousness, it is a cross still. It is the dividing line between the church and the world. It makes no compromises and gives no licenses. Whatever is not of faith is sin; and in the sight of God there are no little sins. To do evil we must go out from under the shadow of the cross. To them that perish the cross is unlovely, and its preaching foolishness. But it is only heavy and cumbersome to those who have not apprehended Christ. It crushes only that in us which is not according to the will of God. Borne upon the divided heart, it has in it the thorn and spear, as well as the nails. But borne with Christ it is restful, and sweet, and fragrant. Abiding in him, after having risen with him from the baptism of death, there is joy in its touch. Is there not danger of accepting all that looks beautiful and restful in the gospel, and shunning all that calls for sacrifice—of trying to take Christ for our Saviour, but not for our Master? The temple was very beautiful with gold and purple, and choice workmanship, its fountain and pillars; but there was an altar too—an altar of sacrifice. “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” Let us fully apprehend the “death” and “separation” of the cross.—Sel.

“Try.”

The Bible says, “Cleanse your hands ye sinners, and purify your hearts ye double minded.” “Cease to do evil, learn to do well.” “Depart from evil, and do good.” “Be sober, be vigilant.” “Commit thy way unto the Lord; trust also in him.” And thus through the whole book, from Genesis to Revelation, a moral precept is never prefixed with the enfeebling “try,” now so universally common. Just think of the Bible saying, Try to depart from evil! Try to cleanse your hands ye sinners! Try to speak the truth to one another! And instead of “Do not kill,” “Do not steal,” “Do not commit adultery,” suppose we had, do try not to kill, do try not to steal, do try not to commit adultery! It is time to stop recommending experimenting in morals. None of it is from above. It is all from beneath, a device from the devil to break down the force and majesty of the precepts of the Bible. That glorious book never uses the word “try” in any such connection. It knows nothing of experimental morals. “Try” is never properly used except where a failure may be justifiable. A failure in morals never was, and never can be justified.—Baptist Union.

The Necessity of Uncertainty

By Hedge

It is essential to our growth, as individuals and as a society, that we should not have certainty—that faith should be elective, and not the inevitable result of evidence acting with mechanical compulsion on the mind. It is the liability to error, and the experience of error that makes us human, that furnishes to human nature the topic of discipline, and the means of growth. Hedge.

The Bible Text Book.

By B. A. Stephens

This is the name of an excellent little work of 208 pages, published and extensively circulated by the American Tract Society, of 150 Nassau street, New York. In presenting in tabular form the most important passages in the Bible bearing on the Sabbath question, it has shown in the clearest light that God's holy Sabbath is still the seventh day, binding upon all mankind in all ages and countries. In reading it we are constrained to say, “Their rock is not as our Rock, even our enemies themselves being judges,” Deut. 32:31. Truly to them can we say, “Thine own mouth condemneth thee, and not I; yea, thine own lips testify against thee.” Job. 15:6. “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Matt. 12:37.
Some references are omitted, to be examined hereafter, one of which is a contradiction, point blank, to the following:—

SABBATH:

instituted by God. Gen. 2:3.
why instituted. Gen. 2:2, 3; Ex. 20:11.
the seventh day observed as. Ex. 20:9, 10.
made for man. Mark 2:27.

GOD

blessed. Gen. 2:3; Ex. 20:11.
sanctified. Gen. 2:3; Ex. 31:15.
hallowed. Ex. 20:11.
commanded to be kept. Lev. 19:3, 30.
commanded to be sanctified. Ex. 20:8.
will have his goodness commemorated in the observance of. Deut. 5:15.
shows favor in appointing. Neh. 9:14.
shows considerate kindness in appointing. Ex. 23:12.

CHRIST

is Lord of. Mark 2:28.
was accustomed to observe. Luke 4:16.
taught on. Luke 4:31; 6:6.
servants and cattle should be allowed to rest upon. Ex. 20:10; Deut. 5:14.
no manner of work to be done on. Ex. 20:10; Lev. 23:3.
no purchases to be made on. Neh. 10:31; 13:15–17.
no burdens to be carried on. Neh. 13:19; Jer. 17:21.
divine worship to be celebrated on. Ezek. 46:3; Acts 16:13.
the Scriptures to be read on. Acts 13:27; 15:21.
the word of God to be preached on. Acts 13:14, 15, 44; 17:2; 18:4.
works connected with religious service lawful on. Num. 28:9; Matt. 12:5; John 7:23.
works of mercy lawful on. Matt. 12:12; Luke 13:16; John 9:14.
necessary wants may be supplied on. Matt. 12:1; Luke 13:15; 14:1.

CALLED

the Sabbath of the Lord. Ex. 20:10; Lev. 23:3; Deut. 5:14.
the Sabbath of rest. Ex. 31:15.
the rest of the holy Sabbath. Ex. 16:23.
God's holy day. Isa. 58:13.
the Lord's day. Rev. 1:10.

SAINTS

observe. Neh. 13:22.
honor of God in observing. Isa. 58:13.
rejoice in. Isa. 58:13.
testify against those who desecrate. Neh. 13:15, 20, 21.
observance of, to be perpetual. Ex. 31:16, 17, with Matt. 5:17, 18.
blessedness of honoring. Isa. 58:13, 14.
blessedness of keeping. Isa. 56:2, 6.
denunciations against those who profane. Neh. 13:18; Jer. 17:27.

THE WICKED

mock at. Lam. 1:7.
wearied by. Amos 8:5.
hide their eyes from. Ezek. 22:26.
do their own pleasure on. Isa. 58:13.
bear burdens on. Neh. 13:15.
work on. Neh. 13:15.
sometimes pretend to be zealous for. Luke 13:14; John 9:16.

HONORING

of, exemplified. Moses, etc.; Num. 15:32–34. Nehemiah; Neh. 13:15, 21. The women; Luke 23:56. Paul; Acts 13:14. Disciples; Acts 16:13. John; Rev. 1:10.

DISHONORING

of, exemplified. Gatherers of manna; Ex. 16:27. Gatherers of sticks; Num. 15:32. Men of Tyre; Neh. 13:16. Inhabitants of Jerusalem; Jer. 17:21–23.
One of the references omitted from the above, calls it “a sign of the covenant. Ex. 31:13–17.” We know not what the “covenant” can here be unless it is the “covenant,” commanded, even the ten commandments.” Deut. 4:13. And Ex. 31:17 calls the Sabbath a sign (or seal. Rom. 4:11), “for in six days the Lord made heaven and earth, and on the seventh day he rested.” And truly the Sabbath is the seal of God's law, because it is the only point thereof which shows the law-giver's name, office, and authority.
Another reference says it is “a type of heavenly rest. Heb. 4:4, 9.” Verse 9, margin, says, “keeping of a Sabbath;” but Webster, under Sabbatismos, says, “keeping of the Sabbath.” We think this refers to the Sabbath when it will be kept in the new earth. Isa. 66:22, 23. Heb. 4:4 shows that the Sabbath was made in Eden, that was before man had sinned, and hence there were then no types.
Reference third says, “first day of the week kept as, by primitive church. John 20:26; Acts 20:7; 1 Cor. 16:2.” But here is a contradiction to the verses in the above table referred to, in the books of the New Testament concerning the Sabbath. None of these verses in this reference call the “first day of the week” the Sabbath, but state what was also done on every other day of the week as well as the first, while other passages declare the primitive church kept the Sabbath as was their custom. Acts 13:14; 16:13. Indeed, we are told that Paul preached a year and six months in Corinth, “and he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.” Acts 18.
Reference fourth says, “saints rejoice in. Ps. 118:4.” That this refers to the Sabbath of the Lord (or the Sunday festival of the Pope as some claim) is extremely doubtful. At least the passage itself leads our minds on an entirely different subject, viz.: the day of grace or probation.
Reference fifth says, “punishment of those who profane. Ex. 31:14, 15; Num. 15:32–36.” And refers to the ministering of death to those who broke the Sabbath, or any other commandment of the decalogue. But this ministration of death was done away, 2 Cor. 3, being part of that hand-writing of ordinances that was nailed to the cross. Col. 2:14. Yet “the wages of sin is death,” Rom. 6:23, and “sin is the transgression of the law.” 1 John 3:4. That is, the law of ten commandments. James 2:9–11. So if we profane the Sabbath now our punishment will still be death, only with this difference, that now God will do the work himself instead of intrusting it to those who have sinned. For he that is without sin must be the one to first cast the stone. John 8:7.
Reference six says, “The wicked may be judicially deprived of. Lam. 2:6; Hosea 2:11.” But these passages refer solely to the sabbaths of the ceremonial law, besides the Sabbaths of the Lord,” as are recorded in Lev. 23. Truly “the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion.” The wicked could be judicially deprived of these ceremonial sabbaths then, the same as one might be excluded from the Lord's supper now.
The good of past ages have universally agreed that the ten commandments are the moral law, although all did not have the light upon the fourth that we now have, yet, like the book which has just been quoted, they have unconsciously testified to the great truths whereon it is based. And now while our opponents have so unwittingly testified to the truthfulness of our positions in regard to the holy Sabbath of the Lord, and honorable, let us all thank God and take courage, and go up into the gap and make “up the hedge for the house of Israel to stand in the battle in the day of the Lord.”
B. A. Stephens.
La Fayette, Cal., Oct. 25, 1876.
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