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THE TWO SABBATHS:
AN ESSAY
SHOWING THAT THE PATRIARCHAL AND CHRISTIAN
SABBATH ARE ONE AND THE SAME
AND THAT
TIE JEWISH SABBATH HAS BEEN ABROGATED.
BY
REV. E. Q. FULLER.
C I N CI N N A T I:
PUBLISHED BY POE & HITCHCOCK.
R. P. THOMPSON, PRINTER.
1864.




Entered, according to Act of Congress, in the year 1864,
BY POE & HITCHCOCK,
In the Clerk's Office of the District Court for the Southern
District of Ohio.




PREFACE.
IN the following pages there is less of novelty
than might perhaps be expected from a reading
of the title-page, or of the Propositions discussed. The arguments brought forward are
based upon generally-admitted facts, or such as
are accredited by men noted for learning and
ability. And though these facts are placed in
somewhat new relations, it is believed that they
are only given their proper bearings. Great
care has been taken, in the numerous quotations
given, to present the author's true and complete
sense, though, in many cases, they may not have
been aware that such use can so easily be made
of their statements. There having been a constant aim to present the discussion in the small3




4                 PREFACE.
est suitable compass, quotations have been made
brief as the sense would allow, while to aid the
inquirer several authors are merely referred to.
It is not claimed that the authors quoted or
referred to advocate the Propositions herein
brought forward. The writer is not aware that
all of them have before been laid down; but
these authors have made a foundation upon
which he has built, and, confident in the learning
and wisdom of others, it is hoped that the
structure is firm.
Some dependence is made, it will be seen,
upon chronological data as found in the Scriptures. Perhaps this may be counted unreliable.
If so, let it be asked, Is the Bible true? Certainly.'Then we have an exact chronology
from the creation to Christ, which, when interpreted aright, will become plain.
The arguments drawn from heathen mythology, found under the Third Proposition, Second
Section, may receive special attention, and deserve
to be dwelt upon more fully. At first sight, the




PREFACE.                 5
harmony made to     appear between   different
branches of pagan philosophy will perhaps be
questioned, but upon inspection it will be found
correct.
Humbly believing that in what follows is indicated, if not given, a satisfactory solution of the
difficult problems of the Divine authority of the
Christian Sabbath, these few pages are submitted
to public scrutiny, trusting that the hours of research required for their preparation will prove
to have been given to the edification of the
Church.
E. Q. F.
AURORA, ILLINOIS.








PROPOSITIONS DISCUSSED.
I.
PAGE.
A PERPETUAL SABBATH WAS INSTITUTED AT THE CREATION
OF  THE  W ORLD..........................................................  15
II.
THE ORIGINAL SABBATH WAS ON THE FIRST DAY OF THE
W EEK..................................................................... 28
III.
SECTION I. THE ORIGINAL SABBATIC LAW HAS EVER BEEN,
AND DOES NOW REMAIN, IN FULL FORCE TO ALL PEOPLE BUT
THE JEWS, WHO WERE EXEMPTED FROM ITS WEEKLY OBSERVANCE FROM THE EXODUS TO THE CRUCIFIXION........... 35
SECTION II. PERPETUAL OBLIGATION OF THE SABBATIC
LAW................................................................   44
IV.
AT THE EXODUS THE SEVENTH DAY OF THE WEEK WAS APPOINTED A PECULIAR SABBATH FOR THE JEWS.................. 69
7




8           PROPOSITIONS DISCUSSED.
V.
PAGE.
THE JEWISH SABBATH WAS ABROGATED WITH THE JEWISH
ECONOMY..................................................................  79
VI.
WHEN JUDAISM WAS ABROGATED, THE ORIGINAL SABBATH
REMAINED TO THE CHRISTIAN CHURCH........................... 86




THE TWO SABBATHS.
INTRODUCTION.
Title explained-Six Propositions named-Real and clock
time-The day of Sabbath easily determined-The Sabbath a
physical and moral necessity.
WHAT is here to be understood by the terms
"the two Sabbaths," is, first, that the Sabbath,
hallowed at the creation of the world, is a perpetual institution, the weekly observance of
which was from the beginning, and will be, till
the ending of time, binding upon the entire race
of man, excepting the Jews during the period
of their national history; that it is the present
Christzan Sabbath; and, second, that the Jewish Sabbath was an extraordinary, a temporary
institution pertaining alone to the Mosaic economy, originating in and ending with it.
9




10           THE TWO SABBATIS.
In support of these views it will be maintained
in the following pages: First, that a perpetual
Sabbath was instituted at the creation of the
world. Second, that the original Sabbath was
on the first day of the week.  Third, that the
original Sabbatic law has ever been, and does
now remain, in full force to all people but the
Jews, who were exempted from its weekly observance from the exodus to the crucifixion.
Fourth, that at the exodus the seventh day of
the week was appointed a peculiar Sabbath for
the Jews. Fifth, that the Jewish Sabbath was
abrogated with the Jewish   economy.   And,
Sixth, that when Judaism was abrogated the
original Sabbath remained to the Christian
Church.
Before entering upon a discussion of these
propositions it may be observed that the difference between real time and clock time, or difference in the longitude of various places where a
reckoning of the Sabbath may be made, does
not, as has been contended by some, negative




INTRODUCTION.             11
this whole question by confusing the days of the
week. Time is reckoned from the creation of
Adam. This was the last of the sixth day's
work; so that with Adam's life the seventh day
of creation, named in Gen. ii, 1-3, but the first
day of time, began, probably at sunset, as the
Jews calculate, of the sixth day. Ever after
sunset would mark the closing of one day and
the beginning of another. Fifteen degrees west
of Eden, or any given place, the day would begin later by one hour of real or absolute time,
but at the same moment of clock or mean time;
namely, at sunset. Thus east or west the day
would begin earlier or later by real time according to the longitude of the place given; but
every-where at the setting of the sun. And
seven days or a hundred thousand years from
the creation the requisite number of sunsets
would mark the beginning of the Sabbath in
any part of the world. Of course, it is not
claimed that each recurring Sabbath can now be
traced through all the past; but in the following




12           THE TWO SABBATHS.
discussion admitted facts will be brought forward
to show that neither the weekly period nor the
first-day Sabbath has ever been lost. Besides,
Providence seems to have especially guarded this
matter; "Westward the star of empire" moves,
and has moved since the banishment of man
from Eden. No nation has ever emigrated so
far eastward as to cause their weekly reckoning
to conflict with that of their neighbors upon the
west. The East and West had never met till
the Chinese came to California. If the day was
originally computed from the meridian sun, or,
as with us, from midnight, the foregoing conclusion would remain unshaken.
It should also be remembered that to man in
his present state, if, indeed, not in Paradise, the
Sabbath is a physical and moral necessity. We
are commanded to do no work on that day because man and beast require it as a day of rest.
"It is essentially necessary," says Dr. Clarke,
"not only to the body of man, but to all the
animals employed in his service; take this away




INTRODUCTION.            13
and the labor is too great; both man and beast
would fail under it." This thought is well considered in the " Sabbath Manual."
The Sabbath is equally necessary to man for
moral purposes. The public worship of God is
enjoined on that day, because society can not
be preserved in the knowledge and love of God
without stated public worship of God.  Rev.
J. C. Ryle very aptly remarks, "Once give
over caring for the Sabbath, and in the end you
will give over caring for your soul. The steps
which lead to this conclusion are easy and regular. Begin with not honoring God's day, and
you will soon not honor God's house. Cease to
honor God's house, and you will soon cease to
honor God's book. Cease to honor God's book,
and by and by you will give God no honor at
all. Let a man lay the foundation of having no
Sabbath, and I am never surprised if he finish
with the top-stone of NO GOD. It is a remarkable saying of Judge Hale," continues Mr.
Ryle, "of all the persons who were convicted




14           THE TWO SABBATHS.
of capital crimes while he was upon the bench,
he found only a few who would not confess, on
inquiry, that they began the career of their
wickedness by a neglect of the Sabbath."
"Without this consecrated day," again quoting
from Dr. Clarke, "religion itself would fail, and
the human mind becoming secularized would
soon forget its origin and end. Even as apolitical regulation, it is one of the wisest and most
beneficent in its effects of any ever instituted.
Those who habitually disregard its moral obligation are, to a man, not only good for nothing,
but are wretched in themselves, a curse to society, and often end their lives miserably." (Con.,
vol. i, p. 39.) Of all these facts the history of
the world affords conclusive evidence. Iow
strong, then, the presumption that the world
would not be left in any period of its history
without such an institution! And from this
consideration alone no little measure of plausibility is given to the mass of argument found in
this essay.




A PERPETUAL SABBATH.           15
FIRST PROPOSITION.
A PERPETUAL SABBATH WAS INSTITUTED AT
THE CREATION OF THE WORLD.
Scripture testimony-Cain and Abel-Noah-Job-JacobThe Israelites-" Statutes of Adam "-Dr. Kennicott's views
-Testimony of the ancients.
THE discussion of a proposition so generally
admitted might be deemed unnecessary; but it
is often denied, and should, therefore, be considered with no little care.
Immediately after the account of the creation
of the world the Sacred Record says: "On the
seventh day God ended his work which he had
made; and he rested on the seventh day from
all his work which he had made; and God blessed
the seventh day, and sanctified it: because that
in it he had rested from all his work." Gen. ii,
2, 3. It has been contended that the Sabbath




16           THE TWO SABBATHS.
is here named merely in anticipation of such a
"rest" as an institution to be ordained at some
future time. But it is here claimed that the
Sabbath is explicitly named in this language as
instituted on the seventh day of creation, the
first day of time; and it is reasonable to infer
that it was designed by the Creator to be religiously observed by all mankind forever.
This position is fully warranted by the language of the Decalogue. The fourth commandment reads: "Remember the Sabbath day to
keep it holy; for in six days the Lord made
heaven and earth, and all that in them is, and
rested the seventh day: wherefore the Lord
blessed the Sabbath day; and hallowed it."
"Remember" an old institution, and " remember" it always. Remember it also because the
Lord "rested" on, and "blessed," that particular day of the week, and, further, remember it
often as it recurs.  So, in Nehemiah ix, 14, it
is written: Thou "madest known unto them thy
holy Sabbath," "as if," says Dr. Clarke, the




A PERPETUAL SABBATH.          17
Jews "had forgotten it in Egypt."  This passage from the law clearly shows that the day
first succeeding the work of creation was "hallowed," agreeable to the evident meaning of the
third verse of the second chapter of Genesis;
also, that the Sabbath was a permanent institution, to be remembered forever.
Further evidence that there was instituted at
the creation a perpetual weekly Sabbath is
found in the history of Cain and Abel, Noah,
Job, Jacob, and the departure of the Israelites
from Egypt.
Cain and Abel offered sacrifices "in process
of time," or "at the end of days," (marg.;) that
is, at the end of the six working days, as the
new week began. Gen. iv, 3. On this passage
Dr. Clarke remarks, "It is probable that it
means the Sabbath on which Adam     and his
fafily undoubtedly offered oblations to God, as
the Divine worship was certainly instituted, and
no doubt the Sabbath properly observed in that
family."  (Com., vol. i, p. 56.)
2




18          THE TWO SABBATHS.
Noah sent out the raven and the dove from
the ark every seventh day, and upon the Sabbath, as will hereafter appear. Gen. viii, 6-12.
Of these incidents Matthew Henry says: "Noah
sent forth the dove after seven days, and, probably, the first sending of her out was seven days
after the sending forth of the raven, which intimated that it was done on the Sabbath day,
which, it would seem, Noah religiously observed
in the ark."  Comp. Com., vol. i, p. 58.
It is probable that Job also had a correct
knowledge of the weekly Sabbath. He "offered
burnt-offerings.... continually," or "all
the days," (marg.;) that is, either all the sacred
days, or daily. Job i, 5. "Job, like Abraham,"
says Henry, "had a family altar, on which, it is
likely, he offered sacrifices daily." Comp. Com.,
vol. ii, pp. 597, 598. Considering that this patriarch was eminently pious, and that the Sabbath was known before him till after the Flood,
and after him before the giving of the law on
Sinai, as will soon appear; and considering that




A PERPETUAL SABBATH.          19
he and his friends did observe the weekly periodJob ii, 13-is it not reasonable to conclude that
he knew and religiously kept the holy Sabbath?
In the days of Jacob the "week" was well
known, and is spoken of in the Scripture as being generally familiar at the time of his marriage. Gen. xxix, 27, 28. Dr. Scott observes,
"The division  of time by weeks intimates
that some regard was paid to the Sabbath;"
namely, in these ages-the times of Noah and
Jacob. Comp. Con., vol. i, p. 136; Scott's Con.
on Gen. ii, 2, 3; viii, 6-14; xxix, 27, 28; Ex.
xx, 8-11. Indeed, it would have been impossible for the weekly period to have been thus
preserved, as inspiration demonstrates it to have
been, through all those remote ages, without the
preservation of the memory of the sacred day
by a suitable observation of its rites. See Gurney on the Sabbath, chap. i.
After the Israelites left Egypt at the exodus,
and sixteen days before the giving of the law
from Sinai, we have, in the sixteenth chapter of




20          THE TWO SABBATHS.
the book of Exodus, the following account of the
observance of the Sabbath on the seventh day of
the week, instead of the first day: "Then said
the Lord unto Moses, Behold, I will rain bread
from heaven for you; and the people shall go
out and gather a certain rate every day, that I
may prove them, whether they will walk in my
law, or no. And it shall come to pass, that on
the sixth day they shall prepare that which they
bring in; and it shall be twice as much as they
gather daily." Ex. xvi, 4, 5.
"And it came to pass, that on the sixth day
they gathered twice as much bread, two omers
for one man: and all the rulers of the congregation came and told Moses. And he said unto
them, This is that which the Lord hath said, Tomorrow [the seventh, and not the first, day] is
the rest of the holy Sabbath unto the Lord:
bake that which ye will bake to-day, and seethe
that ye will seethe; and that which remaineth
over, lay up for you to be kept until the morning. And they laid it up till the morning, as




A PERPETUAL SABBATH.         21
Moses bade: and it did not stink, neither was
there any worm therein. And Moses said, Eat
that to-day; for to-day is a Sabbath unto the
Lord: to-day ye shall not find it in the field.
Six days ye shall gather it; but on the seventh
day, which is the Sabbath, in it there shall be
none. And it came to pass, that there went out
some of the people on the seventh day to gather,
and they found none. And the Lord said unto
Moses, How long refuse ye to keep my commandments and my laws? See, for that the
Lord hath given you the Sabbath, therefore he
giveth you on the sixth day the bread of two
days: abide ye every man in his place, let no
man go out of his place on the seventh day.
So the people rested on the seventh day." Ex.
xvi, 22-30.
Here is a plain account of Sabbath observance
before the reception of the Decalogue. That,
however, the Sabbath was not here first instituted is evident, not only from the foregoing arguments, but also from the text itself. The




22          THE TWO SABBNTHS.
manna was so given as to prove Israel, particularly in respect to the law of the Sabbath, which
we are left to infer had been before appointed.
Speaking upon this passage, Dr. Clarke says,
there is nothing in the text "that seems to intimate that the Sabbath was now first given to the
Israelites; on the contrary, it is here spoken of
as being perfectly well known," (Comn., vol. i,
p. 384,) except in the day upon which it was
hereafter to fall.  Dr. Scott adds, "The whole
narrative implies that reference was made to an
institution before known but not properly remembered or regarded, and not to any new law
given on the occasion. Neither the inquiry of
the elders nor the language of Moses can be
consistently interpreted of an entirely new institution." Matthew Henry says, "We have a
plain intimation of the observing of a seventh
day [that is, a weekly] Sabbath, not only before
the giving of the law on Mount Sinai, but before
the bringing of Israel out of Egypt, and, therefore, from the beginning." Comp. Corn., vol. i,




A PERPETUAL SABBATH.         23
p. 274, and Note. Also Scott's Cor., vol. i,
pp. 235-238. That there was, however, something new to the Israelites, in this revival of the
Sabbath, is evident from the text. That novelty,
to wit, the change from the first to the seventh
day, will be hereafter more fully considered.
Many celebrated ancient authors and learned
antiquarians have held, with good reasons, that
the substance of the whole Decalogue was contained in a moral code known as the " Statutes of
Adam," or the "Precepts of the sons of Noah;"
and that this code was extant ages before the
time of Moses. It is certain that the world has
never been without both a form of religion and
a Divine revelation. The seventh article of this
code, as given in the "Sacred Annals," is in
these words; namely, " To observe the Sabbath
as a day of sacred rest and worship."
In proof of this point, Dr. Kennicott, as
quoted by the same author, has laid down the
following propositions which he has argued with
great force:




24          THE TWO SABBATHS.
"1. That this blessing and sanctifying of the
seventh day [in the seventh day of creation
named in Gen. ii, 2, 3] contained an order from
God to Adam and his posterity to observe a
weekly Sabbath, or one day in seven, after a
holy manner.
"2. That, though this command was reenforced by a more awful delivery of it from
Mount Sinai, yet it was expressly observed by
the children of Israel before that delivery of it
from Mount Sinai.
" 3. That this observation of theirs must have
been in obedience to some positive institution;
and, as there is no intermediate or second institution, it could only be in obedience to this first
institution, which consequently continued in force
down to the delivery of the law from Sinai.
"4. That the same institution was observed
during -the ante-Mosaic economy, and that this
Sabbath was the day on which Cain and Abel
came together to offer their oblations to the Deity." (Kennicott's Obl., Cain and Abel.)




A PERPETUAL SABBATH.         25
The following quotations prove that, unless all
nations, "throughout the whole world," borrowed
the Sabbatic institution from the Jews, it must
have been handed down from the patriarchsthrough Noah from Adam. That it was borrowed from the Jews is a supposition without a
shadow of proof, and unreasonable; besides,
these quotations show that it could not have
been thus borrowed because it is evidently older
than Judaism.
Josephus says, "There is no city, Greek or
barbarian, in which the custom of resting on the
seventh day is not preserved."
On these words of Josephus, Selden remarks,
that "it proves the universal computation of
time by weeks."
Philo, speaking of the Sabbath, observes: "It
is a festival celebrated not only in one city or
country, but throughout the whole world."
"Aristobulus," says Calmet, "quotes Homer
and Hesiodes, who speak of the seventh day as
sacred and venerable.  Clemens Alexandrinus




26           TIHE TWO SABBATIIS.
adds some passages from the ancients who celebrate the seventh day. Some rabbins inform
us that Joseph also observed the Sabbath in
Egypt." (Calmet's Diet.)
Watson corroborates Calmet. He says, "Plain
intimations of this weekly revolution of time are
to be found in the earliest Greek poets, Hesiod,
Homer, Linus, as well as among the nations of
the Chaldeans, Egyptians, Greeks, and Romans."
(Theo. Diet.)
The testimony of Grotius is very direct. He
says: "The memory of the six days' work [of
creation] was preserved, not only among the
Greeks and Italians, by honoring the seventh
day, but also among the Celtae and Indians, who
all measure the time by weeks."
"When we remember," observes an able
writer, "that all the patriarchs, from Adam to
Moses, had set times for their solemn assemblies,
and these times were weekly and of Divine institution; that, upon the return of these weekly
Sabbaths, very probably it was that Cain and




A PERPETUAL SABBATH.         27
Abel offered their respective sacrifices to God;
and that Noah, the only righteous person
among [the last generation of] the antediluvians, Abraham, the most faithful servant of God
after the Flood, and Job, that'perfect and upright' man, are all supposed to have observed
it; we can not but think that the day whereon
the work of creation was concluded, from the
very beginning of time, was every week-till
men had corrupted their ways-kept holy as
being the birthday of the world, and the universal festival of mankind." (Stackhouse's Hist.
Bib. See Sac. Annals, vol. i, pp. 217-222.)
Is it not reasonably established that the holy
Sabbath, as a permanent institution, was ordained
at the creation of the world? Other facts, however, omitted for the present to avoid repetition,
will be given, which might have been used here
with much force. Special attention is called to
numerous quotations in the small, but able, work
of Gurney already referred to.




28            THE TWO SABBATHS.
SECOND PROPOSITION.
THE ORIGINAL SABBATH WAS ON THE FIRST
DAY OF THE WEEK.
Time began when creation was completed-Life of AdamThe seventh day of the creation week was the first day of
time-That day observed by the patriarchs-Strangely marked
in the Jewish economy-The Sun's day of the heathen was the
Sabbath of the patriarchs.
THE existence of the Sabbath presupposes, as
Selden remarks, the computation of time by
weeks. As Grotius says, the memory of the six
days' work of creation was preserved in the
weekly period. The week, then, is as old as the
reckoning of time, which was from the earliest
hour there was one to compute it from any definite and apparent starting-point, as sunset of
the sixth day. For already there were in the
heavens "lights" "for signs and for seasons,




THE ORIGINAL SABBATH.         29
for days and years."  Gen. i, 14. The first day
counted would naturally be the first day of the
week. That day was the Sabbath, called in the
history of the creation the " seventh day," which
God "blessed" and "sanctified."
Chronology does not commence with the "beginning" of creation, but with the completion of
it. Time is reckoned in the Scriptures from the
creation of Adam; thus, Adam " lived a hundred
and thirty years, and begat Seth." This is
agreeable to Josephus, who computed time from
the same event.  How can there be any prior
computation?  Before him  was eternity, not
time —duration not having been measured or
"cut off" by human history. Adam was created
last of all the Divine handiwork, at the very
close, we may suppose, of the sixth day. The
next, the seventh from the beginning of creation,
must have been the first of his existence, and, as
chronology begins with his existence, this " seventh" day of God's work, which he "blessed"
and "sanctified," upon which Adam first ap



30           THE TWO SABBATHS.
peared before his Maker "very good," must have
been the first day of the week and of the year,
because, being the first day in the history of
man, it was strictly the first day of time. Time
could not have been reckoned till man was
placed upon the earth, certainly not historic
time. To compute chronology from a period
prior to Adam would be absurd-a beginning of
history not only before there were events to record, but before even an ancestry of the actors
were in being. It is not considered here whether
the days of creation, mentioned by Moses, were
equal in duration to twenty-four hours or not.
Be that as it may, it can not alter the fact
stated, because these days are not, nor can they
be, included in the history of our race. This
Proposition, then, from the nature of the case, is
found to be true. The fact is set forth because
it could not have been otherwise. (See Bib.
Chro., p. 111.)
Further, Cain and Abel observed this day of
the week, offering their sacrifices "at the end




THE ORIGINAL SABBATH.        31
of days,"* that is, after the ending of the six
working days, as the week had closed and a new
one began-on the first day of the week. Noah
did the same, sending forth the raven and the
dove, not only on every seventh day, but upon
the original Sabbath. According to the chronology of the Septuagint-confessedly the most reliable, and probably correct-(see Sac. An. Ant.
Chro.) it is found that Noah sent out these birds
on the first day of the original week-the Sabbath-the tenth, seventeenth, and twenty-fourth
of the eleventh month, and the first of the twelfth
month of the original year, synchronizing with
Sundays, the twentieth and twenty-seventh of
July, and the third and the tenth of August,
1430, A. J. P. (Bib. Chro., p. 120.) On the
Sabbath, "in the six hundred and first year"of Noah's life-"in the first month and the first
day of the month, the waters were dried up from
off the earth; and Noah removed the covering' For an illustration of this time see page 57.




32           THE TWO SABBATHS.
of the ark, and looked, and behold, the face of
the ground was dry." Gen. viii, 13. This patriarch did not then look upon a new earth in all
its perfection, "very good," as did Adam when
he appeared before the Lord on the first Sabbath, but he saw the world cleansed from its wickedness, and a type of the "new earth wherein
dwelleth righteousness." And he, looking from
the ark upon the earth purified by water, was a
type of Him who came, upon the same day, from
the grave, upon the earth redeemed by blood.
It is also claimed, by some, that Noah both entered the ark and removed from it on the first
day of the original week-the Sabbath. If so,
he "rested" from the dangers of the flood upon
the same day that God "rested " from the work of
creation, the Jews " rested" from bondage, and
Christ "rested" from the work of redemption.
The sixth and seventh days of the week, mentioned in the sixteenth chapter of Exodus, when
the manna was first given, synchronize with the
same days of the original week, thus showing




THE ORIGINAL SABBATH.          33
that this period had been carefully preserved
from the beginning. (Bib. Chro., pp. 98-121.)
So that, as was just said, on this day the children of Israel first rested from bondage. The
wave-sheaf, also, was offered, the law given on
Sinai, the Pentecost occurred yearly, the Savior
arose from the dead, the Spirit was poured upon
the Church upon this first day of the week.
The Sun's-day of the heathen, always synchronizing with the first day of the week-the
Christian Sabbath-is the holy Sabbath perverted; and is found, as has been seen, to synchronize with the patriarchal institution as early
as the Flood. Selden says, "Sunday was the
first day of the week in the East from all antiquity." (Sac. An., vol. i, p. 221.) The peculiar
regard bestowed upon that day by the heathen
further proves it to have ever been the first day
of the week, and of patriarchal origin, also a
perversion of the original holy Sabbath. This
will more fully appear in the discussion of the
next Proposition.
3




34          THE TWO SABBATHS.
Can any thing be more evident, unless it be
matter of direct Divine revelation, or of mathematical certainty, than the truthfulness of this
Proposition?




THE SABBATIC LAW.             35
THIRD PROPOSITION.
SECTION FIRST.
THE ORIGINAL SABBATIC LAW HAS EVER BEEN,
AND DOES NOW REMAIN, IN FULL FORCE TO
ALL PEOPLE BUT THE JEWS; WHO WERE
EXEMPTED FROM ITS WEEKLY OBSERVANCE FROM THE EXODUS
TO THE CRUCIFIXION.
This law has not been repealed-Judaism and the first-day
Sabbath-The Decalogue given-The Israelites " rest "-The
wave-sheaf-The Pentecost-The Passover and appointment
of the seventh-day Sabbath.
IT is already proven that the Sabbath
"blessed" at the creation of the world was a
permanent institution, as Dr. Kennicott says,
for "Adam   and all his posterity."  Our Lord
teaches the same truth when he says, "The Sabbath was made for man." Mark ii, 27. Watson
so understands this text, saying upon it, "Not




36          THE TWO SABBATHS.
for the Jews only, or for any other class of men,
but for MAN; for man even in his innocence and
purity, and, therefore, for all his descendants."
(Mat. Exp., p. 329. See also Kitto's Cyclo.,
Art. Sabbath.)
Now, should any deny this Third Proposition,
it would devolve upon him to show, in contradiction to the text above quoted, when and where
this law has been repealed. But this can not
be shown, for the simple reason that it has in no
way been annulled. It does, therefore, yet stand
in full force.
So far was the Jewish economy from annulling the original law of the Sabbath, that it carefully preserved the patriarchal institution distinct
from the Jewish, as the following facts so clearly
show. The Decalogue, though pronounced to the
Jews, was not for them alone; but its commands
are binding upon the race. That enjoins upon
the race the duty of remembering the Sabbath,
"for in six days the Lord made heaven and
earth." The original Sabbath is here directly




THE SABBATIC LAW.           37
referred to and required to be kept in perpetual
remembrance by Jew and Gentile. Apparently
for the purpose of distinguishing this day in the
most solemn manner, never to be forgotten, after
the preparation of Friday and Saturday, God appeared in majesty upon the Mount on the first
day of the week, the patriarchal Sabbath, and
gave the law, through the Jews, to the whole
world. "His"-Moses-"first return" from Sinai "was on the Jewish Sabbath; when all was
broken, and proved unprofitable. But his second
return was on the Jewish first day of the week;
or, as we have it in the New Testament, on the'Lord's day.' "  (Bib. Chro., pp. 213-218.)
The children of Israel left Egypt on Saturday-Bib. Chro., p. 211-so they first "rested"
from bondage on the original Sabbath; thus again
marking that day in a singular and typical manner, prefiguring thereby the "rest" of the
Church from the bondage of the temple service-from the letter that killeth.
The wave-sheaf was a type of the resurrec



38           THIE TWO SABBATHS.
tion of Christ; the "first-fruits of them that
slept," and was offered on the morrow after the
Jewish Sabbath. Lev. xxiii, 10, 11. See also
Clarke's Corn., vol. vi, pp. 282, 283; Barnes
on 1 Cor., pp. 312, 313; Horne's Int., vol.
ii, pp. 119, 120; West's An. Bib., p. 173,
Notes. This offering, then, was made upon the
first day of the week, and signified that Christ
should be raised from the dead, and "rest;" the
work of the redemption being finished, and the
new world or new creation begun on that day.
This offering of the wave-sheaf kept in constant
memory a perpetual Sabbath of rest-not burdened with bloody rites as was the Jewish-as
has been all along intimated, the particular day
on which God "rested" from the work of creation, on which Noah "rested" from the Flood,
on which Israel "rested" from bondage, and
on which Christ should "rest" from his work,
and on which the Church should "rest" in all
ages after him, enjoying the literal "rest"
which the apostle Paul said yet remained, and




THE SABBATIC LAW.           39
type of that everlasting "rest," or Sabbath, now
remaining.
The Pentecost, also, occurred on the morrow
after the Jewish Sabbath, on the first day of the
week. Lev. xxiii, 15, 16. This feast was instituted in memory of the descent of God upon
Sinai to deliver the law on the fiftieth day after
the exodus or eating of the paschal lamb. Christ
being the real paschal sacrifice, the Pentecost
foreshadowed some glorious manifestation of the
Divine presence to, or upon, the Church the fiftieth day after Christ was offered. Here, then,
in connection with this feast we have the perpetual Sabbath still further marked by the awful
revelations of Sinai, the yearly observance of the
Pentecost, and, finally, unmistakably linked to
the new dispensation by the gift of the Holy
Ghost in " tongues as of fire" upon the apostles
upon the first day of the week. See Clarke's
Con., vol. i, p. 395; vol. vi, p. 690; Wat.'s Diet.,
Art. Pentecost. West's An. Bib., p. 173, Notes.
The day " sanctified" at the beginning of time




40           THE TWO SABBATIS.
has now been traced through all the patriarchal
ages and the Mosaic economy to the establishment of the Christian Church; and here, for the
present, is left the Scripture history of the institution.
The Jews, let it be remembered, were not permitted to lose sight wholly of this day. Its occasional observance has already been pointed out;
but it is clear that they were ordinarily required
to keep but one day in each week in a sacred
manner. That day is universally acknowledged
to have been, through all their national history,
the seventh day of the week. Their exemption,
then, from the weekly observance of the first
day is, beyond controversy, of Divine appointment. This exemption is at least implied in the
consecration of the seventh day at the exodus,
which is admirably set forth in the following
words of Dr. Akers: "The months of a Scriptural year have never exceeded twelve. These
were originally composed of thirty days each,
except the twelfth, which had -thirty-five, and




THE SABBATIC LAW.           41
every fourth year they gave it thirty-six days.
The Alexandrine copy of the Septuagint, the
only defensible copy of the Scriptures, as to
their chronology down to the exodus, with a single obvious correction of sixty years in the age
of Terah, at the birth of Abraham, makes the
exode of Israel out of Egyptian bondage occur
on the fifteenth day of the seventh month, A.
M. 3899. And if this number be divided by a
solar cycle of twenty-eight years, formed on the
basis of twelve months, as above stated, it will
prove that the original seventh-day Sabbath of
the Lord [the first day of the week] recurred
for that month on the sixteenth day-the day
next following the exode of Israel.
"A new calendar was then given to the Israelites.  The fifteenth day of this month, Abib,
was distinguished from all other days for its importance in the history of the Jews.'And this
day shall be unto you for a memorial; and ye
shall keep it a feast unto the Lord throughout
your generations: ye shall keep it a feast by an




42          THE TWO SABBATHS.
ordinance forever, for in this self-same day have
I brought your armies out of the land of Egypt:
therefore ye shall observe this day in your generations by an ordinance forever.' Ex. xii, 1418.'In the fourteenth day of the first month
at even is the Lord's Passover, and on the fifteenth day of the same month is the feast of unleavened bread unto the Lord.' Lev. xxiii, 5, 6;
Numb. xxviii, 17. These quotations prove, first,
that, though the Passover lambs were to be slain
on the fourteenth, they were not to be eaten till'the night' or evening came, which made both
the Passover and first day of unleavened bread,
and also the departure of Israel out of bondage,
occur on the said fifteenth day of Abib. And,
second, it is thus proved that on the same day
was the first commemorative and typical feast
appointed to be observed by the Jews annually,
throughout their generations. This may serve
to show the distinguished importance which was
attached to this day, in their future history, as
suggested in their obligation to'remember it.'




THE.SABBATIC LAW.          43
And now I shall attempt to prove that it was
no less distinguished for being the stationary,
weekly Sabbath, from which, and to which, all
others were to be counted and conformed through
the months of the whole year." (Bib. Chro.,
pp. 98-100.)
Conclusively this author proves this day to
have been such a Sabbath throughout all the
generations of Israel, and its appointment as
such, under the circumstances, implies an exemption from the weekly observance of the first
day, as has been said.  All other nations, and
even the Jews after the fulfillment and abrogation of the ceremonial Sabbath, are held to, a
constant and perpetual observance of the primitive one, which has now become the Christian
Sabbath.




44            THE TWO SABBATHIS.
THIRD PROPOSITION.
SECTION SECOND.
PERPETUAL OBLIGATION OF THE SABBATIC LAW.
The week, its origin-Origin of the names of the days of the
week-Temple of the "Seven Spheres "-Sunday-MondayTuesday-Wednesday-Thursday - Friday - Saturday -The
sacred numbers, three, four, seven, and twelve.
THE third Proposition is so evidently founded
in truth that it need not, perhaps, be further
considered. But there is yet a greatly-neglected
field of inquiry relating directly to all the Propositions discussed, which shall be reviewed as fully
as these limits will allow. That field of inquiry
is the religions of the heathen.
No system of religion was ever invented,
really, by man. All false religions, in their essential features, are founded in perversions of




THE SABBATIC LAW.           45
Divine truth, or, as saith the apostle, a' changing of the truth of God into a lie." The names
of the days of the week, now in use among us,
afford a striking illustration of this fact. An
examination of them, severally, will show that
the Sabbath, as already claimed, was instituted
in the earliest period of the world's history, was
the first day of the week, and was a permanent
religious institution handed down-perverted, it
is true-but handed down through heathenism
to this age; that the patriarchal and Christian
Sabbath and heathen Sunday were, at the first,
one and the same. This testimony harmonizes
perfectly with the teaching of Scripture. So
forcible is the evidence to be thus gathered, and
so independent of that already given, that, if
that were wanting, this would afford a sufficient
basis on which to rest both the faith and practice
of the Church in regarding the first day of the
week as peculiarly sacred.
In beginning another train of argument, a few
thoughts respecting the weekly period may well




46          THE TWO SABBATHS.
be added here. "The week," says another author, "had its origin with the commencement of
time; when after six days employed in the work
of creation, God rested on the seventh, and
blessed it, and set it apart to be continually as
a day of holy rest, and a sacred memorial of
that great event.... It has happened that
some traces of the ancient week are to be found
in every quarter of the world.  Nations the
most distant from each other, and of every character, have united in giving testimony to the
truth of the Bible account; either by retaining,
in their common reckoning of time, the regular
division of seven days, or, at least, by showing
such regard to that definite period as can in no
way be accounted for, if it was not received by
tradition from the earliest ages. Not only has
this been the case in all the countries of the
East, such as Egypt, Arabia, Assyria, India,
China, and others; but among the most ancient
people of Europe also, the Greeks, the Romans,
the Gauls, the Germans, the Britons, and several




THE SABBATIC LAW.           47
nations of the North-and this long before they
had any knowledge of Christianity, as is evident
from the names of the days found in use among
them, which were of idolatrous origin. Even
among the uncultivated tribes of Africa, travelers have met with the same division of time. It
is not only, however, by retaining the number
of days which compose a week that the tradition
of the world so evidently confirms the account
of Moses; the testimony is rendered still more
striking by the very general idea of some peculiar sacredness belonging to the seventh day,
which has existed in every age." (Nevin's Bib.
Antiq.)
By the term "seventh day" the writer here
evidently means simply one day in seven. Different nations have to some extent differed, it is
true, as to which one of the days was most sacred, as they have as to which one of their gods
was most adorable. But the day standing preeminently above all others as the sacred one, the
world over, is Sunday. " What is remarkable,"




48           THE TWO SABBATHS.
says the Ency. Amer., "the days of the week
are generally named after the sun and planets,
only six planets having been known to the ancients."  These names are not only generally
the same, but, so far as the writer has been
able to ascertain, always so, in all times and
languages-excepting the Jewish numerals-and
in the following order; namely, Sun, Moon,
Mars, Mercury, Jupiter, Venus, and Saturn.
"In ancient Egyptian astronomy, the order of
the planets, in respect of distance from the earth,
beginning with the most remote, is, Saturn, Jupiter, Mars, the Sun, Venus, Mercury, the Moon.
The day was divided into twenty-four hours, and
each successive hour consecrated to a particular
planet in the order now stated; so that one hour
being consecrated to Saturn, the next would
fall to Jupiter, the third to Mars, and so on;
and each day was named after the planet to
which its first hour was consecrated. Now, suppose the first hour of a particular day to have
been consecrated to Saturn, it is evident that




THE SABBATIC LAW.           49
Saturn would also have the eighth, fifteenth, and
twenty-second hours.  The twenty-third hour
would, therefore, fall to Jupiter; the twentyfourth to Mars; and the twenty-fifth, or the
first hour of the following day, would belong to
the Sun, from which it [the day] would take its
name. By proceeding in the same manner it is
found that the first hour of the third day would
fall to the Moon, the fourth to Mars, the fifth
to Mercury, the sixth to Jupiter, and the seventh
to Venus. The cycle being completed, the first
hour of the eighth day would return to Saturn,
and all the others constantly succeed in the same
order." (Brande's Ency., Art. Week.) Beginning with Saturday, we have here the order of
the days of the week as they now stand in our
calendar, and as they have stood in our calendar, and as they have stood in the calendars of
Christendom and of heathen nations through all
historic time. Here is doubtless the explanation
of the statements of Dio Casius and Diodorus
Siculus, that Saturday was the first day of the
4




50          THE TWO SABBATHS.
week with the Egyptians. But if we were to
commence with Sunday, or any other day, the
order would be the same. We have simply
brought to view two points of reckoning, one
from the most distant planet known, Saturn:
the other, which seems far the most natural,
both from the most luminous of the heavenly
bodies, the Sun, and the most memorable event
known, the true beginning period, the creation.
It may be that the exodus of Israel may have
had something to do with this apparent disorder.
In the "Temple of the Seven Spheres," in
Babylon, we have the same order of the planets,
from which we deduce by the same process a
like order of the days of the week. Sir Ienry
Rawlinson, by excavations made in 1854, ascertained that this structure-supposed by many to
be the same as the Temple of Belus, but probably one of Ashteroth-consisted of six distinct
platforms or terraces. Each terrace was about
twenty feet in hight, and forty-two feet less
horizontally than the one below it.  Upon the




THE SABBATIC LAW.           51
sixth story stands what is supposed to be the
sanctum of the temple. Each stage was dedicated to a planet, and stained with the color
peculiarly attributed to it by the Sabian astrologers. The lowest stage was colored black, in
honor of Saturn; the second orange, for Jupiter;
the third red, for Mars; the fourth yellow, for
the Sun; the fifth green, for Venus; the sixth
blue, for Mercury; and the temple was probably
white, for the Moon, agreeable to the Egyptian
astronomy as above.
These names had not exclusively an astronomical origin or import; but were from the first
embodiments of religious belief.  The remarkable agreement in the religious ideas found in
them, in so many varied systems, languages, and
periods of time, amounts to a demonstration that
they had a common origin before the confusion
of tongues and the dispersion from Babel. The
primary meaning of the sacred numbers, three,
four, seven, and twelve, seems also to find an
illustration in them, a further evidence of their




52          THE TWO SABBATHS.
great antiquity. Let each name now be separately considered.
Sunday is "so called because anciently dedicated to the Sun."  (Webster.)  This name is
found with little variation in Saxon, German.
Dutch, Danish, Gothic, Sanscrit, Sclavonic, Irish,
and Welsh; in Latin, Dies Solis and Dies Dominica-Sun's-day and Lord's-day. The fourth
stage of the "Temple of the Seven Spheres" is
colored yellow or golden for the sun, symbolizing light, splendor, excellence, purity, and vitality.  This day is named from the sun in most
of the languages of the earth according to
authorities already quoted.
God, the Father, the first person of the Holy
Trinity, revealed himself to Adam, as CREATOR.
Very soon after the Flood, if not indeed before,
man basely worshiped the creature more than
the Creator.  The sun being the fountain of
light, and the apparent cause of life in the earth,
was the creature that came to be adored as the
"Life-giver," the Creator.  This transposition




THE SABBATIC LAW.            53
of worship from the unseen, the spiritual, to the
material and visible, was'easy and natural to the
darkened mind and perverted heart of fallen
man, and became almost universal. In all the
principal schools of heathenism, from the Sabianism, in the days of Job, till now, the sun is
worshiped either as really the Creator of the
world, as containing a creative principle, as the
residence, or, at least, the most fitting emblem
of him.
The sun was the principal object worshiped
as Deity by the ancient Sabians, or Zabians.
Watson says, "They were probably the first corrupters of the patriarchal religion, and called'Zabii,' or'Zabians,' as is believed from'tsabiim,' the'hosts;' that is, the hosts of heaven,
namely, the sun, moon, and stars, to whom they
rendered worship."  Dr. Townley says, "The
Zabians were a sect of idolaters who flourished
in the early ages of the world, considerable in
their numbers, and extensive in their influence,"
who worshiped the hosts of heaven. Lactantius




54           THE TWO SABBATHS.
considers "Ham, the son of Noah, as the first
seceder from the true religion after the Flood;
and supposes Egypt, which was peopled by his
descendants, to have been the country in which
Zabianism, or the worship of the stars, first prevailed." "That the worship of the heavenly bodies prevailed in the East, at a very early period,
is certain, from the words of Job, who thus exculpates himself from the charge of idolatry:' If I beheld the sun when it shined, or the moon
walking in brightness, and my heart hath been
secretly enticed,' etc. Job xxii, 26-28." "It
would appear," continues Townley, "that the
idolatrous opinions of the Zabii originated with
the posterity of Ham, at a very early period
after the Flood, in Egypt or Chaldea, but spread
so rapidly and extensively that, in a very short
time, nearly the whole of the descendants of
Noah were infected with their pestiferous sentiments and practices." Maimonides says, " This
people had filled the whole world."  They dedicated images to the sun and the other celestial




THE SABBATIC LAW.-           55
orbs, and offered sacrifices to the sun. They
also worshiped fire, the earthly representative of
the sun. See Wat.'s Theo. Diet., Art. Zabii.
On the foregoing words of Job Dr. Clarke
remarks: "In this verse Job clears himself of
that idolatrous worship which was the most ancient and most consistent with reason of any
species of idolatry; namely, Sabianism, the worship of the heavenly bodies-particularly the
sun and moon, Jupiter and Venus; the two latter being the morning and evening stars, and
the most resplendent of the heavenly bodies, the
Sun and Moon excepted." (Corn., vol. iii, p. 139.)
"Job," observes Calmet, "points out here: 1.
The worship of the sun and moon-much used
in his time, and very anciently used in every
part of the East; and in all probability that
from which idolatry took its rise. 2. The custom of adoring the sun at its rising, and the
moon at her change, a superstition which is mentioned in Ezekiel viii, 16, and in every part of
profane antiquity."  It may be well to add that




56           THE TWO SABBATHS.
the names both of the planets and of the days
of the week, as already given, are first found
either in Egypt or Chaldea, and probably originated with this sect; so that "Sun's-day," as
the name of the first day of the week, is as ancient as the time of the patriarch Job.
Osiris, the first of the gods of the ancient
Egyptians, worshiped as the Creator, was represented in the heavens by the sun, and in the
temples by the sacred bull and figures of the
sun. The ancient Apollo-Helius, the Sun-of
the Greeks was the same divinity, though in
later ages this god became endowed, in mythologic fable, with many attributes of the second
person of the Holy Trinity. "There was a remarkable tradition of the Sabbath or Sun's-day
at Delphi; for we are told that in the Temple
of Apollo-Helius-every seventh day was a
solemn festival on which the priestesses chanted
paeans in honor of the serpent." (Asiatic Res.)
Like Cain, these worshiped Satan in that form
in which he beguiled our first parents.




THE SABBATIC LAW.           57
The ancient Baal, Bel, Belus, or Belemus,
mentioned in Scripture, of the Phoenicians, Canaanites, Babylonians, and ancient Britons, and
Mithra of the. Persians, was the same divinity,
the sun symbolized. The Hebrews sometimes
called the sun Baal Shenzesh, that is, "Baal the
sun." The name signifies governor, ruler, lord,
master, and it is possible that the Latin dies
Dominica, or Lord's day, originated in this idea.
instead of in the usage of the early Christians.
See Ency. Rel. Knowl. and Kitto's Cyc. on the
words above.
As the sun or god of the sun, in heathenism,
always represented the creative power or principle in nature, this deity, in mythology, must always correspond to the Divine Creator, the first,
person of the Holy Trinity, in revelation; some
knowledge of whom has always existed among
men. The Sabbath of Scripture is sacred to the
worship of God, and commemorative of the work
of creation. The Sunday of heathenism is sacred
to the, worship of the sun, as creative, in all these




58          THE TWO SABBATHS.
varied forms of idolatry. Both institutions do
now, and always have fallen upon the same day
of the week. Is not the conclusion resistless
that they were originally the same? that the
heathen Sunday is but a perversion of the
holy Sabbath?  This institution, so wonderfully
preserved throughout all the religions, languages,
and ages of the world, must, from the first, have
been a prominent religious observance, and universally known; ordained of God at the beginning of time.
Mlonday, or Moon's-day, because dedicated to
the moon, the second day of the week. This
name is found in Saxon, Dutch, German, Danish,
Swedish, Gothic, Doric, and Lapponic, Latin dies
Lunce. The sanctum   of the "Temple of the
Seven Spheres" was white to symbolize the' silvery moon," to whose special worship, under
the name of Ashteroth, it seems to have been
erected. The worship of this orb under different
names and forms has been quite as general as
that of the sun.




THE SABBATIC LAW.            59
The second person of the Trinity was revealed
to Adam as the "Seed of the woman," redeemer
and preserver of mankind. As the sun, among
the heathen, was emblematic of the creative
power, so the moon was of the preserving power,
or a passive principle in nature; and was represented in the Egyptian temples by the sacred
cow, Isis, the wife and sister of Osiris, whose
annual feasts occupied eight days, and is the
same as Ashteroth and Astarte of the Scripture.
Juno, of the Romans, was probably originally
the same. A remarkable inscription is found
upon Egyptian images of this deity, Isis, as follows: "I am all that has been, that shall be, and
none [mortal] has yet taken off my vail." Does
not this directly refer to the "Alpha and Omega," "All and in all," Christ our Lord, not then
manifest or vailed in the flesh, but vailed in mys:
tery? What reasonable explanation has been,
or can be, given of this wonderful inscription,
unless it refer to the " Seed of the woman," Divinity in humanity, long before explicitly prom



60          THE TWO SABBATHS.
ised to the world as its Saivor, its preserver?
That it contained some highly-important truth,
widely known, is certain from the deep and lasting impression made upon the human mind.
This "vail of Isis" may be traced more or less
distinctly throughout Oriental customs and religion. The wearing of the vail in the East is more
than a "fashion" or a fancy. In some way it is
a religious symbol.
Tuesday, or Tuisco's-day, so called from Tuisco of the Saxons, who was their god of battles;
Heindal of the Scandinavians, Mars of the
Greeks and Romans, and Horus or Orus of the
Egyptians; the day being named from the planet
Mars, and called dies Martis, or Mars'-day, in
Latin. This name is found in Saxon, Swedish,
Dutch, Danish, and German. "The primary
meaning of the root-word," says Webster, "is
to press, urge, drive," as the Lord drove man
from Paradise; "hence, combat, court and battleday." The third person of the Trinity was revealed to Adam   in the "flaming sword," or




THE SABBATIC LAW.           61
"infolding flame," driving our first parents from
Eden, and "guarding the way of the tree of
life;" another reason for the worship of fire in
the earliest ages. As this person or presence
" guarded" the literal Eden, as was known
through Noah, it came to be revered as guardian,
protector, and, of course, under invasion, god of
war, till finally this character was generally attributed to him, and the third day of the week
dedicated to the worship of him.  It is not
strange that each heathen nation should worship
a god of battles, but it is singular that all such
deities, upon careful examination and comparison, should prove to be one and the same.
Such, however, is the truth. For notwithstanding all the absurdities, contradictions, and confusions of mythology seem to forbid, the chief
deities of the several systems may be so identified as to form in fact but one religion; and that
based upon corruptions of the true. In the estimation of fallen man, such a deity-a guardian-would naturally be regarded    as cruel




62          THE TWO SABBATHS.
toward, at least, the destroyer of enemies, and
thus become a source of greater corruption.
The North and South of our nation, to-day, implore the same Divine aid upon each in destroying the other. If this be so among a Christian
people with an open Bible, why wonder at the
gross and brutalizing thoughts of the pagan?
Did not the Jews falsely consider their God the
implacable enemy of the Gentile world? Indeed,
in the nature of things, this "guardian" would,
in time, be worshiped or feared by some as the
destroying power or principle of evil, as has so
often been the case. It is the nature of heathenism to transfer worship from God to nature, to
the brute, to the devil.
The Divine Spirit proceedeth from the Father
and the Son. Heathenism again imitates the
truth. In Egyptian mythology this deity, Orus,
is born of Osiris and Isis, the sun and the moon.
This "infolding flame " also pointed the way,
through Christ, to the celestial Eden; so, in
Scandinavian  mythology, Tuisco-Heindal —is




THE SABBATIC LAW.           63
represented as standing at one end of the bridge
that reaches from earth to heaven. There he
defends the passage against the giants, taking
less sleep than the birds; seeing a hundred
leagues around him by night as well as day, and
hearing the grass grow in the fields, and the
wool upon the back of the sheep. HIe was also
judge and pacificator, in some such sense as the
Shekinah was to Israel, and as, probably, was
this "flame " that " dwelt between the cherubim" east of Eden.   The third story of the
Temple at Babylon was colored red for Mars,
the sacred color of the god of war.
The first great error, perhaps, together with
Sabianism, leading to postdiluvian idolatry, seems
to have been worshiping the persons of the Holy
Trinity as individual and independent gods. In
the stead of adoring all as the one only and true
God on the first day, they dedicated the first
three days of the week severally to the Father,
Son, and Holy Ghost. From this plausible error to lowest paganism the way is natural and




64           THE TWO SABBATHS.
easy. In the above is the sacred three, the Godhead. The four names that follow, like the supposed deities they represent, have a material
rather than a spiritual origin, and as their history does not bear so directly upon the question
of the Sabbath, they may be treated in a more
summary manner.
Wednesday, or Woden's-day.  This name is
very ancient. It is not the "Odin" of history,
but, coming from a period more remote, is found
in Saxon, Swedish, and Scandinavian. Both the
name and character of this deity have some
things in common with Buddha of India, and is
the Mercury of the Greeks and Romans, the day
in Latin being dies  eercurii-Mercury's-dayfrom the planet Mercury. Woden dwelt in the
"tumbling gates" or twinkling stars. Hie was
called the father of battles, not because he was
the god of war, but because he adopted as children all who died in arms; that is, he received
into the heavens all who fell in the service of
their king. Mercury was a guide. His statutes




THE SABBATIC LAW.           65
were often placed in the road to point out the
way to the traveler. Stars shine at night to
show us the way. Comets also were symbolized
by Mercury, the messenger of the gods. The
sixth stage of the Babylonian Temple was blue,
because the god to whom it was erected dwelt
in the blue sky. Woden then was god of the
stars.
Thursday, Thor's-day, or Thunderer's-day,
Danish, German, Dutch, Latin, dies Jovis;
Jove's, or Jupiter's-day, that is, Thunderer'sday, from the planet Jupiter. The root signifies to "drive"-like a storm; "rush"-like
the wind; and "strike" —like the lightning.
Thor was both Jupiter and 2Eolus; he was god
of the air, the winds, and storms. Prayers were
addressed to him for favorable winds, refreshing rains, and fruitful seasons. His color on
the Temple was orange, symbol of the ripened
harvest.
Friday, Frea or Frigga's-day, Saxon, German, Dutch. Frea was the Venus of the north.
5




66           THE TWO SABBATHS.
The day is called dies Veneris, or Venus's-day, in
Latin; from the planet Venus. Frea is called
also Hertha, the earth, and was the giver of
plenty-the queen of the earth, as the Moon
was queen of heaven. Woden, Thor, and Frea
were placed side by side in the order named in
some of the Scandinavian temples, representing
the stars, the firmament, and the earth. The
fifth terrace of the Babylonian Temple was colored green for Venus, and was emblematic of
the verdant earth.
Saturday, in Saxon, Seaster's-day or Seater'sday; in Latin, dies Saturnii, or Saturn's-day,
the latter name being from the planet Saturn.
Seater, of the North, was god of the sea or
ocean, from " sea," the ocean, and "ster," chief,
principal, director. Saturn, of the Greeks and
Romans, was god of time. His son, Neptune,
however, was god of the sea, and Seater and
Saturn seem to have been originally the same.
But Verstegan says, Seater was mistaken for
Saturnus, not in regard of any Saturnical qual



THE SABBATIC LAW.             67
ity, but because his name sounded somewhat
near it, and his festival day fell upon the day of
Saturn. The first story of the " Temple of the
Seven Spheres" was black for Saturn, representing, perhaps, the distance and darkness in
which that planet revolves; or, perhaps, the hidden depths of the sea, the abode of Seater; or,
the darkness of hades, where Pluto, a son of
Saturn, reigned; or, yet, perhaps the oblivious
post in which "Time" contains all things.    It
is a singular fact, that, to this day, in heraldry,
the black color in blazoning the arms of sovereign princes is called "Saturn."    This name
also implies full, complete; and this brings these
brief investigations to the " end of days," the
"full" number of the week, and a "complete"
summary of the universe.*
As has been said, in the first three of these
In the above is seen a happy illustration of the sense in
which the term "at the end of days " is used in Gen. iv, 3,
showing that it was after Saturday, on Sunday, that Cain and
Abel offered their sacrifices.




68           THE TWO SABBATHS.
names is found the doctrine of the Holy Trinity
thus preserved among men, though greatly obscured by the machinations of wicked men and
Satan-also, the ancient sacred number three;
in the others, the sacred four, all the realms of
nature, the heavenly bodies, the aerial regions,
the earth and the waters; in all added the sacred seven, the universe of spirit and matter, a
complete number; in the three and four multiplied the sacred twelve, as it were infinity multiplied into itself, the strongest figure possible to
represent an "innumerable company."
Could these names, institutions, and ideas have
become so universally prevalent but as part of a
system of religion universally received among
men? Is it not clear that a weekly Sabbath
formed an important feature in that religion?




THE SEVENTH DAY.             69
FOURTH PROPOSITION.
AT THE EXODUS THE SEVENTH DAY OF THE
WEEK WAS APPOINTED A PECULIAR SABBATH FOR THE JEWS.
Necessity of another Sabbath-The appointment of the
seventh-day Sabbath again noticed-Giving of manna and
deliverance from Egypt-The Jewish Sabbath peculiar, a
"sign"-The two Sabbaths known to the Jews.
IN the providence of God it was seen fit to
ordain the Mosaic economy. That economy required a ceremonial Sabbath, on which numerous
laborious rites should be observed.  This not
harmonizing with the nature of the Sabbatic'
institution appointed in Eden, which was ever a
type of spiritual and heavenly rest, indicated the
propriety, at least, of providing another. That
economy was temporary; and the circumstances
requiring this ceremonial Sabbath required, also,




70          THE TWO SABBATHS.
that it be temporary.  The demand for a Sabbath suited to this economy being imperative
necessitated the providing of another than the
primitive one.
The Jewish Sabbath, then, though a " rest"
from ordinary labor, having many things in common with the patriarchal and Christian, was
really another and a peculiar institution pertaining exclusively to the Jewish people. The original Sabbath was on the first day of the week.
Israel left Egypt on the fifteenth day of the
seventh month, in the year of the world 3899,
that being Saturday, the seventh day of the
week, which was then appointed to be a Sabbath, each year, throughout all the generations
of that people, the year containing fifty-two or
fifty-three weeks, as circumstances might require.
(Bib. Chro., p. 109.) The fact of this appointment having been shown under the Third Proposition need not be here dwelt upon.
The seventh day is thus made the Jewish
Sabbath instead of the first day of the week,




TIHE SEVENTH DAY.          71
not only because one peculiar to that people was
required by the circumstances of the case, but,
also, because on that day the Jews came out of
Egypt, as Moses saith: "And remember that
thou wast a servant in the land of Egypt, and
that the Lord thy God brought thee out thence
through a mighty hand and by a stretched out
arm; therefore the Lord thy God commanded
thee to keep the Sabbath day." Deut. v, 15.
( Here," says Dr. Clarke, " is a variation in the
manner of expression, Sabbath day for seventh,
owing, it is supposed, to the change of the day
at the exodus from Sunday to Saturday, effected
upon the gathering of manna." (Com., vol. i, p.
750.) Effected, it would be better to say, the
Scriptures naming it so explicitly, upon the institution of the Passover-the day of the exodus-and, doubtless, further explained at the
waters of Marah. There is not only a "variation in name" seen here, but a change noticed
in the nature of the institution, at least in the
reasons given for its observance, as well as in




72          THE TWO SABBATHS.
the day on which it was afterward to fall,
namely, the deliverance of Israel from bondage,
which reason could apply only to the Jews.
Observe the words, "therefore the Lord commanded," etc. This difference is the more striking as all the other commandments here repeated in the "second law" are the same as
given on the "tables" in the twentieth chapter
of Exodus.
When the manna fell it had been commanded,
in the directions for keeping the Passover, or at
the waters of Marah, that thereafter the seventh
day should be the Sabbath, that "on the sixth
day they should prepare that which they bring
in; and it should be twice as much as they
gather daily."  Exodus xvi, 5.  This double
portion of manna was so given on Friday as to
prove whether this people would keep the law,
this new Sabbatic law, or no. The rulers not
understanding the matter, Moses explained it
more fully to them. Though the Sabbath is not
here first given, the whole narrative shows that




THE SEVENTH DAY.            73
there were now some new regulations introduced
respecting it which required repeated and careful explanations.
As the original Sabbath, which has been
proven, was on the first day of the week, and
the Jewish always on the seventh day, if any
deny that this change or appointment was made
at the exodus, will they, can they show when it
was made?    They can not.  Neither can the
facts in relation to this day, occurring at the
exodus, herein set forth, be otherwise satisfactorily explained.
It should be remembered, further, that the
Sabbath of the Israelites was a peculiar "sign"
between God and his people, distinguishing them
from all other nations-" It is a sign between
me and you throughout your generations." It
must follow that all other nations had no Sabbath, or that the Jews had a peculiar one. But
it has been proven that a Sabbath was ordained
at the beginning of time' for all mankind, and,
therefore, this must have been another. Speak



74           THE TWO SABBATHS.
ing of the repetition of the law of the Sabbath
at Sinai, the author of "Biblical Antiquities"
remarks: " The Sabbath was made to bear something of a peculiar character in the Jewish economy, such as it had not before, and was not
designed to retain afterward.  It was invested
with a certain ceremonial sacredness, in addition
to that which it had of a purely moral sort.
At least, it was required to be kept with a
peculiar kind of outward observance that belonged only to the system of carnal ordinances
which was imposed on the Israelitish Church till
the time of reformation." This day was burdened with bloody rites and laborious ceremonies, and was neither a "rest" in itself, only
from ordinary labor, nor a type of coming
"rest."
The Jews appear to have known the two Sabbaths, the patriarchal and Jewish. The Evangelist Luke, in the sixth chapter and first verse
of his book, speaks of a "second Sabbath after
the first;" or, as the reading evidently is, "sec



THE SEVENTH DAY.           75
ond first Sabbath," or, " second prime Sabbath."
(Clarke's Cor., vol. v, p. 404; comp. Cor., vol.
iv, p. 452, and Notes; Meth. Quar. Rev., 1850,
pp.492-4; Doddridge, Barnes, etc.) One writer
calls these words "evidently a technical term;"
another says, it is a phrase probably peculiar to
the Jews, generally understood in the time of
the Evangelist.  In view of the facts now adduced, is not the sense of the text obvious?
The "first" Sabbath in point of time and importance to the Jew would be his peculiar Sabbath, the seventh day of the week. The meaning, then, is, the second Jewish or "first;" or,
simply the second Sabbath after the period
given, agreeable to Matthew and Mark.
The phrases, according to Dr. Clarke, "the
Sabbath above" and "the Sabbath below" are
common among the Jewish writers; and they
think that where the plural number is used, as
in Lev. xix, 30, " Ye shall keep my Sabbaths,"
that the lower and higher Sabbaths are intended,
and that the one is prefigured by the other.




76          THE TWO SABBATHS.
(Com., vol. vi, p. 711.) Are not these "lower"
and "higher" Sabbaths the patriarchal and the
Jewish? The question is worthy of pages where
only lines can now be devoted to it. The plural,
Sabbaths, is not found in the New Testament,
though Sabbath days is occasionally used, as in
Matt. xii, 10-12, but plainly to indicate the
weekly recurrence of one particular day. In
the Old Testament the word in that form is often
used.
First. For weeks-" Ye shall count," etc.;
"seven Sabbaths," or weeks, "shall be complete." Lev. xxiii, 15, 16. A similar use of
the word is made in computing the weeks of
years to the Jubilee. Lev. xxv, 8.
Second. In connection with feasts and new
moons, as in 1 Chron. xxiii, 31: "In the Sabbaths, in the new moons, and on the set feasts."
Also in 2 Chron. ii, 4; viii, 13; xxxi, 3; Isa. i,
13, and a few other places. In these passages
the plurality refers probably only to the recurrence of one institution, the seventh day, or of




THE SEVENTH DAY.           77
yearly feasts, as of trumpets and of tabernacles,
sometimes also called Sabbath.
Third. There is another and a striking use of
the plural form in a large number of commands,
rebukes, and threatenings, as in Exodus xxxi,
13, "my Sabbaths," as if speaking of more than
one Sabbatic institution; "my Sabbaths ye shall
keep."  See Lev. xix, 3, 30; xxvi, 2. "I gave
them my Sabbaths to be a sign," etc.  Ezek.
xx, 12. When the Sabbath is spoken as a peculiar work of distinction to the Jew it is always
in the plural, as if to indicate that while the
Gentiles had one Sabbath the Jews had more
than one. "My Sabbaths they greatly polluted," vs. 13, 16, 24; "Hallow my Sabbaths,"
v. 20. See chap. xxii, 8, 26, and other similar
passages. These are the Scriptures in which
the Jews say the " lower " and " higher " Sabbaths are spoken of. As the Jews could not
then have kept either the Christian or heavenly
Sabbath, these commands, allowing the above
interpretation, must have included the proper




78           THE TWO SABBATHS.
" remembrance " of the first day of the week by
offering the wave-sheaf and keeping the Pentecost, a strict weekly observance of the seventh
day, together with a suitable regard to the Sabbatic year and the annual feasts, particularly a
keeping of the " higher " and " lower" Sabbaths.
Will not the foregoing considerations lead the
candid inquirer to this conclusion; namely, as
certain as the seventh day of the week was sacred to the Jews, it was so constituted at the
exodus?




JEWISH SABBATH ABROGATED.        79
FIFTH      PROPOSITION.
THE JEWISI   SABBATH WAS ABROGATED WITH
THE JEWISH ECONOMY.
A conclusion from the Fourth Proposition-Scripture Testimony-Argument of Barnabas.
THIS Proposition is but a conclusion that must
follow the affirmation of the foregoing, touching
which there is left no room for doubt. If, as
has been shown, the seventh-day Sabbath was
an integral part of the Mosaic dispensation, it
must with that dispensation have passed away.
The Proposition is also fully sustained by the
following Scriptures: " One man esteemeth one
day above another: another esteemeth every
day."  Rom. xiv, 5. (Clarke, Barnes.)  "Reference is here made to the Jewish institutions,
and especially to their festivals; such as the




80          THE TWO SABBATHS.
Passover, Pentecost, Feast of Tabernacles, New
Moons, Jubilee, etc.  [The seventh-day Sabbath should certainly have been included in this
category.] That the [first day] Sabbath is of
lasting obligation may be reasonably concluded
from its institution and from its typical reference." (Clarke's Com., vol. vi, p. 157.) "' One
man' thinks that the new moons and Jewish festivals are holier than other days, and ought still
to be observed.'Another esteemeth every day
alike'-holds that the difference of days appointed by Moses has now closed." (Benson's
Corn., vol. v, p. 111.) See Scott's Corn. upon
the same words.
The apostle Paul thus rebukes the Church of
Galatia: " Ye observe days, and months, and
times, and years," (Gal. iv, 10;) "Jewish Sabbaths, New Moons, Passover, Pentecost, Feast
of Tabernacles, and annual solemnities. It expresses the apostle's surprise that the Galatians
observed these days:'I am afraid of you, lest I
have bestowed labor upon you in vain."' (Ben



JEWISH SABBATH ABROGATED.       81
son's Corn., vol. v, p. 285. " Their observation
of Jewish Sabbaths, etc., had the appearance of
apostasy to Judaism." (Scott.)
The same apostle says also to the Colossians,
"Let no man judge you in meat, or in drink, or
in respect of an holy day, or of the new moon,
or of the Sabbfth, which are a shadow of things
to come."  Col. ii, 16, 17. Observe, not Sabbath days-the word "days" being supplied
unnecessarily by the translators. Omitting that,
the language is more clear and forcible, though
the meaning is not changed. "Doubtless, this
last [Sabbath] related principally to the weekly
Sabbath, which, as observed on the seventh day,
was now become a part of the abrogated Jewish
law.  For the Sabbath, under the Mosaic dispensation, was a ceremonial and a judicial, as
well as a moral, requirement; the morality of it
had no necessary connection with the seventh
day, in preference to all others, save as that
was for the time appointed; but the appropriation of a part of our time for the worship and
6




82           THE TWO SABBATHS.
service of God is of moral and essentially immutable obligation. The Sabbath, in the New
Testament, always signifies the seventh day, the
observance of which the Judaizing teachers
wanted to impose upon the Gentile converts."
(Scott's Com., vol. v, p. 330; also Macknight.)
Attention is called to a point in an argument of
Dwight against Paley; namely, the Christian
Sabbath is not in the New Testament Scriptures,
and was not, by the primitive Church, called the
"Sabbath," but "the first day of the week,"
and "the Lord's day," or "rest," as in Ileb. iv,
9.  (See Clarke, Benson, Barnes, and compare
Com. on this text.) These passages refer only
to festivals and seasons sacred under the ceremonial law, which certainly have all been abolished. But there is no more reason to suppose
that the law of the original and perpetual Sabbath is here annulled, than that all of the writings of Moses and the prophets are also included.
The abrogation of the Jewish Sabbath at the
resurrection of Christ is plainly stated as the




JEWISH SABBATH ABROGATED.          83
belief of the primitive Church, by the first of
the apostolic fathers-Barnabas,* fellow-minister
with Paul-whose opinion on a point like this
should by no means be lightly esteemed, and
whose testimony in a matter of belief in the
early Church is conclusive. In his apocryphal,
or rather uncanonical, "General Epistle," he
says: "Bring    no  more vain   oblations; incense is an abomination unto me; your new
moons and Sabbaths, the calling of assemblies, I can not away with; it is iniquity
even your solemn meetings; your new moons
and appointed feasts my soul hateth. These
things, therefore, hath God abolished, that the
new law of our Lord Jesus Christ, which is
without the yoke of any such necessity, might
have the spiritual offering of men themselves."' The General Epistle of Barnabas, "held in the greatest
esteem by the ancients," was, undoubtedly, written by the
Barnabas spoken of in the New Testament, and who, with
Paul, in Acts xiv, 14, is called an apostle. (See Horne's Int.,
vol. i, pp. 44, 437.)




84           THE TWO SABBATHS.
(Epis. Bar., ii, 7, 8.) Again: "IIe saith unto
them, your new moons and your Sabbaths I can
not bear them. Consider what he means by it;
the Sabbaths, says he, which ye now keep are
not acceptable unto me; but those which I have
made, when, resting from all things, I shall begin the eighth day; that is, the beginning of the
other world. For which cause we observe the
eighth day with gladness, in which Jesus arose
from the dead." (xiii, 9, 10.) How positive
the statement! The Sabbaths which ye, Jews,
now keep, are not acceptable; but " those" Sabbaths, as if referring both to the patriarchal and
Christian, which I have made when "resting"
from  all things, in creation and redemption,
namely, the eighth day, or first day of the new
week, are acceptable. This father is writing to
the Jews, ahd here applies the description given,
in the first chapter of Isaiah, of the desolate
and hardened condition of that people at that
time to their more wretched state after they had
rejected the Divine Messiah; when the whole




JEWISH SABBATH ABROGATED.       85
Temple service was " an abomination," inasmuch
as that was then a perpetual denial of him.
This seventh-day Sabbath being "abolished,"
how could the Lord accept it, or regard its ritualistic observance with pleasure?
Dr. N. West has happily expressed his views
in this matter thus: " Christ was crucified and
buXied on the sixth day. He lay all the seventh
day in the grave. The seventh-day Sabbath
was buried with him, and remains buried; for
he arose from the dead in the first day of the
week when the seventh-day Sabbath was past."
(Am. Brit., p. 173.)




86            THE TWO SABBATHS.
SIXTH PROPOSITION.
WHEN JUDAISM WAS ABROGATED THE ORIGINAL
SABBATH REMAINED TO THE CHRISTIAN CHURCH.
The patriarchal Sabbath reviewed-Type and AntitypeThe Resurrection of Christ-Statements of Barnabas and
Eusebius-Pentecost-The law of the Sabbath re-enacted by
our Lord-He kept the first day after his resurrection-Argument of the apostle Paul-Example of the primitive Church
conclusive.
As laid down in the Introduction of this Essay, the Sabbath is essential to the Christian
religion; that is, without a suitable weekly observance of it, this religion could not long be
maintained, in its purity, in the earth.   The
Church has not been, nor can it be, without the
sacred day. Inasmuch, then, as the whole of
the Jewish service was abrogated, and as there




ORIGINAL SABBATH RESTORED.       87
was, from the beginning, a holy Sabbath set
apart for the observance of all mankind, and as
it does not appear that any other was provided
for the Christian Church, or that this Church
needed another differing from the first, the inference is reasonable, that the Church in its
wisdom, even if uninspired, would have revived
the original institution, especially as Christ arose
from the dead on the day of its former observance. When it is remembered that this original
Sabbath had been preserved throughout all antichristian ages by very special providential care,
and that in a temporary system of types and
shadows requiring another Sabbath, the former,
and universal one, had been constantly kept in
" remembrance," apparently with reference to a
revival when the temporal economy should close,
the probability of such a revival is greatly increased; and when it is considered that the Divine Mind, who sanctified the first Sabbath and
preserved it ever after, was the inspirer of
the apostles in founding the Christian Church,




88           THE TWO SABBATHS.
and that these apostles and all the Church with
them did religiously observe the first day of the
week, that which in the first case was but a reasonable inference, in this assumes the nature of
an axiom, it becomes certainty; namely, that
this first day of the week, as appointed by God,
is still preserved by him as a Sabbath of rest to
all people.
It has been seen how the wave-offering commemorated the day of "rest," and prefigured the
resurrection of Christ.  On the morrow after
the Sabbath of the Passover, as it began to
dawn toward the first day of the week, while
the "first-fruits" of the field were being offered
in the Temple by the priest, the "first-fruits of
them that slept" arose from the dead and entered into "rest," agreeable to the type. This,
also, accords with the prophecy of David: "The
stone which the builders rejected is become the
head stone of the corner.  This is the Lord's
doing; it is marvelous in our eyes. This is the
day which the Lord hath made; we will rejoice




ORIGINAL SABBATH RESTORED.       89
and be glad in it." Psa. cxviii, 22-24. Christ
became the head of the corner, after he was rejected, by his resurrection, on the day the Lord
had made a sacred festival by Sabbatizing it in
the beginning; the first day of the week, on
which his Church, ever after its reconsecration
by the resurrection of our Lord, should rejoice
and be glad. Of this passage Henry says: "It
may very fitly be understood of the Christian
Sabbath, which we sanctify in remembrance of
Christ's resurrection, when the rejected Stone
began to be exalted." (Comp. Com., vol. iii, p.
93.)  "Of the day on which Christ arose from
the dead," observes Bishop Horne, "it may, with
more propriety than of any other day, be affirmed,'This is the day which Jehovah hath
made.' Then it was that the'rejected stone'
became the'head of the corner."'" That the
day of the resurrection of Christ is the one had
especially. in view by the inspiring mind is clear
from the seventeenth verse of this Psalm: "I
shall not die, but live, and declare the works of




90          THE TWO SABBATHS.
the Lord." (Horne on the Psalms, pp. 337, 338.)
The Savior also applies this language directly to
himself, as in the Evangelists Matthew, Mark,
and Luke.
So Peter evidently understood this text when
he said to the Jews-Acts iv, 10-12-"Be it
known unto you all,... that Jesus Christ of
Nazareth, whom ye crucified, whom God raised
from the dead,... is the stone which was set at
naught of you builders, which is become the head
of the corner." Observe, he and his co-laborers
had regarded that day as sacred on which he became the "head of the corner," from the transpiring of that event.
Barnabas, as already quoted, is explicit. He
says: "We observe the eighth day in which
Jesus arose from the dead with gladness," as
David enjoins, and for the following reasons, to
wit: because it is the very day-Sabbath-which
the Lord had made that is "blessed," or " sanctified," by resting both from the work of creation
and redemption. Speaking of the death and res



ORIGINAL SABBATH RESTORED.      91
urrection of Christ under the figure of the
Stone that was rejected and exalted, he says:
" This is the great and wonderful day which the
Lord hath made."    Chaps. iv, v.  Likewise
Ignatius, also, exhorts to the same observance of
the first day, and for the same reasons, saying:
"If we still continue to live according to the
Jewish law, we do not confess ourselves not to
have received grace.... Wherefore, if they who
were brought up in these ancient laws come
nevertheless to the newness of hope; no longer
observing Sabbath, but keeping the Lord's day
in which also our life is sprung up by him,
and through his death," etc. (Epis. to Magnesians iii, 1-3.) Truly, the early Christians received the first day of the week as their Sabbath,
believing it to have been of Divine appointment.
Eusebius mentions this fact on this wise, in
speaking of the observance of the Passover:
"There were synods and convocations of the
bishops on the question "-the time of observing
the Passover feast-" and all unanimously drew




92          THE TWO SABBATHS.
up an ecclesiastical decree, which they communicated to all the Churches in all places, that the
mystery of our Lord's resurrection should be
celebrated on no other day than the Lord's day;
and that on this day alone we should observe
the close of the paschal fasts. There is an epistle
extant even now, of those who were assembled
at the time; among whom presided Theophilus,
Bishop of the Church in Cesarea, and Narcissus,
Bishop of Jerusalem.  There is also another
epistle extant upon the same question, bearing
the name of Victor. An epistle, also, of the
bishops in Pontus, among whom Palmas, as the
most ancient, presided; also, of the Churches of
Gaul over whom Irenaeus presided;... and epistles of many others, who, advancing one and the
same doctrine, also passed the same vote; and
this, their unanimous determination, was the one
already mentioned."  In one from the bishops
of Palestine, he quotes these words; namely:
"We inform you, also, that they observe the
same day at Alexandria, which we.also do; for




ORIGINAL SABBATH RESTORED.      93
letters have been sent by us to them, and from
them to us, so that we celebrated the holy
season with one mind and at one time." He
shows conclusively that the Churches of Asia,
in following the traditions of the Jews touching
this matter, do plainly violate "the tradition that
had been handed down to them by succession
from the apostles." (Eccl. Hist., pp. 207-211.)
See also Schaff's Iist. Ap. Ch., pp. 552-560;
Hase's Hist. Christian Church, pp. 41, 68, 154;
Mosheim's Eccl. Hist., Book I, part ii, chap. 4;
and especially Gurney on the Sabbath, Appendix B, where may be found several important
quotations from the Commentary of Eusebius,
perfectly harmonizing with much that has preceded.
When the "day of Pentecost was fully come,"
the anniversary of that glorious appearing of
Jehovah upon Sinai, on the first day of the
week, the Spirit descended copiously upon the
Church; not in a flaming sword, nor burning
bush, not in clouds, not in thunders and light



94           THE TWO SABBATHS.
nings, not in a mere type or shadow, but in reality and power, to abide like the dove upon
Jesus, in " tongues as of fire," upon the apostles,
to remain a quickening spirit among the people.
Thus the type and the antitype are again seen
in perfect harmony, making the Sabbath of the
patriarchs~and of the apostles as one.
Further, the great Teacher reinacted the Sabbatic law as really as he did any portion of the
Decalogue. Did he say " swear not at all?" he
also said, " The Sabbath was made for man;" at
the same time claiming to be Lord of that day.
The first is a universal prohibition; the other,
according to Watson and others, a universal injunction, and an explicit recognition of the perpetual law of the Sabbath, which then and there
he plainly indorsed; but he did not ordain a new
institution; and as the Jewish Sabbath was so
soon to pass away, he must have referred to the
original one which remained after Judaism was
abolished.
Besides, he seems to have paid special regard




ORIGINAL SABBATH RESTORED.      95
to the first day-Sabbath-after his resurrection,
appearing to his disciples no less than five different times on the day on which he arose; namely,
1. To Mary Magdalene-Mark xvi, 9; John xx,
11-18.  2. To the other women-Matt. xxviii,
9. 3. To Peter-Luke xxiv, 34; 1 Cor. xv, 5.
4. To the disciples as they were going to Emmaus-Mark xvi, 12, 13; Luke xxiv, 13-32.
5. To the apostles, in the absence of Thomas, on
the same day at evening-Mark xvi, 14; Luke
xxiv, 36; John xx, 19-24; 1 Cor. xv, 5. This
was on the first Sunday after the crucifixion.
Eight days after, or, on the second Sunday after
this event, he met with the apostles when Thomas
was present. John xx, 24-29.
The seventh Sunday after the crucifixion was
made memorable in all subsequent time by the
outpouring of the Divine Spirit upon the apostles. On the sixth probably the ascension occurred, that is, if forty entire days intervened
between the resurrection and ascension of Christ,
or if, as some think, the term "forty days" is




96          THE TWO SABBATHS.
used here as a "round" or "complete" number,
signifying a period of six full weeks; which is
indicated by the fact that the time during which
the disciples "tarried at Jerusalem" seems to
have been an exact week. (See Gurney on the
Sabbath, pp. 76-80.)  The meeting of the seven
apostles at the Sea of Tiberias may have been
on the third Sunday. The apostles having gone
forth to fish "immediately" after the close of
the Jewish Sabbath, "that night they caught
nothing." "When the morning was come"-it
may have been as it "began to dawn toward the
first day of the week" —"Jesus stood on the
shore." IHe had promised to make these disciples "fishers of men," and the miraculous draft
now taken is prophetic of their future success.
In the dinner provided for them, he shows that
the reward of their labor is to be from him
rather than in what they might gather in the
Gospel net, for, by themselves, they caught nothing. On this day especially he enjoined the
duty of feeding his "sheep" and his "lambs."




ORIGINAL SABBATH RESTORED.      97
John says, "This is the third time that Jesus
had showed himself to his disciples [the apostles as such] after he was risen from the dead."
John xxi, 1-14. The meeting on a mountain
in Galilee was, then, perhaps, on the fourth
Sunday-Matt. xxviii, 16-and the fifth referred
to in 1 Cor. xv, 6, wher more than five hundred
brethren together saw their risen Lord. (See
Barnes on the Gospels, vol. i, pp. 344-346;
also, Clarke's Corn., vol. v, p. 662.) Will the
reader notice the Scripture account of these meetings in numerial order as just given? These
are all of the personal appearances of the risen
Savior to men, except to James-1 Cor. xv, 7and in due time to Paul, and afterward to John
upon the Lord's day, spoken of in the Scriptures. The first, second, and seventh of these
Sundays, concerning which there is no shadow
of doubt, are sufficiently marked by these occurrences at least to indicate the revival of the
patriarchal Sabbath.
Judging from the life of the Savior from the
7




98           THE TWO SABBATHS.
time he was twelve years old, we should expect
him to meet his disciples in a special manner on
the return of a weekly Sabbath while he continued upon the earth. Whether after his resurrection, which, as we have seen, annulled the law
of the seventh-day Sabbath, it would be most
like him to observe the dead Jewish or the living patriarchal, the reader shall judge. Since,
as is generally admitted, the disciples began to
meet for religious purposes upon the first day
of the week immediately after the resurrection
of Christ, and since some of these meetings
were by his appointment, why not conclude that
he chose for that purpose the first day in preference to all others and gave directions accordingly?
The apostle Paul recognizes the patriarchal
Sabbath now revived in a manner that harmonizes beautifully with the foregoing, when he says,
"there remaineth therefore a rest," or A KEEPING OF A SABBATH, (Marg.,) to the people of
God-the Christian Church. Heb. iv, 9.   No
doubt, these words refer to the "rest" in heaven.




ORIGINAL SABBATH RESTORED.      99
But that can not be " the keeping of a Sabbath,"
for heaven is all Sabbath-rest. Reference is
here also had to the spiritual "rest" of the
Christian. But that is not the keeping of a
Sabbath.  The apostle is, in this connection,
speaking of a literal Sabbath none the less really
or directly than of a spiritual or symbolic one.
"For he spake in a certain place of the seventh
day on this wise, And God did rest the seventh
day from all his works." Verse 4. If the meaning of the marginal reading pertain at all to
the text-that it does is clear from the language just quoted-it must imply that there
"remaineth" after Judaism, to the people of
God, the Christian Church, a literal Sabbath
keeping, a day sacred to divine worship. Would
not the Jews, to whom the apostle was writing,
so understand his argument? So Dr. Wardlaw
contends.  He says, "I am   of opinion, with
some eminent critics, that we have in these
verses - Heb. iv, 1-12 —direct intimation and
express authority for the change of the Sab



100         THE TWO SABBATHS.
bath from the seventh to the first day of the
week. "There remaineth therefore a Sabbatism,
or keeping of a Sabbath, to the people of God."
He repeats, "I am perfectly satisfied as to the
meaning of the passage, as an intended and
explicit declaration of the change of the Sabbath." (Comp. Comn., vol. v, p. 522.) This day
is not, however, let it be kept in mind, now first
constituted a Sabbath. No language or fact found
in the New Testament would warrant such a conclusion. But that it remained such, after the
abrogation of the ceremonial Sabbath from the
patriarchal religion, is palpable.
In conclusion, the apostles and early Christians did, in their religious observance of the
first day of the week, immediately after the
resurrection of Christ, revive the patriarchal
Sabbath; and as they, the apostles, were the
divinely-inspired founders of the Church, this
revival must be regarded not as an accident, but
of Divine authority. So that the command, to
"remember the Sabbath day to keep it holy,"




ORIGINAL SABBATH RESTORED.    101
comes to us with more than Sinaitic solemnity
and binding force.
To Him, through whose wisdom and goodness
there "remaineth" to the Church, in all coming ages, this blessed, sacred day, as it hath
been through all the past, only gathering excellence from every succeeding dispensation, be
glory and dominion forever and ever!