The King's highway

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CHAPTER I. The Cause; of It Aix

A stranger visiting Westville on the 17th day of March, 19 — , would have beheld church members on every street earnestly engaged in conversation. Strange as it may seem, all this was caused by a notice placed in the Westville Gazette by a Seventh-day Advent preacher, who had just closed a series of meetings. The notice was commonplace, and read as follows :

"One Hundred Dollars Reward

"To any one who can prove from the Bible or History that Sunday is the Sabbath of the fourth commandment. "Elder Joshua Whitman,

"Whiteville, Michigan."

Various and curious were the arguments presented by friends of both parties. Mrs. Suete was heard to say to her friends that her pastor had preached on this subject a few Sabbaths previous, and she knew that her church was right, because her pastor would never in all this world tell a lie about such a thing. And besides, she couldn't understand why such a pesky fellow as that Whiten, or whatever his name was, should be allowed to come into any respectable community to stir up such a fuss.

Mr. Lawsler told his comrades that he had attended all the meetings, and that the Elder made everything as plain as day. Mr. Lawsler was one of Elder Whitman's converts, and it was said that he worked diligently every Sunday since his conversion. His enemies admitted, however, that he worked one day more each week than he did before the meetings began.

John Suete said — everybody called him John, his name being a household word in Westville: "If the orthodox churches are right, why do they not furnish the required evidence and get that one hundred dollars? It would be a help to them, and it would also stop this excitement."

John had been denounced as an infidel by the clergy of Westville, several of whom had offered him a home in their churches, and to whom he had given the answer : "I can't find your name or your practices in the Bible, and am not hypocrite enough to sanction anything I believe to be wrong. When I find a church teaching and practicing as the primitive churches did, I will at once become a member."

The day after the excitement he expressed his opinion very freely to a friend, who replied that if the preachers and members would not investigate it, why should not a club in Bible study be organized, and this advertisement be used as the first subject?

"Just the thing," was the reply. "Let us meet here to-morrow afternoon for organization. You tell as many as you can, and I'll do the same."

The next afternoon saw such a gathering in his office that the uninitiated wondered what had happened. The company consisted of fifteen persons from eleven families and ten religious beliefs, who soon arranged for a permanent organization.

While they were discussing their plans, Rev. Quenton, the Episcopal minister, entered, and asked permission to present a note from the ministerium of the city. This being granted, he said : " I wish to tell you that this club will not meet the approbation of the churches. For this reason the ministers protest against this assembly, and in their meeting this morning appointed me as a committee to visit you. We, who have spent years in the study of theology, and have been honored with degrees by our respective seminaries and colleges, look upon it as an insult to our learning and position. Let us kindly admonish you to adjourn your meeting and pay no attention to that advertisement. It was placed in the paper by a religious mountebank, who has no standing whatever among orthodox ministers, to create a moment's disturbance and increase his notoriety. My brethren, as you well know, have preached eloquently on this and similar subjects, to the edifying of their congregations, and it is not fitting that a few disgruntled members should undertake to overrule them by pretending to learnedly examine any religious theories that may be presented to their notice by any charlatan who passes through our little city. Your pastors are abundantly able to take care of all such questions themselves."

This speech, so uncalled for, and delivered in such a domineering manner, aroused the ire of the lawyer, and, springing to his feet, he replied: "Sir! Allow me to say to you that we resent your action as an intrusion on our rights. We are free-born American citizens, and are interfering with no one. If the clergy of this city are abundantly able to handle this question, why have they not done so? You may say that you do not believe in controversy; you may hurl your innuendoes at the stranger who comes to Westville; but the fact remains that the clergy have shown themselves either ignorant of the question, or presuming upon their authority or their superior piety, have thought themselves above looking into these things.

"You may report to your fellow ministers that we have met to study our Bibles, and that we will resent any interference from them. If any of the friends here do not agree with me, let them speak."

After the minister had departed, Mr. Thomas suggested that, as they were seeking the truth, they call themselves The Truthseekers' Club. This suggestion, coupled with one that they should meet on every Thursday evening at the homes of the members, was immediately adopted. After discussing rules and other minor points of organization, the company separated, to meet at the home of John Suete.

CHAPTER II. The Club's First Meeting

When Rev. Quenton returned to his fellow ministers with the club's report, it was immediately decided that such heresy must be stamped out. Following this, a proposition was adopted stating that each minister should visit those of his members who had declared their intention to join the club, and notify them that they would incur the displeasure of their churches if they attended. This had the effect of keeping several of the timid ones away on the following Thursday. However, quite a few gathered, and, after conversing a little while, began opening their Bibles and casting furtive glances at John, as if they expected him to take the initiative in the meeting. Finally Deacon Rames suggested that they begin.

Before any of the members could reply, Elder Visson, a Seventh-day Advent preacher, who had come on Mr. Lawsler's request, began to address the gathering.

"I understand you are to begin the study of the Sabbath question, and am glad to be with you, so that I can give you much needed help. You are all keeping the wrong day, and it seems strange to me that you can not see your mistake.

"When Constantine acknowledged Christ, he refused to surrender the venerable day of the sun, but brought it with him into Christianity, and thus handed it down to

IO THE KING S HIGHWAY.

the churches of to-day. About 321 A.D. he made the following law for his whole nation: 'Let all the judges and townspeople and the occupants of all trades rest on the venerable day of the sun, but let those who are situated in the country freely and at full liberty attend to the business of agriculture, because it often happens that no other day is fit for sowing corn and planting vines, lest the critical moment, being let slip, men should lose the commodities granted by heaven.'

"This was the first time Christians were told to observe the first day of the week. And it was first enjoined on the churches as the Lord's day in 364 A.D. William Prynne, in 'Dissertation on the Lord's-Day Sabbath,' says: 'The seventh-day Sabbath . . . solemnized by Christ, the apostles, and the early Christians, till the Laodicean Council, did in a manner quite abolish the observation of it.' "

"The gentleman is slightly mixed in his evidence," said Professor Harwood when the Elder had concluded. "If Constantine was the first to enjoin it on the Christians in 321 A.D., the Council certainly was not the first to enjoin it in 364 A.D."

At this point Mr. Upton interrupted him by suggesting that they examine the Scriptures.

Elder Visson immediately opened his Bible and began reading Exodus 20:8: "Remember the Sabbath day to keep it holy." Then he asked them to turn to Deuteronomy 5:22, and read that: "These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more." This state-

THE KINGS HIGHWAY. II

ment, "And he added no more," he explained, showed that the ten commandments are a complete law, and that nothing more was added to them.

" I believe we must keep the holy Sabbath," said Mrs. Sherndon, excitedly. "I" —

"But you don't keep the Sabbath day," replied the minister. "You are keeping another day — not a holy day, but a heathen festival."

"Before we go any farther let us see how many of us know the proper divisions of the Bible," said Professor Harwood.

As several looked at him quite askance, he continued : "You know that certain rules govern the study of every subject. We should apply these rules to the Bible to learn that each part has its proper use and place. As Paul says : ' He taketh away the first that he may establish the second' (Heb. 10:5-9)."

" But that means the ceremonial law," was the reply, amidst fervent Amens.

" Dr. Sherndon, will you turn to the passage of Scripture that mentions the ceremonial law?" returned the Professor.

The physician turned the pages a moment, then he said: "I don't remember just where it is, but I have heard it mentioned quite frequently."

" Probably Mr. Lawsler can find it."

" It's in — ah — in — really, I don't recall it now, but our preachers often quote it. Brother Visson, do you remember the chapter?"

"No, I don't recall it just now!"

"Well!" responded the Professor: "while you try to find it I will explain my remarks. A friend has put the rules I mentioned in rhyme, and I will recite them to you :

" If knowledge you would obtain, Five things observe with care :

By whom 'twas written,

To whom 'twas written, And why, and when, and where.'

" By careful study you will discover that the Old Testament is divided into three parts, as described by the Lord in Luke 24:44: 'All things must needs be fulfilled which are written in the law of Moses, and the prophets, and the Psalms, concerning me.' Please notice that law is singular, Psalms and prophets plural.

" The divisions of the New Testament are as plainly marked as those of the Old. They are : The Memoirs ; Acts of the Apostles ; the Epistles, and Revelations.

" The Memoirs were written to produce and to increase faith. As proof of this I refer you to Luke 1 : 1-4; John 20: 31, and Romans 10: 17.

" The Book of Acts is the book of conversions. Therefore, when the believer wants to know what to do, he studies this book. In it he will find the first gospel sermon and its results ; the beginning of the church on Pentecost, and the process of conversion.

" The Epistles were written to Christians. In proof of this please read Rom. 1:751 Cor. 1 : 1,2; Gal. 1:2;

1 Tim. 1:2, etc. These letters are the 'Discipline,' or Rule of Faith, of the churches, that the man of God may be complete, furnished completely unto every good work.

" The last division is called a revelation of Jesus Christ, which God gave him to show unto his servants. It is prophetic history of God's church and its enemies, and is to be read by his people. See Rev 1 : 3.

" The seven-bowled lampstand, which was the only light within the tabernacle, foreshadowed this book — the only light of the New Testament temple, which temple ye are. The three divisions, Law, Prophets and Psalms, pointed forward to the Christ ; while the Acts, Epistles and Revelations point back to Him. Between them, as it were on the shaft, is the center division, the life of Jesus the Messiah."

" If we accept this method, what will become of the Psalms? so many enjoy reading them/' asked Mrs. Suete.

" They will be understood better and appreciated more than at present. Paul enjoins the reading of them upon the church (Eph. 5: 19; Col. 3: 16). Read them in the light of this method, knowing that the Christ has come, and the nations of the world may worship in His name, and you will find new beauty in every one of them."

" I think it is only fair that we give this question a thorough examination," spoke an interested listener. " The only way to learn the truth is to notice carefully every view that is presented. We can not overthrow all the false theories in a day. It may be that some of us can bring additional light to bear on this subject."

After a few more suggestions and a general discussion of the subject presented, the members and visitors began leaving by twos and threes, each one determined to be present the next Thursday, and, if possible, bring some one with them.

CHAPTER III. The Two Covenants

The week following the meeting was a busy one for most of the members. They had diligently studied the subject discussed, and were anxious to meet again. Therefore, when the evening arrived all were ready to begin.

When all had gathered into the spacious parlors of Dr. Sherndon's residence, they found that Professor Harwood and Elder Visson were absent. The former soon entered, and, apologizing for his tardiness, asked if any had found the ceremonial law.

" I couldn't find it," replied Mr. Upton. " It is strange — I am positive it is there, but it continually eludes me. I don't understand why I can't find it."

" The reason you haven't found it is because it is not in the Book. It is a theological term, and contradictory to the teaching of the Bible. The phrase, 'the law,' is there, but the terms 'ceremonial' and 'moral' are not coupled with it."

" It may not be there in so many words," said Elder Visson, who had entered in time to hear the foregoing remarks, " but the whole tenor of the Bible is to that effect. Just notice these differences between the two:

" i. Moral. — Spoken by God. — Deut. 4: 12.

Ceremonial. — Spoken by Moses. — Deut. 1 : 1-6.

"2. Moral. — Perfect. — Psa. 19:7.

Ceremonial. — Made nothing perfect. — Heb. 7: 19. "3. Moral. — Every jot and tittle shall stand till heaven and earth pass away. — Matt. 5 : 18. Ceremonial. — Was added till the seed came. — Gal. 3:19."

" The Elder should read Deuteronomy 1 : 1-6 and learn that it was the law spoken by God that Moses spoke," said Deacon Rames. "And I think he ought also to read Matthew 5 : 18, for he misquoted that. As for his other idea, the quotation from Galatians shows that, perfect or imperfect, something was wrong, and God repealed it."

" I would like to have the Professor tell us what he thinks the two covenants are ? It appears to me that they somehow are connected with the law and the gospel," requested the lawyer.

This proposition being seconded by a majority, the Professor told them that long after the first covenant had been given, the prophet Jeremiah said : " Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah ; not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which my covenant they brake,, although I was a husband unto them, saith the Lord " (Jer. 31:31, 32) . And in Galatians 3 : 24, 25, Paul says : " The law hath been our tutor to bring us unto Christ, that we might be justified by faith." But now that faith is come, we are no longer under a tutor."

Another argument he presented was that the Jews, l6 THE KING'S HIGHWAY.

though all members of the old covenant, persecuted the members of the new, both Jew and Gentile, with terrible fierceness. Had the two been identical, this would not have occurred; therefore the old covenant was to the Jews ; but the new to the world.

Then turning suddenly to Elder Visson, he inquired : " What do you call the moral law ?"

" The Decalogue, or ten commandments."

" All the rest is ceremonial law ?"

" Yes !"

" And all done away with?"

"Yes! All the ceremonial law is"

" How many of these commandments are moral ?"

"What is a good definition of the word 'moral' ?" interrupted Mr. Upton.

" Webster defines it : ' Relating to the practice, manners or conduct of men, as social beings, in relation to each other, and with reference to right and wrong.' ,;

" Then the Elder must say that six of them are moral and four are religious; and we can not honestly call the decalogue the moral law."

Several questions were now asked and answered. Then some one asked, If the new covenant was promised to Israel, how could it be the gospel which is to go to every creature, and if there was not a law of Moses and a law of God?

The following replies were given:

(i) It was not promised to Israel only. All nations would say, Come, let us go up to the house of the God of Jacob, and we will walk in his paths. Again, " But I speak to you that are Gentiles, inasmuch as I am an

THE KINGS HIGHWAY IJ

apostle of Gentiles. But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them and didst become partakers with them of the root and fatness of the olive tree, glory not over the branches ; but if thou gloriest, it is not thou that bearest the root, but the root thee. Thou wilt say then branches were broken off that I might be grafted in. Well, by their unbelief they were broken off, and thou standest by faith."

(2) Read Nehemiah 8: 1-9, and you will learn that all the people gathered there and heard the law of God, which was the law of Moses.

" I happen to notice a passage of Scripture which, I think, bears upon this subject," exclaimed Deacon Rames. "I refer to Hebrews 8: 13. 'In that he saith, A new covenant, he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.' "

Some one now asked what the first covenant was, and received the reply that it must be the one given on Sinai, and therefore, according to Paul's argument, would pass away some time after Jeremiah's day.

A member then offered the suggestion that Paul said : " For this cause he [Christ] is the mediator of a new covenant ; that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance. For where a testament is, there must of necessity be the death of him that made it. For a testament is of force where there hath been a death. For doth it ever avail while he that made it liveth ?"

i8 the king's highway.

Deacon Rames then continued : " Speaking of his coming death on the night in which he instituted the Lord's Supper, Jesus took the cup, and, giving thanks, handed it to his disciples, saying : ' Drink ye all of it, for this is my blood of the new covenant, which is shed for many unto the remission of sins ' (Matt. 26: 27, 28)."

When the argument was concluded, some one suggested that, as it was growing late, they should continue their investigation of the subject at the next meeting. It was also suggested that they re-examine the evening's discussion during the week.

Professor Harwood now requested permission to ask a question. It being granted, he said : " If the new covenant is the decalogue, it was established before the death of the testator. How could it be the covenant spoken of in Hebrews 9: 15-17?"

At the conclusion of these remarks the meeting adjourned, to meet in one week.

CHAPTER IV. The: Sabbath Day

The next meeting was larger and more enthusiastic than any of the previous ones ; every one seemed anxious to find out how his neighbors had fared. The week had been a very exciting one. The week had seemed like the one following Elder Whitman's challenge. Rumors of all kinds were afloat. Threats of church displeasure and angry replies and denunciations were plentiful. One said that he had heard that John Suete had organized an infidel church, which met in his house every Thursday. Another replied that this was their Sabbath day. and that John was the clergyman, and preached to his members at their meetings. One good old lady was told that the new church was fixing up a new Bible that would overthrow Christendom. The ministers were very outspoken against the new heresy, and several of them had strongly advised ostracism to bring the erring ones to their senses. But all these things only added fuel to the fire, and aroused the curiosity of some who otherwise would not have attended. When the club met, there were so many visitors that the double doors between the rooms had to be opened. As soon as the company were all seated, the Professor began the investigation of the evening's topic by saying that he had noticed that the hardest counterfeit to discover is the one that most nearly resembles the original.

(•9)

Therefore, while this question was being discussed all should be led away. He said he had tried to show them that the law was fulfilled and is not in force to-day, though it is not destroyed. To illustrate : When one pays a mortgage, it is not destroyed by the act, yet it is no longer in force ; it has been canceled. So it is with the old covenant ; it has been fulfilled — accomplished ; that is, its demands have been complied with. And, as has been suggested, if the covenant is the decalogue, then the Sabbath is done away with also. He also asked them whether or not his quotations showed the decalogue to be a part of the law. Then he presented the following: If the new covenant is the decalogue, it must have been established before Jesus became the mediator. (Heb. 8:6.)

" Professor, why don't you believe in keeping the Sabbath?" asked some one.

" I am compelled to say, after searching the Scriptures, that there is no command for Christians to keep the Sabbath. One reason I give to uphold this doctrine is, that the Sabbath was not given for more than twenty centuries after creation. The first mention of it as a day to be observed is found in Exodus 16: 23. God had told Moses that he would provide for the children of Israel. He said : ' Behold, I will rain bread from heaven for you, and the people shall go out and gather a day's portion every day, that I may prove them whether they will walk in my law or no. And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily' (Exodus 16: 4, 5). 'And it came to pass that on the sixth day they gathered as much bread, two omers for each one, and all the rulers of the congregation came and told Moses. And he said unto them, This is that which the Lord hath spoken, To-morrow is a solemn rest, a holy sabbath unto the Lord : bake that which ye shall bake, and seethe that which ye shall seethe, and all that remaineth over lay up for you to be kept until the morning' (Exodus 16 : 22, 23) . If they had been accustomed to keeping the Sabbath, why were they surprised when the people obeyed the command ?

" Prior to 1647 A.D. [Hale's Chronology] the Scriptural history of Sabbath-keeping among men is an entire blank. If any sacred day was observed, we have no record to tell us which of the days of the week it was. And it is certain that no such Sabbath as that which is found in the decalogue was kept by any people, for all the elements which enter into Sabbath-keeping had not then transpired. Justin Martyr says that the patriarchs were justified before God in not keeping the Sabbaths. And again, from Abraham originated circumcision, and from Moses the Sabbath.

"Another reason why we do not observe it is, that it was given to the Jews only. I turn to Exodus 16 and 20, and learn that Israel stood before Sinai. When I read of the crossing of the Red Sea, I know it was the Jewish nation thai passed over. And when T read of the giving of the law, I read about the Hebrew people receiving it.

" In the prayer found in Nehemiah 9: 14, the Levites speak of their fathers, and say : ' Thou madest known to them thy holy Sabbaths.' And in Nehemiah 4:8: ' What great nation is there that hath statutes and judgments so righteous as all their law which I set before yon this day ?'

" The ten commandments were not given to the Jewish patriarchs — Abraham, Isaac and Jacob. For Deuteronomy 5: 1-3 states that Moses called unto all Israel and said unto them : ' Hear, O Israel, the statutes and the judgments which I speak in your ears this day, that you may learn and observe to do them. The Lord our God made a covenant with us in Horeb. The Lord made not this covenant with our fathers, but with us, even us who are all of us here alive this day.' This included the Sabbath, and was limited to that nation. It was given at its birth, and passed away with its death. ' It is a sign between me and Israel, saith the Lord.' Exodus 31 : 13-17."

" I have some proofs showing that we must keep the Sabbath day holy," interrupted Elder Visson. "(1) Jesus kept the day. (2) Sunday was given by the Roman Church through the Emperor Constantine and the Council of Laodicea. Constantine gave the following as his reason : ' Let us have nothing in common with the most hostile rabble of the Jews/ (3) The Sabbath was made for man. (4) Paul preached on the Sabbath. (5) God gave the law of the Sabbath at creation. (6) Read Acts 13:42; 16:13. (7) Christ commanded his disciples to keep it. ( Matt. 24 : 20. ) These proofs are conclusive, and I am anxious to see what the Professor will do with them."

" Before I notice these proofs, I want to present to your notice another passage of Scripture in order to strengthen my position," was the response. " Exodus 34: 1,27, reads: 'And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon the tables the words that were on the first tables which thou breakest. And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel:

" The Elder says Jesus kept the Sabbath. True ! He also was circumcised and kept the passover. Why? Because the old covenant was not abrogated until it was nailed to the cross. Until that time all Hebrews and proselytes were compelled to observe it. The Scriptures teach us that when the fullness of time came, God sent forth his Son, born of a woman, under the law, that he might redeem them which were under the law. — Gal. 4:4,5. He is the testator of the new covenant, which could not be in force until the death of the testator.

" In regard to Sunday, I deny the gentleman's statement. If the disciples had been in the habit of meeting on the Sabbath, Luke would have recorded it in the Acts of the Apostles. But we find another day referred to there. Paul spent seven days in Troas (Acts 20:6,7) ; there is no record of a Sabbath meeting, but upon the first day of the week, when the disciples gathered to break bread, Paul preached to them. The Elder says it was changed by an emperor and a council. If one did it, the other did not. Again, the Council of Laodicea was a Greek Catholic, not a Roman Catholic Council. Again, the Roman Catholic Church does not say that a Pope changed the day, but that the apostles did it.

" 'Question: Are the Sabbath day and the Sunday the same?

" 'Answer: The Sabbath dav and the Stindav are not the same. The Sabbath is the seventh day of the week, and is the day which was kept holy in the old law; the Sunday is the first day of the week, and is the day kept holy in the new law.