Review and Herald, Vol. 1, No. 12.
THE SABBATH AND TEN COMMANDMENTS TAUGHT AND ENFORCED IN THE NEW TESTAMENTPage 1
THE SABBATH AND TEN COMMANDMENTS TAUGHT AND ENFORCED IN THE NEW TESTAMENT.
The New Testament makes mention of no other weekly Sabbath than the seventh day. Christians should not, therefore, observe another day, in the absence of any divine precept for so doing, and reject the Sabbath of both Testaments "The seventh day," said Jehovah, "is the Sabbath of the Lord thy God." It will be admitted that the "Sabbath of the Lord" should not be rejected, and another observed, without as positive testimony from the Bible requiring it, as there is for the seventh day. But when we search the New Testament through for a precept for the observance of the first day, we do not find it. It is not there. But the New Testament writers speak of the Sabbath of the fourth commandment, as of an institution that then existed in all its importance. None of them call it the "old Sabbath," or the "old Jewish Sabbath," as is common in our day; but they speak of it with all that reverence that the prophets have before them. "And they returned, and prepared spices and ointments, and rested the Sabbath-day, according to the commandment." Luke xxiii, 56. The Apostle Paul testifies that the "hand-writing of ordinances" was blotted out at the cross, see Col. ii, 14, therefore, whatever was abolished expired with Christ. Jesus was nailed to the cross the third hour of the day, or at nine o'clock, A. M. Mark xv. 25. From the sixth to the ninth hour, or three o'clock P. M., darkness was over all the earth, and at this hour Jesus gave up the Ghost. The holy women had three hours to see the body of their Lord laid in the sepulchre, and to return, and prepare the spices and ointments, before the Sabbath commenced. It is not possible to conceive how that St. Luke could record the fact of their "resting the Sabbath-day, according to the commandment," if, as some teach, the fourth commandment, requiring rest from labor on the Sabbath, had previously expired at the cross. The record of their resting on the Sabbath-day, according to the commandment, shows conclusively that the "commandment," and the institution guarded by it, both existed the day following the crucifixion. The modern view that Jesus "relaxed" the Sabbath, and taught his disciples, by precept and example, that they might violate it, charges the intimate followers of Christ, with ignorance and folly, in being so strict about the commandment. They could not conscientiously even apply the spices and ointments to the body of their Master on the Sabbath. All was still during the seventh-day. But "very early in the morning" of the first day of the week, all were active again. The angel came down and rolled the stone from the door of the sepulchre, and the disciples were running to and fro. We confess that it looks much more safe to follow the sure Word, and the example of the holy, who personally learned of Jesus, than uninspired men of this day who have been continually sliding from one position to another. "But pray ye that your flight be not in the winter, neither on the Sabbath-day." Matt. xxiv, 20. It is supposed by many that this text was spoken in reference to the destruction of Jerusalem. Some say it refers to the days of Papal persecution. But J. Litch, in the "Advent Herald" for Dec. 7, 1850, applies it to the "end of human probation." If the first view, which applies these words of our Saviour to the destruction of Jerusalem, is correct, then it follows that Christ recognizes the perpetuity of the Sabbath, as really as the seasons of the year, about forty years after the Jewish feasts were abolished. If Matt. xxiv, 20, applies to the Papal persecution, then it follows of necessity that the Sabbath existed more than five hundred years after the crucifixion. But if J. Litch is correct, in applying this text to the "time of trouble such as never was," after "human probation" closes, and just prior to the Second Advent, then Jesus clearly recognizes the perpetuity of the Sabbath through the entire gospel dispensation at least. The great Apostle to the GENTILES preached on the Sabbath, and had no other regular preaching day. We have no record of his meeting with the disciples on the first day of the week but once, [Acts xx, 7.] and that was in the evening, or first part of the day, [Gen. i, 5.] to break bread. Mark this: Paul pursued his journey on foot to Assos, and sailed with his brethren to Mitylene, the same day that he broke bread at Troas. Let those who talk of apostolic example for Sunday-keeping, look at these facts. We say apostolic example is in favor of the seventh day. "And Paul, as his MANNER was, went in unto them, and three Sabbath-days reasoned with them out of the Scriptures." Acts xvii, 2. The Apostle preached to the "Greeks" as well as the Jews at Corinth, "every Sabbath," for the space of one year and six months. See Acts xviii, 4—11. It is said that the only reason why Paul preached on the Sabbath, was because the Jews were assembled in their synagogues on that day. But this is not true; for we find the Apostle and his companions preaching elsewhere, besides in the synagogues, on the Sabbath. "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, 13. If that meeting by the "river side" had been on the first day of the week, then the advocates of the first day might, with some degree of propriety, talk of Apostolic example for observing that day. But, as we have shown, there is no record of a public meeting of the apostles, in the day-time, on the first day of the week, in the New Testament; therefore it is folly to talk of apostolic example for Sunday-keeping. At Antioch, Paul preached on the Sabbath, at the request of the GENTILES. "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." Acts xiii, 42, 44. Here are some things worthy of special notice. It was the Gentiles, not the Jews, that invited Paul to preach to them the next Sabbath. If Paul taught the people that the Sabbath was a mere Jewish institution, as many teach at this day, it seems really unaccountable how these Gentiles, who were entirely disconnected with the Jewish religion, should request him to preach to them on the Sabbath. It is evident that the reason why the Gentiles invited Paul to preach to them on the Sabbath, was because he regarded the seventh day as the Sabbath of the Lord, and the proper day for religious worship. If that request of the Gentiles had been made to a modern preacher, he would have replied, you need not wait till another Jewish Sabbath; to-morrow is Lord's day, we will preach to you to-morrow. That was certainly a good opportunity for the great Apostle to the Gentiles to show the Gentile portion of that community that the Sabbath was abolished, if it had been, as our opponents assert.—And if, as some teach, it was the design of Heaven that the observance of the first day of the week should rest upon "apostolic example," how convenient it would have been for the Apostle to have set the example in the city of Antioch, when the people were anxious to hear, and were in a good state of mind to receive right impressions. But instead of setting an example favoring the first day of the week, the Apostle entirely overlooked it, and the poor Gentiles, so anxious to hear the90word of God, had to wait until, what is falsely called, the Jewish Sabbath arrived! The Jews never accused Paul with violating the Sabbath law. And it is evident that his most bitter enemies, the Jews, would have charged him with Sabbath-breaking if he had disregarded the fourth commandment, and taught its abolition, and sought to introduce another day instead of the Sabbath. "Men and brethren," says he, "though I have committed nothing against the people, or CUSTOMS OF OUR FATHERS, yet was I delivered prisoner from Jerusalem into the hands of the Romans." Acts xxviii, 17. This testimony would have been denied by those Jews who heard it, and the Apostle would have been silenced at once, if he had ever taught the abolition of the seventh-day Sabbath. But instead of this, he "dwelt two whole years in his own hired house," "preaching the kingdom of God," "with all confidence, no man forbidding him." See Acts xxviii, 30, 31. Now, we ask, who can for a moment believe that Paul taught the Romans, Galatians, Corinthians and Colossians that the seventh-day Sabbath had been abolished at the cross, and at the same time was preaching every Sabbath, not only to the Jews, but at the request of the Gentiles, and by "a river side," and had no other regular preaching day? Those who can, make him one of the most inconsistent men that ever undertook to preach the gospel. But God forbid that we should thus charge the holy Apostle. We have the best of evidence that his teaching was in accordance with his example, and that he both taught and observed the Sabbath of the Bible. Wherever the commandments of God are taught and enforced in the New Testament, the Sabbath of necessity is taught and enforced, for the simple reason that the fourth commandment is one of the ten. "Children, obey your parents in the Lord; for this is right. Honor thy father and mother, (which is the first commandment with promise,) that it may be well with thee, and thou mayest live long on the earth." Eph. vi, 1—3. It will not be denied that Paul here refers to the ten commandments as engraven in the tables of stone. He quotes the fifth commandment, which is the first on the second table, and which has a "promise" annexed to it. It is "the first commandment with promise;" the first of the six containing our duty to each other. If the commandments of God, mentioned in the New Testament, refer to all the precepts given to govern the church of Christ, as some teach, then we fail to see the propriety of calling the commandments showing the duty of children to their parents, the first with promise. It is evident that the Apostle refers to the order of the commandments of the Decalogue. See Rom. vii, 7—14; Luke xxiii, 56; Matt. xix, 17—19; xv, 3, 4; v, 17—19. "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. xiv, 12. "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. xii, 17. Here are some things in these texts of peculiar interest to us. First, it is the remnant of the seed of the woman, with whom the dragon makes war. A remnant is a small part, and the last end. The remnant of the seed of the woman, therefore, must be the last portion of the church, the "little flock," who are waiting for Jesus to come the second time. In their patient waiting time, they keep the commandments of God. Second, they possess, and keep the "testimony," or "faith" of Jesus Christ, [the Son,] as well as the commandments of God, [the Father.] It will be admitted that the testimony, or faith of Jesus, includes every New Testament requirement peculiar only to the gospel, such as repentance, faith, baptism, Lord's supper, &c. Then we inquire, What are the commandments of God to be kept in connection with the testimony of Jesus Christ? It will not do to say that they are "all the precepts that God has given to govern man's conduct, not the ten commandments," as asserted by "C," of the "Advent Harbinger." This assertion virtually charges the True Witness with making a useless distinction between the commandments of God, and the testimony of Jesus Christ. We say, therefore, that the commandments of God, mean nothing more nor less than the COMMANDMENTS OF GOD, the ten which he spake to the people, and wrote with his finger in the table of the covenant. We are satisfied that this natural position never would have been questioned by Adventists, had it not been for a desire to get rid of the fourth commandment. Third, no one has a right to say that the "commandments of God" mean only nine of them; all save one. Let those who are tempted to do so, first read Rev. xxii, 19. "And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the Holy City, and from the things which are written in this book." It is evident that the dragon is wroth, and makes war with the remnant, because they observe the fourth commandment, as well as the other nine. Nine of them are universally admitted to be binding, and are professedly kept, and the very dragon himself says, this is as it should be. But the war is coming for keeping the commandments of God. Remember this. Well, will any make war with us for not having "other gods before" the Living God, or for not making a "graven image" to bow down to? Certainly not. If we should do so, we should at once be called heathen. Neither will war be made with the remnant for not profaning the Name of God, for honoring their parents, and for refraining from murder, adultery and theft, for not bearing "false witness," and for not coveting their neighbor's house, or wife, &c. Nine of the commandments may be strictly regarded, and the dragon will be as mild as a lamb. But let the "remnant" reject, and totally disregard the day which the papacy has put in the place of the Sabbath of the fourth commandment, which is now observed by the daughters of Babylon, and keep the Sabbath of the Lord our God, and the dragon's ire will be stirred. Then, and not till then, can it be said that they keep the commandments of God. Then the war will come from the two-horned beast, that is yet to speak "as a dragon," and the "remnant" who keep the commandments under the message of the third angel, [Rev. xiv, 9—12,] will feel his wrath. But the commandment-keepers are not left here.—The True Witness [Jesus] presents them triumphantly marching through the golden gates of the City of God, where they have a right to the Tree of Life. "Blessed are they," says the Son of God, "that do his [the Father's] commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. xxii, 14. "A Prophet shall the Lord your God raise up unto you, of your brethren, him shall ye hear in all things." Acts iii, 22. This Prophet was no other than the Son of God. Moses was the teacher of the Jewish dispensation, Christ of the Gospel.—We must "hear" Jesus relative to the commandments, law, Sabbath, and all else. The desire of every Christian should be, "Speak Lord, for thy servant heareth." Says the Mediator of the New Covenant, "If thou wilt enter into life, keep the commandments." If it is said that commandments here mean all the requirements of the gospel, then we answer, Jesus quotes five of the precepts of the Decalogue, which shows what he meant by "commandments." But it is asserted that Jesus answered the young man as a Jew, and that his instructions were only to last till the crucifixion, and then the commandments would no longer be binding on him? To this we reply, that the young man was not inquiring of Moses his duty as a Jew; but of the Son of God, the way to Life. He taught the young man the duty of all Christians, down to the resurrection of the just, when "Life" and Immortality will be given. Praise His Name. Well, says the objector, "I will observe those commandments that the Great Teacher has quoted in the New Testament, and no more. As he has never quoted the fourth, I am not bound to keep the Sabbath." Stop Sir, did you know that Jesus never quoted the first four commandments? Search and see for yourself. Now if you reject those commandments not quoted by Christ, then you strike from your duty, as a Christian, the four commandments on the first table of stone, showing your duty to God. And you have, therefore, the same liberty to profane the Name of God, as you have to desecrate the Sabbath of the fourth commandment. It may be said that the third commandment is referred to in Matt. v, 33. But it will be seen, by a closer examination, that Jesus refers to the ninth, instead of the third. Whiting translates it thus: "Thou shalt not swear falsely, but shalt perform to the Lord thine oaths." This is in substance the ninth commandment. "Thou shalt not bear false91witness against thy neighbor." The "ambassadors for Christ," who stand "in Christ's stead," should teach the same way to "Life" pointed out by the Master. "If thou wilt enter into life keep the commandments." But it is said that Christ, in his answer to the lawyer, resolved the ten commandments into two, requiring love to God, and love to our neighbor. Therefore it is "not a Christian duty to keep the Sabbath." Those who do not search for themselves, but receive as truth what is told them by their preacher, or what they read in their favorite paper, may be satisfied with this position. But let it be compared with Scripture and reason and it will be seen to be unsound and deceptive. It is admitted by our opponents, that whatever change has taken place in the commandments and Sabbath, occurred at the crucifixion, and resurrection of Christ. Therefore, if the precepts of the Decalogue have been abolished and set aside, and if the two great commandments take their place, it was not done until the crucifixion. Before this portion of Scripture can help the no-Sabbath position it will have to be altered, and the question of the lawyer will have to read, Master, which will be the great commandment in the law, after the ten commandments are abolished, instead of, "which IS the great commandment in the law?" And the reply of Christ should also read like this, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This will be the first and great commandment in the gospel dispensation, instead of, "This IS the first and great commandment." And the second shall be like unto it, instead of "And the second IS like unto it. On these two commandments will then, in the gospel dispensation, hang all the law and the prophets, instead of, "On these two commandments hang all the law and the prophets." But it is much more safe to abandon a false position, than to wrest the Scriptures. It is evident that Christ was teaching the lawyer the two great principles, on which the ten commandments ever hung, and ever were to hang as long as God was to require man to love his neighbor as himself, and his Maker supremely. When it can be shown that these two great principles, supreme love to God, and love to our neighbor, are abolished, then, and not till then, will it be seen that the commandments that have ever hung on them are fallen. The first four commandments, on the first table of stone, show us our duty to God. They owe their existence to, and hang on the principle of, supreme love to God. He who loves God supremely will not violate them. The last six, on the second table, show our duty to each other. These hang on the righteous principle, "Thou shalt love thy neighbor as thyself." He who does, will not violate one of them. Thus, "love is the fulfilling of the law." Rom. xii, 10. It is said that nine of the commandments are "embodied in the law of Christ, and enforced," but the Sabbath law is left out. The "law of Christ" is the new commandment given to the church. "A new commandment I give unto you," says Jesus, "that ye love one another." John xiii, 34. "This is my commandment, that ye love one another, as I have loved you." Chap. xv, 12. Paul explains this commandment or law more fully. "Bear ye one another's burdens, and so fulfill the LAW OF CHRIST." Gal. vi, 2. The assertion that nine of the commandments are embodied in this one law, or new commandment of Christ, is groundless. This is one of the smooth fables of the last days, suited to itching ears. Were it possible for any of the precepts of the Decalogue to be embodied in this one law of Christ, none but the last six showing our duty to each other, could be. This position also leads to the conclusion that the crucifixion abolished all ten of the precepts of the Decalogue, and that the same act re-enacted, brought back, and embodied nine of them in the principle of love to our brethren! Therefore, supreme love to God, "the first and great commandment," is left out of the question after all! Jesus observed, and taught, his Father's commandments, so did his apostles; but they never called them the law of Christ, or any part of the new commandment given by Christ. When Christ and the apostles speak of the commandments, or law of God, they certainly mean all ten of the precepts of the Decalogue. This is plain enough for Christians. But unbelief can always find a handle to take hold of, and calls in question the plainest revealed truths. God has not revealed himself to man in such a manner that he cannot doubt. If he had, there never would have been an Infidel. The Second Advent of Jesus is92shining. Oh, be entreated to lay hold of it before it is too late. Let the light of the commandments shine into your mind. Resolve, by the grace of God, that you will not fail in one precept, then fly to Jesus for pardon of past neglect. He will plead your cause before his Father. Pardon will be given, and a full salvation through the atoning blood of Christ. But be resolved to go forward now. Delay no longer. Let not the death-like slumber that has come over the world hold you any longer. As there is no record that the Sabbath law was violated in the days of Christ and his apostles, we see no reason why the letter of the fourth commandment should have been separately enforced by them. The only natural reason why the apostles did not rebuke the sin of Sabbath-breaking, is because the sin did not exist in the early church. The Sabbath was their regular preaching day, and they had no other. And Paul, John and James taught the keeping of the commandments of God, as a test of Christian fellowship, and eternal salvation. Those who read the Bible know that the commandments of God are taught and enforced as a whole in the New Testament, and this is sufficient to condemn them in the judgment, if they violate the fourth. Because the fourth is not separately enforced, those who wish to violate it for some worldly object, through pride, or the fear of man, will not be guiltless before God. He will not be trifled with. His word will not return unto him void. If the Sabbath-breaker should be asked in the judgment, what excuse he had for violating the Sabbath law, he would not dare, while standing before the great white throne, to say that he broke it because the fourth commandment was not separately enforced in the New Testament. Such an excuse may look quite plausible to some, and may ease the conscience now; but the day is not far distant when those who teach that the fourth commandment may be violated, will feel, with deep anguish of spirit, this simple, yet tremendous truth, that Christ and his apostles, when enforcing the commandments of God, and making the observance of them a test of Christian fellowship, and eternal salvation, mean THE COMMANDMENTS OF GOD, instead of nine of them. Says Jesus, "Think not that I am come to destroy the law." Master, what law? "Whosoever therefore shall break one of these least COMMANDMENTS," &c. "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." If the Sabbath passed from the law at the time of the first Advent, heaven and earth then passed away. Such a view would suit Spiritualists, but not those who are looking for Christ to come and make all things new. Says James, "Whosoever shall keep the whole law, and yet offend in one, [point is here a supplied word. Macknight translates it, "fail with respect to one precept,"] he is guilty of all. For he that said, Do not commit adultery; said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou are become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty." Chap. ii, 10—12. Here are some things which should be carefully noticed. First, the Apostle quotes the sixth and seventh commandments in verse 11, which shows that the "law" of which he speaks is the Decalogue. Second, if we observe nine of its precepts, but fail in one, we become transgressors of the law, and therefore are guilty of all. "For he that said, [Jehovah, when he spake the ten commandments,] Do not commit adultery, said also, Do not kill." Under the same circumstances, and at the same time, the same Holy Being said also, "Remember the Sabbath-day to keep it holy." "The seventh day is the Sabbath of the Lord thy God." If we "offend in one," or "fail with respect to one precept," we become "guilty of all." Third, this law is called by the Apostle the "law of liberty," the "perfect law," and the "royal law." Moses' law was imperfect and faulty. It is called [Gal. v, 1] "the yoke of bondage." Fourth, if we fulfill the "royal law" according to the SCRIPTURE, [the Decalogue Ex. xx,] we shall "do well." And fifth, we are to "so speak," and "so do," as "they that shall be judged" by this law. How very natural and irresistible the conclusion that man will be judged by the same law given him as the rule of his duty to God, and to his neighbor. Dear Reader: are you living in violation of the fourth commandment? Let me exhort you to prepare to meet your God. He, who uttered in thunder tones the "Royal Law," is soon to call you to an account how you have regarded it. If you pass on till the judgment as you are, you will appear before God a transgressor of his holy law, and guilty of all, having failed in one precept. The true light upon the commandments is now THE TIME OF THE SABBATH.
By John Nevins Andrews
The institution of the Sabbath embraces a certain part of our time as sacred unto the Lord, and we wish now to notice the care with which God has preserved to us a knowledge of that sacred time. The institution of the Sabbath is regarded as a unit throughout the Bible. It is a sacred day which may not be shifted from one day of the week to another, nor yet from one point of commencement to another, without destroying the institution itself. Hence the reckoning of time, as presented in the Book of God, varies not. THE COMMENCEMENT OF THE DAY.
Gen. i; ii. Darkness was the first, as light was the last division of the first day. The darkness was called Night, and the light was called Day; and these two,—the evening and the morning, made up the first day. The statement is repeated with reference to the second and third days. On the fourth day God created lights in the firmament of heaven to divide the day from the night. "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night;" that they might divide the light from the darkness. Under the rule of God’s great time-keepers, [Deut. iv, 19,] day and night have ever since existed, and have come with the utmost regularity to all the inhabitants of the earth. Thus these two great divisions of time, morning and evening, or day and night, which make up the day of twenty-four hours, have come down to us as they were given to Adam. Thus, as the first six days begun and ended, the seventh also began and ended in like manner.—With reference to evening, notice further Gen. xix, 1; xxiv, 11, 63, Lev. xxii, 6, 7. Lev. xxiii, 32. By direct commandment, the Israelites were to reckon the tenth day of the seventh month from even unto even, or from about sunset to the same point again. The commencement and termination of the tenth day must correspond to the commencement and termination of the other days. Hence at the same hour the Sabbath also begins and ends. Note also Deut. xxiv, 13—15; Josh. x, 26, 27. Neh. xiii, 19. At the command of Nehemiah the gates of Jerusalem were to be shut when it began to grow dark, before the Sabbath. This was enforced to prevent the violation of the Sabbath. The season of the year was the latter part of the seventh month, as may be learned from comparing verses 15—18, with Lev. xxiii, 39. The feast of ingathering followed the vintage. At that season the sun sets about five o’clock at Jerusalem. For proof, notice the time of sunset at Charleston, S. C., at that season. For in the same latitude, the sun sets at the same hour, by the clock. Hence it is certain that the commencement of the day, though in the vicinity of sunset, is NOT ALWAYS at that point, for the rising and setting of the sun is constantly varying. Notice further Judges xiv, 18; xix, 14—16; ii Chron. xviii, 34. Mark i, 21—32. The close of the Sabbath, or even, is clearly shown to be about the time of sunset. A further view may be obtained from an examination of Luke xxiii, 56. The crucifixion occurred the day before the Sabbath, and that their bodies might not remain on the cross upon the Sabbath day, the soldiers were sent to put them to an immediate death. John xix, 31. A more definite idea of this point may be learned from Deut. xxi, 23; Josh. viii, 29. Hence the commencement of the Sabbath was after the burial of Christ. See the texts quoted.—That God should give his people sanctified time, and then leave them at liberty to follow the customs of the heathen in respect to the commencement of the day, is a view of sufficient absurdity to refute itself. As long as the sacred institution exists, there must be uniformity in regard to the reckoning of the time. At the vernal and autumnal equinoxes, the sun rises and sets at six o’clock to all the inhabitants of the earth, and the days and nights are then equal, that is, twelve hours each. Our Lord has shown that there are “twelve hours in the day.” John xi, 9. The parable of Matt. xx, gives a further view of the commencement and ending of the day. The third hour corresponds to nine o’clock, the sixth hour to noon, the ninth hour to three o’clock, and the eleventh hour to five. The last class of laborers were called at this hour, and dismissed at even, having wrought one hour. These facts show that the fixed point from which to reckon day and night is at six. We now inquire what day of the week is the true seventh day—the day on which God rested, and which he sanctified? As there is no direct testimony with reference to the observance of the Sabbath from Creation to the departure of Israel from Egypt, we pass over that period and inquire whether the true Sabbath was known to Israel. Please read Ex. xvi. When the people murmured for bread, God sent them manna, a certain quantity every day. This continued until the sixth day, when there was a double portion. The seventh day there was none. That which was gathered on the sixth, kept good over the Sabbath. Thus by a three-fold miracle, weekly, for the space of forty years, God pointed out to Israel the true seventh day. Hence whether a knowledge of the seventh day had been preserved to Israel or not, the true day was pointed out by God himself. Now from this time forward the history of the Sabbath is given in connection with a succession of inspired men, who pronounced the blessing of God on those who should observe it, and his curse on those who should desecrate it. Hence we may be certain that throughout the time of the Old Testament, the knowledge of the true seventh day was preserved. Now we notice the testimony of the New Testament. Christ gave his sanction to the day which was then observed as the Sabbath, and explained its design.—Luke iv, 16; John vii, 23; Mark ii, 28. After the crucifixion, the disciples rested the Sabbath day according to the commandment. Then they did rest on the day which the commandment required them to observe. To teach that God’s ancient people had lost the reckoning of the week, is to affirm that the record is untrue which declares that they rested the Sabbath day according to the commandment. From the time where the word of inspiration leaves us, we have several important witnesses who have kept the reckoning of the days of the week. 1. The Jews, who have always kept the seventh day. They were scattered into all nations at the time of Jerusalem’s destruction, [Luke xxi,] and, although there are in this class many millions, yet they all agree as to what day is the seventh. 2. The Christians, who have ever regarded either the seventh, or the first day. There are many millions of this class, and they are divided into three great bodies, the Catholic, Greek, and Protestant churches; there also are subdivided into many bodies, yet all these classes agree in the reckoning of the week. 3. If the testimony of a third witness be needed, we introduce the Mahometans, who arose at the commencement of the seventh century. They were required by Mahomet to keep the sixth day, Friday. Throughout their vast body uniformity exists in reckoning the days of the week. As these three witnesses agree, not only with themselves, but with each other, we say that their testimony is to be believed. To suppose that these three classes who have acted without concert, have all made a mistake, and yet have all agreed in it, is to suppose an absolute impossibility. We may be as certain that we have the true seventh day, as we are that the sun which shines in the heaven above us, is the same sun that shone on the first week of Creation. In noticing this subject further, we will examine the views of those who, after admitting the perpetuity of the Sabbath, attempt to show that Sunday is the seventh day. 1. “The original Sabbath was observed until the departure of Israel from Egypt. Then God changed the Sabbath from the seventh day, back to the sixth, which was observed until the resurrection of Jesus. Then the first day, the true seventh day from Creation, took the place of their seventh day. So that those who now keep the first day of the week, keep the Paradisiacal Sabbath.” Jennings’ Jewish Antiquities, as quoted in the “Herald” of April 12. 2. “Christ was crucified on Friday, and lay in the tomb three days and three nights; hence his resurrection on the first day of the week must have been on Monday. Then Sunday, the previous day, is proved to be the true Sabbath.” Joseph Turner, as given in the Bible Advocate, Dec., 1847. These views, though offered in proof of the position that Sunday is the Sabbath, clearly contradict each other, for while one admits that Saturday is the seventh, and Sunday is the first day, as given in the New Testament, the other affirms that Sunday is the seventh, and Monday is the first day. As they do not agree with one another, we will inquire how far they agree with the Bible. 1. Mr. Jennings attempts to show from Ex. xvi, that the Sabbath was changed from the seventh to the sixth day, and that the seventh day was henceforward called the first day of the week. This change of the Sabbath, was made in order to distinguish Israel from the nations around, who kept the true Sabbath! Does he find this change written in this chapter? O no. He infers that the children of Israel journeyed on the seventh day previous to the one on which the manna fell. And from this inference he draws another, that the Sabbath on which the manna fell was not the Sabbath from Creation, but another. To this we reply, that men must be in a drowning state, to catch at such straws. The attempt to show that the Sabbath was changed from the seventh day back to the sixth, when no such thing is named, in order to be able to reckon the seventh day as the first afterward, shows with what determination men will “wrest93the Scriptures,” in order to sustain a sinking cause. But we wish to offer direct testimony on this point. Ex. xx, 8—11. “Remember the Sabbath day to keep it holy. The seventh day [not the sixth] is the Sabbath of the Lord thy God.—For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it.” To express the facts in a word, God required Israel to keep that day holy, which he had sanctified. He sanctified the day on which he rested,—the seventh day. Gen. ii, 2, 3. But is it not possible after all that the Israelites were ignorant of the true Sabbath? Let Neh. ix, 13, 14, answer the question.—“Thou camest down also upon mount Sinai,—AND MADEST KNOWN UNTO THEM THY HOLY SABBATH.” The Bible then, settles this question beyond all doubt. The sign between God and Israel consisted in their keeping holy the day on which God rested. Ex. xxxi, 13—17. 2. The position of Joseph Turner. With regard to the space of time between the crucifixion and resurrection of Jesus Christ, we are free to confess that we have believed according to the record, that Christ was crucified the day before the Sabbath, [Mark xv, 42, 43,] and that he was raised the day after, [Mark xvi, 1, 2, 9,] or in other words, he was crucified on the fourteenth day of the first month, the antitype of the paschal lamb, [John xviii, 28; 1 Cor. v, 7,] and raised on the sixteenth day, the antitype of the first fruits. Lev. xxiii, 10, 11; 1 Cor. xv, 20, 23. Thus embracing a part of three days, instead of a part of four, as some claim, by which they contradict a multitude of texts which assert that Christ should rise from the dead on the third day. The question now arises, What proof have we that Christ was crucified on Friday? We answer, that the ONLY proof is found in the fact that he was crucified the day before the Sabbath, [Mark xv, 42,] which according to the undisputed records of all nations, comes on Saturday. How then is it proved that the Sabbath comes on Sunday? It is answered, that the Sabbath following the crucifixion was the passover sabbath, and that the next day was the Sabbath of the Lord, then Christ was raised on the first day, Monday. To this we answer, that if the day following the crucifixion was not the Sabbath of the Lord, then the position that Christ was crucified on Friday is abandoned, and the crucifixion is moved back to Thursday, for the only proof that Christ was crucified on Friday, is found in the fact that it was the day before the Sabbath, or Saturday. Thus this act of inserting another sabbath before the Sabbath of the Lord, instead of setting the resurrection forward one day, actually sets the crucifixion back to Thursday. Hence those who claim the period of three days and three nights in full time, will bear in mind that instead of setting the resurrection forward, and deranging the reckoning of the days of the week, they are actually setting the crucifixion back one day, by inserting a day between that, and the Sabbath of the Lord. J. N. A.