The seventh day of the week is the only weekly Sabbath of God's appointment.
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 contents.
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, 23. "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,148went 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 very plainly intimated the contrary.
Matt. 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.
Matt. 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 preeminence, "the law."
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 one tittle" of this law. It could be no less, but it 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, 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?—From Vindication of the True Sabbath, by J. W. Morton.
The Seventy Weeks.
THE following is from a leaf entitled, Word of Warning, No. 1. It was published in 1843 by J. V. Himes.
“We claim that the ninth of Daniel is an appendix to the eighth, and that the seventy weeks and the 2300 days or years commence together. Our opponents deny this.
Again the writer says in No. 2:—
“THE SEVENTY WEEKS. This was given to Daniel, as recorded in Dan. ix, as an explanation of the 2300 days, from which they were cut off. Sixty-nine of these weeks, 7 multiplied by 69, equal to 483 years, were to reach to the Messiah, and to begin with the going forth of the decree to rebuild Jerusalem. This decree, according to Ezra vii, was given in the 7th year of Artaxerxes Longimanus, B. c. 457.”
If the beginning of the 2300 days is not given in Dan. ix, is it any where given? If not given at all, then of what profit are the 2300 days? If they reach to the second coming of Christ, and no starting point given in the Bible to reckon them from, shall we not have to wait till Christ comes before we can understand them—then count back 2300 years to find their beginning?!
“All scripture is given by inspiration of God, and is profitable;” and was given for our profit before (not after) Christ comes. And in order for the prophecy of the 2300 days to profit, their beginning must be revealed.
The arguments in favor of the 70 weeks being the first 490 years of the 2300, and that they commenced B. c. 457, are unanswerable. This brings the end of the 2300 prophetic days in 1844. Christ did not then come as expected; but this does not prove that the days did not there end. The cleansing of the Sanctuary is the event to occur at the end of the days. This event is not the Second Advent, but an event preceding it.
EASTERN TOUR.
NEW HAVEN CONFERENCE. This meeting was held in the school-house near Bro. E. Everts'. As the weather was cold and stormy, but few of the brethren from other parts of Vermont assembled. The company present, however, was not small; about as many as could be entertained, and seated in the small school-house. The meeting at first moved quite heavily; but near its close the brethren began to get free. The Word was spoken with freedom. Our last meeting was indeed a precious season. The subject of going home, to the saints' eternal home, was dwelt upon by most of the many who spoke of their joys and their hopes. The meeting closed at half past eight in the evening, and the brethren went into Bro. Everts' house to consider some church matters; but two repenting, weeping sinners followed us. They wept aloud. We gave them a chance to speak, then prayed for them; and they prayed for themselves.—Again the Spirit of God was poured out upon us, and the brethren continued to speak and rejoice till about 11 o'clock. We then had a meeting of two hours, in which time the wants of the cause were considered. And it was decided that there were those present that should be ordained to the work of the Gospel ministry, and that there were those (not present) who profess to teach the present truth, who were not worthy of the confidence of the church, as teachers. At 1 o'clock at night we adjourned to 8 o'clock in the morning, when the subject of ordination was again taken up. And it was the unanimous expression of all present that our dear Bro. J. N. Andrews, A. S. Hutchins and C. W. Sperry, should be set apart to the work of the ministry (that they might feel free to administer the ordinances of the church of God) by prayer and the laying on of hands. And as Bro. Joseph Baker and the writer performed the solemn duty, the Holy Ghost came down upon us. There, bowed before God, we wept together, also rejoiced.
It was then decided that the cause in Vermont required that other brethren in different parts of the State, who labor more or less publicly, should also be set apart by the laying on of hands, that they might administer the ordinances of the gospel. It was the unanimous expression of all present, that Brn. E. P. Butler of Waterbury, Elon Everts of New Haven, and Josiah Hart of Northfield, should thus be set apart. And while engaged in this most solemn duty, the presence of the Lord was indeed manifested. We never witnessed a more melting, precious season.—The very atmosphere around us seemed sweet as heaven. How cheering to the Christian to know that his honest endeavors to do his duty are owned and blest of Heaven!
The brethren felt it their duty to express their opinion relative to Ezra Eastman and J. R. Towle, who profess to observe the Sabbath, and teach the present truth. All were agreed in expressing their disapproval of their past injudicious course, as they have traveled among the brethren; and that they do not consider them proper persons to teach the present truth. And while they travel from place to place149(doing no real good, but, rather, harm,) apparently to get their living, they are unworthy the confidence of the people of God.
Probably the cause has suffered more by individuals moving out of their place, and taking upon themselves the work to teach, than by any other cause.—Satan, doubtless, pushes out some to take this stand, while some others, less conscientious are tempted by the loaves and fishes to go from place to place among the brethren. The cause in Vermont has suffered in consequence of some such drones.
The brethren in the vicinity of New Haven have suffered severe trials in times past in consequence of the course pursued by Henry Allen, and Wm. Mayhew who is now in the West. Allen now teaches the no-Sabbath heresy. Our brethren in the West should understand that the brethren in Vermont have no confidence in Wm. Mayhew as a religious teacher.
Says Paul: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us.
For yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you; neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you. Not because we have not power, but to make ourselves an ensample unto you to follow us.
For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. But ye, brethren, be not weary in well-doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed." 2 Thess. iii, 6-14.
The good old gospel rule is certainly excellent in disposing of these weights and burdens to the cause. Says the Apostle: "Them that sin rebuke before all, that others also may fear." 1 Tim. v, 20.
We would not say a word to discourage the conscientious, trembling soul, who is being moved upon by the Spirit of God to labor publicly in the cause of God. We would say to such, go forward trusting in the Lord. Those called of the Lord, who are in the work, will desire to labor where the present truth has not been named, instead of entering into the labors of others. They will not spend their time in going from place to place among the brethren where there is little or nothing for them to do.
REVIEW AND HERALD.
By Editor
WE call the attention of our readers to the terms of the REVIEW as stated on the last page. Our circulation is increased, so that if each subscriber should pay $1,50 a year, our expenses would be met. With 4000 paying subscribers, we should be able to publish the REVIEW for $1,00 a year.
Brethren and Sisters: The REVIEW list can be increased to 4000 in a short time, if you all will try to get one or more new subscribers. When this shall be accomplished you will be able to offer the REVIEW to such as choose to pay for it, for only $1,00 a year. When we have 3000 subscribers, the price shall be changed to $1,25 a year, and when it shall be increased to 4000, it shall be changed to $1,00 a year. To accomplish this worthy object, let all the friends of the present truth do their best. We are certainly under the most solemn obligation to spread the truth as extensively as possible.
Letter from Bro. Phelps.
By Waterman Phelps
DEAR BRO. WHITE:—I received a line from Bro. Waggoner last Sixth-day, and with it your letter to Bro. Cornell, giving an explanation of matters concerning the appointment of our Conference at Koskonong, last June. It was satisfactory, perfectly so. We were disappointed at the time of the conference very much, that the appointment was not out. Some of the friends at the time put some blame on me for it; but I believe it is generally understood now, and all are satisfied. I feel to regret that I did not write immediately and let you know about it; for if I had, it would have saved you some trials of mind, and you could have given an explanation which would have been satisfactory. Will you forgive me for my negligence?
I know that I have not at all times realized as I should the care which is upon you, or the trials through which you pass. I feel to press my way on and "never stand still till the Master appear."
WATERMAN PHELPS.
Oakhill, Wis., Oct., 1853.
THE TWO-HORNED BEAST.
By N. Mead
"AND I beheld another beast coming up out of the earth, and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." Rev. xiii, 11, 12.
After what time is he seen coming up? In this prophecy, John tells us that he saw a beast coming up out of the earth, that caused the earth and them which dwelt therein to worship the first beast. When does he, the two horned beast, cause them to worship the first beast? Evidently, after the first beast is wounded, and his deadly wound healed; as the last clause of verse 12, says, "And causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." Then he was seen by John, coming up, after the first beast was wounded. To learn when this was, we must ascertain when the first beast received a deadly wound. In speaking of the first beast, he refers to the beast he saw having seven heads, given in this chapter, verse 7. Verse 3, says, "And I saw one of his heads as it were wounded to death; and his deadly wound was healed."
We will for convenience, term this the blasphemous beast, as it is called. It is our object in this article, more particularly to ascertain if we can from the symbols of this prophecy, which one of the seven heads of this blasphemous beast was made dead. Because after it is wounded, the two horned beast comes up. And it is after the wound is given, that the image to the first beast is made, spoken of in verse 14.
We have no means in this chapter by which to tell which head was made dead; because the heads of this beast are not explained here. We are not told here what these heads symbolize. We shall therefore, be obliged to find an explanation some where else. Verse 2, says, "And the dragon gave him his power, and his seat, and great authority." But when he did it, we cannot tell by this symbol alone. Whether he gave it to his fourth, fifth, sixth, or seventh head, we are not told here. There was but one of the seven heads wounded. We will now bring forward the dragon of chapter xii, of whom he gets his power.—The dragon symbolizes Pagan Rome, which exercised the authority, when the man-child was born who was to rule all nations with a rod of iron. Rev. xii, 5. The dragon is also given as having seven heads. But we are not told here what they represent. Therefore we cannot tell by him alone when he gives his power to the beast. We find in chapter xvii, the symbol of another beast, scarlet-colored, on which the woman sits, having seven heads and ten horns. Just the same number of heads and horns that the dragon and the blasphemous beast have each. And we conclude they represent the same on those two symbols first noticed, that they do on this beast. We would say here, that as the dragon was in existence when Christ was born, wishing to destroy him, we conclude he commenced with the rise of the Roman kingdom; or, at least, the seven heads did. And it is understood he symbolizes Rome in pagan form, or the civil power and their pagan religion united, he, of course, bears rule until he gives up his form of religion; and then he gives his seat to the blasphemous beast. It will also be understood that this scarlet beast commences with the rise of Rome.
Now for an explanation of the seven heads of the scarlet beast. The angel says, "The seven heads are seven mountains on which the woman sitteth, and they [Whiting's Translation] are seven kings: five are fallen, and one is, and the other is not yet come." Rev. xvii, 9, 10. How shall we understand the seven heads which the angel says are seven mountains? Can they be literal mountains? The angel said, five had fallen. Had five literal mountains fallen on which Rome stood? If so, there was a mountain to come up after John had his vision: the seventh. Again: Could a literal mountain be wounded to death by a sword? No one for a moment will suppose them literal mountains. They are called seven kings also. Therefore the seven mountains and the seven kings, are of the same character as the seven heads, symbolizing the seven different and successive forms of government in the Roman kingdom. As we have learned what the heads are given to represent, we will now with the heads of the scarlet beast, try to ascertain which head of the blasphemous beast received power of the dragon. This we know: The dragon has the power first, as he gives it to the beast, or it could not be said he gave it to him. Now dear reader let us bring before our minds, the symbols of the two beasts, and also of the dragon; all three having seven heads. The angel said of the scarlet beast, "Five heads are fallen, one is, the other is not yet come."
1. Five are fallen. 2. And one is. 3. And the other is not yet come.
1. Of the five that are fallen. We learn that five had fallen before John had his vision, as the angel said. Then let us imagine five heads taken off from the symbol of the scarlet beast, five from the dragon, also five from the blasphemous beast. Then the rule of five heads of these symbols was in the past when John had his vision. Did the dragon give his power to the beast when his fifth head fell? He did not; as we shall find in noticing the sixth head.
2. Of the head that was, when John talked with the angel. If the fifth had fallen from all these symbols, the one that the angel said then was, must be the sixth head; and that one, the sixth, of the dragon, was the head or form of government, Imperial Pagan Rome, that sought to devour the man-child as soon as it was born: it being the dragon, or Pagan Rome, which put Christ to death; and his sixth head as we have shown by the head that then was, in John's day, on the scarlet beast, and also on the dragon, proves that when the fifth head of the dragon fell, he did not then give his power to the beast; because there was no change of religion in the sixth, from that of the fifth: both being pagan. We doubt not that John could say when he was put into the cauldron of boiling oil, the dragon had not given his power up, even then, in his day; and certainly not at the end of the fifth. The fifth, gave his power to the sixth. Now as the sixth existed in John's day, and that was Imperial Pagan Rome, as we know, the dragon had not given up his power then; but how shall we find it when the sixth falls. It will be seen that when the seventh head of the scarlet beast came, the sixth had fallen.
3. And the other is not yet come. Why? because the sixth was then ruling, and continued his rule through John's day; and after him more than four hundred years. After that the other, the seventh, came. We will now imagine the sixth head taken from our symbols, the two beasts, and also the dragon, and the seventh to appear. Shall we find a change of religion here in the Roman kingdom as we shall of the form of ruling? We shall. It is very well known, that when the form of rule which was in John's time, the sixth head, was changed, pagan religion ceased. Therefore the ending of the rule of the sixth head of the dragon, is the time when he gave his power to the beast. At that time he gave up his kind of religion, idolatry, and the beast gets the power, and sets up his religion. The sixth head of the dragon gave his power and seat to the seventh head of the blasphemous beast. Then the first six heads of the beast had no power; they were dead heads we may say; as his seventh was, after it was made so by the sword. So also we conclude, as the sixth head of the dragon gave his power, seat and great authority to the seventh head of the beast, his own seventh head is to be considered dead, not having the power. Then it was on150this wise: The emperors, the sixth head, were the last of the dragon's rule. Pagan rites and ceremonies were then taken away, and kingly rule and the papal religion established.
Read 2 Thess. ii, 3-7. Paul saw that the dragon then withheld the power from the beast. He (the sixth head) hindered, and would, until taken out of the way; and then he should give it to the one that exalted himself above all that is called God, or that is worshiped. This is like the blasphemous beast, and the same. The seventh head, or Papacy, received his power, A. D. 538: the only head that had power on this beast; and it was the only head that could be wounded; for taking away what the dragon gave, was killing him; and restoring it again, was healing him. When was the seventh head wounded to death? Verse 5, says, "And power was given unto him to make war forty-two months." He received power 538; was to make war 1260 years; then he was to be killed with a sword: which brings us to 1798. It is well known that Papacy received its wound at that time. Although healed, he is not to make war with the saints after the forty-two months. We think it is evident which head was wounded; viz., the seventh; for the dragon had the power during his sixth head. But says one, perhaps not: how do you know but that it might be the fifth head of the dragon that gave his power to the beast? In this way we know: If the dragon's heads represent the same as the scarlet-colored beast, we know by what the angel said to John, as we have stated: we repeat it; said he, Five are fallen, and one is. Now if the fifth had fallen the one that then was, must be the sixth. Now apply this language to the dragon. Five are fallen and one is now; which was the sixth. And was it not the dragon and the same head of the dragon that sought to devour the man-child as soon as he was born, that was ruling while John was on the isle of Patmos. It certainly was. Then it is certain which head of the dragon gave his authority to the blasphemous beast. And as we know when the seventh head of the beast was wounded, we know after what time the two-horned beast exercises power; because it is not said that he exercised power before the first beast was wounded; and we know, too, that healing the first beast does not make another beast of him, having only two horns, as some say; but he has still ten horns. Still further: another, and a second, cannot be the first but altogether a distinct beast. Then after the wounding we may look for the two-horned beast, and not before.
What power was seen rising, at the time the beast received the wound, answering to the symbol of the two-horned beast? Could it in any way be the wounded beast restored? We answer, No, for this reason: It is said that the second beast works miracles in the sight of the first beast; showing two distinct beasts, both having power at the same time. Was it any government where either of the ten horns bear rule? It was not; for all ten rose before the first beast himself came into power, and before he was wounded, of course; because he could not be wounded until after he had received power. The ten horns came up during the rule of the sixth head of the dragon. Then no power was seen coming up at the time the beast was wounded, where these ten kingdoms exist.
It is evident that this power is none other than the government of these United States. It was at that time rising and has ever since been increasing in power.
We have been through with an examination of the symbols, and we see no difficulty in determining which head of the first beast received power of the dragon, and was wounded; also, when it was done. We believe the honest and inquiring saint need not be in the dark respecting this. That the two-horned beast comes up after the head is wounded, is according to the prophecy; and he makes the image to the first beast; which is yet to be done. As the saints who lived during the reign of the dragon, overcame him by the blood of the Lamb and the word of their testimony, may the Lord grant us grace that we may overcome the blasphemous beast and also his image in the same way.
Washington, N. H. 1853.
Brethren in Wisconsin.
By Editor
In the REVIEW for Sept. 8th, we mentioned the short notice of the Koskonong meeting, which caused Bro. Phelps and others a severe trial; also our many cares and trials upon us, with our poor health, as the cause of our mistake in the appointment in the REVIEW at so late a period. We also wrote a letter of explanation to Bro. Cornell for Bro. Phelps and others. We find among the letters received in our absence the following satisfactory and cheering statement from Bro. Phelps. May the Lord bless him and the dear brethren in the West. Brethren, let us stand together, with the armor on; the battle is short; victory is sure; and the reward, who can tell!
A WORD FOR THE SABBATH.
CHAPTER III.
THE SABBATH A MEMORIAL.
That man, on earth and fading things below,
Might not his firm affections all bestow,
That he might not, buried in worldly care,
Forget who made the earth and sea and air,
But calm his soul with holy thoughts of heaven,
The Rest-day of the Lord was kindly given:
A blest memorial which to mind should bring
Creation's birth-day and creation's King.
Here Error, busy with her countless arts,
To weave her webs and hurl her poisonous darts,
Ceaselessly striving with her sorcerer's rod
To mar the beauty of the truth of God;
To make mankind through some false medium see,
Till all their vision shall perverted be,
Zealously strives, with energy not slack,
To switch men off on a fallacious track.
This is her plea, though false and most absurd,
'Tis yet entitled to a passing word:
When Israel's sons were slaves in Egypt's land,
Close-fettered in oppression's iron band,
When God deliverance brought and freed from harm,
With mighty hand and with a stretched-out arm,
Therefore 'tis claimed, the Sabbath was designed,
Their great deliverance then to keep in mind:
A Jewish rite, memorial of the day
When they from cruel bondage fled away.
Now, then, shall reason and the Word declare,
How far with truth this theory will compare.
That they might ever cherish, fresh in thought,
The glad deliverance which for them was wrought,
And him who thus stretched forth his hand to save,
Two fit memorials Jehovah gave;
For oft as they the Passover observed,
So oft in strong remembrance they preserved,
When God through judgment brought deliverance
And Egypt's first-born sons were doomed to die,
How the destroying angel, dark with wrath,
Passed o'er their dwellings on his fearful path.
And oft as they the Unleavened Feast prepared,
So oft, with this memorial, they declared
How the Egyptians, fearful of their stay,
With hastening hand then hurried them away.
And when at length their sons should wish to know
What means this service? what designed to show?
This was their answer: For with mighty hand
Jehovah brought us up from Egypt's land.
Thus were two fitting, plain memorials given,
So to remind them of this work of heaven.
But such desires in some poor minds bear sway,
To get Jehovah's Sabbath out the way,
That they attempt, in furious strength to seize,
And crowd it in, and make it go with these!
Not satisfied with what God gives to man,
They must push in another if they can.
At once we see 'tis but an artful quirk,
And there's no fitness in such silly work.
A weekly rest, to keep in memory, clear,
A day that could come round but once a year!
Just as if we to celebrate should try,
Full once a week the fourth of our July!
But most in this propriety they crush;
They have a rest memorial of a rush!!
'Twas meet that God, when he had bared his arm,
To heal their sufferings, and release from harm,
And brought them from beneath the oppressor's rod,
Where they could freely serve and worship God,
Should charge to whom they homage then should pay,
And so remind them of the Sabbath-day.
And some there are who take no ground like this,
But still, take theories equally amiss.
Thus they contend: Since First-day was the day,
When from Death's bands our Saviour broke away,
Since then redemption's plan was made complete,
That is the day, henceforth, that we must keep:
Should keep, to bear in mind, in deed and word,
The resurrection of our blessed Lord.
First, then, in all sincerity, we seek
How you support the first day of the week,
And in all candor ask, Where do you find
Authority for changes of this kind?
Where, keep the Sabbath, does the Bible say,
To bear in mind the resurrection day?
Are not memorials already given,
Ordained, appointed and designed of Heaven?
For when we lay our bodies 'neath the wave,
Do we not emblem Jesus in the grave?
That as he from the dead arose, so we
Should rise, in newer life henceforth to be?
And oft as we, said Christ, the bread should break,
And in his memory should the cup partake,
So oft should we show forth, with symbols clear,
The death of Jesus till he should appear:
Are not these then sufficient? must we bring
A third memorial so unlike the thing?
And no way fitted to recall to mind
The scenes for whose remembrance 'twas designed?
If God proposed the Sabbath-day to change,
It seems to me 'tis something very strange,
That he no record gave to set it right;
But left mankind to guess it as they might;
For in God's Word, though men dont seem to mind
There's no such record, and they cannot find it.
'Twas naught, at first, but God's almighty power,
That placed the blessing on the Sabbath hour;
Naught but his mandate that enforced its claim,
On all men equal, and on all the same.
Know then that his almighty power, alone,
Can change that day he once declared his own.
No less than his command, express and plain,
Must you produce, to prove your theory sane.
On human creeds then dare you longer rest,
Slighting the only day that God has blest!
On human theories dare you trust your all!
Remember, by God's law we stand or fall.
The Sabbath a memorial we admit,
But not of actions which it will not fit.
To try and make it signalize events,
To whose resemblance it has no pretence,
To use it where no meaning it conveys,
Stretched and distorted in a thousand ways,
Shocks every law propriety e'er gave,
And finds for fitness an untimely grave.
Rightly applied, harmonious and fair,
The Sabbath stands, and there is beauty there.
Grant it the place for which it was designed,
And it has lessons for each honest mind;
For thus our actions speak, while we protest,
After six days of toil, a day of rest,
In stronger terms than language e'er unfurled—
Jehovah rested when he made the world.
Plainly he's given what day that day shall be:
He rested on the seventh and so must we.