Most High God, and call HIS the Jewish Sabbath. Theirs was nailed to the cross when Jesus died, while the Lord's is an everlasting sign a perpetual covenant. The Jews, as a nation, broke their covenant. Jesus and his disciples were one week (the last of the seventy) that is seven years, confirming the new covenant for another people, the Gentiles. Now I ask if this changing the subjects from Jew to Gentile made void the commandments and law of God, or in other words, abolished the fourth commandment; if so, the other nine are not binding. It cannot be that God ever intended to mislead his subjects. Let us illustrate this. Suppose that the Congress of these United States in their present emergency, should promulgate two separate codes of laws, one to be perpetual, the other temporary, to be abolished when peace was proclaimed between this country and Mexico. The time comes, the temporary laws are abolished; but strange to hear, a large portion of the people are now insisting upon it that because peace is proclaimed that both these codes of laws are forever abolished; while another class are strenuously insisting that it is only the fourth law in the perpetual code that's now abolished, with the temporary and all the rest is still binding. Opposed to all these is a third class, headed by the ministers and scribes of the nation, who are writing and preaching from Maine to Florida, insisting upon it without fear of contradiction, that when peace was proclaimed this fourth law in the perpetual code was to change its date to another day; gradually, (while some of them say immediately) and thenceforward become perpetual, and the other code abolished; and yet not one of these are able to show from the proceedings of Congress that the least alteration had ever been made in the perpetual code. Thus, to me, the case stands clear that neither of the laws or ten commandments in the first code, ever has or ever can be annulled or changed while mortality is stamped on man, for the very reason that God's moral law has no limitation. Jesus then brought in a new covenant, which continued the Sabbath by writing his law upon their hearts. Paul says "written not with ink, but with the spirit of the living God; not in tables of stone, but in fleshy tables of the heart." 2 Cor. iii: 3. And when writing to the Romans he shews how the Gentiles are a law unto themselves. He says, they "shew the work of the law written in their hearts, their consciences always bearing them witness, and their thoughts the mean while accusing or else excusing one another," (when will this be Paul) "in the day when God shall judge the secrets of men by Jesus Christ according to my gospel." ii: 15, 16. How plain that this is all the change. The Jews by nature had the law given them on tables of stone, while the Gentiles had the law of commandments written on their hearts. Paul tells the Ephesians that it was "the law of commandments contained in ordinances," (ii: 15) not on tables that were nailed to the cross. If the ten commandments, first written by the finger of God on stone, and then at the second covenant on fleshy tables of the heart, are shadows, can any one tell where we shall find the substance? We are answered, in Christ. Well, hear Isaiah. He says, "that he (Christ) will magnify the law and make it honorable." lxii: 21. Again, I ask, where was the necessity and of what use were the ten commandments written on our hearts, if it was not to render perfect obedience to them. If we do not keep the day God has sanctified, then we break not the least, but one of the greatest of his commandments. Still, there are many other texts relating to the law, presented by the opposite view, to show that the law respecting the Sabbath is abolished. Let us look at some of them. But it will be necessary in the first place, to make a clear distinction between what is commonly called the

MORAL AND CEREMONIAL LAW.

Bro. S. S. Snow, in writing on this subject about one year ago, in the Jubilee Standard, asks "by what authority this distinction is made." He says "neither our Lord or his apostles made any such distinction. When speaking of the law they never used the terms moral or ceremonial, but always spake of it as a whole, calling it the law," and further says, "we must have a thus saith the Lord to satisfy us." So I say! I have no doubt but thousands have stopped here; indeed, it has been to me the most difficult point to settle in this whole question. Now let us come to it fairly, and we shall see that the old and new testament writers have ever kept up the distinction, although it may in some parts seem to be one code of laws.

From the twentieth chapter of Exodus, where the law of the Sabbath was re-enacted, and onward, we find two distinct codes of laws. The first was written on two tables of stone with the finger of God; the second was taken down from his mouth and recorded by the hand of Moses in a book. Paul calls the latter carnal commandments and ordinances, (rites or ceremonies) which come under two heads, religious and political, and are Moses's. The first code is God's. For proof see Exo. xvi: 28, 30. "How long refuse ye to keep my commandments and my laws: see for that the Lord hath given you the Sabbath; and so the people rested on the Sabbath day." Also in the book of Leviticus, where the law of ceremonies is given to the levites or priests, Moses closes with these words: "These are the commandments which the Lord commanded Moses for the children of Israel in Mount Sinai;" in Heb. vii: 16, 18, called carnal commandments.

Again, "the Lord said unto Moses, come up to me into the Mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written." Exo. xxiv: 12. Further he calls them the ten commandments—xxxiv: 28. And Moses puts them "into the ark"—xl: 20. Now for the second code of laws. See Deut. xxxi: 9, 10; and xxiv: 26. "And when Moses had finished writing the law, he commanded them to put this book of the law (of ceremonies) in the side of the ark of the covenant, to be read at the end of every seven years." This is not the song of deliverance by Moses in the forty-fourth verse of the thirty-second chapter. For, eight hundred and sixty-seven years after this, in the reign of Josiah, king of Israel, the high priest found this book in "the Temple," (2 Chron. xxxiv: 14, 15) which moved all Israel. One hundred and seventy-nine years further onward, Ezra was from morning till noon reading out of this book. Neh. viii: 3; Heb. ix: 19. Paul's comments.

Bro. Snow says in regard to the commandments, "The principles of moral conduct embraced in the law, was binding before the law was given, (meaning that one of course at Mt. Sinai) and is binding now; it is immutable and eternal! It is comprehended in one word, LOVE." If he meant, as we believe he did, to comprehend what Jesus did in the xix. and xxii. chap. Matt. 37-40, and Paul, and James, and John after him, then we ask how it is possible for him to reject from that code of laws, the only one, the seventh day rest, that was promulgated at the beginning, while at the same time the other nine, that were not written until about three thousand years afterwards, were eternally binding; without doubt, the whole ten commandments are co-eval and co-extensive with sin. Again, he says, "We readily admit, that if what is called the decalogue or ten commandments be binding on us, we ought to observe the seventh day, for that was appointed by the Lord as the Sabbath day." Let us see if Jesus and his apostles do not make it binding. First then, the distinction of the two codes by Jesus.

The Pharisees ask the Saviour why his disciples transgress the tradition of the elders? His answer is, "Why do ye transgress the commandment of God?" and he immediately cites them to the fifth commandment, Matt. xv: 25. Again, "The law and the prophets were until John; since that time the kingdom of God is preached," &c. Luke xvi: 16. Jesus was three years after this introducing the gospel of the kingdom, unwaveringly holding his meetings on the Sabbath days, (which our opponents say were now about to be abolished; others say changed,) and never uttering a syllable to show to the contrary, but that this was and always would be the holy day for worship. Mark says when the Sabbath (the Seventh day, for there was no other,) was come, he began to teach in the Synagogue, vi: 2. Luke says, "as his custom was, he went into the Synagogue and taught on the Sabbath day." iv: 16, 31. Will it be said of him as it is of Paul on like occasions, some thirty years afterwards, that he uniformly held his meetings on the Sabbath because he had no where else to preach, or that this day was the only one in the week in which the people would come out to hear him? Every bible reader knows better; witness the five thousand and the seven thousand, and the multitudes that thronged him in the streets, in the citys and towns where they listened to him; besides, he was now establishing a new dispensation, while theirs was passing away. Then he did not follow any of their customs or rites or ceremonies which he had come to abolish.

I have already quoted Matt. v: 17, 18, where Jesus said he had come to fulfil the law, and immediately begins by showing them that they are not to violate one of the least of the commandments, and cites them to some—see vi: 19, 21, 27, 33. Again, he is tauntingly asked "which is the great commandment in the law: Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." xxii: 36, 40. Here Jesus has divided the ten commandments into two parts, or as it is written on two tables of stone. The first four on the first table treat of those duties which we owe to God—the other six refers to those which we owe to man, requiring perfect obedience.

Once more, "One came and said unto him, good master what good thing shall I do that I may have eternal life? He said, If thou wilt enter into life keep the commandments. Then he asked him which? He cited him to the last part of what he called the second, loving his neighbor as himself." If he had cited him to the first table, as in the xxii, quoted above, he could not have replied "all these have I kept from my youth up." Why? Because he would have already been perfect, for Jesus in reply to his question, what he should do to inherit eternal life, said he must "keep the commandments." Matt. xix: 16-20. Is not the Sabbath included in these commandments? Surely it is! Then how absurd to believe that Jesus, just at the close of his ministry, should teach that the way, the only way, to enter into life, was to keep the commandments, one of which was to be abolished in a few months from that time, without the least intimation from him or his Father that it was to take place. I say again, if the Sabbath is abolished, we ask those who teach it to cite us to the chapter and verse, not to the law of rites and ceremonies which are abolished, for we have already shown that the Sabbath was instituted more than twenty-five hundred years before Moses wrote the carnal ordinances or ceremonies. God said, "Abraham kept my charge, my commandments, my statutes, and my laws." Gen. xxvi: 5. This must include the Sabbath, for the Sabbath was the first law given, therefore if Abraham did not keep the Sabbath, I cannot understand what commandments, statutes and laws mean in this chapter. Jesus says, "As I have kept my Father's commandments," John xv: 10. Did he keep the commandments? Yes. Mark and Luke, before quoted—(but more of this in another place.)

In John vii: 19, Jesus speaks of "Moses law," "your law." x: 34. Again, "their law." xv: 25. Here then we show that Jesus kept up a clear distinction between what God calls my law and commandments and Moses law, "their law," "your law." Let us now look at the argument of the Apostles. Paul preaching at Antioc taught the Brethren that by Jesus Christ all who believed in him "are justified from all things, from which ye could not be justified by the Law of Moses." Acts xiii: 39.

The Pharisees said "that it was needful to circumcise them and commend them to keep the Law of Moses." xv: 5.

Again, when Paul had come to Jerusalem the second time, (fourteen years from the time he met the Apostles in conference where they established the decrees for the churches. See Acts xx: 19; Gal. ii: 1,) the Apostles shewed him how many thousands of Jews there were which believed and were zealous of the law: "And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses and the customs." xxi: 20, 21. Any person who will carefully read the eight chapters here included, must be thoroughly convinced that the Apostle's troubles were about the law of ceremonies written and given by Moses, and nothing to do with the ten commandments. For you see a little before he comes to Jerusalem, he had been preaching at Corinth every Sabbath for eighteen months. xxiii: 4, 11. And this, be it remembered, was more than twenty years after the Jewish Sabbaths and ceremonies were nailed to the cross.—And you see that Paul was the man above all the Apostles to be persecuted on account of the abolition of the Jews' law of ceremonies, for he was the "great Apostle to the Gentiles:" and if the "Sabbath of the Lord our God" was to have been abolished when the Saviour died, Paul was the very man selected for that purpose. It is clear, therefore, that he did not abolish the seventh day Sabbath among the Gentiles. This same Apostle tells the Romans "that Christ is the end of the law for righteousness to every one that believeth." x: 4. Again, that "sin shall not have dominion over you, for ye are not under the law but under grace." vi: 14. Once more: He says the Gentiles having not the law, are a law unto themselves. Why? Because, he says in the next verse, it shows the law written on their hearts. The law of ceremonies? No; that which was on tables of stone. ii: 14-16. We might quote much more which looks like embracing the whole law. Let us now look at a few texts in the same letter, which will draw a distinguishing line between the two codes of laws. Paul, in the vii ch. 9-13v. brings to view the carnal commandment, and the one unto life, and sums up his argument in these words: "Wherefore the law is holy, and the commandment holy and just and good." In the 7v he quotes from the decalogue. Again, he that loveth another hath fulfilled the law. How? Why thou shalt not steal, nor commit adultery, nor bear false witness, nor covet, thou shalt love thy neighbor as thyself. Therefore love is the fulfilling of the law. Rom. xiii: 8, 10.—This then is what the Saviour taught the young man to do to secure "eternal life." Matt. Once more, in concluding a long argument on the law in Rom. iii: 31, he closes with this language: "Do we then make void the law through faith? God forbid ye, we establish the law."—What law is here established? not the law of rites and ceremonies. What then, for Paul means some law. It can be no other than what he calls the law of "life," of "love," the ten commandments. How could even that be established twenty-nine years after the crucifixion, if one of the greatest