WHEN man came from the hand of his Creator, he was an innocent and virtuous being. He had nothing evil or perverse in his nature. The carnal mind had no place in him. He had the law of God in his heart. The earth was not tainted with sin. Death had no existence in any nook or corner of the earth. Paradise was upon earth, and man’s home was in that Paradise. The tree of life was his; and so also was every tree of the garden except one. Man was appointed ruler over all the earth. Every thing was in subjection to him.SOSL 116.3

The curse of God did not rest upon a single spot under the whole heaven. God was well pleased with the work of his hands. To commemorate the creation of the heavens and the earth, God gave to man the Sabbath by resting on the seventh day from all his work, and blessing the day of his rest, and setting it apart to a holy use. Man was surrounded with every blessing that could make life desirable. Not one evil of any kind existed to be a grief to him. All was in subjection to him, for he was in subjection to God. He was upright in the sight of God, and such he might have remained. But man, being in honor, did not thus continue. He was induced by Satan to attempt the improvement of his situation by rebelling against God. This is what Solomon designates as seeking out many inventions. Let us take a view of some of them.SOSL 116.4

1. When man had the tree of life, and might have had free access to it, and thus have lived forever had he obeyed God, he was made to believe that he could find good, superior to this, in disobeying him, and in eating of the tree of knowledge of good and e evil, though he had been warned that this would be to him certain death. The result showed that he committed a fatal mistake.SOSL 117.1

2. When he had knowledge of good only, he was made to believe that his well-being would be immensely promoted by the knowledge of evil also. He found to his cost that there was no good in evil.SOSL 117.2

3. When he was “a little lower than the angels,” he aspired to elevate himself by sin, to the rank of gods. He found that, though sin had no power to elevate, it had fearful power to debase, and that he was rendered earthly, sensual, and devilish.SOSL 117.3

4. He aspired to greater freedom than he could find in the service of God, but found that though sin promised liberty it could give only servitude, bondage, and death.SOSL 117.4

5. He was not satisfied with innocence, and reached after good in guilt, finding when it was too late that he made a ruinous exchange.SOSL 117.5

6. The joys of Paradise, access to the tree of life, the favor of God, free converse with the angels of God and even with the Creator, and life without pain, or toil, or care, and that was not designed to come to an end, these were not good enough for poor man. He must ascertain for himself how much of good there was in the service of Satan. The result of this experiment shows him banished from Paradise, and from its immortal fruit, under the displeasure of God, subjected to labor, to sorrow, and at last to death.SOSL 117.6

7. But though the first man did thus make such palpable mistakes in seeking something better from Satan than that which God had in his infinite benevolence conferred on him, the lesson has been wholly lost upon the vast majority of his posterity. The one God of perfect holiness and excellence, having revealed himself to fallen man, his character has not been admired nor loved. They have not liked to retain God in their knowledge. So they have “changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds and fourfooted beasts, and creeping things.” Romans 1:21-23, 28.SOSL 118.1

8. God gave to man the institution or marriage. Genesis 1;2; Malachi 2:14, 15; Matthew 19:3-8. The perverse invention of man has marred God’s work with polygamy, and even, from the hardness of the heart, with divorce. Yet men have not found themselves happier for these changes in God’s institution. Witness in this the families of Abraham, of Jacob, and of David.SOSL 118.2

9. The first of all the duties of the second table of the law, is that which we owe to our parents. The perversity of man’s evil heart found out a way to apparently obey God and yet break this commandment. Matthew 15:1-9.SOSL 118.3

10. The blood of Christ can cleanse the penitent sinner from every sinful stain. Yet a majority of those who profess to make Christ their Saviour, prefer for this very purpose the flames of purgatory.SOSL 118.4

11. The Lord’s supper commemorates the death of Christ. Yet in the place of the broken bread and the wine in the cup, so expressive of our Lord’s sacrifice for us, vast multitudes prefer the celebration of the mass with its wafer for the people, and its wine for the priest.SOSL 118.5

12. The ordinance of baptism commemorates the burial and resurrection of Christ. Yet even of Protestants there are only a minority who do not exchange the burial with Christ in baptism, so expressive as a memorial of the Saviour’s burial and resurrection, for a few drops of water sprinkled upon the face. Romans 6:3-5; Colossians 2:12.SOSL 119.1

“God hath made man upright; but they have sought out many inventions.” And every one of these inventions has been a dishonor to God, and a source of evil and of sin to mankind. Let us now consider that invention whereby man has found a substitute for the Sabbath of the Lord. When man was upright and had not yet lost his innocence, and while he dwelt in Eden itself and held converse with God, the Sabbath of the Lord was given to him as a most expressive memorial of the creation of the heavens and the earth. Thus we read:SOSL 119.2

“And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And 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 which God created and made.” Genesis 1:31; 2:1-3.SOSL 119.3

Here is a divine institution set up from the foundation of the world, and designed expressly to commemorate the creation of the heavens and the earth. This institution was made out of the seventh day in consequence of three acts which pertain to that day, and never can pertain to any other. One tenth part of the moral law pertains to this rest-day of the Lord.SOSL 119.4

“Remember the Sabbath-day, to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day, and hallowed it.” Exodus 20:8-11.SOSL 119.5

But at the present time a rival institution has possession of the field, and this ancient memorial has, even among God’s professed people, hardly any to regard it. It is a most palpable fact that this later institution is only an ordinance of man, that makes void God’s commandment. It is one of the many inventions wherein man has found out how to depart from his uprightness. Yet it is with the first-day Sabbath as with the ceremony of sprinkling: its advocates profess to sustain it by the Bible. After reading the institution of the Sabbath of the Lord, in Genesis 2:1-3, and the law enforcing its observance, as uttered by the voice of the great Lawgiver, let us now read the texts which it is alleged prove that the rest-day of the Lord is superseded by the first day of the week:SOSL 120.1

Psalm 118:22-24: “The stone which the builders refused 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 and be glad in it.”SOSL 120.2

Ezekiel 43:26, 27: “Seven days shall they purge the altar and purify it; and they shall consecrate themselves. And when these days are expired, it shall be, that upon the eighth day, and so forward, that the priests shall make your burnt-offerings upon the altar, and your peace-offerings; and I will accept you, said the Lord God.”SOSL 120.3

Matthew 28:1, 2: “In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher. And, behold, there was a great earthquake; for the angel of the Lord descended from Heaven, and came and rolled back the stone from the door, and sat upon it.”SOSL 120.4

Mark 16:1, 2: “And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulcher at the rising of the sun.”SOSL 121.1

Verse 9: “Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.”SOSL 121.2

Luke 23:56; 24:1-3: “And they returned and prepared spices and ointments; and rested the Sabbath-day according to the commandment. Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices which they had prepared, and certain others with them. And they found the stone rolled away from the sepulcher. And they entered in, and found not the body of the Lord Jesus.”SOSL 121.3

John 20:1, 2: “The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulcher, and seeth the stone taken away from the sepulcher. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulcher, and we know not where they have laid him.”SOSL 121.4

Verse 19: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.”SOSL 121.5

Verse 26:“And after eight days again his disciples were within, and Thomas with them; then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.”SOSL 121.6

Acts 2:1, 2: “And when the day of pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.”SOSL 121.7

Acts 20:7, 8: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together.”SOSL 122.1

1 Corinthians 16:1, 2: “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.”SOSL 122.2

Revelation 1:10: “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet.”SOSL 122.3

These are the texts which are cited to prove that the Sabbath has been changed from the seventh to the first day of the week. Yet not one of them makes any such declaration, or even implies any such thing. Three of them; viz., Psalm 118:22-24; Ezekiel 43:26, 27; Revelation 1:10; do not even name the day, and what is more, cannot have even the slightest reference to it. Two other of these texts, viz., John 20:26; Acts 2:1, 2 do not mention the day of the week, and record nothing which might not, with the strictest propriety, have transpired on any day of the week so far as that is concerned. There is the strongest reason to believe that John 20:26, cannot even allude to the first day of the week, to say nothing of its utter silence respecting the sacredness of the day as one of abstinence from labor, to be celebrated as the Christian Sabbath. And as to Acts 2:1, 2, it has not the slightest bearing upon the subject. It mentions the events of the day of pentecost, which have not, however, any relation, in any way, to the change of the Sabbath, and it is, at least, a disputed point among first-day writers of distinction, whether this day of pentecost actually fell on Sunday, or not. Hacket’s Commentary on the Acts, p. 50.SOSL 122.4

The remaining eight texts do, however, have this merit as evidence for first-day sacredness, that they each actually mention the day. But when we inquire further what they say respecting the first day as the Christian Sabbath, the answer is simply this: that they have nothing to say on the point. They do mention in three instances the Sabbath, but in each case it is the preceding day which bears this honorable title, and never the first day of the week. Indeed, one of these texts mentions the fact that the day preceding the first day of the week was the Sabbath ordained in the commandment. The first day of the week has been sacred time, as we are told, ever since the resurrection of Christ; for the Sabbath was changed at that point to commemorate the event. Yet here are four inspired men who each describe the resurrection of Christ as historians, and each mentions the first day of the week in connection therewith, and yet no one of them alludes to this sanctification of the resurrection day. This is the very point where Sunday became sacred, if at all. Yet here is no intimation of any such occurrence. Were the sacred writers neglectful of their duty? or, is the sanctification of Sunday, in commemoration of the resurrection, nothing but a fable? We know the first supposition cannot be true, and if the first is not true, the second one must be. As to Acts 20:7, 8, it contains palpable proof that the first day of the week was not regarded by Paul as a day of abstinence from labor; and 1 Corinthians 16:2, designates the duty of the people of God at their own homes, and not at the house of God.SOSL 123.1

On Psalm 118:22-24, it is sufficient to remark that there is no proof that Christ became the head of the corner on the day of his resurrection, rather than when he ascended into Heaven. Ephesians 1:20-23; 2:19-22. Nor is there any authority for saying that Sunday was ever appointed for the commemoration of Christ’s resurrection. The day of this text is the same as in John 8:56.SOSL 123.2

The use of Ezekiel 43:26, 27, is simply preposterous. The text makes not the slightest allusion to the Sabbath, nor to the first day of the week. The period of seven days was to be employed in cleansing the altar; and on the eighth day, and thence forward, i.e., every day after that, the altar was ready for offerings.SOSL 123.3

The four evangelists record the resurrection of the Son of God; and as they mention it in connection with the first day of the week, their total silence respecting the sacredness of the day at the very point when it became sacred, if at all, makes these five texts mighty witnesses against Sunday sacredness instead of witnesses in its favor. Thus we set down Matthew 28:1, 2; Mark 16:1, 2, 9; Luke 23:56; 24:1-3; John 20:1, 2.SOSL 124.1

If John 20:19, be cited to prove that the disciples did begin, even on the day of Christ’s resurrection, to celebrate the first day of the week in honor of that event, it is sufficient to reply, 1. That no such thing is stated in the text; 2. That we do know, from Mark 16:14, that the disciples were assembled on this occasion, simply, to eat their evening meal; and that Jesus, on entering their presence, rebuked them for not believing his resurrection.SOSL 124.2

After eight days, Christ met with his disciples again. John 20:26. This can never be proved to have occurred on Sunday. But if it could, it would not make a Sabbath of the day when nothing of the kind is said unless we can thus treat his next meeting, which was a fishing occasion (John 21); and also his final interview with them when he ascended from the Mount of Olives on Thursday. Acts 1. But there is very strong reason for believing that this meeting occurred later in the week than on first-day. It was after eight days from Sunday night. The period of one week is designated in the Bible as “after seven days.” 1 Chronicles 9:25.SOSL 124.3

There is no propriety in citing Acts 2:1, 2, to prove the change of the Sabbath, as it makes not the slightest allusion to any such thing. But so far as that is concerned, it can be said also of every text that is quoted for the purpose. However, this text does not even mention the day. It is simply the record of the antitype of the feast of pentecost.SOSL 124.4

The text which is most depended on to prove first-day sacredness, is Acts 20:7. And this amounts to nothing for that purpose, unless it can be made to show that this was the customary day for religious services with Paul. It is remarkable that Luke, the writer of the book of Acts, had a peculiar turn to note just this thing. Thus he says to Jesus, that it was his “custom” to attend the synagogue on the Sabbath. Luke 4:16. Thus also, he speaks of the observance of the Sabbath at Philippi: “Where prayer was wont to be made.” Acts 16:13. And he states this fact, also, respecting Paul at Thessalonica, that this Sabbath preaching in the synagogue was “as his manner was.” Acts 17:1, 2. And thus, also, at Corinth, it is said, “He reasoned in the synagogue every Sabbath.” Acts 18:4. Now if Luke could write thus concerning an ancient institution like the Sabbath, that it was the custom or manner to act thus in regard to it, how much more important that he should note such a fact respecting a new institution, which was absolutely to depend for its sacredness upon the fact that Paul did thus regularly observe the day. Yet it is worthy of the most serious attention of the observers of Sunday, that he says not one word of this, though it was his habit to note these very things, but throws in, as the reason of this special meeting, the immediate departure of Paul. We may, therefore, safely deny the assertion that meetings on first-day were Paul’s regular custom. 1. Because neither this text nor any other one asserts it. 2. Because it was a marked peculiarity of Luke’s to note such things, which he would certainly have done in this case had it been true. It is also certain that this was a night meeting on the first day of the week; for the days of the week began at evening, whence it follows that the morrow morning was first-day morning, on which he resumed his long journey toward Jerusalem.SOSL 125.1

On 1 Corinthians 16:1, 2, it is proper to remark that this text not only says nothing of the change of the Sabbath, but it does not even allude to public worship on the first day of the week. Each one was to lay by himself in store on that day. Dr. Justin Edwards, in his “Sabbath Manual,” p.116, says this was to be fulfilled by public collections. But in the Family Testament, the notes of which were written by him, he confesses the truth frankly. Thus he says on 1 Corinthians 16:2: “Lay by him in store; AT HOME, That there be no gatherings; that their gifts might be ready when the apostle should come.”SOSL 125.2

It is a remarkable instance of handling the word of God deceitfully when Revelation 1:10, is quoted as though it read, “The Lord’s day, which is the first day of the week.” Never in the Bible has God or Christ claimed the first day as his peculiar day. But from the beginning of the world, he has thus claimed the seventh day. See Genesis 2:1-3; Exodus 20:8-11; Isaiah 58:13; Mark 2:28. This holy day he has never put away, to take another in its stead. So this text is a direct proof that there is one day in the gospel dispensation still claimed by the Lord as his; and that that day is his ancient Sabbath — one further fact for the benefit of those who think that John did here give a sacred title to the first day of the week. If he designed to give a sacred title to a day never before designated as sacred in the Bible, it is remarkable that he did not tell what day of the week this new day was. And it is still more remarkable that when he wrote his gospel some years later, and had occasion therein to designate the first day of the week, he should call it by that plain title, and nothing else. It is very manifest that he did not consider it a day ordained of God to be sacred to the church.SOSL 126.1

Such is the testimony adduced to prove the change of the Sabbath. How wicked it is to use these texts to nullify the fourth commandment! How evident that these passages have no reference to the change of the Sabbath! And what a Sabbath must that be which never was ordained in the Bible! How insulting to the Majesty of Heaven to tell the Lord on each first-day morning, “This is thy holy Sabbath” How strange that men will cherish a day which God never commanded, and trample down that day which from the beginning of the world he has commanded them to remember, and to keep holy! When man was upright, God gave to him his holy day. He has never authorized him to change this for another of his own selection. Yet man has done this very thing. We are compelled, therefore, to assign the first-day Sabbath a place among the “many inventions,” sought out by man’s perverse ingenuity. The lesson from all this is obvious. If we would honor our Creator, we must turn from the inventions of men to the commandments of God. He will never accept, as his pure worship, the doctrines of men; and such, most assuredly, is that institution which men call the Christian Sabbath.SOSL 126.2

SERMON EIGHT — THE SABBATH AND THE LAW IN THE NEW TESTAMENT

SERMON TEN — THE CHANGE OF THE SABBATH