VINDICATION  
- OF --  
THE TRUE SABBATH;.    
IN TWO PARTS.  
PART FIRST  
A Narrative of Recent Events.  
PART SECOND:  
Divine Appointment of the Seventh Day.  
BY :  J, W. MORTON,  
FORMER MISSIONARY OF THE REFORMED PRESBYTERIAN CHURCH.  
STEAM PRESS  
OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION,  
BATTLE CREEK, MICH.  
1876.


VINDICATION  
THE TRUE SABBATH;  
IN TWO PARTS.  
PART F111ST  
A Narrative of Recent Events.  
_PA IVT' SECON]l)  
Divine Appointment of the Seventh Day.  
FORMER MISSIONARY   OF   THE REFORMED PRESBYTERIAN CHURCH.  
STEAM PRESS  
OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION,  
BATTLE CREEK, MICH.  

CATALOGUE OF PUBLICATIONS  
Issued by the Seventh Day Adventist Publishing Association,  
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THE ADVENT REVIEW AND SABBATH HERALD, weekly.  
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PREFACE.  
THE following able treatise on the divine appoint- 
ment of the Sabbath of the Bible, has been before the  
public twenty-two years. With the kind permission  
of the author we now send forth this fourth reprint of  
a truly valuable work. Though the writer makes use  
of an argument or two which we might not employ,  
its present republication will evince our high appre- 
ciation of the work.  
We now commend it to the public, especially to  
those who have been, and still are, misinformed in re- 
gard to a very plain, important, and ancient institution  
of JEHOVAH. And we do this the more earnestly as  
we are assured that the reader will find in the personal  
narrative of its author a noble instance of self-sacrifice  
and devotion to truth for the truth's sake ; that he  
will see in the action of the Synod the unbecoming re- 
sorts to which error is obliged to have recourse in its  
own defense ; that he will find breathed throughout  
(3)


July 1, 1876.  

7  
iv  PREFACE.  
these pages a mild and Christian spirit, worthy the im- 
itation of controversialists of every name ; and that  
he will find in the candid, convincing, and logical  
character of the work, an argument that challenges  
refutation.  
PUBLISHERS.  
NARRATIVE OF RECENT EVENTS.  

Part First.  
CHAPTER I.  
ON the 13th of December, 1847, I landed with  
my family in Port-au-Prince, Hayti, the first  
foreign missionary of the Reformed Presbyterian  
Church in the United States. I began my labors  
soon afterward, and continued them without 
serious interruption till the 21st of April, 1849,  
when a train of circumstances, to which I am  
about to advert, made it necessary that I should  
return home.  
In the latter part of December, 1848, I was  
unexpectedly called upon to defend the practice  
of keeping holy the first day of the week in place  
of the seventh. I had been taught from my in- 
fancy that the moral law, " summarily compre- 
hended in the ten commandments," is the only 
rule of moral conduct; and I had supposed that  
it required me and everybody else to keep the  
" Christian Sabbath" on the first day of the week.  
On examination, however, I was forced to the  
conclusion that the fourth commandment enjoins  
nothing else than the sanctification of the sev- 
enth day. Of course, then, I must either re- 
nounce this precept, as a part of the rule of my  
life, or endeavor to keep holy the seventh day of


6  SABBATH VINDICATION.  
  

BRIEF NARRATIVE.  7  
  

the week. The former I might not dare to do ;  
the latter I knew I might  attempt without offend- 
ing God, or insulting the majesty of his law.  
The question then came up, Is there any Script- 
ure authority for keeping holy the first day?  
Does God require it ? I knew very well that if  
God does  not  require it I could not, as a Re- 
formed Presbyterian, bind my conscience to it.  
I took up the Bible, and resolved on a prayerful  
and thorough search. I wished to assure myself  
of the divine authority of the first day, even after  
I was satisfied that the claims of the seventh are  
indisputable. But how was it possible to gain  
this object ? Every text to which I was referred  
for proof seemed to lack the very thing that I  
most wanted—a  certain testimony to the in- 
stitution of a Christian, Sabbath. I  reasoned  
thus : The fact that Christ appeared once or  
twice to his disciples on the first day of the week,  
and the fact that the disciples met  once on that  
day to break bread, and the fact that Paul com- 
manded the Corinthians and Galatians to " lay  
by them in store" on that day as God had pros- 
pered them—these facts, with a few others,  might  
shed light on the  institution,  if  one single text  
could be found to prove its  existence.  But if this  
cannot be found they do not touch the question  
at issue. And how I did long for that  one text !  
How I chided with the apostles for not having  
made known more clearly what I had determined  
to be the will of God ! Never did Rachel mourn  
for her children as I mourned for that  one text;  
but, like her, I could not be comforted, because  
it was not !  
I was thus driven to the conclusion that, should  
I make conscience of keeping holy the first day  

of the week, I would offer to God a service that  
he did not require, and could not accept at my  
hands.  
But what was I to do ? This was the great,  
practical question. Could I, with my then pres- 
ent views, continue to preach the gospel as I had  
done before in that land of " darkness, and of the  
shadow of death " ? Could I teach the children  
in the school, as I had taught them before, that  
God had changed the Sabbath to the first day of  
the week ? Could I proclaim to the benighted  
heathen that they might habitually break the  
fourth commandment with impunity ? Could I,  
as a Protestant missionary, become the partisan  
of him who thought to " change times and laws," *  
by assuring his blinded devotees that his changes  
had been made by divine authority ? Or, on the  
other hand, could I carry out my convictions of  
truth and duty, declaring the whole counsel of  
God as I then understood it, and retain, at the  
same time, my connection with my brethren at  
home ? Would they grant me this privilege, and,  
if they would, could I accept it ?  
A little reflection served to convince me that  
all these questions must be answered in the neg- 
ative. It was no small matter to resolve upon  
breaking those bonds of ecclesiastical fellowship  
that had so sweetly bound me to the Reformed  
Presbyterian Church. A struggle, painful in- 
deed, but not protracted, ensued. I resolved at  
once to keep the Sabbath in my family, though  
I feared it would not be honest to make any  

  
*I believe that the prophecy in Dan. 7 :25, refers mainly to  
the change of Sabbath time and Sabbath law. What time of  
divine appointment, it may be asked, was ever changed, except  
the time of the Sabbath?  




SABBATH VINDICATION.  
public exhibition of my views while I continued  
to minister by the authority of the Synod.  I  
know not what I should have done, had not my  
change of sentiments brought with it the need- 
ed consolations. Whatever were the " vexing  
thoughts " with which my heart was oppressed  
during the first six days of the week, I found in- 
variably, in the quiet retreat of my little family  
on the seventh, that." peace of God that passeth  
all understanding." Yes, Hayti, when the recol- 
lection of thy brilliant skies, thy evergreen  
mountains, and thy sweet, clear rivers, shall have  
ceased to awaken joy in my bosom, the memory  
of thy Sabbaths shall be "my songs in the house  
of my pilgrimage "  
CHAPTER  II.  
CONVINCED as I was that something must be  
done immediately to bring the subject of my  
change to the attention of the rulers of our 
church before the next meeting of the Synod,  I  
prepared the following Circular Letter, which I  
transmitted to more than seventy ministers and  
elders in different parts of the United States.  
CIRCULAR.  
PORT-AU-PRINCN, HAYTI, JAN. 17, 1849.  
MY DEAR BROTHER  :  The mutual relation ex- 
isting between us, as members of the same Synod,  
the glory of our common Lord, the interests of  
our Mission, and the sacred regard for personal  
character, all require that the following statement  
be transmitted to you and my other co-presby-  

BRIEF NARRATIVE.  9  
ters, with as little delay as possible. If I am not  
actuated herein by a desire to promote God's  
glory and the salvation of men, may the Lord  
rebuke and forgive me, and "let the righteous  
smite me, it shall be a kindness !" May the Head  
of the church grant to you, and to all other mem- 
bers of the Synod, a disposition to hear with pa- 
tience and candor a narration of my recent expe- 
rience, in which, perhaps, you  may  find things  
both " new and old."  
My sentiments in relation to the " Sabbath of  
the Lord our God " have undergone an important  
change, to which  I now wish to call your atten- 
tion. Our Confession of Faith, Catechisms, and  
Testimony, all teach that the first day of the  
week is, and has been ever since the resurrection  
of Christ, the Christian Sabbath. This doctrine  
alone,  of all those contained in our Standards,  
though I did believe it till lately, I can no longer  
receive. As to the  manner  of sanctifying the  
Sabbath, I believe all that you and I have always  
contended for ; but, for the present, I am con- 
strained to believe that the seventh day of the  
week is the only weekly Sabbath that God has  
ever appointed.  
My attention was first called to this subject  
by Rev. W. M. Jones, missionary of the Baptist  
Church, who has recently abandoned his earlier  
views and practice in regard to the Sabbath. He  
not only argued the question with me at length,  
but gave me some publications of the American  
Sabbath Tract Society, which, as they seemed to  
breathe  a spirit of ardent piety and zeal for God's  
law, I read with attention. Both in my discus- 
sion with him and in the reading of those tracts, I  
struggled with all my might to convince myself


10  SABBATH VINDICATION.  
from the Scriptures of the divine appointment of  
the first day, or Christian Sabbath. But, though  
I did not then doubt it, I was astonished to find  
how hard it is to prove it.  
I searched all the books I could find bearing  
on this question, and discovered, what I had never  
noticed before, that the early French and Gen- 
evan Reformers, with Calvin at their head, had  
taught the abrogation of the fourth command- 
ment, as a ceremonial institution ; and that they  
contended for the Sabbath, or stated day of wor- 
ship, under the gospel, only as a wise and neces- 
sary human arrangement. I found that even  
Terretin, at a later period, had taught that the  
fourth commandment is  partly  ceremonial, and  
that it was necessary to change the Sabbath from  
the seventh day, in order to put a difference be- 
tween Jews and Christians. I found, also, in my  
books, quotations containing similar sentiments,  
from the celebrated Augsburg Confession. The  
only authors I could find who had attempted to  
prove from the Scriptures that the Sabbath had  
been changed from the seventh to the first day of  
the week by divine authority, were Terretin and  
the framers of our Standards. These authors ap- 
peared to depend  mainly  for proof upon three  
texts of Scripture—Acts 20 : 7 ; 1 Cor. 16 :1, 2 ;  
and Rev. 1 :10. When I came to examine these  
texts, I was surprised and mortified to find that  
they contain neither the word " Sabbath," nor  
any other synonymous with it. True, I had al- 
ways thought that the " Lord's day " (Rev. 1 :  
10) was the first day of the week ; but my oppo- 
nents contended that the terms refer more prop- 
erly to the seventh, which God styles, " My holy  
day  (Isa. 58 :13) ; and when I remembered " his  

BRIEF NARRATIVE.  11  
challenging a special propriety in the seventh,"  
I could not well deny it. Moreover, I could not  
find a single passage asserting that the first is  
holier than any other day of the week, or that  
Christians were, in the apostles' days, in the  
habit of holding meetings regularly  on that day.  
Neither could I discover that Christ or his apos- 
tles had ever spoken, directly or indirectly, of  
keeping a day holy in honor of his resurrection ;  
nor that that event, which is always held up as  
the occasion for the change of the Sabbath, is  
even once mentioned in connection with the first  
day, unless where it is recorded as a historical  
fact. On the other hand, I observed that Christ  
and his apostles  were accustomed to enter into  
the synagogue on the seventh day, or Sabbath,  
for public worship. Luke 4 : 16 ; Acts 17 : 2, and  
elsewhere.  
Thus, my dear brother, I saw at this critical  
moment all Scripture evidence forsaking me,  
while every inch of ground on which I could set  
my foot was trembling. It seemed as if the thun- 
ders of Sinai were uttering anew their awful  
threatenings, while the " still small voice " of  
" Him that dwelt in the bush " was whispering in  
my ears, " The seventh  day is the Sabbath of the  
Lord thy God." Ex. 20 :10. " I am the Lord, I  
change not." Mal. 3 : 6. " Verily I say unto you,  
Till heaven and earth pass, one jot or one tittle  
shall in nowise pass from the law, till all be ful- 
filled." Matt. 5 : 18. Still I hesitated. For a  
moment I thought of " going down to Egypt for  
help." The fathers, thought I, have fixed the in- 
terpretation of these texts in favor of the observ- 
ance of the first day. But immediately I heard  
a voice within me, saying, " Would you then ob-


12  SABBATH VINDICATION.  
serve a holy day whose appointment cannot be  
proved from the Bible without the aid of human  
tradition ? Could you admit the ' testimony of 
the fathers ' to set aside one of the plainest in- 
junctions of the moral law, that law which was  
written upon tables of stone ' by the finger of  
God,' and styled, by way of pre-eminence,  ' the  
testimony ' ? ' No ! I replied with an involun-  
tary shudder ; and another flood of scriptures  
came rushing in, like " deep waters," to the very  
soul. " The law of the Lord is perfect." Ps. 19 :  
" Forever, 0 Lord, thy word is settled in  
Heaven." Ps. 119: 89. " Thy righteousness is  
an everlasting righteousness, and thy law is the  
truth." Ps. 119 : 142. "All his commandments  
are sure ; they stand fast for ever and ever, and  
are done in truth and uprightness." Ps. 111 : 7,  
" Think not that I am come to destroy the  
law or the prophets ; I am not come to destroy,  
but to fulfill." Matt. 5 : 17. " Do we then make  
void the law through faith ? God forbid ; yea,  
we establish the law." Rom. 3 : 31. 0 my broth- 
er, " the word of God is quick and powerful, and  
sharper than any two-edged sword."    
You now have my reasons for embracing a  
doctrine which is confessedly at variance with  
our Standards. What I entreat of you is, that  
you will once more examine this subject for 
yourself, and see whether those Standards are  
consistent on this point, either with the Script- 
ures or with themselves.  
You perhaps think that I have forsaken the  
" footsteps of the flock," and that testimony which  
has been sealed with the blood of martyrs. But  
tell me candidly, Was there ever a martyr who  
died in defense of the first-day Sabbath ? Or,  

BRIEF NARRATIVE.  1 3  
could you, my brother, collect from the Scriptures  
evidence of its divine appointment clear enough  
to solace your soul in the midst of the flames ?  
From my inmost soul I pity that Covenanter  
who may be called to testify at the stake to the  
change of the Sabbath from the seventh to the  
first day of the week. Remember, too, that I am  
now in the path that was trodden by the saints  
for more than four thousand years; and it is for  
you to show that that path was ever stopped up,  
unless by the presumption and inexcusable neg- 
lect of man. Truly, I am " compassed about by  
a great cloud of witnesses." I would follow the  
example of Jehovah himself, who " blessed the  
seventh day and sanctified it," and by whom the  
" Sabbath was made for man ;" the example of  
Adam, Enoch, and Noah; of Abraham, Isaac, Ja- 
cob, and the twelve patriarchs ; of Moses, Aaron,  
and those millions of Pilgrim Covenanters who  
united in its observance in the wilderness ; the  
example of Samuel, David, and a host of other  
prophets; of Jesus Christ, our divine Mediator,  
and " Lord of the Sabbath ;" and of the apostles  
of our Lord, together with the churches estab- 
lished and watered by them ;—in one word, the  
example of all the saints, from Adam to the last  
apostle ; all of whom kept and honored the sev- 
enth day as " the Sabbath of the Lord their God,"  
and having finished their course with joy, are en- 
tered into that heavenly rest, of which the Sab- 
bath was, and still is, an emblem.  
I intend, if the Lord will, to be present at the  
next meeting of our Synod, and meet my breth- 
ren face to face. I expect, of course, nothing else  
than to be excluded from the privileges of the  
church; but I rejoice that I have learned to re-


14  SABBATH VINDICATION.  
spect the discipline of the Lord's house. I desire,  
therefore, with a willing heart to approach the  
altar, and, if the Head of the church require it, to  
be " offered upon the sacrifice and service of your  
faith," that God may be glorified in my salvation,  
and not in my destruction. God forbid that ei- 
ther prejudice, willful ignorance, passion, or per- 
sonal resentment should fan the flames of that  
altar !  
In conclusion, rest assured of my continued  
and unabated attachment to the cause of the Ref- 
ormation in general, and to the interests of the  
Reformed Presbyterian Church in particular ; and  
allow me to repeat what I have already intimated,  
that with every other doctrine contained in our  
Standards, I am, so far as I understand my pro- 
fession, entirely satisfied ; nor have I abandoned  
this one  but from a firm conviction that it is not  
taught in God's word. I know well that trials  
sore and many await me. God cloth know that  
my heart delighteth not in contention ; but, my  
brother, have we not all " entered into a curse  
and into an oath to walk in God's law, which  
was given to Moses the servant of God, and to  
observe and do all the commandments of the  
Lord our God " ? Neh. 10 : 29.  
Your brother in gospel bonds,  
J. W. MORTON,  
Missionary  of the Ref. Presb. Church.  
CHAPTER III.  
ON the 21st of April, 1849, I set sail with my  
family from Port-au-Prince, bidding farewell to  
Hayti and her children, whom, perhaps, we shall  

BRIEF NARRATIVE.  15  
never see again in this vale of tears. We arrived  
at Boston, all in good health, on the first Sabbath  
in May.  
On the evening of Tuesday, May 22, the Synod  
was convened in Philadelphia ; and the next  
morning I appeared and took my seat with the  
other members.  
In the afternoon of the same day, Rev. David  
Scott stated to the Synod that I had made known  
a change of views in relation to the Sabbath, and  
moved that a committee of three be appointed to  
confer with me and report what further action  
should be taken in the case.  
While this motion was pending, I stated in  
substance that, as I was alone in the Synod of  
more than sixty members, without a single man  
to plead my cause, I thought I had a right to  de- 
mand  that the proceedings should be instituted  
in strict accordance with the letter of the law.  
I was here interrupted by the moderator, who,  
having informed me that I had no right to dictate  
to the court the method of proceeding with its  
own business, peremptorily ordered me to take my  
seat. I obeyed, of course, though I could not see  
what dictation there was in demanding a legal  
trial, according to the printed rules of the Synod.  
The motion was carried, and the committee ap- 
pointed.  
Next morning, May 24, I had a conference of  
half an hour with this committee, and at noon,  
another, that lasted about the same time. Their  
principal object seemed to be to ascertain whether  
I was ready to  recant, and to submit to censure  
for my past errors. I assured them that while  
1 had not the slightest wish to withdraw from  
the communion of the Reformed Presbyterian


16  SABBATH VINDICATION.  BRIEF NARRATIVE.  17  
Church, I adhered to every word in my circular,  
and must continue to do so till convinced of er- 
ror by the infallible Scriptures. The committee  
quoted several texts, and advised me to read sev- 
eral authors, after which our conference closed.  
In the afternoon they presented their report  
recommending that the following libel be pre- 
ferred against me by the Synod :—  
"LIBEL PREFERRED AGAINST J. W. MORTON.  
"Whereas, denying that the first day of the  
week is the day on which the Christian Sabbath  
should be kept, is a heinous sin and scandal,  
contrary to the word of God, and the profession  
of the Reformed Presbyterian Church, founded  
thereon (Acts 20 : 7), " And upon the first day of  
the week, when the disciples came together to  
break bread," etc.;  Shorter Catechism, "From the  
beginning of the world to the resurrection of  
Christ, God appointed the seventh day of the  
week to be the weekly Sabbath, and the first  
day of the week ever since to continue to the end  
of the world, which is the Christian Sabbath."  
"Yet true it is, that you, Rev. J. W. Morton, are  
guilty of the scandal above stated, in so far as  
you, the said J. W. Morton, at Port-au-Prince,  
Hayti, 17th of January, 1849, did publish a cir- 
cular, in which you oppugned and denied that  
the first day of the week is the Christian Sabbath,  
which being found relevant and proved against  
you, you ought to be proceeded against by the  
censures of the Lord's house.  
" A true copy.  By order of the Synod.  
" [Signed.]  JOHN WALLACE,  Ass't Clerk."  
After some discussion, the above libel was de- 
cided to be relevant, and the clerk was directed   

to serve a copy on me, with citation to appear  
for trial the next day, afternoon.  
I went to my lodgings that evening with a  
heavy heart. I was convinced from the spirit of  
determined opposition that had been manifested  
by many of the brethren, when the libel was  
under consideration, that the majority had al- 
ready determined that I should not be permitted  
to " speak for myself." True, I knew very well  
that the apostle Paul had once enjoyed this lib- 
erty, through the cool civility of a Roman gov-
ernor, and afterward through that of a Roman  
king ; but I knew just  as  well that Felix and  
Agrippa were heathens, while my brethren were  
Christians ; and that the dignity of a court com- 
posed of " worms of the dust " has been much  
better understood, since the famous " Diet of  
Worms," than ever before.  
Still I could not forbear asking myself, Why  
is there now such bitter opposition to an insti- 
tution that was once the delight of both God and  
man ? Why do men hate with such perfect ha- 
tred what Jehovah made, and blessed, and sancti- 
fied, before sin had entered into the world ? Why  
should  this  daughter of Innocence be spurned  
from every door, and loaded with a damning re- 
proach of Judaism, while her twin sister, Mar- 
riage, sucks the breast and is dandled upon the  
knees of orthodoxy ? Why should I be ranked  
with thieves and murderers for believing that  
" the seventh day is the Sabbath of the Lord my  
God "? Bitter were the tears that flowed, and  
more bitter still was the reflection that " when I  
wept that was to my reproach."  
I was hedged in round about, and what could  
I do ? I could only exclaim with the " sweet  
Sab. Yin.  2


18  SABBATH VINDICATION.  
singer of Israel," " Let not them that wait on  
thee, 0 Lord God of Hosts, be ashamed for my  
sake; let not those that seek thee be confounded  
for my sake, 0 God of Israel. Because for thy  
sake I have borne reproach ; shame hath covered  
my face. I am become a stranger unto my breth- 
ren, and an alien unto my mother's children. For  
the zeal of thy house hath eaten me up ; and the  
reproaches of them that reproached thee are fall- 
en upon me." Never shall I forget the sensation 
experienced while the last sentence was passing  
through my mind :  "And the reproaches of them  
that reproached thee are fallen upon me."  I  
know not how often, during that night, I repeated  
these words, and compared them with the ex- 
hortation of the apostle : " Let us go forth there- 
fore unto Him without the camp, bearing his re- 
proach." These were the comforts, that, " in the  
multitude of my thoughts within me," then de- 
lighted my soul. I was then about to go forth  
" without the camp ;" and it was indeed refresh- 
ing in that hour of trial to believe that I was  
bearing a portion of the same burden that had  
once bowed down the " Man of sorrows."  
CHAPTER IV.  
MY trial came on the afternoon of May 25.  
The following extracts from the published Min- 
utes of Sy nod is, I believe, a correct, and suffi- 
ciently full, account of the final issue; only it  
makes no mention of the fact that I protested  
against the proceedings, and appealed to the  
Head of the church, for reasons  to be given in  

BRIEF NARRATIVE.  19  
afterward. Why this fact was not recorded, I  
have not been able to ascertain.  
EXTRACT FROM MINUTES OF SYNOD.  
Order of the day, viz., the case of Mr. Morton,  
called for. The libel was then read by the clerk;  
when Mr. Morton having, in reply to the moder- 
ator, answered that he was prepared for trial, the  
substance of the libel was again stated in his  
hearing. Mr. Morton was then called upon ac- 
cording to the rule provided for in such cases,  
either to confess the charge, or put himself upon  
his trial. Mr. Morton in return acknowledged  
that he had denied that the day commonly called 
the Christian Sabbath is so by divine appoint- 
ment, and then proceeded to plead the irrele- 
vancy of the charge by endeavoring to prove the  
perpetuity of the law for the observance of the  
seventh day. While so doing, he was arrested by  
the moderator, who informed him that the charge  
contained in the libel was such that Mr. Morton 
could only prove its irrelevancy to censure by  
proving that the appropriation of the first day  
of the week, known as the Christian Sabbath, to  
secular employments, or teaching so to do, is not  
relevant to censure, which attempt the moder- 
ator would consider disorderly, and would not  allow.  
From this decision J. M. Wilson appealed,  
when the moderator's decision was unanimous- 
ly sustained. Upon this Mr. Morton declined  
the authority of the court.  
.Resolved, That Mr. Morton's appointment as  
missionary to Hayti be revoked.  
Resolved,  That, inasmuch as Mr.  Morton has  
now publicly declined the authority of this court,


20  SABBATH VINDICATION.  
he be suspended from the exercise of the Chris- 
tian ministry, and from the privileges of the Re- 
formed Presbyterian Church.  
The moderator then publicly pronounced the  
sentence of suspension on Mr. Morton, agreeably  
to the above resolution.  
Not long afterward I presented to the moder- 
ator the following Reasons of Protest and Appeal,  
with the request that he would allow them to be  
laid before the court, which he utterly refused  
to do.  
REASONS OF PROTEST AND APPEAL.  
I do respectfully protest against the action of  
Synod in my case, on the `24th of the present  
month, and appeal therefrom to the Lord Jesus  
Christ, the King and Head of the church, for the  
following reasons :-  
1st. Because I was not allowed to prove the  
irrelevancy of the charge made against me, by  
an appeal to the Bible, " the only rule of faith  
and manners."  
2d. Because I believe that the statements, on  
the subject of the Sabbath, set forth in our sub- 
ordinate Standards, are inconsistent with one an- 
other, and in part contrary to the word of God ;  
yet it was by these unscriptural portions that I  
was tried and condemned.  
Brethren, I entertain no hard feelings toward  
you. My daily prayer to God is, that you may  
be saved and led into all truth. I did hope that  
you would hear and consider the claims of the  
Lord's holy Sabbath, when presented in a mild  
and affectionate manner. But either I have  
failed to present the question with sufficient  

BRIEF NARRATIVE.  21  
tenderness, or you have determined to avoid all  
discussions in regard to it.  
It grieves me to the soul to bid you farewell.  
Both God and man will bear witness, in the day  
of final reckoning, that you have trampled down,  
by the resistless force of an overwhelming major- 
ity, one who was endeavoring, with both hands,  
to hold up the standard of the great covenant  
God of our fathers. But though for the present  
cast down, I am not dismayed. The Sabbath  
of the Lord God is a richer treasure than the  
richest you can either give or take away. " Re- 
joice not against me, 0 mine enemy ; when I fall,  
I shall arise ; when I sit in darkness, the Lord  
will be a light unto me. I will bear the indig- 
nation of the Lord, because I have sinned against  
him, until he plead my cause, and execute judg- 
ment for me; he will bring me forth to the light,  
and I shall behold his righteousness."  
Brethren, I shall meet you before the Judg- 
ment-seat of Christ, on that day when he shall  
come " with ten thousand of his saints." " Be- 
hold, he corneth with clouds ; and every eye shall  
see him, and they also which pierced him ; and  
all kindreds of the earth shall wail because of  
him. Even so, amen."  
J. W. MORTON.  
Philadelphia, May 29, 1849.  
REFLECTIONS.  
I did believe, and believe yet, that, had I been  
sustained by twenty ministers, and as many con- 
gregations, I should have had leave to defend my- 
self to my heart's content. But it was very evi- 
dent to the Synod that I stood alone. They


22  SABBATH VINDICATION.  
knew that I could do them no harm by foment- 
ing discord ; and—may I not add ?—they knew  
that I was not the man to be found employed in  
such work. The only loss they could sustain in  
cutting me off, with all my adherents, was that  
of two adults, and as many little children. In-
deed, many of the members  seemed to regret the  
trouble far more than the  necessity of executing  
the law ; and one aged father has remarked to  
me since, that till then he never witnessed a trial  
before a church court in which  there was not one  
atom of mercy.  
Now is there not a reason for all this ? Un- 
questionably there is. The loose and unpresby- 
terial doctrine, that a majority has a right to de- 
termined what is, and what is  not,  truth, and  
that the greater the majority in favor of any  
dogma, the more firmly its truth is established,  
has leavened, sadly and extensively, even the  
Reformed Presbyterian Church. This is the rea- 
son why one who represents a lean minority can- 
not be heard even in defense of ecclesiastical life.  
The majority have said that the first day is the  
Sabbath, and who dare call in question the asser- 
tion ? A man may be denounced as a covenant- 
breaker ; yet because he belongs to a small mi- 
nority, he may not attempt to prove his innc- 
cence of the crime. Thus the right of the mi- 
nority to vindicate themselves from the Script- 
ures, in defense of which many of the old Cove- 
nanters bled, is practically denied by their de- 
scendants. " 0 Lord, how long?"  
Brethren, are you really so wedded to this  ma- 
jority principle?  Know, then, that  God is a  
majority ;  and that those that are with me are  
more than those that are with you. God's testi-  

BRIEF NARRATIVE.  23  
mony is worth more than that of all men. What  
though millions have affirmed that the seventh  
day is  NOT  the Sabbath ? He hath left us this  
imperishable testimony : " The seventh day  is the  
Sabbath of the Lord thy God." And this is the  
testimony of the  greatest majority  that ever  
gave utterance to truth. But God hath not left  
himself without other witnesses. Where are  
those myriads of angels who were present when  
" the Sabbath was made for man "? Where are  
those " morning stars " who " sang together," and 
those " sons of God who " shouted for joy "  
when our Father " laid the foundations of the  
earth "? They are not  now  present with us it is  
true, to bear their testimony ; but they will be  
present when you and I shall appear before the  
Judgment-seat of Christ, to hear the decision of  
this controversy. And do you think that you  
will then dare, on the authority of what is said  
in Acts 20 : 7, to lift up your hands and swear  
" by Him that liveth forever and ever," that the  
Sabbath has been " changed into the first day of  
the week "—and that, too, in presence of those  
who saw the foundations of the ancient Sabbath,  
like those of the earth itself, laid and balanced  
upon God's eternal decree, and in wrought with  
the very stones of the " everlasting hills " ? No !  
No !! The Sabbath was one of those  pillars  of  
the ancient earth which Christ, the Mediator,  
seized with  .the hand of his omnipotence, and  
bore up, when " the earth and all its inhabi- 
tants " were sinking into nothing. I repeat it  
—and who dare gainsay it ?—the Lord of hosts  
is an overwhelming  majority.  
But this is not all. There is, indeed, no  greater  
witness than these ; but there is  other  witness.


24  SABBATH VINDICATION.  
Look into your own hearts, ye children of God,  
redeemed by the blood of the Lamb, and you will  
find recorded there : " The seventh day is the Sab- 
bath of the Lord thy God ; in it thou shalt not do  
any work." " For this is the covenant that I will  
make with the house of Israel, after those days,  
saith the Lord ; I will put my  laws  into their  
mind, and write them in their hearts." Here  
there is not the least hint of any exception. The  
same moral law that was written " with the fin- 
ger of God " on tables of stone, is now written 
" by the Spirit of the living God " on the fleshly  
tables of your hearts. Yes, brethren, turn your  
eyes inward, and you will read, " The seventh  
day is the- Sabbath of the Lord thy God; in it  
thou shalt not do any work." If you say, We  
have sought this law, but find it not-0 brethren,  
you have not "sought it carefully with tears." It  
is hidden among the rubbish, and you will never  
find it till that be removed. But I speak what  
I do know, when I assure you that it is recorded  
there ; and in the day of the Lord Jesus, if not  
sooner, you will find it there. 0 Lord, " open thou  
our eyes, that we may behold wondrous things  
out of thy law."  

Part Second.  
DIVINE APPOINTMENT OF THE SEVENTH DAY.  
INTRODUCTION.  
THE  following pages, containing a brief discus- 
sion of a small, but intensely interesting, portion  
of the Sabbath controversy, are designed espe- 
cially for the perusal of those Christians, styled  
orthodox, who do not keep holy the seventh day  
of the week.  
Dear brethren, this is a subject of fearful im- 
portance. If the views herein advocated are cor- 
rect, you are guilty both of breaking and of teach- 
ing men to break one of God's holy command- 
ments ; if they are incorrect, I am no less guilty.  
Need I say anything more to convince you that  
you ought to give this subject a candid and pray- 
erful examination ? " Ye are the light of the  
world ; " take heed, brethren, that your light be  
not darkness ! You know—you cannot but know  
—that there is much,  very much, said in the Bi- 
ble about the Sabbath, and that men are very  
often commanded to keep it holy. You must  
know, also, that God has said in the fourth com- 
mandment, " The seventh day  is the Sabbath of  
the Lord thy God ; in it thou shalt not do any  
work ; " and that, for more than four thousand  
years, no other day of the week ever claimed to  
be holy. Moreover, you cannot but know, if you  
have read the Bible carefully, that the first day


26  SABBATH VINDICATION.  
of the week, which you call " the Christian  Sab- 
bath," is very seldom  mentioned ; that there are  
only six passages in which the name occurs, and  
that four of these may be viewed as one, being 
the records of the same events by different evan- 
gelists ; and how can you have  V   failed to notice  
the fact that, in not one of these six passages are  
we, or any of our fellow-creatures, commanded to  
keep the first day holy ? Yet you are convinced  
that the first day of the week is  the very Sabbath  
day,  while among all those Scripture commands  
before referred to, you find nothing to sustain the  
claims of the seventh. 0 brethren, you " put  
darkness for light, and light for darkness." Let  
us bow before the mercy-seat of Him who is the  
author of life and light, and, renewing our per- 
sonal covenant with him, plead his precious  
promise : " If ye continue in my word, then are  
ye my disciples indeed ; and ye shall know the  
truth, and the truth shall make you free."  
I shall endeavor, in the following pages, to es-  
tablish the truth of the following proposition  
That the seventh day of the week is the only  
weekly Sabbath of God's appointment.  
I intend to present and enforce  four reasons  
for believing this proposition  
First,  Because the original Sabbath law re- 
quires the sanctification of no other day.  
Secondly,  Because Adam and all his posterity  
have solemnly covenanted to keep holy the sev- 
enth day.  
Thirdly,  Because Christ and his apostles hon- 
ored this day, and did not intimate that it would  
ever cease to be the Sabbath, but the contrary.  
Fourthly,  Because God has never blessed and  
sanctified any day of the week but the seventh.  

DIVINE APPOINTMENT.  27  
As the discussion is limited by design to a nar- 
row range, you will please to bear in mind that  
the following points are assumed as true  :—  
First,  The Sabbath was instituted before the  
fall of man.  
Secondly,  Adam represented all his posterity  
in the covenant of works.  
Thirdly,  The Sabbath law is perpetual, " bind- 
ing all men in all ages."  
Fourthly,  The seventh day was the  only  
weekly Sabbath for at least four thousand years.  
Lord, sanctify us through thy truth. May the  
Holy Ghost, the Comforter, whom thou sendest  
in the name of thy Son, our Lord, abide in us and  
preside in this controversy. May he teach us all  
things, and bring all things to our remembrance.  
May all bitterness, and wrath, and malice, and  
evil speaking, be far from us ; and may we love  
one another with pure hearts fervently—for  
Christ's sake, Amen.  
CHAPTER I.  
PROPOSITION.  
THE seventh day of the week is the only weekly  
Sabbath of God's appointment.  
First Beason.  
My first reason for believing this proposition is,  
That the original Sabbath law referred to in Gen.  
2 : 2, 3, and embodied in Er. 20 : 8-11, requires  
the sanctification of no other day.  
Gen, 2 : 2, 3 " And on the seventh day  [on


28  SABBATH VINDICATION.  
day the seventh]  God ended his work which he  
had made ; and he rested on the seventh day  [on  
day the seventh]  from all his work which he had  
made. And God blessed the seventh  DAY [the  
day the seventh],  and sanctified it ; because that  
in  IT  he had rested from all his work which God  
created and made."  
Ex. 20 : 8-11 : " Remember the Sabbath  DAY  
[the day of the rest, or Sabbath],  to keep it holy.  
Six days shalt thou labor, and do all thy work ;  
but the seventh day  [day the seventh] is the Sab- 
bath  [rest] 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  [on day the seventh];  
wherefore the Lord blessed the Sabbath  DAY [the  
day of rest, or Sabbath],  and hallowed  IT."  
The only object, direct or indirect, of this com- 
mandment, is  " the day."  What are we com- 
manded to remember ? " The day." What are  
we required to keep holy ? " The day." What  
did the Lord bless and hallow ? "The day." In  
what are we forbidden to work ? In " the day."  
Now let us inquire,  
1. What day ?  Not  the day of Adam's fall ;  
nor the day Noah went into the ark ; nor the day  
of the overthrow of Sodom ; nor the day of the  
exodus ; nor the day of the provocation ; nor  
the day of the removal of the ark ; nor the day of  
Christ's birth ; nor the day of his crucifixion ;  
nor the day of his resurrection ; nor the day of  
his ascension ; nor the day of Judgment. It may  
be, and certainly is, proper that we should re-  

FIRST REASON.  29  
member all these ; but we are not told to do so in  
this commandment. Neither is it some one day  
of the week, but no day in particular ; for how  
could we remember  "the  day," that is no day in  
particular ? how could we keep holy  "the  day "  
that has not been specified ? and how could we  
say that God had blessed and hallowed  "the  day "  
that was no one day more than another ? What  
day, then ? God says, Remember  the Sabbath  
day,  or  the day of the Sabbath;  Keep holy  the  
day of the Sabbath;  The Lord blessed and hal- 
lowed the day of the Sabbath.  He also says,  The  
seventh day  is the Sabbath of the Lord thy God ;  
in it  thou shalt not do any work. This day,  
therefore, is " the seventh day," or " the day of  
the Sabbath."  
2. What Sabbath ? Not " a Sabbath," or any  
Sabbath that man can invent, or that God may  
hereafter keep ; for that would be " some Sab- 
bath," but no one in particular. Not some insti- 
tution yet undetermined that God may require  
man to observe weekly ; for the command is not,  
Remember the Sabbath institution, but, " Re- 
member the  day  of the Sabbath ;" not, Keep  
holy the Sabbath institution, but, " Keep holy  
the  day  of the Sabbath." The Lord did not  
bless and hallow the Sabbath institution, but,  
" the  day  of the Sabbath." We are not forbid- 
den to do work in the Sabbath institution, but  
in " the  seventh day."  In fact, the phrase, " the  
Sabbath," in this commandment, means neither  
more nor less than " the rest." It is not  here the  
name of any institution at all, though it is often  
thus used in other parts of the Bible. Hence this  
Sabbath is "the Sabbath [or rest] of the Lord thy  
God."


30  SABBATH VINDICATION.  
3. Which day of the week is " the day of the  
Sabbath ? " No other than that day on which the  
Lord rested ; for the command refers to God's  
Sabbath. On which day of the week did he rest ?  
" And he rested on the seventh day." Gen. 2 : 2.  
Therefore the day of " the Sabbath " is the same  
day of the week on which God rested from the  
work of creation ; and as he rested on the seventh  
day of the first week, and on no other, the sev- 
enth and no other day of every other week must  
be the only " day of the Sabbath."  
Let it be particularly observed that God does  
not say, Remember the Sabbath, or, Remember  
the Sabbatic institution, though this is necessa- 
rily implied in the command; but, Remember  
" the day of the Sabbath "—the day on which I  
have ordained that the Sabbatic institution be  
observed. As if he had said, There is little dan- 
ger, comparatively,  that you will forget the fact  
of my having kept Sabbath; nor is it likely that  
you will altogether neglect to observe  some day  
of rest from your arduous toils; for you will be 
driven to this by the ever-returning demands of  
your exhausted bodies ; but you are, and always  
will be, in especial danger of forgetting the proper  
day of the week for honoring me in my own in- 
stitution. Satan, who takes infinite delight in  
all kinds of " will-worship," while he hates with  
a perfect hatred every act of strict obedience to  
my law, will do all he can to persuade you that  
some other day will do just as well or even bet- 
ter. Remember, therefore, the day of my Sab- 
bath, and keep the same day holy in every week;  
for—mark the reason—I have myself rested on  
the seventh day, and on that account I have  
blessed and sanctified that, arid no other, day of  

FIRST REASON.  31  
the week, that you may observe it, and keep it  
holy, not because it is in itself better than any  
other day, but because I have blessed and sanc- 
tified it.  
But you say the phrase, " the Sabbath day,"  
or, " the day of the Sabbath," does not mean any  
particular day, but " one day in seven," or some  
one of the days of the week. You allege that  
" the day of the Sabbath," like " the Pope of  
Rome," " the Emperor of Russia," or "the King  
of Denmark," is a generic term, alike applicable  
to all the members of the same class. The phrase,  
" the Emperor of Russia," you say refers alike to  
Peter, to Alexander, and to Nicholas, though only  
one of them could be emperor at any given time;  
so "the day of the Sabbath " refers alike to the 
seventh and to the first day of the week, though  
there never was but one Sabbath at any one time.  
This is a very ingenious and plausible method of  
evading the force of the divine testimony ; but,  
as the reasoning by which it is sustained appears  
to be entirely sophistical, I cannot but look upon 
the whole thing as a fabrication. I believe that  
any man possessing the requisite qualifications,  
may become " Emperor of Russia," but deny that  
any day but one  can  be the day of God's Sabbath,  
inasmuch as God had never kept, at that time,  
but one Sabbath, and that occupied only one day.  
There is only one day of American Independence;  
only one day of the resurrection of Christ; only  
one day of the birth of any one man ; and only  
one day of Judgment. And why ? Because the  
American Independence was declared on but one  
day ; Christ arose on but one day ; the same man  
cannot be born on two different days ; and God  
bath appointed only one day in which he will


FIRST REASON.  33  32  SABBATH VINDICATION.  
judge the world. Now, on the same principle,  
there can be but one " day of the Sabbath " of the  
Lord our God. If I should say that the day of  
Christ's resurrection is not any particular day of  
the week, but only " one day in seven," you would  
not hesitate to call me a fool, while my ignorance  
would excite your deepest sympathy ; but when  
you say that " the day of the Sabbath " does not  
mean that particular day on which the Lord's  
Sabbath occurred, but only " one day in seven,"  
you expect me to receive your assertion as the  
infallible teaching of superior wisdom. I cannot,  
however, so receive it for the following reasons :-  
1. If God had meant " one day in seven," he  
would have said so. His first and great design  
in writing his law on tables of stone was to be  
understood by his creatures ; but, for more than  
two thousand years after he gave the law, no hu- 
man being ever suspected that " the day of the  
Sabbath" meant any thing else than the seventh  
day of the week, because it was commonly known  
that that day alone was in reality " the day of  
the Sabbath." Indeed, this " one-day-in-seven "  
doctrine is known to have been invented within  
a few hundred years, with the pious design of ac- 
counting for a change of Sabbath, without the  
necessity of repealing a portion of the moral law.  
It is matter of great surprise that those pious  
theologians who first substituted " one day in  
seven " for " the day of the Sabbath " did not 
shudder at the thought of presuming to mend the  
language of the Holy Ghost. " The words of the  
Lord are pure words ; as silver tried in a furnace  
of earth, purified seven times." Ps. 12 : 6. Breth- 
ren, are you prepared to enter into Judgment,  
and answer for the liberties you have taken with   

God's word ? In substituting the vague and in- 
definite expression, " one day in seven," for the  
definite and unequivocal terms, " the Sabbath 
day," and the " seventh day," you have as truly  
taken " away from the words of the prophecy of  
this book " as if you had blotted the fourth com- 
mandment from the decalogue ; while your lead- 
ing object has been to make way for the intro- 
duction of a new command, that, for aught the  
Scriptures teach, it never entered into the heart  
of the Almighty to put into his law. " A faith- 
ful witness will not lie," and when the world  
asks, Which day of the seven hath God appointed  
to be the weekly Sabbath ? God expects that  
you, as faithful witnesses, will not only " not lie,"  
but that you will not equivocate, or give with  
the gospel trumpet an " uncertain sound." He  
does not expect that you will quote a text from  
the Acts of the Apostles, that says not one word  
about Sabbath-keeping, to prove that the fourth  
commandment enjoins the keeping holy of "one  
day in seven," but of " no day in particular."  
2. God never blessed " one day in seven," with- 
out blessing a particular day. He either blessed  
some definite object or nothing. You  may  say,  
indeed, without falsehood, that God blessed " one  
day in seven ;" but if you mean that this act of  
blessing did not terminate on any particular day,  
you ought to know that you are asserting what  
is naturally impossible. As well might you say  
of a band of robbers that they had killed " one  
man in seven," while in reality they had killed  
no man in particular. No, brethren, yourselves  
know very well that God had not blessed and  
sanctified any day but the  seventh of the seven  
lab. Viu.  3


34  SABBATH VINDICATION.  
prior to the giving of the written law. You  
know that if God blessed any day of the week  
at all, it was a definite day, distinct from all the  
other days of the week. But this commandment  
says that " the Lord blessed the Sabbath day."  
Therefore the Sabbath day must be a particular  
day of the week. Therefore the " Sabbath day "  
is not " one day in seven," or an indefinite sev- 
enth part of time. Therefore it is not " one day  
in seven " that we are required to remember, and  
keep holy, and in which we are forbidden to do  
any work ; but " the seventh day of the week,"  
which was then, is now, and will be till the end  
of time, " the day of the Sabbath of the Lord " 
our God.  
3. No day of the week but the seventh was  
ever called the " day of the Sabbath," either by  
God or man, till long since the death of the last  
inspired writer. Search both Testaments through  
and through, and you will find no other day  
called " the  Sabbath," or even " a Sabbath," ex- 
cept the ceremonial sabbaths, with which, of 
course, we have nothing to do in this controversy.  
And long after the close of the canon of inspira- 
tion, the seventh day, and no other, was still  
called " the Sabbath." If you can prove that any  
one man, among the millions of Adam's children,  
from the beginning of the world to the  rise of  
Antichrist,  ever called the first day of the week  
" the Sabbath,"  you will shed light upon this con- 
troversy, for which a host of able writers have  
searched in vain.  
But further, the first day of the week was not  
observed by any of the children of men,  as a Sab- 
bath, for three hundred years after the birth of  
Christ. Do you ask proof ? I refer you to The-  

FIRST REASON.  35  
odore de Beza, who plainly says so. If you are  
not satisfied with the witness, will you have the  
goodness to prove the affirmative of the proposi- 
tion ?  
I infer, therefore, that " the day of the Sab- 
bath," or " the Sabbath day," is the proper name  
of the seventh day of the week, as much so as  
" the day of Saturn ;" and that to attach this  
proper name  now  to some other day of the week,  
and to affirm that God meant that other day, as  
much as he did the seventh, when he wrote the  
law on tables of stone, is as unreasonable as it is 
impious. If you say that when God speaks of  
the Sabbath day, he means "one day in seven,  
but no day in particular," you are as far from the  
truth as if you had said that when he speaks of  
Moses he does not mean any particular man,  
but some one of the Israelites. Moses  was  one  
of the Israelites, just as the Sabbath day  is  one  
day in seven. But when God says Moses, he  
means Moses, the son of Alumna ; and when he  
says " the Sabbath day," he means the seventh  
day of the week. You may give different names  
to the same object, without interfering with its  
identity ; but to apply the same name to two dif- 
ferent objects, and then to affirm that these two  
objects are identically the same, so that what is  
predicted of the one must be true of the other, is  
as though a navigator should discover an island  
in the Southern Ocean, and call it " England,"  
and then affirm that the late work of Mr. Macau- 
lay, entitled, " The History of England," is a ver- 
itable and authentic history of this newly-dis- 
covered empire. Which would you wonder at  
the most, the stupidity or the effrontery of that  
navigator ?


36  SABBATH VINDICATION.  
I cannot close this chapter without reminding  
you that, in attempting to refute the above rea- 
soning, the main thing you will have to show is,  
that " the Sabbath day," or " the day of the Sab- 
bath," is  an  indefinite or general expression, ap- 
plicable alike to at least two different days of the  
week, and that it is used indefinitely in this com- 
mandment. If it has been proved that " the day  
of the Sabbath " refers, and can refer,  only  to the  
seventh day of the week, then it is true, and will  
remain forever true, that the original Sabbath  
law requires the sanctification of no other day.  
This is the truth which I undertook to exhibit in  
this chapter, and is my first reason for believing  
the proposition under consideration.  
CHAPTER II.  
Second Reason.  
MY second reason for believing this proposition  
is, That Adam and all his posterity have solemn- 
ly covenanted to keep holy the seventh day.*  
Gen 2 :15-17 : " And the Lord God took the  
man, and put him into the garden of Eden, to  
dress it, and to keep it. And the Lord com- 
manded the man, saying, Of every tree of the  
garden thou maye,st freely eat; but of the tree  
of the knowledge of good and evil, thou shalt not  
eat of it ; for in the day that thou eatest thereof  
thou shalt surely die."  
* The author, in this " Second Reason," argues with the Re- 
formed Presbyterians, with whom he was connected up to the  
time of his writing this work,  on their own ground,  and makes  
use of arguments which we should Oct consider essential to a  
discussion of this  subject for readers in general.  Puns.  

SECOND REASON.  37  
Rom. 5 : 12, 19 : " Wherefore, as by one man  
sin entered into the world, and death by sin ; and  
so death passed upon all men, for that all have 
sinned." " For as by one man's disobedience  
many were made sinners ; so by the obedience  
of one many shall be made righteous."  
Gal. 3 : 10 : " For as many as are of the works  
of the law are under the curse; for it is written,  
Cursed is every one that continueth not in all  
things which are written in the book of the law 
to do them."  
On these passages it may be remarked,  
" God gave to Adam a law, as a covenant of  
works by which he bound him  and all his pos- 
terity,  to personal, exact,  entire,  and  perpetual  
obedience."  
" This law, after his fall, continued to be a  
perfect rule of righteousness;  and,  as such,  was  
delivered by God upon Mount Sinai in ten com- 
mandments, and written in two tables." There- 
fore, the fourth commandment and the Sabbath  
law of the covenant of works are  one and the  
same law ;  and all believers in Christ are now  
bound by this law as a  rule of life,  to remember  
and keep holy the  same Sabbath  day that Adam  
and all his posterity covenanted to remember and  
keg') holy.  
You admit that Adam, and all  his posterity,  
pledged themselves to keep holy the seventh day  
of every week,  and no other.  Therefore, we are  
all born under a solemn obligation, our own obli- 
gation in Adam, to keep holy that same seventh  
day of every week as long as we remain on earth ;  
" neither loth Christ in the gospel any way dis- 
solve but much strengthen this obligation."  
It is now too late to alter the covenant of  
AL


38  SABBATH VINDICATION.  SECOND REASON.  39  
works, by substituting some other day of the  
week for the seventh, for the following reasons :  
First.  Because the whole transaction was fin- 
ished in the person of our representative, nearly  
six thousand years ago. The covenant was made,  
the obligation assumed, the deed of transgression  
consummated, the curse pronounced, and the bit-  
ter  death  experienced, in kind, though not  in de- 
gree, and all this before the first revelation of the  
mercy of God in Christ. We are, therefore, all  
of us, the very moment we are born, accursed of  
God for not having kept holy the seventh day  
of the week according to our covenant. And all  
who are not redeemed therefrom by Christ re- 
main forever under this curse. From which it is  
plain, that to substitute some other day for the  
seventh, since the fall of man, is as impossible as  
it would be to substitute  some other tree  for the  
" tree of knowledge." To all who admit that  
God made a covenant of works with all mankind  
in Adam,  these truths ought to be self-evident.  
Brethren,  we  acknowledge that we are all guilty  
before God of having eaten of the fruit of the tree  
of knowledge, while we disclaim  any guilt what- 
ever  in regard to the fruit of every other tree ; so  
are we guilty of violating the rest of the seventh  
day of the week, while we are not by nature guilty  
of polluting any other day.  
Secondly.  Because such substitution would de- 
stroy an integral part of the moral law. The law  
written on the heart of man said nothing about  
keeping holy any other day than the seventh ;  
for all admit that, had Adam not fallen, there  
never would have been any other• holy day. If,  
then, this law does  not now  require the sanctifi- 
cation of the seventh day,  the fourth command-  

ment must have been annihilated;  and if an- 
other day is now  the Sabbath, a new command-  
ment, requiring for a  new reason  the sanctifica- 
tion of a different day, must have been substi-
tuted in its place. But this new law can be  no  
part of the moral law,  because it was  not writ- 
ten on man's heart,  nor• did any human being  
know of its existence till thousands of God's peo- 
ple had been taken home to glory. God gave to  
Adam  free permission  to labor upon every day  
but the seventh, and he, as a free moral agent,  
accepted the proffered boon. Therefore, to labor  
on any one of the first six days of the week is, un- 
der the covenant of works,  as innocent in itself  
as to pray to the Creator of the universe. It is  
as much a natural and inalienable right as " life,  
liberty, and the pursuit of happiness." Now, if  
there is a law that requires the keeping holy of  
some other day, it must have its origin in the  
new-covenant grace of God ; and if that other  
day, and not the seventh,  is now  the Sabbath,  
men are no more under a  natural  obligation to  
keep a Sabbath than to be baptized, or to cele- 
brate the Lord's Supper. The obligation to keep  
it  must,  on your• principle, grow out of their new- 
covenant relation to God in Christ.  
Let us now look for a moment at the conse- 
quences flowing from the doctrine that some oth- 
er day—the first, for example—has been substi- 
tuted for the seventh. " Try the spirits." " By  
their fruits ye shall know them."  
1. If this doctrine be true, the doctrine  that  
Adam represented all his posterity, must be false;  
for, if Adam covenanted, as you admit he did, to  
keep holy the seventh day of every week, and  we  
are not bound to do so, he certainly did not rep-


40  SABBATH VINDICATION.  SECOND REASON.  41  
resent us, neither in that nor in any other part  
of the covenant ; for if we did not promise in  
Adam to keep holy the Sabbath day, we did not  
promise to keep anything else.  
If this doctrine be true,  there is now no  
such thing as original sin.  This follows as a  
matter of course ; for, if Adam did not represent  
us, we are not  born sinners.  The fact might be  
proved another way, but this is enough.  
If this doctrine is true, and the law of the  
new Sabbath binds " all men," as you say it does,  
it must bind the  heathen, who are a part of " all  
men." But if there is a new Sabbath instituted,  
it can only be made known through the written  
word of God, of which the heathen  can know  
nothing.  This new Sabbath has never been made  
known to them, nor to any of their ancestors. Nev- 
ertheless, you say that they are bound to observe  
it  according to the written word,  and that they  
shall be punished to all eternity for breaking it,  
which is contrary to the teaching of the apostle  
(Rom. 2 : 12), that the heathen shall be judged  
and condemned, not by the written word, but by  
the law  of nature,  which you know can reveal no  
Sabbath but that of the seventh day ; for Adam,  
who understood the law of nature better than  
any other mere man, never thought of keeping  
holy any other day. And, moreover, the heathen  
have, on your principle, only nine commandments  
to obey or disobey ; for they are under the law  
of nature which says, " Keep holy the seventh  
day ;" but you say that God does not  now require  
this; therefore they are released from the obli- 
gation. And, what is stranger still, the hea- 
then have no means of knowing that to keep  
the seventh day is a work of  supererogation.   

These are a  few of the consequences of your  
doctrine of a change of Sabbath. What must be  
the character of that tree which yields such fruits !  
Let us now attend for  a  moment to your ob- 
j ections.  
Do you say, Those who believe in Christ are  
redeemed, not only from the curse of the Sabbath  
law, but also from the obligation to obey it in fut- 
ure ? If so, who can tell but we are redeemed  
from every other moral obligation ?  
Or, do you allege that Christ makes a new  
contract with the sinner, saying, If you keep holy  
the first day, I will release you from the obliga-
tion to sanctify the seventh ? " Do we then make  
void the law through faith ? God forbid ; yea,  
we establish the law." Rom. 3 : 31. But per-
haps you say, To change the Sabbath from one  
day to another is not to " make void the law ;"  
it is only to vary its application. I reply, It  is  
to make void, to  annul,  to annihilate,  one-tenth  
part of that law that God wrote on Adam's  
heart; for, as has been shown already, that  
law required him to keep no day holy but the  
seventh.  
Or, do you plead that, as God  has substituted  
the Lord Jesus Christ for the sinner, without  
violating the moral law, so he  may  have substi- 
tuted some other day for the seventh ? I reply,  
The cases are not parallel ; for,  
1. The substitution of Christ does not render a  
change of any part of the law necessary ; but the  
other does. Christ " came not to destroy the  
law," but to fulfill it ; and in fulfilling it, he hon- 
ored the seventh day. But the substitution of  
some other day for the seventh, had it taken  
place before Christ came, would have released


42  SABBATH VINDICATION.  
him, as well as us, from the obligation to obey  
part of the law of the covenant of works.  
A change of Sabbath is not like the substi- 
tution of Christ,  necessary  to the salvation of  
sinners ; for God had saved thousands before this  
change is alleged to have taken place.  
The substitution of Christ changes the moral  
condition  of the church only;  but the change of  
the Sabbath would affect the moral relations of  
all men ; for the Sabbath was made, not for the  
church, but " for man."  
The evangelical doctrine of the substitution- 
ary sacrifice of Christ, of itself, proves the impos- 
sibility of a change of Sabbath. All evangelical  
Christians hold that believers are delivered,  
through Christ, from the  curse of the law—the  
law of the covenant of works—but  not from the  
obligation to obey it.  If, therefore, that law re- 
quired  Adam and his posterity  to keep holy the  
seventh day of the week, Christ has never re- 
deemed them from the obligation to render  exact  
obedience,  in this particular, as in every other.  
Do you plead, as a last resort, that, as the  
command not to eat of the fruit of the tree of  
knowledge has passed away, so it may be with  
the law of the seventh-day Sabbath ? I reply,  
The cases are not parallel ; for that command  
never was a part of the moral law. It was never  
written, either on man's heart or on tables of  
stone ; but this was. Besides, the tree of knowl- 
edge has been destroyed from the face of the 
earth, so that to eat of its fruit is now impossi- 
ble ; but the seventh day will continue to return  
" while the earth remaineth."  
Brethren, you bewilder yourselves and others  
by adopting, as a moral axiom, the false princi-  

THIRD REASON.  43  
ple that whatever is in its nature positive, is,  for  
that reason,  changeable. There is no principle  
more deadly than this. Do you not know that all  
our hopes, as Christians, for time and for eter- 
nity, are suspended on the  immutability  of that  
positive arrangement  between the Father and the  
Son which we call the covenant of grace ? Are  
not the decrees of God all  positive,  yet at the  
same time immutable ? So, also, the  Sabbath  
law, though in its nature positive, has been made  
unchangeable by a solemn covenant arrangement,  
" in which it was impossible for God to lie." If  
God had not made the law requiring the sancti- 
fication of the seventh day an essential part of  
the covenant of works, your doctrine of a change  
of Sabbath would not be so preposterous. As it  
is, how can serious, thinking men help viewing it  
as a monstrous and impious absurdity !  
CHAPTER III.  
Third Reason.  
MY third reason for believing this proposition  
is, That Christ and his apostles honored this  
day ; and did not intimate that it would ever  
cease to be the Sabbath, but the contrary.  
1.  Christ honored this day.  
Luke 4 : 16 : " And he came to Nazareth,  
where he had been brought up ; and, as his cus- 
tom was, he went into the synagogue on the Sab- 
bath day, and stood up for to read."  
Luke 4 : 30, 31 (See also Mark 1: 21) : " But  
he, passing through the midst of them, went his  




        

          

        
44  SABBATH VINDICATION.  THIRD REASON.,  45  

        
way, and came down to Capernaum, a city of  
Galilee, and taught them on the Sabbath days."  
Luke 13 :10 : " And he was teaching in one of  
the synagogues on the Sabbath."  
Mark 3 :1, 2 : " And he entered again into the  
synagogue ; and there was a man there which  
had a withered hand. And they watched him, 
whether he would heal him on the Sabbath day."  
Mark 6 : 2 : " And when the Sabbath day was  
come, he began to teach in the synagogue."  
2. The apostles honored this day. Read care- 
fully the following passages and their contexts :  
Acts 13 :14 : " But when they departed from  
Perga, they came to Antioch in Pisidia, and went  
into the synagogue on the Sabbath day, and sat  
down."  
Acts 13 : 44 : " And the next Sabbath day  
came almost the whole city together to hear the  
word of God." (That is, to hear Paul and Bar- 
nabas preach.)  
Acts 14 :1 : " And it came to pass in Iconium,  
that they [Paul and Barnabas] went both to- 
gether into the synagogue of the Jews, and so  
spake, that a great multitude both of the Jews  
and also the Greeks believed."  
Acts 16 :13 : " And on the Sabbath we went  
out of the city  by  a river side, where prayer was  
wont to be made ; and we sat down, and spake  
unto the women which resorted thither."  
Acts 17 : 2 : " And Paul, as his manner was,  
went in unto them, and three Sabbath days rea- 
soned with them out of the Scriptures."  
Acts 18 : 4 : " And lie [Paul] reasoned in the  
synagogue every Sabbath, and persuaded the  
Jews and the Greeks.  
Brethren, if you will produce one solitary apos-  

tolic example of unnecessary labor performed on 
the seventh day, I will at once give up the argu- 
ment in its favor.  
Heither Christ nor his apostles intimated  
that the seventh day would cease to be the Sabbath.  
This being a negative assertion, I am not bound  
to prove it, of course. If you assert that they  
did, I demand the proof of it.  
Christ has very plainly intimated the con- 
trary.  
Matt. 24 : 20 : " But pray ye that your flight  
be not in the winter, neither on the Sabbath day."  
The " flight " here spoken of was to take place  
about the time of the destruction of Jerusalem ; 
and the Saviour admonishes his disciples to pray  
that it might not happen on the Sabbath day.  
Now, if he knew that the Sabbath day would be  
changed into the " Lord's day," forty years before  
the event he had just alluded to, why did he  
speak of it as a thing that would be then in ex- 
istence ? Many are the efforts that have been  
made to evade the force of the argument from  
this text; but they are all unavailing.  
Matt. 5 :17-19 : " Think not that I am come  
to destroy the law, or the prophets ; I am not  
come to destroy, but to fulfill. For verily I say  
unto you, Till heaven and earth pass, one jot or  
one tittle shall in nowise pass from the law, till  
all be fulfilled. Whosoever, therefore, shall break  
one of these least commandments, and shall teach  
men so, he shall be called the least in the king- 
dom of Heaven; but whosoever shall do and  
teach them, the same shall be called great in the  
kingdom of Heaven."  
It is almost universally admitted that the Sav- 
iour, in these verses, refers principally to the ten  

        

        

        




46  SABBATH VINDICATION.  
commandments, which were then, as now, called  
by way of pre-eminence,  "the  law." That he  
may have referred also to the ceremonial code,  
which he came to fulfill, we do not deny. But  
this has nothing to do with our present purpose.  
That the fourth commandment enjoins the  
sanctification of the seventh day of the week, no  
man in his senses denies. But you allege that  
that part of it has been taken away, so that it  
does not now bind us.  
Now, in making this assertion, you either affirm  
what is positively denied in the above quotation,  
or you make this commandment at least  partly  
ceremonial, and  peculiar to the Jews.  This will  
appear evident from the following considera- 
tions :—  
First.  The command to keep holy the seventh  
day of the week is far more than "one jot or one  
tittle " of this law. It could be no less, but it is  
much more. Indeed, it is very certain that Adam  
considered it a very important part of the law ;  
and so did Christ when he uttered these words,  
for he kept the Sabbath as devoutly as Adam  
ever did.  
Secondly.  Heaven and earth have not yet  
passed away ; but you say that this seventh-day  
law has ; therefore, much more than " one jot or  
one tittle " has passed from the law, which is  
contrary to Christ's assertion.  
Thirdly.  If you say that Christ has fulfilled  
this law, and so taken it away, you make it a  
ceremony, like the passover. You know that  
Christ never fulfilled,  so as to take away,  any law  
but those that he " nailed to the cross," and that  
he never nailed to the cross any law that bindeth  
"all men in all ages." If, then, the law requiring  

THIRD REASON.  47  
the sanctification of the seventh day of the week  
has been nailed to the cross of Christ, it must  
have been a ceremony peculiar to the Jews, and  
to which the Gentiles were never bound. Was  
Adam a Jew ? Was Enoch a Jew ? Were Noah  
and his sons Jews ? But these all kept the sev- 
enth day,  and no other.*  
Brethren, it has been proved, in the first chap- 
ter of this treatise, that the fourth commandment  
requires simply the observance of the seventh day  
of the week. I will not repeat what is there said.  
I now ask you, as candid inquirers after truth, to  
place this commandment and our Saviour's dec- 
larations, quoted above, side by side, and see if  
your  conduct is not at war with both. You neg- 
lect the only day that God's law requires you to  
remember, while Christ assures you, in the most  
solemn manner, that " one jot or one tittle " shall  
in nowise pass from the law, " till heaven and  
earth pass," or till time shall be no more.  
There is a little commandment in that law that  
says, " The seventh day is the Sabbath of the  
Lord thy God ; in it thou shalt not do any work."  
Christ says that whosoever doeth and teacheth  
this commandment " shall be called great in the  
*Some of my Reformed Presbyterian brethren appear to be as  
far from believing "the whole doctrine of the Westminster Con- 
fession of Faith" as myself, only they are a little more guarded  
in the choice of words. That Confession says (chap. xxi, sec. 7),  
" So in His word, by a positive, moral, and perpetual command- 
ment,  binding all men in all ages,  he hath particularly appointed  
one day in seven for a Sabbath, to be kept holy unto him." But  
Rev. Andrew Stephenson, in a letter to me speaking of the sev- 
enth-day Sabbath, styles it, "this relic of Judaism ; " and Rev.  
James Milligan, in a recent letter, asks me, "Why has not the  
Lord's day as good a right to take the place of the seventh day,  
as the Lord's Supper has to take the place of the passover ?"  
Query: Are Reformed Presbyterians who hold such sentiments 
any better qualified to judge their brethren for Sabbath breaking,  
than I would be to judge them for a like offense?


48  SABBATH VINDICATION   
FOURTH REASON.  49  
kingdom of Heaven." But this hath been my only  
crime. God knows, and you know, that the only  
thing I have done to offend you is, that I endeavor  
to refrain from doing work on the seventh day,  
and to " teach men so." Yet for this I am de- 
clared to be the "least in the kingdom of Heaven,"  
and no longer worthy of a seat at the table of  
Him who said that " one jot or one tittle " should  
in nowise pass  from the law.  
Blessed be God ! it is a light thing to be judged  
of man's judgment. But I confess that some- 
times my blood runs cold when I think of this  
solemn declaration of the same " Lord of the  
Sabbath " (John 12 : 48), " He that rejecteth me,  
and receiveth not my words, hath one that judg- 
eth him ; the word that I have spoken, the same  
shall judge him in the last day." "Never man 
spake like this man." 0 brethren, are you ready  
for that awful Judgment day ? Nothing but  
God's  word will avail you there. If you are de- 
termined to go on, appropriating the seventh day  
to secular purposes and " teaching men so," I can- 
not help it ; but I call Heaven and earth to wit- 
ness, that in regard to every reader of these pages  
my skirts are henceforth clear. On your own  
souls will rest the responsibility of rejecting these 
solemn words of Christ. And you who are min- 
isters—how will you answer for the wanderings  
of those lambs of Christ's fold whom you are  
leading into strange pastures ?  

CHAPTER IV.  
Fourth Reason.  
MY fourth reason for believing this proposition  
is, That God has never blessed and sanctified any  
day of the week but the seventh.  
In sustaining this reason, as I occupy negative  
ground, I shall simply defend it against your  
usual Scripture arguments in defense of your fa- 
vorite doctrine, that God blessed and sanctified  
the first day of the week, in commemoration of  
the resurrection of Christ.  
In arguing this doctrine you do not pretend to  
offer positive, but only  inferential,  proof. You  
quote certain texts, and say, Hence we infer  
that the first day of the week is the Sabbath.  
Now, as there are many possible and even plau- 
sible inferences that are not necessarily true, I  
intend to be governed in the examination of your  
Scripture proofs by the following rule of inter- 
pretation :—  
" The whole counsel of God, concerning all  
things necessary for his own glory, man's salva- 
tion, faith, and life, is either expressly set down  
in Scripture, or  by good and necessary conse- 
quence may be deduced from Scripture.  
Brethren, I intend, with God's help, to show  
that according to the above rule, which you ad- 
mit to be correct, all your inferences in favor of  
a first-day Sabbath are  unnecessary, and some of  
them wholly inadmissible.  
YOUR FIRST PROOF.  
Heb. 4 : 9, 10 : " There remaineth, therefore,  
Sub.  Yin.  4


50  SABBATH VINDICATION.  
a rest [sabbatism] to the people of God. For he  
that is entered into his rest, he also hath ceased  
from his own works, as God did from his."  
Your premises consist of four assertions :  First,  
That the rest, or sabbatism, that remaineth is  
something different from the ancient Sabbath.  
Secondly, That the person who " bath ceased from  
his own works, as God did from his," is the Lord  
Jesus Christ. These two assertions I most cheer- 
fully admit.  Thirdly,  That Christ entered into  
his rest on the day of his resurrection.  Fourthly,  
That the sabbatism of God's people is enjoyed in  
this life. These last two assertions I utterly deny.  
Your inference is, that the first day of every  
week, that being the day of the week on which  
Christ rose, is the sabbatism of God's people. Of  
course, if I prove that the last two assertions are  
false, your inference will be shown to be inad- 
missible.  
I assert then,  
1. That Christ did  not " enter into his rest " on  
the day of his resurrection, for the following rea- 
sons : (1) Because the Scriptures do not say so.  
(2) Because this earth is not the place of his  
rest. He was to the last day he spent here, " a  
pilgrim and a stranger in the earth," and had not  
therein " where to lay his head." But his resur- 
rection took place on earth, and he continued  
on earth for " forty days " afterward. (3) Be- 
cause the Scriptures plainly teach that the Me- 
diator  did  " enter into his rest " when he " sat  
down on the right hand of the Majesty on high."  
Heb. 1: 3. " Arise, 0 Lord, into thy rest; thou,  
and the ark of thy strength." Ps. 132 :8. This  
was the prayer of David and the congregation of  
Israel when they removed the ark from the house  

FOURTH REASON.  51  
of Obed-edom to the place " that David had  
pitched for it." When Solomon and the elders of  
Israel brought up the ark from the city of David  
and placed it in the holy of holies, in the temple  
" made with hands," they prayed in like manner, 
" Now therefore arise, 0 Lord God, into thy rest- 
ing-place, thou, and the ark of thy strength." 2  
Chron. 6 : 41. Now the ark was a type of Christ,  
while " Heaven itself" is the true " holy of ho- 
lies,"* " whither the forerunner is for us entered,  
even Jesus, made an High Priest forever after the  
order of Melchisedec." Heb. 6 : 20. If, then,  
the ark entered into its rest when it was placed  
in the holy of holies, Jesus Christ, the antitypical  
ark, entered into  his  rest when he sat down on  
the right hand of God, in the antitypical holy of  
holies. (4) Because the apostle's great design,  
in this epistle, was to convince the church, and  
especially the Hebrews, that Christ, having " by  
himself purged our sins," as they all admitted he 
had done, " sat down on the right hand of the  
Majesty on high " (chap. 1 : 3), as our ever-living  
Intercessor. Yes ; the " one idea " that runs  
through the whole epistle is, to illustrate and  
magnify the doctrine of the glorious intercession  
of Christ the Mediator, who, " after he had of- 
fered one sacrifice for sins, forever sat down on  
the right hand of God." Do you ask proof ?  
Take, then, the apostle's own assertion (chap. 8 :  
1) " Now of the things which we have spoken  
this is the sum : We have such an High Priest,  
who is set on the right hand of the throne of the  
Majesty in the Heavens; a minister of the sanct-  
* Those who have carefully examined the subject of the Sanct- 
uary, will hardly agree with the author in some of the positions  
here taken,—Puss,


52  SABBATH VINDICATION.  
uary, and of the true tabernacle, which the Lord  
pitched, and not man." All that is said in the  
third and fourth chapters about the rest of Christ  
and the sabbatism of the people of God, is in- 
cluded in this summary ; so that it is to Christ's  
eternal rest in the Heavens that the verses under  
consideration refer. Indeed, we have evidence of  
this fact satisfactory enough in the immediate  
context—Chap. 3 :1: "Wherefore, holy brethren,  
partakers of the heavenly calling, consider the  
apostle and High Priest of our profession, Christ  
Jesus,"—compared with chap. 4 : 14 : " Seeing  
then that we have a great High Priest, that is  
passed into the Heavens, Jesus the Son of God,  
let us hold fast our profession." (5) Because  
there is not in this epistle one solitary reference 
to the resurrection of Christ, except in the con- 
cluding benediction; but it abounds in references  
to his ascension and intercession.  
2. If 1 have reasoned correctly above, your  
assertion that the sabbatism of God's people is  
enjoyed in this life scarcely needs refutation.  
As Christ entered into his rest, when he received  
the crown of glory from the Father ; so believers  
shall enter into his rest, when they " shall be  
glorified with him." Moreover, as Christ did not  
enter into his rest on the first day of the week,  
your inference that that day is the Sabbath is  
not only unnecessary,  but wholly inadmissible.  
But bear in mind also, brethren, that if Christ  
did not enter into his rest on the first day of the  
week, then your great philosophical argument for  
the first-day Sabbath, tounded upon the fact that  
the work of redemption is greater than that of  
creation, vanishes at once into smoke, or, at least,  
becomes useless for your purposes.  

FOURTH REASON.  53  
YOUR SECOND PROOF.  
Ps. 118 : 22, 21 : " The stone which the build- 
ers refused is become the head-stone of the cor- 
ner." " This is the day which the Lord hath  
made; we will rejoice and be glad in it."  
Acts 4 : 10, 11 : " Be it known unto you all,  
and to all the people of Israel, that by the name  
of Jesus Christ of Nazareth, whom ye crucified,  
whom God raised from the dead, even by him  
doth this man stand here before you whole. This  
is the stone which was set at naught of you build- 
ers, which is become the head of the corner."  
You premise that " the day which the Lord  
bath made " is the day of the resurrection of  
Christ. Whence you infer that the first day of  
the week is the Sabbath.  
If what you premise were true, the infer- 
ence would not follow. The prophet does not say,  
We will rejoice and be glad in the same day of  
every week ; but, We will be glad and rejoice  in  
it, that is, in that day, whatever it may be. Now,  
Christ did not rise on the first day of every week,  
but on one single day; and we may very well re- 
joice and be glad in that one day without keep- 
ing any Sabbath in connection with it. Abraham  
rejoiced and was glad in the day of Christ ; but 
he kept no Sabbath in honor of it. So, doubt- 
less, you rejoice and are glad in the day of his  
crucifixion, though you do not celebrate it on  
any particular day of the week. But,  
You are evidently mistaken in referring  
this language of the psalmist to the resurrection  
of Christ, for the following reasons  :—  
First.  Because " the day which the Lord bath  
made " is the same in which Christ went in by


54  SABBATH VINDICATION.  
the gates of righteousness. Ps. 118: 19, 20. " Open 
to me the gates of righteousness : I will go into  
them, and will praise the Lord : this gate of the  
Lord, into which the righteous shall enter." Now,  
though Christ  did  come up from " the gates of  
death " on the day of his resurrection, he  did not  
formally " enter " by " the gates of righteousness,"  
till that day when he ascended from Mount Oli- 
vet, which was not the first day of the week.  
His almighty power and eternal sonship were  
declared most gloriously on the day of his resur- 
rection ; but it was on the day of his ascension  
that his mediatorial righteousness was formally  
approved by the Father ; while it was visibly  
manife3ted, in the presence of the universe, that  
the door of Heaven had been opened to all true  
believers. Then shouted the seraphim, and all the  
host of Heaven, while the door-posts of the New  
Jerusalem trembled at the voice, " Arise, 0 Je- 
hovah, into thy rest, thou, and the ark of thy  
strength. Let thy priests be clothed with right- 
eousness ; and let thy saints shout for joy !"  
Therefore this is not the day of Christ's resurrec-
tion, but that of his ascension.  
Secondly.  Because "the day which the Lord bath  
made " is the same in which " the stone which  
the builders refused " became "the head-stone of  
the corner " (verse 22). Christ did not become  
" the head of the corner " till he " sat down on the  
right hand of God." You assert that he did, and  
refer to Acts 4:10, 11, quoted above, as proof.  
From what the apostle there sets forth, you draw  
the inference that, as he was set at naught by the  
builders when he was crucified, so he became the  
head of the corner when God raised him from the  
dead. The apostle does not say, however, that  

FOURTH REASON.  55  
this took place on the same day that he rose from 
the dead ; and all that we must  necessarily  infer  
from what he  does say,  is that he became the  
head of the corner after his resurrection, which  
is cheerfully admitted. But whether it was on  
the same day, or two, or ten, or forty days after, 
the apostle saith not. Still your inference would  
be entirely natural and proper if it were not con- 
trary to the analogy of faith and to the teach- 
ings of the same Spirit in other parts of the  
Scriptures.  
I suppose it will be admitted that when Christ  
became the head of the corner, he became " the  
head over all things to the church," and that then  
" all things were put under his feet." Now the  
apostle clearly teaches that these things took  
place when he sat down on the right hand of  
God, as appears from the following texts :—  
Eph. 1 : 20-22 : " Which he wrought in Christ,  
when he raised him from the dead [or, having 
raised him from the dead], and set him at his own  
right hand in the heavenly places, far above all  
principality, and power, and might, and dominion,  
and every name that is named, not only in this  
world, but also in that which is to come : and  
hath put all things under his feet, and gave him  
to be the head over all things to the church."  
Heb. 2 : 8, 9 " But now we see not yet all  
things put under him [man] ; but we see Jesus,  
who was made a little lower than the angels for  
the suffering of death, crowned with glory and  
honor." Observe that the apostle's great object  
in this epistle is to show that Christ is  in Heav- 
en, forever interceding for the church.  
Now, is it not manifest from these texts that  
Christ became the head of the corner when he


56  SABBATH VINDICATION.  
ascended to his Father and our Father, to his 
God and our God ? Nor is there anything in  
Acts 4 : 10,  11,  that contradicts this idea.  
Brethren, the glorious building of grace has its  
foundation, not on earth, where we are pilgrims  
and strangers, but in Heaven, where Jesus, the  
corner stone " elect and precious," sitteth at the  
right hand of God, and is constantly occupied in  
gathering from afar the " lively stones " of the 
glorious edifice. Blessed forever be his holy  
name !  
YOUR THIRD PROOF.  
John 20 :19, 26 : " Then the same day at even- 
ing, being the first day of the week, when the  
doors were shut where the disciples were assem- 
bled for fear of the Jews, came Jesus and stood  
in the midst, and saith unto them, Peace be unto  
you." " 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." See also  
Luke 24 : 26.  
You premise that the disciples, on the two  
days referred to above, one of which certainly  
was, and the other might have been, the first day  
of the week, had met together for public or so- 
cial worship, when Christ appeared to them.  
Whence you infer that the first day of the week  
is the Sabbath.  
Now what you premise  seems to be mere as- 
sumption, for which there is not a shadow of  
proof, either in text or context. No one of the  
evangelists says that they met for worship ; nor  
did they worship, so far as we know, when met  
together. In regard to the first of those occasions,  

FOURTH REASON.  57  
we are told that they were " assembled for fear  
of the Jews ;" and, as to the second, we are sim- 
ply informed that they " were within," which  
means, probably, that they were  at home ;  for  
Luke tells us that on the day of the ascension  
the eleven " abode " in an upper room. Acts 1 : 13.  
Again, your inference is not  necessary ; for the  
matter may be explained thus : On the day of the  
resurrection, the eleven, having procured  a  com- 
mon lodging-room, "assembled for fear of the  
Jews ; " and Christ appeared to them before the  
close of the same day, in order that they, who  
were to be witnesses of the resurrection, might 
have occular demonstration of the fact that he  
rose " according to the Scriptures." On the other  
occasion, "after eight days," he met them "as they  
sat at meat " (Mark 16 :14), probably because  
Thomas, who had not seen him since his resur  
rection, was then with them.  
These reasons are surely sufficient to account  
for his appearing on those occasions. But why  
demand reasons at all ? Had he not a right to  
meet his disciples on any day of the week he  
chose, without telling us why ? Can you tell us  
why he appeared to the brethren when they  
were fishing ? Christ has done many things for 
which the only reason we can give is that it  
seemed good to him.  
YOUR FOURTH PROOF.  
Acts 2 : 1 : " And when the day of Pentecost  
was fully come, they were all with one accord in  
one place."  
Your premises are, 1. That the feast of Pen- 
tecost fell that year on the first day of the week.  
2. That the disciples were,  for that reason,"  with


71,    
58  
one accord in one place." Whence you infer  
that the first day of the week is the Sabbath.  
I reply :—  
Whether the feast of Pentecost fell that year  
on the first day of the week, or not, the disciples 
did not meet to keep the Sabbath, but to celebrate  
Pentecost. They would have been, in like man- 
ner, "with one accord in one place," if it had  
been the fourth day of the week, because it was  
the day of Pentecost. Therefore your inference  
is not only  unnecessary,  but wholly inadmissible.  
YOUR FIFTH PROOF.  
Acts 20 : 7 : "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."  
You premise that the disciples came together  
in this instance to celebrate the Lord's Supper,  
and to hear the word. Whence you infer that  
the first day of the week is the Sabbath.  
What you premise is very uncertain; for,  
There is no evidence that they met to hear  
the word. The object of the meeting was "to  
break bread ; " and the preaching of Paul seems  
to have been incidental, and not by appointment.  
It is not certain that " to break bread "  
means to partake of the Lord's Supper. The  
Greek word translated  to break, is used very often  
in the New Testament in reference to ordinary  
meals. An instance occurs in Luke 24 : 35  
"And they told what things were done in the  
way, and how he was known of them,  in break- ing of bread."  

FOURTH REASON.  59  
But if what you assert were true, your infer- 
ence would not  V   be necessary ; for,  
It is entirely proper, for aught we know to  
the contrary, to celebrate the Lord's Supper and  
hear preaching on any day of the week.  
Perhaps this meeting was held at that par- 
ticular time because the apostle and his company  
were " ready to depart on the morrow." It was  
probably a farewell meeting, as many learned men  
think, and the text itself  seems to hint.  
There is not one word said in the text .   about  
Sabbath-keeping ; nor is there the least intima- 
tion, either in the text or context, that the disci- 
ples were  accustomed  to meet on the first day of  
the week for any purpose whatever.  
But you say, Paul waited there seven days, and  
we have no account of his preaching till the last  
night of his stay, which was the first of the week.  
We reply, This is no evidence that he did not  
preach during the six other days. Luke tells us,  
in this same chapter, verses 2, 3, that "he came  
into Greece, and there abode three months ;" and  
he does not say that he preached once during that  
time. But a small part, indeed, of the doings of  
the apostle is recorded.  
It is a remarkable fact that this text, which is  
the only one in the New Testament that speaks  
of public religious exercises on the first day of the  
week, is, at the same time, the only one in the  
Bible that directly proves that this day is  not  the  
Sabbath. I have already proposed to give up the  
argument in favor of the seventh day, if you pro- 
duce one apostolic example of unnecessary labor  
performed therein. Will you give up your argu- 
ment for the first day on the same condition ? I  
believe this verse furnishes such an example.  

SABBATH VINDICATION.  
4


SABBATH VINDICATION.  61  FOURTH REASON.  60  
The text proves nothing for you, if Paul's ser- 
mon and the breaking of bread were not on the  
first day. The sermon was preached between  
evening and midnight, and the bread was broken  
between midnight and break of day, and then  
Paul set out on his journey. According to the  
Roman method of computing time, the breaking  
of bread, at least, was in the morning of the same  
day in which Paul traveled from Troas to Assos,  
and  thence to Mitylene ; and according to the  
Jewish method, the sermon, the breaking of  
bread, and the journey from Troas to Mitylene,  
were all within the compass of the same "first  
day of the week." That Luke should follow the  
unnatural Roman method, is so unlikely as hard- 
ly to  be supposable. Now, if Paul traveled un- 
necessarily from Troas to Mitylene, as it seems  
he did, on the first day of the week, surely that  
day was not then the Sabbath of the fourth com- 
mandment. This text, therefore,  proves posi- 
tively that the first day is not the Sabbath,  on  
which account it is of no little value in this con- 
troversy.  
YOUR SIXTH PROOF.  
1 Cor. 16 : 2 : " 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."  
Your premises are, 1. That the apostle here  
commands the Corinthians to make public collec- 
tions on the first day of the week. 2. That  
therefore public assemblies were accustomed to  
be held on that day. Whence you infer that the  
first day of the week is the Sabbath.  
I deny both your premises. The apostle simply  
orders that each one of the Corinthian brethren   

should lay up  at home some portion of his weekly  
gains on the first day of the week. The whole  
question turns upon the meaning of the expres- 
sion, " by him ;" and I marvel greatly how you  
can imagine that it means " in the collection box  
of the congregation." Greenfield, in his lexicon,  
translates the Greek term,  7a9  "  by one's  
self, i. e., at home."  Two Latin versions, the  
Vulgate and that of Castellio, render it, "  apud- 
se,"  with one's self, at home. Three French  
translations, those of Martin, Osterwald, and De  
Sacy, " chez soi,"  at his own house, at home. The  
German of Luther,  bei fid)  jelb1t , "bei sich selbst,"  
by himself, at home. The Dutch, "  by hemselv- 
en," same as the German. The Italian of Dioda- 
ti, " cypress° di se,"  in his own presence, at home.  
The Spanish of Felipe Sico, "  en su casa,"  in his  
own house. The Portuguese of Ferreira, " para  
isso,"  with himself. The Swedish, udr  fig licit,  
" nair sig sjelf,"  near himself. I know not how  
much the list of authorities might be swelled ;  
for I have not examined one translation that  
differs from those quoted above. Now, if your  
premises are false, your inference is not only  un- 
necessary, but wholly inadmissible.  
YOUR SEVENTH PROOF.  
Rev. 1 : 10 : " I was in the Spirit on the Lord's  
day."  You premise that the Lord's day is the first  
day of the week. Whence you infer that the  
first day of the week is the Sabbath.  
You here assume the principal point in dispute,  
namely, that God has appointed the first day  
of every week to be kept in commemoration of  
the resurrection of Christ. Is every Friday the


62  SABBATH VINDICATION.  
" Lord's day," because he was crucified on Fri- 
day ? You answer, No. Is every Thursday the  
" Lord's day," because he ascended on Thursday ?  
You answer, No. So when you ask, Is every  
first day of the week the " Lord's day," because  
he arose on the first day ? I answer, No. And  
is it too much that I should ask you to prove  
your assumption ? I have never yet met with  
an attempt to prove it.  
But, were this even proved, your inference  
would not be necessary. The first day  might  
be the " Lord's day," and yet not the Sabbath.  
Would the bare mention of this day by the apos- 
tle John, even if it were certain that he referred 
to the first day of the week, repeal or alter the  
fourth commandment ? Certainly not. But you  
ask, What day did he mean ? I reply, most prob-
ably he meant the seventh day, since we know  
from several scriptures that this  is  in  fact the  Lord's day.  See Neh. 9 : 14, and Isa. 58 :13. But  
you ask again, Why did he not say " the Sabbath,"  
if' he meant it ? 1 reply by asking you, Why did  
he not say " the first day," if he meant it ?  
Brethren, who can say that from any or all of  
the texts commented upon above, the inference is  
necessary  that the first day of the week  is, and  that the seventh  is not,  holy ? But this is pre  
cisely what  you  infer from them. On the sole  
authority of these passages, together with that  
one in which Christ says that he is " the Lord of  
the Sabbath," you have no hesitation in affirming  
that the first day of the week is the very Sabbath  
day spoken of in the fourth commandment, and  
that the seventh day of the week is not now more  
holy than any other; or, in other words, that the  
blessing which God put upon it in the beginning  

FOURTH REASON.  63  
(Gen. 2; 2, 3), has been taken from it, and given  
to another day. What! because " there remain- 
eth a sabbatism to the people of God," therefore,  
the seventh day  must  have ceased to be the Sab- 
bath ! Because " we will be glad and rejoice " in  
" the day which the Lord hash made," therefore,  
the seventh day  must  have ceased to be holy !  
Because Christ showed himself to his disciples  
once or twice on the first day of the week, there- 
fore the seventh day  cannot  be the Sabbath !  
Because the Pentecostal effusion of the Holy  
Ghost happened on the first day of the week, as  
is clearly demonstrated by arithmetical calcula- 
tion, thOrefore, the seventh day cannot claim to  
be the Sabbath ! Because the disciples met  once  
" to break bread " on the first day of the week,  
therefore, God must  have unsanctified the seventh  
day ! Because the Corinthian and Galatian Chris-  
tians were commanded to " lay by them in store "  
on the first day of the week, for the relief of the  
poor saints, therefore, the seventh day can be  
nothing more  than a working day 1 Because  
John was " in the Spirit on the Lord's day,"  
therefore, the seventh day  cannot  be " the Lord's  
day," as it used to be ! Because Jesus Christ is  
" Lord of the Sabbath," and has the right to  
change it, or even to annihilate it (?), therefore,  
the seventh day  must  have ceased to be a day of  
rest ! 0 brethren, you dare not say that any of  
these inferences flow from the Scriptures as  nec-  
essary consequences.  But if they are not  neces- 
sary—   if there is any way of avoiding them with-  
out doing violence either to the text or context  
--how  can  you ask me to believe that the first  
day  is,  and the seventh day  is rot,  holy ?


64  SABBATH VINDICATION.  
CONCLUSION.  
" THE Sabbath was made for man." I am a man;  
therefore, the Sabbath was made for me. God has  
blessed and sanctified the  seventh day of the week, and  
commanded me to keep it holy for  that reason;  there- 
fore, as long as the seventh day continues to be di- 
vinely blessed and sanctified, I am bound to keep it  
holy. But it is nowhere said in the Bible that God 
has removed the blessing from this day, or that he has  
unsanctified it.  You  say so, indeed ; but you are nei- 
ther the authors nor the finishers of my faith ; nor will  
your unsupported assertion a thousand times repeated  
amount to a divine revelation. If you assert that it  
is the will of God that I should cease to regard the  
seventh day as holy, I ask, Where is this revealed I  
What prophet or apostle has said so,  directly or indi- 
rectly?  It is not enough for you to answer that the  
first day has been blessed and sanctified, as a memo- 
rial of the work of redemption. That assertion, if it  
were true, would not prove that the seventh day  is not  
holy.  No, brethren, your own conscience must tell you  
that there is not one syllable in the Bible on which to  
ground the doctrine that God has  unsanctified the sev- 
enth day of the week.  
But one of your ministers has told me that God did  
not bless and sanctify any particular day of the week,  
but only the Sabbath institution. To this I have  
only to say, " Let God be true and every man a liar."  
The Holy Ghost says (Gen. 2 : 2), " And God blessed  
the  seventh day,  and sanctified it ;" and again (Ex. 20 :  
11), " Wherefore the Lord blessed the Sabbath DAY,  
and hallowed it." Now, if you assert, with these  
scriptures staring you in the face, that God never  
blessed and sanctified any particular day, but only the  
Sabbath institution, do you not make God a liar in  
order to excuse your own rebellion 1 0 brethren, I   

CONCLUSION.  65    
perceive that these texts are an eye-sore to you, and  
that in your hearts you wish they were out of the Bi-  
ble. If you loved them, you would not flatly contra-  
dict them. I appeal to your own consciousness, Is it  
not your great effort, when you take up the fourth  
commandment, to convince yourselves and others that  
God's Spirit  does not mean  what he says, in as plain  
language as any Sabbatarian could employ ; that is,  
that " the seventh day is the Sabbath of the Lord thy  
God"? And when you take up those passages in the  
New Testament which have been considered above,  
do you not labor to convince yourselves that the same  
Spirit  does mean what he  does not say ;  that is, that  
the first day is the Sabbath ?  
You do not believe that what God says a dozen  
times, or more,  can  be true ; but you are sure that  
what he  does not say even once  is infallibly true ; and  
that nothing but stupidity and skepticism would pre- 
sume to doubt it. When you are told that the sev- 
enth day is the Sabbath, and the testimony of God's  
Spirit, plainly uttered in one dozen passages, together  
-with the uniform practice of the church as long as we  
can trace the inspired history of the Sabbath, is of- 
fered in proof of the assertion, you shut your eyes,  
and declare that you can see nothing, and that all this  
proves nothing. But when you tell me that the first  
day is, and the seventh  is not, the Sabbath, and quote,  
as proof, Acts 20 :7, and a few other passages, not one  
of which says one word about the Sabbath, or the  
seventh day, or a day of rest, or holy time, or exer- 
cises which are proper only on the Sabbath, you af- 
firm that you have proved your position beyond all  
doubt, and that the only reason why I cannot see the  
evidence is because the vail of Judaism is over my 
eyes. The moral law says, "The seventh day is the  
Sabbath ;" but you say, " No ; the seventh day is not  
the Sabbath ; you do not understand the law ; you  
mistake it meaning." Neither that law, nor any oth-


66  SABBATH VINDICATION.  
er in the Bible, says, " The first day is the Sabbath."  
Notwithstanding, you dare to lift up your hands and  
swear by the living God that the first day  is  the Sab- 
bath. But this is not all. Oh, that it were ! The  
Holy Ghost has said, not only in the record that God  
made on Adam's heart and in the covenant of works,  
but also in the written law given at Mount Sinai and  
in several other passages of Scripture, " The seventh  
day is the Sabbath of the Lord thy God." But you  
have repeatedly sworn by the infinite, eternal, and un- 
changeable Jehovah, that  this assertion is not true— 
that the seventh day is  not  the Sabbath of the Lord  
our God—that it is a common working day. Because  
I can no longer join you in this Heaven-daring oath,  
you have declared me unworthy of the confidence of a  
Christian people, and forbidden me to perform any  
longer the functions of a missionary of the cross.  
You have told the church that, having violated my  
ordination vows, I have forfeited my ministry, and that  
my seat at the Lord's table is vacant. You have thus  
flung upon the heedless winds the mad-dog cry of  
" suspended minister," " covenant breaker," and " dis- 
turber of the church's peace."  
But think not, brethren beloved in the Lord, that  
the treatment which I have received at your hands  
shall deter me from proclaiming what I believe to be  
God's truth, as God may give me utterance. That  
you wish to do what is right, I do not doubt. That  
you believe you do God service in thrusting me from 
your Christian embraces, is evident enough. That  
many of you love me yet, and pray for me, I can but  
hope. But that you all sin in not searching the Script- 
ures daily to see whether these things are so, I do  
firmly believe.  
And now, brethren, I cannot close this treatise with- 
out uttering a word of warning to every one of you,  
which will, I fear, be very generally disregarded by  
you. Yet " woe is me," if I utter it not ! Do not,  

CONCLUSION.  67  
I beseech you, be angry at anything I have written,  
or refuse to hear my parting words because I am a  
" suspended minister." You have loaded me with re-  
proach, not because I have committed any crime, but  
because I have pleaded for the integrity and immuta- 
bility of the moral law. I am neither a thief, nor a  
murderer, nor a robber of churches ; but I do most  
firmly believe that the seventh day is the Sabbath of  
the Lord my God, and that you, and all others who  
do not keep it holy, are guilty before God of a gross  
violation of the moral law. And can I, under those  
circumstances, regard your reproaches as a legitimate  
expression of the divine displeasure I No ! That I am  
really unworthy of the gospel ministry, I confess.  
That I am not sufficient for these things, I know.  
But, after having been regularly called to this re- 
sponsible work, I will not be driven from it for such  
a cause. Know, then, ye rulers in the house of God,  
that I am still a minister of Jesus Christ, sent forth  
to proclaim the terrors of God's law to the rebellious  
and impenitent, and to promise the grace of the gos- 
pel to the penitent and believing. Know, also, ye  
professors of the Christian religion who neglect the  
sanctification of the seventh day, and especially ye  
ministers of Jesus who "teach men so," that you  
make dark what God has made plain ; that you pluck  
out of the hand of God's schoolmaster one of those  
rods wherewith he would lash the carnal heart; that  
you hide one of God's candles under a bushel, and  
compass yourselves about with sparks and a fire of  
your own kindling ; that you provoke the Holy Spirit,  
in rejecting his testimony and teaching for doctrines  
the commandments of men. Yes, brethren, though  
my words fall upon your ears as an idle tale that you  
believe not, I declare to you, in the name of Him  
whom your doctrine dishonors and your philosophy  
insults—in the name of that  suspended Minister  to  
whom all the ends of the earth shall look for salva-


                          

  
68  SABBATH VINDICATION.  

                      

                        

                    
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tion—that, if you repent nct, the Holy Ghost will  
bear witness against you in the awful day of retribu- 
tion that you have refused his words, and that you  
have "put darkness for light, and light for darkness !"  
Think not that I am your enemy, because I thus  
speak. Think not that I have no confidence in your  
piety, because I rebuke you sharply. Think not that  
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to approach  you, who are vastly my superiors in  
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observe. " If I forget thee, 0 Jerusalem, let my right  
hand forget her cunning. If I do not remember thee,  
let my tongue cleave to the roof of my mouth ; if I  
prefer not Jerusalem above my chief joy."  

                  

                    

                    

                    

                    

                    

                    

                    

                        

                        

                        

                        

                        

                        

                          




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