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. xxxl: 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-four verses 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, were binding before the law was given, (meaning that one of course at Mount Sinai) and are binding now; it is immutable and eternal! They are 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 coeval and coextensive 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: 4. 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 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 multitude that thronged him in the streets, in the cities 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. 5: 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 v: 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 refer 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 Antioch taught the brethren that by Jesus Christ all who believe in him "are justified from all things from which ye could not be justified by the Law of Moses." Acts xiii: 39.

The Pharisee 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