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Well, says one,
gpt
--Answer: These are the Jewish Sabbaths! which belong to them as a nation and are connected with their feasts. God by Hosea makes this distinction, and says,
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I will also cause all _her_ mirth to cease, her feast days, her new moons and _her_ Sabbaths, and all her solemn feasts. These then belong to the text quoted, and not God's Sabbath. Do you ask for the proof? See xxiii Levit. 4.
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--37th v. (May we not deviate a little? If you do it will be at your peril.) Fifteenth and sixteenth verses gives them a fifty day's Sabbath; twenty-fourth verse says:
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Speak unto the children of Israel, saying in the seventh month in the first day of the month, shall ye have a _Sabbath_, a memorial of blowing of trumpets, an holy convocation.
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Also on the tenth day of the seventh month there shall be a day of atonement. It shall be unto you a _Sabbath_ of rest.
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Also on the fifteenth day of the seventh month when ye shall have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days. On the first shall be a Sabbath, and on the eighth day shall be a Sabbath. 39v. And Moses _declared_ unto the children of Israel the FEASTS of the Lord. 44v. Now here we have FOUR kinds of _Jewish_ Sabbaths, also _called_
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FEASTS _of the Lord_, to be kept annually. The first fifty days or seven weeks Sabbath ends the third month, seventh. In three months and twenty-four days more commences the second Sabbath, seventh month, first; the next, the tenth; the last the fifteenth of the month. Between the first two Sabbaths there is an interval of one hundred and twelve days; the next two, ten days, and the next, five days. Now it can be seen at a glance, that neither of these Sabbaths could be on the seventh day any oftener than other annual feast could come on that day. These then are what Hosea calls HER Sabbaths. Paul calls them HOLY DAYS, _new moons, and Sabbaths_; and this is what they are stated to be. The first day of the seventh month is a _new moon_ SABBATH, the tenth is a Sabbath of rest and Holy convocation, a day of atonement, and the fifteenth a feast of Sabbaths. Do you ask for any more evidence that these are the Jewish Sabbaths, and that God's Sabbath is separate from them? Read then what God directed Moses to write in the third verse:
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Six days shall work be done, but the _seventh_ day is the Sabbath of rest, an holy convocation, ye shall do no work therein, it is the Sabbath of the LORD in all your dwellings. Now Moses has here declared from the mouth of the Lord, that these are ALL the feast of the Lord, (there is no more nor less) and every thing is to be upon _his day_, and he has clearly and definitely separated his Sabbath from the other four. And in the 28th and 29th chapters of Numbers the sacrifices [14]and offerings for each of these days are made so plain, beginning with the Sabbath, 9v, that we have only to read the following to understand. 26. xxix: 1. First day, seventh month, (new moon;) 7v, 10th day Sabbath; 12v; 15th day Sabbath, and 35v, 23d day Sabbath. And in the days of Nehemiah when Ezra had read the law to the people, viii (more than one thousand years after they were promulgated,) they bound themselves under an oath
gpt
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And to observe and _do all the commandments_ of the Lord, our Lord. x: 29. And that there might be no misunderstanding about the kind of Sabbaths, they say,
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If the people bring ware or any victuals on the Sabbath day to sell, that we would not buy it of them on the Sabbath or on the holy day, (31v.) but they would
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(to pay for)
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&c. (33v.) for the house of God, including what has already been set forth in Leviticus and Numbers. Now as their feast days commenced and ended with a Sabbath, so when their feasts ceased to be binding on them these Sabbaths must also, and all were
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Now I ask if there is one particle of proof that the Sabbath of the Lord is included in these Sabbaths and feast days? Who then dare join them together or contradict the 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 [15]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
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2 Cor. iii: 3. And when writing to the Romans he shews _how_ the Gentiles are a law unto themselves. He says, they
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(when will this be Paul)
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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
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(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,