The royal law, the ten commandments, the law written by the finger of God Himself, the law placed into the ark of the covenant, the law Jesus reiterated in His ministry, the commands that are never to be done away with- not a dot of an i, or a cross of a t, the moral law, unless we have this law there is no light in us, the love of this law converts our souls, the saints keep the commandments of God, commands Jesus witness as He was in the wilderness with God and the newly freed children of Israel.
You want to know how important it is to recognize the full force of the ten commandments is still in effect today?
There could be NO sin without the ten commandments being an integral part of our lives. You say, fine, do away with the ten commandments and there will be no more sin. I say, it's impossible to ever do away with the ten commandments. You may stop enforcing them in your life, but God never will, they are the representation of God Himself. We can never do away with them, never. Those ten commandments sum up love.
It is Satan who instigated the very breaking of the ten commandments, even before they were written in stone and only known as God is known. Satan caused Eve to put another before God- the first sin, the first breaking of one of the ten commandments. All sin has its roots in the ten commandments because we are told sin is the transgression of the law.
We know the ten commandments are unchangeable and when one would think to change the law… we know they are evil. God's perfect could never be less than perfect. Man could corrupt it and change it into something it isn't, but God would never change it, never. The epitome of evil is to think God would ever have to change, or that His perfect law would ever be less than perfect in any way.
(Excerpt)
CHAPTER IV. SOME ONE-THOUSAND-DOLLAR REASONS FOR KEEPING THE FIRST DAY OF THE WEEK
Having now seen Mr. Waffle’s and the American Sunday-school Union’s, presentation of the reasons for disregarding and abandoning the plain precept to observe the seventh day, the Sabbath of the Lord, there yet remains to be noticed the reason why the first day of the week is kept. Mr. Waffle tells us that the apostles “were led to observe the first day of the week as the Sabbath, and gradually to abandon the seventh, by a variety of occurrences which seemed to them to warrant the change, and which, when carefully studied, leave no doubt in our minds that they acted in accordance with the divine intention.” But how Mr. Waffle knows that these things seemed to the apostles to warrant the change, he nowhere tells us. And, as the apostles themselves have nowhere said a word on the subject, we have no confidence in Mr. Waffle’s imagination of motives which he attributes to them.
Of these “occurrences” he says:—
“The first of them was the resurrection of our Lord. Each of the evangelists mentions very particularly the fact that this took place upon the first day of the week, showing that they felt it important to mark the day.... But they might not have given the day the prominence they did if Christ had not distinguished it, by choosing it for most of his appearances to them and other disciples. On the same day on which he arose, he appeared no less than five times.... But the fact that Christ rose on that day and manifested himself so often to the disciples, would not necessarily imply a purpose on his part to honor it, had it not been for subsequent occurrences.”—Pp. 192-194.
Here it is admitted that our knowledge of the purpose of Christ to honor the first day of the week depends upon occurrences other than his resurrection, and upon occurrences after those of that same day. Therefore, if these “subsequent occurrences” should not be what Mr. Waffle claims, then the fact stands confessed that we have nothing that implies a purpose of Christ to put honor on the first day of the week. Now the first of these subsequent occurrences he relates as follows:—
“For six days he did not appear to them at all, so far as the record shows; but ‘on the eighth day, or as we should say, on the seventh day afterwards,’ he appeared to the eleven as they were gathered in a closed room.”—P. 194.
But there is no such record as that he appeared to his disciples “on the eighth day.” The reference here is, of course, to John 20:26, which reads: “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.” And when Inspiration has written “after eight days,” we should like to know by what right, or rule, it is that Mr. Waffle reads “on the eighth day,” and then, not satisfied with that, gives it another turn and reads, “as we should say on the seventh day afterward.” “On what meat doth this our Caesar feed that he is grown so great” that he can thus boldly manipulate the words of Inspiration? And what can a cause be worth that can be sustained only by resort to such unworthy shifts? It is true that Mr. Waffle quotes the clause from Canon Farrar, but we deny the right of Canon Farrar, or any other man, just as much as we deny the right of Mr. Waffle, to so manipulate the word of God. And it is one of the strongest evidences of the utter weakness of the Sunday cause that, to sustain it, such a consummate scholar as Canon Farrar is obliged to change the plain word of God. But someone may ask: Will not the Greek bear the construction that is thus given to the text? We say, emphatically, No. The words exactly as John wrote them, using English letters in place of Greek letters, are these, “Kai meth’ hemeras okto,” and is, word for word, in English, “And after days eight.” These are the very words that were penned by the beloved disciple, exactly as he penned them, by the Spirit of God; and when any man, we care not who he may be, changes them so as to make them read “on the eighth day,” or “on the seventh day afterward,” he is guilty of deliberately changing the word of God, as it was written by his own inspired apostle. And no cause can be the cause of God that is dependent for its support upon a change of the truth of God.
The next occurrence is the claim that Pentecost was on the first day of the week. But even though it were admissible that Pentecost was on Sunday, the word of God is still silent about the first day of the week being thereby set apart and made the Sabbath. And so long as we have only the opinions of men, and these opinions only the fruit of their own wishes, and these wishes supported only by their own imaginations, that Sunday is the Sabbath, or the Lord’s day, so long we have the right to deny the truth of it, and to stand upon the “plain precept” of God, which, as Mr. Waffle says, “directs” that “the seventh day of the week” shall be kept holy.
Again Mr. Waffle says:—
“The Christians, at a very early date, were accustomed to hold their religious meetings on that day. The custom seems to have been begun a week from the day of the resurrection (John 20:26), though a single instance of the kind would not make this certain. But there can be no doubt concerning their habit at a later date. We read in Acts, ‘Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.’ The plain implication of these words is that it was the custom of Christians to meet on that day for the Lord’s Supper.”—Pp. 197, 198.
Notice that he says of this “custom” that “a single instance of the kind would not make this certain.” Now it is a fact as clear as need be that the instance in John 20:26 was not on the first day of the week. It is likewise a fact that, so far as the word of God tells, the meeting recorded in Acts 20:7 is the only religious meeting ever held on the first day of the week. This, then, being the one single instance of the kind, and as “a single instance of the kind” would not make it certain that it was the custom, therefore it is plainly proved that there is nothing that would make it certain that it was the custom for the apostles to hold meetings on the first day of the week. Well, then, it seems to us that service having for its authority only a custom about which there is nothing certain, is most certainly an unsafe foundation upon which to rest the reason for disregarding the plain precept of Jehovah. Reader, we want something more substantial than that to stand upon when every work shall be brought into the Judgment.
Next Mr. Waffle quotes 1 Corinthians 16:2: “Upon the first day of the week let every one of you lay by him in store,” etc., and says:—
“It is evident that Paul desires them to bring in their offerings week by week and leave them in the hands of the proper church officers.”
It is certainly evident that if that is what Paul desires he took the poorest kind of a way to tell it. Just think of it, Paul desires that Christians shall “bring in their offerings week by week and leave them in the hands of the proper church officers.” And so that his desires may be fulfilled, he tells them, “Upon the first day of the week let every one of you lay by him in store.” That is, each one is to lay by him his offerings, by leaving them in the hands of somebody else! And such are the reasons for keeping Sunday instead of the Sabbath of the Lord!
There is one more; he says:—
“John speaks of this as ‘the Lord’s day.’ He says, ‘I was in the Spirit on the Lord’s day.’ If he had meant the Sabbath, he would have called it by that name. His expression is analogous to ‘the Sabbath of the Lord,’ which we find in the Old Testament; but it cannot mean the same day.”—P. 199.
And why not, pray? “Analogous” means “correspondent; similar; like.” Now if the expression “the Lord’s day” is correspondent to; if it is similar to; if it is like the expression “the Sabbath of the Lord,” then why is it that it cannot mean the same day? Oh, Mr. Waffle’s prize essay says that it cannot, and isn’t that enough? Hardly. Christ said, “The Son of man is Lord even of the Sabbath day.” The day of which Christ is Lord, and that day alone, is the Lord’s day. But the day of which he was speaking when he said those words is the seventh day. He had not the slightest reference to any other day. He was speaking of the day which the Pharisees regarded as the Sabbath, which everybody knows was the seventh day of the week. Therefore, when “he said unto them,” “The Son of man is Lord even of the Sabbath day,” it was with sole reference to the seventh day. God had said, “The seventh day is the Sabbath of the Lord,” and now when, with sole reference to the seventh day, Christ says, “The Son of man is Lord of the Sabbath,” it shows that the seventh day, and that alone, is the Lord’s day.
Here we shall present a series of syllogisms on the subject, which will make the point so plain that no person can fail to see it. (End Excerpt)
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