IF ADAM, or the Patriarchs before Moses, kept the Sabbath, it is not so stated in the Bible. Whether a Sabbath had been kept before or not, it is evident that a new day was given to the Jews at the exodus. The Sabbath is first mentioned in Exodus 16:23, over twenty-five hundred years after creation. God then made known the Sabbath, and gave it to the Jews only. Proof: "Thou earnest down also upon Mount Sinai, . . . and madest known unto them Thy Holy Sabbath" (Neh. 9:13-14). "I gave them My Sabbaths, to be a sign between Me and them" (Ezek. 20:12). The Sabbath, then, was given to the Jews only. Hence it is properly called the Jewish Sabbath. It was a sign between God and Israel. Hence it could not have been for others. Their deliverance from Egypt was commemorated by the Sabbath. Proof: "Remember that thou wast a servant in the land of Egypt, . . . therefore the Lord thy God commandeth thee to keep the Sabbath" (Deut. 5:15).

THE requirements concerning the Sabbath show that it was not meant for all the world:

1. It must be. kept from sunset to sunset (Lev. 23:32). But in the extreme North there are months together when the sun is not seen. It is all night. There they cannot obey this law. When they go around the earth they cannot do it, for they have to add or drop a day.

2. Gentiles dwelling among them must keep it (Ex. 20:10). But Sabbatarians cannot now obey this law and compel Gentiles to keep the Sabbath.

3. No fire must be built on the Sabbath (Ex. 35:3). Sabbatarians break the law every Sabbath. They would freeze to death if they did not.

4. They must neither bake nor boil on the Sabbath (Ex. 16:23). Sabbatarians do both, so break the Sabbath.

5. Sabbath-breakers must be stoned (Ex. 31:15). They cannot do this now. This shows that the Sabbath was not designed for all the world.

THE Sabbath, with all Jewish holy days, was to be abolished. "I will also cause all her mirth to cease, her feast days, her new moons, and her Sabbaths" (Hosea 2:11). Plain enough. Paul says the Sabbath, with all these days, was abolished at the Cross (Col. 2:14). "Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days" (Col. 2:16). Plain enough, if men care to see. Paul warned the Galatians against keeping any of the holy days of the old. law. "Ye observe days, and months, and times and years. I am afraid of you . . . . Tell me, ye that desire to be under the law," etc. (Gal. 4:10, II, 21). This includes the Sabbath, with all Jewish holy seasons of the law. Again: "One man esteemeth one day above another; another esteemeth every day alike. Let every man be i fully persuaded in his own mind" (Rom. 14:5). "Every day" must include the Sabbath. No Sabbatarian would use language like this. Plainly Paul's idea was that the Sabbath was abolished.

That Col. 2:16 includes the weekly Sabbaths is proved by these facts:

1. Time and again in the Old Testament the weekly Sabbath is associated with new moons, feast days, meats, etc., just as Paul here gives it. (See Lev. 23; Num. 28; I Chron. 23:30-31; II Chron. 2:4; 8:13; 31:3; Neh. 10:33; Ezek. 45:17; 46:1-11; Hosea 2:11, and Col. 2:16).

2. If Paul had meant to name the weekly Sabbaths, he must have used just the words he did, "Sabbath days," for that is the only term that is ever used for the weekly Sabbaths. See the following, where exactly the same term means the weekly Sabbath: Ex. 31:13, "My Sabbaths;" Lev. 19:8; 23:38, "The Sabbaths of the Lord;" Isa. 56:4; Ezek. 20:12-13; Luke 4:31, "The Sabbath days;" Luke 6:9; Acts 17:2, and Col. 2:16.

3. In the Greek precisely the same word and form of word, sabbaton, is repeatedly applied to the weekly Sabbath. (See Matt. 28:1; Luke 4:16, etc.).

4. The word Sabbath occurs sixty times in the New Testament. In fifty-nine times out of the sixty, it is freely admitted by all Sabbatarians that the weekly Sabbath is meant; but in the sixtieth case, where exactly the same word is used both in Greek and English, they say it must mean some other day.

5. "Feast days and new moons" include all the other holy days of the Jews; hence, "the Sabbath day" must mean the weekly Sabbaths.

6. In the original Greek the word sabbaton here used by Paul is never applied to the annual Sabbaths, except to just one. Lev. 23:32, which, would not be "Sabbath days," plural.

The Sabbath was a shadow or type of Christ. So Paul directly says: "The Sabbath days: which are shadows of things to come; but the body is of Christ" (Col. 2:16-17). Then it must have ended at the Cross. (See also Heb. 4:1-9).

WE DO not keep the seventh day under the Gospel, because we are under a "new covenant" (Heb. 8:6-13); "a new and living way" (Heb. 10:20), and "are not under the law" (Rom. 6:14). Nothing is binding on us Gentile Christians merely because it was once commanded in the Old Testament. There God commanded them to offer sacrifices, circumcise their sons, keep the Passover, the new moons, the Pentecost, etc. We do none of these now. Why not Because not required in the New Testament. 80 the Sabbath being commanded in the Old Testament is no proof that we must also keep it under the New. Turning to the New Testament, we find no command to keep the seventh day. Jesus never said, "Keep it." Paul never said so, nor did James or John or any apostle. There is no blessing promised for observing it, no penalty for breaking it. There is a total silence as to any requirement concerning it for Christians. The duty enjoined in each of the other ten commandments is plainly commanded in the New Testament. Thus: first commandment. Acts 14:15; second, I John 5:21; third, James 5:12; fifth, Eph. 6:1; sixth, seventh, eighth, ninth and tenth, Rom. 13:9. But where is the seventh day enjoined P Nowhere in the Gospel. The ommission cannot be accidental, but designed. Why is this, if the old Sabbath is still binding?

Jesus kept the Passover, Pentecost, new moons, and all Jewish days as well as the Sabbath, so no argument can be drawn from His observing it. Jesus said that man was superior to the Sabbath and that he was Lord of it (Mark 2:27-28) After the resurrection, there is not recorded a single meeting of Christians on the seventh day, except as they met with Jews in Jewish worship. Here are all the cases where the Sabbath is mentioned: Acts 13:14, 27, 42-45; 15:21; 16:13; 17:2; 18:4; Col. 2:16. When Christians met by themselves, it was not on the Sabbath, but on the first day of the week (Acts 20:7). Every time Paul went to a meeting on the Sabbath, it was to preach to the Jews. So he circumcised Timothy on account of the Jews (Acts 16:3). Those who still held to the Sabbath were to be treated as weak brethren (Rom. 14:1-5).

The law of which the Sabbath was a part was fulfilled at the Cross. Thus the keeping of the law was decided to be "a yoke upon the necks of the disciples" (Acts 15:10); "Ye are not under the law" Rom. 6:14; "Ye are also become dead to the law" (Rom. 7:4); "We are delivered from the law" (verse 6); "Christ is the end of the law" (Rom. 10:4); "The ministration of death written and engraven on stones . . . is done away" (II Cor. 3:7-11); "The law was our schoolmaster to bring us to Christ . . . . We are no longer under a schoolmaster" (Gal. 3:24-25); the law was nailed to the Cross" (Col. 2:14-16); "There is made of necessity a change also of the law" (Heb. 7:12); "The law made nothing perfect" (verse 19); "The law was a shadow of good things to come" (Heb. 10:1). So the law does not bind the seventh day upon us.

All the apostles and first converts to Christianity were Jews, raised up to keep the Sabbath, and, hence, naturally would have favored its continuance. Yet the great fact stands out clear that the Christian church from the very beginning has not observed the seventh day but has kept the first day. This stupendous fact can only be accounted for upon the supposition that this change was made by divine authority.

TURNING to the apostolic Fathers, who immediately followed the apostles and were familiar with their teachings and the customs of the churches established by the apostles, we find them agreeing that the Jewish Sabbath was abolished at the Cross.

Thus Justin Martyr, one of the most celebrated of the Fathers, who wrote an Apology to the Emperor in behalf of all Christians, A. D. 140, or only forty-four years after the death of St. John, shows that the Sabbath was abolished. Elder Andrews, Seventh-Day Adventist, makes this confession: "It does not appear that Justin, and those at Rome who held with him in doctrine, paid the slightest regard to the ancient Sabbath. He speaks of it as abolished, and treats it with contempt" (Complete Testimony of the Fathers, page 33). Of Gentile Christians, Justin says: "The Gentiles, who have believed on Him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who are descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts" (Dialogue with Trypho, Chap. 26). At that time, then, only forty-four years from the last apostle. Gentile Christians did not observe the Sabbath. For some time the Jewish Christians continued to keep the Sabbath together with Sunday. But they were regarded as weak brethren to be borne with, if they did not urge others to keep it also. Of them Justin says: "But if some, through weakmindedness, wish to observe such institutions as were given by Moses, along with their hope in Christ, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised, like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren" (Dialogue with Trypho, Chap. 47).

Sabbath keeping Was only tolerated as a weakness. Of Justin, the "Encyclopedia Americana" says: "One of the earliest and most learned writers of the Christian church." SchafF-Herzog Encyclopedia says: "Justin professes to present the system of doctrine held by all Christians." This, then, was what Christians generally held a few years after the Apostles. The Jewish Sabbath was abolished — was not observed by Christians.

Barnabas, A.D. 150: Though not the work of the Apostle Barnabas, yet it was written by a Christian about A.D. 120. Andrews says: "He presently asserts the abolition of the Sabbath of the Lord" (Testimony of the Fathers, page 22). Here are his words: "Incense is a vain abomination unto Me, and your new moons and Sabbaths I cannot endure. He has therefore abolished these things" (Epistle of Barnabas, Chap. 2).

Tertullian, A.D. 200, or within 104 years of the last apostle, was one of the most notable of the Fathers. His writings are numerous. No one denies that he wrote them at that time. He was well aquainted with the practice of the church, and was orthodox in faith. Over and over he argues the abolition of the Jewish Sabbath. Elder Andrews confesses this thus: "Tertullian cites Hosea 2:11 and Isa. 1:13 to prove that the Sabbath is now abrogated." "He denies that the Sabbath is still to be observed; classes it with circumcision; declares that Adam was 'inobservant of the Sabbath," etc., (Testimony of the Fathers, pages 72, 73, 75). Tertullian says of Christians in his day: "We solemnize the day after Saturday in contradistinction to those who call this day their Sabbath" (Apology, Sec. 16). Again: "We neither accord with the Jews in their peculiarities in regard to food, nor in their sacred days" (Apology, Sec. 21). Again: "The old law is demonstrated as having been consummated at its specified times (at the Cross); so also the observance of the Sabbath is demonstrated to have been temporary" (Answer to the Jews, Chap. 4). Tertullian lived right there, and knew what Christians believed and what they did. He says the Saviour abolished the Sabbath, and that Christians did not keep it. Didn't he know? He agrees with Justin Martyr.

Victorinus, about A.D. 300, was bishop of Petua, Germany. Elder Andrews says: "He believed that the Sabbath Was abolished by the Saviour" (Testimony of the Fathers, page 101). Here is what this bishop says: "On the former day (the sixth) we are accustomed to fast rigorously, that on the Lord's Day we may go forth to our bread with giving of thanks. And let the parasceve (the sixth day) become a rigorous fast, lest, we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophet that 'His soul hateth,' which Sabbath He in His body abolished" (On the Creation of the "World, Sec. 4). They kept the first day of the week, but did not keep the Sabbath, for Jesus had abolished it. See how all these Christian ministers in those early days agree that they do not keep the Sabbath, because it had been abolished. Did they know, or didn't they?

A.D. 324, Eusebius, bishop of Cesarea, Palestine, the city where Paul dwelt two years, wrote a history of the church. Of the patriarchs he says: "They did not, therefore regard circumcision nor observe the Sabbath; neither do we" (Eccl. History, page 26). He shows that keeping the Jewish Sabbath was considered a heresy. Of a Jewish sect of disciples he says: "These are properly called Ebionites by the ancients as those who cherish low and mean opinions of Christ . . . . With them the observance of the law was altogether necessary . . . . They also observe the Sabbath and other discipline of the Jews just like them, but on the other hand, they also celebrate the Lord's Day very much like us" (Eccl. History, pages 112, 113). This shows how keeping' Saturday was regarded by the early church. It was a heresy.

Here we have the testimony of five of the best known of the apostolic Fathers who lived right there, and well knew what the apostles taught and what the early church practiced. All agree that the Sabbath was abolished. This was long before Constantine; long before the time when Adventists say the Pope changed the Sabbath to Sunday in the fourth century. The Sabbath was observed a while by Jewish Christians, but was denounced by all others. Thus "Johnson's New Universal Cyclopedia, Art. Sabbath," says: "For a time the Jewish converts observed both the seventh day . . . and the first day . . . . Within a century after the death of the last of the apostles . . . the Jewish Sabbath was denounced, together with circumcision and other Jewish and anti-Christian practices."

So the Schaff-Herzog Encyclopedia, Art. Sunday, says: "The Jewish Christians ceased to observe the Sabbath after the destruction of Jerusalem (A.D. 70). The Ebionites and Nazarites kept up the habit even longer," Again, the Ebionites "observed the Jewish and Christian Sabbaths" (Ruter's Church History, page 29). Neander says: "Churches consisting of Jewish converts, although they received the festival of Sunday, retained that also of the Sabbath for three centuries" (Page 186). Mosheim says: "The seventh day of the week was also observed, not by the Christians in general, but by such churches only as were principally composed of Jewish converts" (Eccl. History, Book I, Cent, I, Part II, Chap. 4, Sec. 4),

The learned Gilfillan, who devoted years of research to the subject, says: "The fathers of the first three centuries believed that the Jewish Sabbath-day had been set aside" (The Sabbath, page 377).

In the light of these facts, what shall we say to the assertion of the Seventh-Day Adventists, that the Sabbath was kept by the Christian church for hundreds of years till changed by the Pope, A.D. 364? Even Elder Andrews unwittingly confesses that the Sabbath was not kept in the early church. Thus, in his History of the Sabbath, page 308, he says: "The reasons offered by the early Fathers for neglecting the observance of the Sabbath, show conclusively that they had no special light on the subject by reason of living in the first centuries, which we, in this latter age, do not possess. ' What a confession that is from the ablest historian the Seventh-Day ever had! He admits that "the early Fathers" "in the first centuries" neglected "the observance of the Sabbath." What further need have we for witnesses?

FINALLY, numerous attempts have been made to ^ revive the keeping of the seventh day, but all have failed. A party tried it at the Reformation, but failed. In England the Seventh-Day Baptists tried it two hundred and fifty years ago. They had many churches, but now only one remains. In America they have tried it for two hundred years, and have made only ten thousand converts. Seventh-Day Adventists have tried it for fifty years, and have made only a few thousand converts, and half of them are proselytes from other churches. It does not work.

The effort to keep the Jewish Sabbath makes men narrow, and sets them against all other Christians. Their principal work is not to preach Christ and convert sinners, but to oppose other churches, create divisions, and make proselytes to their peculiar ideas. After a fair trial for these long years, what practical good have they done for the church or for the world? None whatever. God is not in it.