Test Bank for Microbiology 1st Edition Wessner Dupont

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Package Title: Test Bank
Course Title: Wessner1e
Chapter Number: 5

Question Type: Multiple Choice

1) Which of these comprises the viral genome?

a) single-stranded DNA
b) single-stranded RNA
c) double-stranded DNA
d) double-stranded RNA
e) All of these choices are seen in viruses.

Answer: e

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

2) What is the viral capsid composed of?

a) protein
b) nucleic acid
c) lipid
d) polysaccharide
e) glycogen

Answer: a

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses
3) What protective structure contains the viral nucleic acid?

a) envelope
b) nucleus
c) capsid
d) endosome
e) vacuole

Answer: c

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

4) The field of virology started in the late _______ after Dimitri Ivanovski demonstrated that the
infectious agent that caused disease in a tobacco plants could pass through a filter small enough
to exclude any known bacterium.

a) 1500s
b) 1600s
c) 1700s
d) 1800s
e) 1900s

Answer: d

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

5) What is the average size of a virus?

a) 10 – 100 nm
b) 0.5 – 1 µm
c) 5 – 10 µm
d) 100 – 500 µm.
e) 1 – 10 mm

Answer: a

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

6) What general shape is a virus with helical capsid symmetry?

a) icosahedral
b) spherical
c) round
d) rod shaped
e) square

Answer: d

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

7) Most viruses with helical capsid symmetry contain _______ as their nucleic acid.

a) single-stranded DNA
b) single-stranded RNA
c) double-stranded DNA
d) double-stranded RNA
e) RNA/DNA dimer

Answer: b

Difficulty: Medium
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

8) Viruses that have icosahedral symmetry have ________ faces and 12 vertices resulting in a
spherical appearance.

a) 10
b) 20
c) 30
d) 40
e) 50
Answer: b

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

9) Enveloped viruses are mainly associated with which of the following?

a) plants and bacteria

b) animals
c) bacteria
d) plant and animals
e) plants

Answer: b

Difficulty: Medium
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

10) What is the first step in the viral replication cycle?

a) RNA synthesis
b) genome synthesis
c) entry into the cell
d) attachment to the cell
e) viral RNA translation

Answer: d

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

11) What is the most common way for non-enveloped viruses to enter animal cells?

a) The virion fuses itself to the cell membrane.

b) The virion directly injects its nucleic acid.
c) Endocytosis of the virion.
d) Through lysis of the cell.
e) Via a hole in the cell membrane.

Answer: c

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

12) What is the most common way for enveloped viruses to enter animal cells?

a) The virion fuses itself to the cell membrane.

b) The virion directly injects its nucleic acid.
c) Endocytosis of the virion.
d) Through lysis of the cell.
e) Via a hole in the cell membrane.

Answer: a

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

13) Plant viruses often enter into a plant cell:

a) through fusion of the virion to the cell membrane.

b) through direct injection of the viral nucleic acid.
c) as a result of insects feeding on the plant.
d) by endocytosis.
e) by phagocytosis.

Answer: c

Difficulty: Easy
Learning Objective: LO 5.1 Explain the unique properties of viruses and how they are
categorized.
Section Reference: Section 5.1 A basic overview of viruses

14) How do bacteriophages invade the bacteria cell?

a) The bacteriophage fuses itself to the cell membrane.

b) The bacteriophage directly injects its nucleic acid.
Another document from Scribd.com that is
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 But her faith and patience held out till she was released by death.

“Mrs. Trask lay fifteen or sixteen years a prisoner for her

opinion about the Saturday Sabbath; in all which time she would
receive no relief from anybody, notwithstanding she wanted
much: alleging that it was written, ‘It is more blessed ... to give
than to receive.’ Neither would she borrow, because it was
written, ‘Thou shalt lend to many nations, and shalt not borrow.’
So she deemed it a dishonor to her head, Christ, either to beg or
borrow. Her diet for the most part during her imprisonment, that
is, till a little before her death, was bread and water, roots and
herbs; no flesh, nor wine, nor brewed drink. All her means was an
annuity of forty shillings a year; what she lacked more to live
upon she had of such prisoners as did employ her sometimes to
do business for them.”[1061]

Pagitt, who was the cotemporary of Trask, thus states the principles of
the Sabbatarians of that time, whom he calls Traskites:—

“The positions concerning the Sabbath by them maintained

were these:—
“1. That the fourth commandment of the Decalogue,
‘Remember the Sabbath day, to keep it holy’ [Ex. 20], is a divine
precept, simply and entirely moral, containing nothing legally
ceremonial in whole or in part, and therefore the weekly
observation thereof ought to be perpetual, and to continue in
force and virtue to the world’s end.
“2. That the Saturday, or seventh day in every week, ought to
be an everlasting holy day in the Christian church, and the
religious observation of this day obligeth Christians under the
gospel, as it did the Jews before the coming of Christ.
“3. That the Sunday, or Lord’s day, is an ordinary working day,
and it is superstition and will-worship to make the same the
Sabbath of the fourth commandment.”[1062]

It was for this noble confession of faith that Mrs. Trask was shut up in
prison till the day of her death. For the same, Mr. Trask was compelled to
stand in the pillory, and was whipped from thence to the fleet, and then
shut up in a wretched prison, from which he escaped by recantation after
enduring its miseries for more than a year.[1063]
Mr. Utter mentions the next Sabbatarian minister as follows:—

“Theophilus Brabourne, a learned minister of the gospel in the

established church, wrote a book, which was printed at London in
1628, wherein he argued ‘that the Lord’s day is not the Sabbath
day by divine institution,’ but ‘that the seventh-day Sabbath is
now in force.’ Mr. Brabourne published another book in 1632,
entitled, ‘A Defense of that most Ancient and Sacred Ordinance
of God’s, the Sabbath Day.’”[1064]

Brabourne dedicated his book to King Charles I., requesting him to

use his royal authority for the restoration of the ancient Sabbath. But
those who put their trust in princes are sure to be disappointed. Dr. F.
White, bishop of Ely, thus states the occasion of his own work against
the Sabbath:—

“Now because this Brabourne’s treatise of the Sabbath was

dedicated to his Royal Majesty, and the principles upon which he
grounded all his arguments (being commonly preached, printed,
and believed throughout the kingdom), might have poisoned and
infected many people either with this Sabbatarian error, or with
some other of like quality; it was the king, our gracious master,
his will and pleasure, that a treatise should be set forth, to prevent
further mischief, and to settle his good subjects (who have long
time been distracted about Sabbatarian questions) in the old and
good way of the ancient and orthodoxal Catholic church. Now
that which his sacred Majesty commanded, I have by your
Grace’s direction [Archbishop Laud] obediently performed.”[1065]

The king not only wished by this appointment to overthrow those who
kept the day enjoined in the commandment, but also those who by means
of Dr. Bound’s new theory pretended that Sunday was that day. He
therefore joined Dr. Heylyn with Bishop White in this work:—
 “Which burden being held of too great weight for any one to
undergo, and the necessity of the work requiring a quick dispatch,
it was held fit to divide the employment betwixt two. The
argumentative and scholastical part was referred to the right
learned Dr. White, then bishop of Ely, who had given good proof
of his ability in polemical matters in several books and
disputations against the papists. The practical and historical [was
to be written], by Heylyn of Westminster, who had gained some
reputation for his studies in the ancient writers.”[1066]

The works of White and Heylyn were published simultaneously in

1635. Dr. White, in addressing himself to those who enforce Sunday
observance by the fourth commandment, speaks thus of Brabourne’s
arguments, that not Sunday, but the ancient seventh day, is there
enjoined:—

“Maintaining your own principles that the fourth

commandment is purely and simply moral and of the law of
nature, it will be impossible for you either in English or in Latin,
to solve Theophilus Brabourne’s objections.”[1067]

But the king had something besides argument for Brabourne. He was
brought before Archbishop Laud and the court of High Commission,
and, moved by the fate of Mrs. Trask, he submitted for the time to the
authority of the church of England, but sometime afterward wrote other
books in behalf of the seventh day.[1068] Dr. White’s book has this pithy
notice of the indefinite-time theory:—

“Because an indefinite time must either bind to all moments of

time, as a debt, when the day of payment is not expressly dated, is
liable to payment every moment; or else it binds to no time at
all.”[1069]

Mr. Utter, after the statement of Brabourne’s case, continues thus:—

“About this time Philip Tandy began to promulgate in the

northern part of England the same doctrine concerning the
Sabbath. He was educated in the established church, of which he
 became a minister. Having changed his views respecting the
mode of baptism and the day of the Sabbath, he abandoned that
church and ‘became a mark for many shots.’ He held several
public disputes about his peculiar sentiments, and did much to
propagate them. James Ockford was another early advocate in
England of the claims of the seventh day as the Sabbath. He
appears to have been well acquainted with the discussions in
which Trask and Brabourne had been engaged. Being dissatisfied
with the pretended conviction of Brabourne, he wrote a book in
defense of Sabbatarian views, entitled, ‘The Doctrine of the
Fourth Commandment.’ This book, published about the year
1642, was burnt by order of the authorities in the established
church.”[1070]

The famous Stennett family furnished, for four generations, a

succession of able Sabbatarian ministers. Mr. Edward Stennett, the first
of these, was born about the beginning of the seventeenth century. His
work entitled, “The Royal Law Contended For,” was first published at
London in 1658. “He was an able and devoted minister, but dissenting
from the established church, he was deprived of the means of support.”
“He suffered much of the persecution which the Dissenters were exposed
to at that time, and more especially for his faithful adherence to the cause
of the Sabbath. For this truth he experienced tribulation, not only from
those in power, by whom he was kept a long time in prison, but also
much distress from unfriendly, dissenting brethren, who strove to destroy
his influence, and ruin his cause.” In 1664, he published a work entitled,
“The Seventh Day is the Sabbath of the Lord.”[1071] In 1671, Wm.
Sellers wrote a work in behalf of the seventh day in reply to Dr. Owen.
Cox states its object thus:—

“In opposition to the opinion that some one day in seven is all
that the fourth commandment requires to be set apart, the writer
maintains the obligation of the Saturday Sabbath on the ground
that ‘God himself directly in the letter of the text calls the seventh
day the Sabbath day, giving both the names to one and the
selfsame day, as all men know that ever read the
commandments.’”[1072]
 One of the most eminent Sabbatarian ministers of the last half of the
seventeenth century was Francis Bampfield. He was originally a
clergyman of the church of England. The Baptist historian, Crosby,
speaks of him thus:—

“But being utterly unsatisfied in his conscience with the

conditions of conformity, he took his leave of his sorrowful and
weeping congregation in ... 1662, and was quickly after
imprisoned for worshiping God in his own family. So soon was
his unshaken loyalty to the king forgotten, ... that he was more
frequently imprisoned and exposed to greater hardships for his
nonconformity, than most other dissenters.”[1073]

Of his imprisonment, Neale says:—

“After the act of uniformity, he continued preaching as he had

opportunity in private, till he was imprisoned for five days and
nights, with twenty-five of his hearers in one room ... where they
spent their time in religious exercises, but after some time he was
released. Soon after, he was apprehended again and lay nine years
in Dorchester jail, though he was a person of unshaken loyalty to
the king.”[1074]

During his imprisonment, he preached almost every day, and gathered

a church even under his confinement. And when he was at liberty, he
ceased not to preach in the name of Jesus. After his release, he went to
London, where he preached with much success.[1075] Neale says of his
labors in that city:—

“When he resided in London he formed a church on the

principles of the Sabbatarian Baptists, at Pinner’s hall, of which
principles he was a zealous asserter. He was a celebrated
preacher, and a man of serious piety.”[1076]

On Feb. 17, 1682, he was arrested while preaching, and on March 28,
was sentenced to forfeit all his goods and to be imprisoned in Newgate
for life. In consequence of the hardships which he suffered in that prison,
he died, Feb. 16, 1683.[1077] “Bampfield,” says Wood, “dying in the said
prison of Newgate ... aged seventy years, his body was ... followed with
a very great company of factious and schismatical people to his
grave.”[1078] Crosby says of him:—

“All that knew him will acknowledge that he was a man of

great piety. And he would in all probability have preserved the
same character, with respect to his learning and judgment, had it
not been for his opinion in two points, viz., that infants ought not
to be baptized, and that the Jewish Sabbath ought still to be
kept.”[1079]

Mr. Bampfield published two works in behalf of the seventh day as the
Sabbath, one in 1672, the other in 1677. In the first of these he thus sets
forth the doctrine of the Sabbath:—

“The law of the seventh-day Sabbath was given before the law
was proclaimed at Sinai, even from the creation, given to Adam,
... and in him to all the world.[1080]... The Lord Christ’s obedience
unto this fourth word in observing in his lifetime the seventh day
as a weekly Sabbath day, ... and no other day of the week as such,
is a part of that perfect righteousness which every sound believer
doth apply to himself in order to his being justified in the sight of
God; and every such person is to conform unto Christ in all the
acts of his obedience to the ten words.”[1081]

His brother, Mr. Thomas Bampfield, who had been speaker in one of
Cromwell’s parliaments, wrote also in behalf of seventh-day observance,
and was imprisoned for his religious principles in Ilchester jail.[1082]
About the time of Mr. Bampfield’s first imprisonment, severe
persecution arose against the Sabbath-keepers in London. Crosby thus
bears testimony:—

“It was about this time [ . . 1661], that a congregation of

Baptists holding the seventh day as a Sabbath, being assembled at
their meeting-house in Bull-stake alley, the doors being open,
about three o’clock . . [Oct. 19], whilst Mr. John James was
preaching, one Justice Chard, with Mr. Wood, an headborough,
came into the meeting-place. Wood commanded him in the king’s
 name to be silent and come down, having spoken treason against
the king. But Mr. James, taking little or no notice thereof,
proceeded in his work. The headborough came nearer to him in
the middle of the meeting-place and commanded him again in the
king’s name to come down or else he would pull him down;
whereupon the disturbance grew so great that he could not
proceed.”[1083]

The officer having pulled him down from the pulpit, led him away to
the court under a strong guard. Mr. Utter continues this narrative as
follows:—

“Mr. James was himself examined and committed to Newgate,

on the testimony of several profligate witnesses, who accused
him of speaking treasonable words against the king. His trial took
place about a month afterward, at which he conducted himself in
such a manner as to create much sympathy. He was, however,
sentenced to be hanged, drawn and quartered.[1084] This awful
sentence did not dismay him in the least. He calmly said,
‘Blessed be God; whom man condemneth, God justifieth.’ While
he lay in prison, under sentence of death, many persons of
distinction visited him, who were greatly affected by his piety and
resignation, and offered to exert themselves to secure his pardon.
But he seems to have had little hope of their success. Mrs. James,
by advice of her friends, twice presented petitions to the king
[Charles II.], setting forth the innocence of her husband, the
character of the witnesses against him, and entreating His
Majesty to grant a pardon. In both instances she was repulsed
with scoffs and ridicule. At the scaffold, on the day of his
execution, Mr. James addressed the assembly in a very noble and
affecting manner. Having finished his address, and kneeling
down, he thanked God for covenant mercies, and for conscious
innocence; he prayed for the witnesses against him, for the
executioner, for the people of God, for the removal of divisions,
for the coming of Christ, for the spectators, and for himself, that
he might enjoy a sense of God’s favor and presence, and an
entrance into glory. When he had ended, the executioner said,
‘The Lord receive your soul;’ to which Mr. James replied, ‘I
thank thee.’ A friend observing to him, ‘This is a happy day,’ he
 answered, ‘I bless God it is.’ Then having thanked the sheriff for
his courtesy, he said, ‘Father, into thy hands I commit my
spirit.’... After he was dead his heart was taken out and burned,
his quarters were affixed to the gates of the city, and his head was
set up in White chapel on a pole opposite to the alley in which his
meeting-house stood.”[1085]

Such was the experience of English Sabbath-keepers in the

seventeenth century. It cost something to obey the fourth commandment
in such times as those. The laws of England during that century were
very oppressive to all Dissenters, and bore exceedingly hard upon the
Sabbath-keepers. But God raised up able men, eminent for piety, to
defend his truth during those troublous times, and, if need be, to seal
their testimony with their blood. In the seventeenth century, eleven
churches of Sabbatarians flourished in England, while many scattered
Sabbath-keepers were to be found in various parts of that kingdom. Now,
but three of these churches are in existence! And only remnants, even of
these, remain!
To what cause shall we assign this painful fact? It is not because their
adversaries were able to confute their doctrine; for the controversial
works on both sides still remain, and speak for themselves. It is not that
they lacked men of piety and of learning; for God gave them these,
especially in the seventeenth century. Nor is it that fanaticism sprang up
and disgraced the cause; for there is no record of anything of this kind.
They were cruelly persecuted, but the period of their persecution was
that of their greatest prosperity. Like Moses’ bush, they stood
unconsumed in the burning fire. The prostration of the Sabbath cause in
England is due to none of these things.
The Sabbath was wounded in the house of its own friends. They took
upon themselves the responsibility, after a time, of making the Sabbath
of no practical importance, and of treating its violation as no very serious
transgression of the law of God. Doubtless they hoped to win men to
Christ and his truth by this course; but, instead of this, they simply
lowered the standard of divine truth into the dust. The Sabbath-keeping
ministers assumed the pastoral care of first-day churches, in some cases
as their sole charge, in others, they did this in connection with the
oversight of Sabbatarian churches. The result need surprise no one; as
these Sabbath-keeping ministers and churches said to all men, in thus
acting, that the fourth commandment might be broken with impunity, the
people took them at their word. Mr. Crosby, a first-day historian, sets this
matter in a clear light:—

“If the seventh day ought to be observed as the Christian

Sabbath, then all congregations that observe the first day as such
must be Sabbath-breakers.... I must leave those gentlemen on the
contrary side to their own sentiments; and to vindicate the
practice of becoming pastors to a people whom in their
conscience they must believe to be breakers of the Sabbath.”[1086]

Doubtless there have been noble exceptions to this course; but the
body of English Sabbatarians for many years have failed to faithfully
discharge the high trust committed to them.
 CHAPTER XXVII.
THE SABBATH IN AMERICA.

The first Sabbath-keeping church in America—Names of its members—Origin of the

second—Organization of the Seventh-day Baptist General Conference—Statistics
of the Denomination at that time—Nature of its organization—Present Statistics—
Educational facilities—Missionary work—The American Sabbath Tract Society—
Responsibility for the light of the Sabbath—The German S. D. Baptists of
Pennsylvania—Reference to Sabbath-keepers in Hungary—In Siberia—The
Seventh-day Adventists—Their origin—Labors of Joseph Bates—Of James White
—The Publishing Association—Systematic Benevolence—The work of the
preachers mainly in new fields—Organization of the S. D. Adventists—Statistics
—Peculiarities of their faith—Their object—The S. D. Adventists of Switzerland
—Why the Sabbath is of priceless value to mankind—The nations of the saved
observe the Sabbath in the new earth.

The first Sabbatarian church in America originated at Newport, R. I.

The first Sabbath-keeper in America was Stephen Mumford, who left
London three years after the martyrdom of John James, and forty-four
years after the landing of the pilgrim fathers at Plymouth. Mr. Mumford,
it appears, came as a missionary from the English Sabbath-keepers.[1087]
Mr. Isaac Backus, the historian of the early New England Baptists,
makes the following record:—

“Stephen Mumford came over from London in 1664, and

brought the opinion with him that the whole of the ten
commandments, as they were delivered from Mount Sinai, were
moral and immutable; and that it was the Antichristian power
which thought to change times and laws, that changed the
Sabbath from the seventh to the first day of the week. Several
members of the first church in Newport embraced this sentiment,
and yet continued with the church for some years, until two men
and their wives who had so done, turned back to the keeping of
the first day again.”[1088]

Mr. Mumford, on his arrival, went earnestly to work to convert men to

the observance of the fourth commandment, as we infer from the
following record:—

“Stephen Mumford, the first Sabbath-keeper in America, came

from London in 1664. Tacy Hubbard commenced keeping the
 Sabbath, March 11, 1665. Samuel Hubbard commenced April 1,
1665. Rachel Langworthy, January 15, 1666. Roger Baxter, April
15, 1666, and William Hiscox, April 28, 1666. These were the
first Sabbath-keepers in America. A controversy, lasting several
years, sprung up between them and members of the church. They
desired to retain their connection with the church, but were, at
last, compelled to withdraw, that they might peaceably enjoy and
keep God’s holy day.”[1089] [Baxter is Baster in the S. D. B.
Memorial.]

Though Mr. Mumford faithfully taught the truth, he seems to have

cherished the ideas of the English Sabbatarians, that it was possible for
first-day and seventh-day observers to walk together in church
fellowship. Had the first-day people been of the same mind, the light of
the Sabbath would have been extinguished within a few years, as the
history of English Sabbath-keepers clearly proves. But, in the providence
of God, the danger was averted by the opposition which these
commandment-keepers had to encounter.
Besides the persons above enumerated, four others embraced the
Sabbath in 1666, but in 1668 they renounced it. These four were also
members of the first-day Baptist church of Newport. Though the
Sabbath-keepers who retained their integrity thought that they might
lawfully commune with the members of the church who were fully
persuaded to observe the first day, yet they felt otherwise with respect to
these who had clearly seen the Sabbath, and had for a time observed it,
and then apostatized from it. These persons “both wrote and spoke
against it, which so grieved them that they could not sit down at the table
of the Lord with them, nor with the church because of them.” But as they
were members of a first-day church, and had “no power to deal with
them as of themselves without the help of the church,” they “found
themselves barred as to proceeding with them, as being but private
brethren. So they concluded not to bring the case to the church to judge
of the fact, viz., in turning from the observation of the seventh day, being
contrary-minded as to that.” They therefore sent to the London Sabbath-
keepers for advice, and in the mean time refrained from communing with
the church.
Dr. Edward Stennet wrote them in behalf of the London Sabbath-
keepers: “If the church will hold communion with these apostates from
the truth, you ought then to desire to be fairly dismissed from the church;
which if the church refuse, you ought to withdraw yourselves.”[1090]
They decided, however, not to leave the church. But they told “the
church publicly that they could not have comfortable communion with
those four persons that had sinned.” “And thus for several months they
walked with little or no offense from the church; after which the leading
or ministering brethren began to declare themselves concerning the ten
precepts.” Mr. Tory “declared the law to be done away.” Mr. Luker and
Mr. Clarke “made it their work to preach the non-observation of the law,
day after day.” But the Sabbath-keepers replied “that the ten precepts
were still as holy, just, good, and spiritual, as ever.” Mr. Tory “with some
unpleasant words said ‘that their tune was only the fourth precept,’ to
which they answered, ‘that the whole ten precepts were of equal force
with them, and that they did not plead for one without the other.’ And
they for several years, went on with the church in a halvish kind of
fellowship.”[1091]
Mr. Bailey thus states the result:—

“At the time of their change of sentiment and practice,

[respecting the Bible Sabbath], they had no intention of
establishing a church with this distinctive feature. God, evidently,
had a different mission for them, and brought them to it, through
the severe trial of persecution. They were forced to leave the
fellowship of the Baptist church, or abandon the Sabbath of the
Lord their God.”[1092]
“These left the Baptist church on December 7, 1671.”[1093]
“On the 23d of December, just sixteen days after withdrawing
from the Baptist church, they covenanted together in a church
organization.”[1094]

Such was the origin of the first Sabbath-keeping church in America.

[1095] The second of these churches owes its origin to this circumstance:
About the year 1700, Edmund Dunham of Piscataway, N. J., reproved a
person for labor on Sunday. He was asked for his authority from the
Scriptures. On searching for this, he became satisfied that the seventh
day is the only weekly Sabbath in the Bible, and began to observe it.
 “Soon after, others followed his example, and in 1707 a
Seventh-day Baptist church was organized, with seventeen
members. Edmund Dunham was chosen pastor and sent to Rhode
Island to receive ordination.”[1096]

The S. D. Baptist General Conference was organized in 1802. At its

first annual session, it included in its organization eight churches, nine
ordained ministers, and 1130 members.[1097] The Conference was
organized with only advisory powers, the individual churches retaining
the matters of discipline and church government in their own hands.[1098]
The Conference now embraces some eighty churches, and about 8000
members. These churches are found in most of the northern and western
States, and are divided into five associations, which, however, have no
legislative nor disciplinary power over the churches which compose
them. There are, belonging to the denomination, five academies, one
college, “and a university with academic, collegiate, mechanical, and
theological departments in operation.”[1099] The S. D. Baptist missionary
society sustains several home missionaries who labor principally on the
western and southern borders of the denomination. They have within a
few years past met with a good degree of success in this work. It has also
a missionary station at Shanghai, China, and a small church there of
faithful Christians.
The American Sabbath Tract Society is the publishing agency of the
denomination. Its head-quarters are at Alfred Center, N. Y. It publishes
the Sabbath Recorder, the organ of the S. D. Baptists, and it also
publishes a series of valuable works relating to the Sabbath and the law
of God.
During the two hundred years which have elapsed since the
organization of the first Sabbatarian church in America, God has raised
up among this people men of eminent talent and moral worth. He has
also in providential ways called attention to the sacred trust which he so
long since confided to the S. D. Baptists, and which they have been slow
to realize in its immense importance.
Among those converted to the Sabbath through the agency of this
people, the name of J. W. Morton is particularly worthy of honorable
mention. He was sent in 1847 a missionary to the island of Hayti by the
Reformed Presbyterians. Here he came in contact with Sabbatarian
publications, and after a serious examination became satisfied that the
seventh day is the Sabbath of the Lord. As an honest man, what he saw
to be truth he immediately obeyed, and returning home to be tried for his
heresy, was summarily expelled from the Reformed Presbyterian church
without being suffered to state the reasons which had governed his
conduct. He has given to the world a valuable work, entitled,
“Vindication of the True Sabbath,” in which his experience is related,
and his reasons for observing the seventh day set forth with great force
and clearness.
The S. D. Baptists do not lack men of education and of talent, and they
have ample means in their possession with which to sustain the cause of
God. If in time past they have not fully realized that they were debtors to
all mankind because of the great truth which God committed to their
trust, there is reason to believe that they are now to some extent
awakening to this vast indebtedness.[1100]
There is also in the State of Pennsylvania a small body of German S.
D. Baptists found in the counties of Lancaster, York, Franklin, and
Bedford, and in the central and western parts of the State. They
originated in 1728 from the teaching of Conrad Beissel, a native of
Germany. They practice trine immersion, and the washing of feet, and
observe open communion. They encourage celibacy, but make it
obligatory upon none. Even those who have chosen this manner of life
are at liberty to marry if at any time they choose so to do. They
established and successfully maintained a Sabbath-school at Ephrata,
their head-quarters, forty years before Robert Raikes had introduced the
system of Sunday-schools. This people have suffered much persecution
because of their observance of the seventh day, the laws of Pennsylvania
being particularly oppressive toward Sabbatarians.[1101] The German S.
D. Baptists do not belong to the S. D. Baptist General Conference.
We have already noticed the fact that Sabbath-keepers are numerous in
Russia, in Poland, and in Turkey. We find the following statement
respecting Sabbath-keepers in Hungary:—

“A congregation of seventh-day Christians in Hungary, being

refused tolerance by the laws, has embraced Judaism, in order to
be allowed to exist in connection with one of the ‘received
religions.’”[1102]
 The probability is that as the laws of the Austrian Empire bear very
heavily upon all religious bodies not belonging to some one of the
tolerated sects or orders, these “Seventh-day Christians” on “being
refused tolerance” in their own name, secured the privilege of observing
the seventh day by allowing their doctrine to be classed by the civil
authorities under the head of Judaism, and so bringing themselves under
the tolerance accorded to the “received religions.” We do not say that this
was right, even as a technicality, but it is evidently the extent of what
they did. There is no reason to believe that they abjured Christ. We also
learn that there are Sabbath-keepers in the north of Asia:—

“There is a sect of Greek Christians in Siberia who keep the

Jewish Sabbath (Saturday). Such sects already exist in the United
States, in Germany, and we believe in England.”[1103]

The Sabbath was first introduced to the attention of the Advent people
at Washington, N. H. A faithful Seventh-day Baptist sister, Mrs. Rachel
D. Preston, from the State of New York, having removed to this place,
brought with her the Sabbath of the Lord. Here she became interested in
the doctrine of the glorious advent of the Saviour at hand. Being
instructed in this subject by the Advent people, she in turn instructed
them in the commandments of God, and as early as 1844, nearly the
entire church in that place, consisting of about forty persons, became
observers of the Sabbath of the Lord.[1104] The oldest body of Sabbath-
keepers among the Seventh-day Adventists is therefore at Washington,
N. H. Its present number is small, for it has been thinned by emigration
and by the ravages of death; but there still remains a small company to
bear witness to this ancient truth of the Bible.
From this place, several Advent ministers received the Sabbath truth
during the year 1844. One of these was Eld. T. M. Preble, who has the
honor of first bringing this great truth before the Adventists through the
medium of the press. His essay was dated Feb. 13, 1845. He presented
briefly the claims of the Bible Sabbath, and showed that it was not
changed by the Saviour, but was changed by the great apostasy. He then
said:—

“Thus we see Dan. 7:25, fulfilled, the little horn changing

‘times and laws.’ Therefore it appears to me that all who keep the
 first day for the Sabbath, are Pope’s Sunday-keepers, and God’s
Sabbath breakers.”[1105]

Within a few months many persons began to observe the Sabbath as

the result of the light thus shed on their pathway. Eld. J. B. Cook, a man
of decided talent as a preacher and a writer, was one of these early
converts to the Sabbath. Elders Preble and Cook were at this time in the
full vigor of their mental powers, and were possessed of talent and a
reputation for piety, which gave them great influence among the
Adventists in behalf of the Sabbath. These men were called in the
providence of God to fill an important place in the work of Sabbath
reform.
But both of them, while preaching and writing in its behalf, committed
the fatal error of making it of no practical importance. They had
apparently the same fellowship for those who rejected the Sabbath that
they had for those who observed it. Such a course of action produced its
natural result. After two or three years of this kind of Sabbath
observance, each of these men apostatized from it, and thenceforward
used what influence they possessed in warring against the fourth
commandment. The larger part of those who embraced the Sabbath from
their labors were not sufficiently impressed with its importance to
become settled and grounded in its weighty evidences, and, after a brief
period, they turned back from its observance. But enough had been done
to excite bitter opposition toward the Sabbath on the part of many
Adventists, and to bring out the ingenious and plausible arguments by
which men attempt to prove that God has abolished his own sacred law.
Such was the fruit of their course, and such the condition of things at
the time of their defection. But the result of their plan of action taught
the Advent Sabbath-keepers a lesson of value, which they have never
forgotten. They learned that the fourth commandment must be treated as
a part of the moral law, if men are ever to be led to its sacred observance.
Eld. Preble’s first article in behalf of the Sabbath was the means of
calling the attention of our venerable brother, Joseph Bates, to this divine
institution. He soon became convinced of its obligation, and at once
began to observe it. He had acted quite a prominent part in the Advent
movement of 1843-4, and now, with self-sacrificing zeal, he took hold of
the despised Sabbath truth to set it before his fellow-men. He did not do
it in the half-way manner of Elders Preble and Cook, but as a man
thoroughly in earnest and fully alive to the importance of his subject.
The subject of the heavenly Sanctuary began about this time to interest
many Adventists, and especially Eld. Bates. He was one of the first to
see that the central object of that Sanctuary is the ark of God. He also
called attention to the proclamation of the third angel relative to God’s
commandments. He girded on the armor to lay it down only when his
work should be accomplished. He has been instrumental in leading many
to the observance of the commandments of God and the faith of Jesus,
and few who have received the Sabbath from his teaching have
apostatized from it.[1106]
It was but a few months after Eld. Bates, that our esteemed and
efficient brother, Eld. James White, also embraced the Sabbath. He had
labored with much success in the great Advent movement, and he now
entered heartily into the work of Sabbath reform. Uniting with Eld. Bates
in the proclamation of the doctrine of the advent and the Sabbath as
connected together in the Sanctuary and the message of the third angel,
he has, with the blessing of God, accomplished great results in behalf of
the Sabbath.
The publishing interests of the Seventh-day Adventists originated
through his instrumentality. He began the work of publishing in 1849,
without resources, and with very few friends, but with much toil, self-
sacrifice, and anxious care; and with the blessing of God upon his
efforts, he has been the means of establishing an efficient office of
publication, and of disseminating many important works throughout our
country, and, to some extent, to other nations also. The publication of the
Advent Review and Herald of the Sabbath, the organ of the Seventh-day
Adventists, was commenced by him in 1850. For most of the years of its
existence, he has served as one of its editors; and for all its earlier years,
he was both publisher and sole editor. During this time, he has also
labored with energy as a minister of the gospel of Christ.
The wants of the cause demanding an enlargement of capital and more
extensive operations, to this end an Association was incorporated in the
city of Battle Creek, Michigan, May 3, 1861, under the name of the
Seventh-day Adventist Publishing Association. This Association owns
three commodious publishing houses, with engine, power presses, and all
the fixtures necessary for doing an extensive business. There are about
fifty persons constantly employed in this work of publication. The
Association has a capital of about $82,000. Under God, it owes its
prosperity to the prudent management and untiring energy of Eld. James
White.
The Advent Review has at the present time (Nov., 1873) a circulation
of about 5000 copies. The Youth’s Instructor, a monthly paper designed
for the children of Sabbath-keeping Adventists, began to be issued in
1852, and has now attained a circulation of nearly 5000 copies.
The Advent Tidende, a Danish monthly with a circulation of 800, is
published for the benefit of those who speak the Danish and Norwegian
tongues, of whom a considerable number have embraced the Sabbath.
The S. D. Adventists have taken a strong interest in the subject of
hygiene and the laws of health, and have established a Health Institute at
Battle Creek, Mich., which publishes the Health Reformer, a monthly
journal, magazine form, having a circulation of nearly 5000 copies.
Numerous publications on Prophecy, the Signs of the Times, the
Coming of Christ, the Sabbath, the Law of God, the Sanctuary, &c., &c.,
have been issued within the past twenty years, and have had an extensive
circulation, amounting, in the aggregate, to many millions of pages.
The ordinary financial wants of the cause are sustained by a method of
collecting means known as Systematic Benevolence. By this system, it is
designed that each friend of the cause shall pay a certain sum weekly
proportioned to the property which he possesses. But there is no
compulsion in this matter. In this manner the burden is borne by all, so
that it rests heavily upon none; and the means needed for the work flows
with a steady stream into the treasury of the several churches, and finally
into that of the State Conferences. A settlement is instituted each year at
the State Conferences, in which the labors, receipts, and expenditures, of
each minister are carefully considered. Thus none are allowed to waste
means, and none who are recognized as called of God to the ministry are
allowed to suffer.
The churches sustain their meetings for the most part without the aid
of preaching. They raise means to sustain the servants of Christ, but bid
them mainly devote their time and strength to save those who have not
the light of these important truths shining upon their pathway. So they go
out everywhere preaching the word of God, as his providence guides
their feet. During the summer months, the work in new fields is carried
forward principally by means of large tents, which enable the preacher to
provide a suitable place of worship, wherever he may think it desirable
to labor.
The Seventh-day Adventists have thirteen State Conferences, which
assemble annually in their respective States. These bear the names of
Maine, Vermont, New England, New York and Pennsylvania, Ohio,
Michigan, Indiana, Illinois, Wisconsin, Minnesota, Iowa, Missouri and
Kansas, and California. These Conferences are designed to meet the
local wants of the cause. There is also a General Conference, which
assembles yearly, composed of delegates from the State Conferences.
This Conference takes the general oversight of the work in all the State
Conferences, supplying the more destitute with laborers as far as
possible, and uniting the whole strength of the body for the
accomplishment of the work. It also takes the charge of missionary labor
in those States which have no organized Conferences.
There are about fifty ministers who devote their whole time to the
work of the gospel. There is also a considerable number who preach a
portion of the time and devote the remainder to secular labor. There are
about 6000 members in the several Conference organizations. But such
is the scattered condition of this people (for they are found in all the
northern States and in several of the southern), that a very large portion
have no connection with its organization. They are to be found in single
families scattered all the way from Maine to California and Oregon. The
Review and Instructor constitute, in a great number of cases, the only
preachers of their faith.
Those subjects which more especially interest this people, are the
fulfillment of prophecy, the second personal advent of the Saviour as an
event now near at hand, immortality through Christ alone, a change of
heart through the operation of the Holy Spirit, the observance of the
Sabbath of the fourth commandment, the divinity and mediatorial work
of Christ, and the development of a holy character by obedience to the
perfect and holy law of God.[1107]
They are very strict with regard to the ordinance of baptism, believing
not only that it requires men to be buried in the watery grave, but that
even such baptism is faulty if administered to those who are breaking
one of the ten commandments. They also believe that our Lord’s
direction in John 13 should be observed in connection with the supper.
They teach that the gifts of the Spirit set forth in 1 Cor. 12 and Eph. 4,
were designed to remain in the church till the end of time. They believe
that these were lost in consequence of the same apostasy that changed
the Sabbath. They also believe that in the final restoration of the
commandments by the work of the third angel, the gifts of the Spirit of
God are restored with them. So the remnant of the church, or last
generation of its members, is said to “keep the commandments of God,
and have the testimony of Jesus Christ.”[1108] And the angel of God
explains this by saying, “The testimony of Jesus is the spirit of
prophecy.”[1109] The spirit of prophecy therefore has a distinct place
assigned to it in the final work of Sabbath reform. Such are their views
of this portion of Scripture; and their history from the beginning has been
marked by the influence of this sacred gift.
In the face of strong opposition, the people known as Seventh-day
Adventists have arisen to bear their testimony for the Sabbath of the
Lord. They have had perils from open foes, and from false brethren; but
they have thus far overcome the difficulties of the way, and from each
have gathered strength for the conflict before them. They have a definite
work which they hope to accomplish. It is to make ready a people
prepared for the advent of the Lord.
Honorable mention should be made of the Seventh-day Adventists of
Switzerland. They first learned these precious truths from Elder M. B.
Czechowski, who a few years since instructed them in the
commandments of God and the faith of Jesus. Since his labors with them
ceased, God has given them strength to stand with firmness for his truth,
and has added to their numbers. They have a heart to obey the truth and
to sacrifice for its advancement. They number about sixty persons. There
are a few individuals of this faith also in Italy, Germany, and Denmark.
The observance of the Sabbath is sometimes advocated on the ground
that man needs a day of rest and will grow prematurely old if he labor
seven days in each week, which is doubtless true; and it has also been
advocated on the ground that God will bless in basket and in store those
who hallow his Sabbath, which may be true in many cases; but the Bible
does not urge motives of this kind in respect to this sacred institution.
Without doubt there are great incidental advantages in the observance of
the Sabbath. But these are not what God sets before us as the reasons for
its observance. The true reason is infinitely higher than all considerations
of this kind, and should constrain men to obey, even were it certain that it
would cost them all that is dear in the present life.
 The Sabbath has been advocated on the ground that it secures to men a
day for divine worship in which by common consent they may appear
before God. This is a very important consideration, and yet the Bible
says little concerning it. It is one of the incidental blessings of the
Sabbath, and not the chief reason for its observance. The Sabbath was
ordained to commemorate the creation of the heavens and the earth.
The importance of the Sabbath as the memorial of creation is that it
keeps ever present the true reason why worship is due to God. For the
worship of God is based upon the fact that he is the Creator and that all
other beings were created by him. The Sabbath therefore lies at the very
foundation of divine worship, for it teaches this great truth in the most
impressive manner, and no other institution does this. The true ground of
divine worship, not of that on the seventh day merely, but of all worship,
is found in the distinction between the Creator and his creatures. This
great fact can never become obsolete, and must never be forgotten. To
keep it in man’s mind, God gave to him the Sabbath. He received it in his
innocency, and notwithstanding the perversity of his professed people,
God has preserved this sacred institution through the entire period of
man’s fallen state.
The four and twenty elders in the very act of worshiping Him who sits
upon the throne, state the reason why worship is due to God:—

“Thou art worthy, O Lord, to receive glory and honor and

power; for thou hast created all things, and for thy pleasure they
are and were created.”[1110]

This great truth is therefore worthy to be remembered even in the

glorified state. And we shall presently learn that what God gave to man
in Paradise, to keep this great truth before his mind, shall be honored by
him in Paradise restored.
The future is given to us in the prophetic Scriptures. From them we
learn that our earth is reserved unto fire, and that from its ashes shall
spring new heavens and earth, and ages of endless date.[1111] Over this
glorified inheritance, the second Adam, the Lord of the Sabbath, shall
bear rule, and under his gracious protection the nations of them which
are saved shall inherit the land forever.[1112] When the glory of the Lord
shall thus fill the earth as the waters cover the sea, the Sabbath of the
Most High is again and for the last time brought to view:—
 “For as the new heavens and the new earth, which I will make
shall remain before me, saith the Lord, so shall your seed and
your name remain. And it shall come to pass, that from one new
moon to another, and from one Sabbath to another, shall all flesh
come to worship before me, saith the Lord.”[1113]

Does not Paul refer to these very facts set forth by Isaiah when he
says, “There remaineth therefore a rest [Greek, Sabbatismos, literally “
”] to the people of God”?[1114] The reason for
this monthly gathering to the New Jerusalem of all the host of the
redeemed from every part of the new earth may be found in the language
of the Apocalypse:—

“And he showed me a pure river of water of life, clear as

crystal, proceeding out of the throne of God and of the Lamb. In
the midst of the street of it, and on either side of the river was
there the tree of life, which bare twelve manner of fruits and
yielded her fruit every month; and the leaves of the tree were for
the healing [literally, the service][1115] of the nations.”[1116]

The gathering of the nations that are saved to the presence of the
Creator, from the whole face of the new earth on each successive
Sabbath, attests the sacredness of the Sabbath even in that holy state, and
sets the seal of the Most High to the perpetuity of this ancient institution.
 FOOTNOTES
[1] For the scriptural and traditional evidence on this point, see Shimeall’s
Bible Chronology, part i. chap. vi; Taylor’s Voice of the Church, pp. 25-30;
and Bliss’ Sacred Chronology, pp. 199-203.
[2] Isa. 57:15; 1 Sam. 15:29, margin; Jer. 10:10, margin; Micah 5:2,
margin; 1 Tim. 6:16; 1:17; Ps. 90:2.
[3] Dr. Adam Clarke, in his Commentary on Gen. 1:1, uses the following
language: “Created] Caused that to exist which previously to this moment,
had no being. The rabbins, who are legitimate judges in a case of verbal
criticism on their own language, are unanimous in asserting that the word
bara, expresses the commencement of the existence of a thing: or its
egression from nonentity to entity.... These words should be translated: ‘God
in the beginning created the substance of the heavens and the substance of
the earth; i. e., the prima materia, or first elements, out of which the heavens
and the earth were successively formed.’”
Purchase’s Pilgrimage, b. i. chap, ii., speaks thus of the creation: “Nothing
but nothing had the Lord Almighty, whereof, wherewith, whereby, to build
this city” [that is the world].
Dr. Gill says: “These are said to be created, that is, to be made out of
nothing; for what pre-existent matter to this chaos [of verse 2] could there be
out of which they could be formed?”
“Creation must be the work of God, for none but an almighty power could
produce something out of nothing.” Commentary on Gen. 1:1.
John Calvin, in his Commentary on this chapter, thus expounds the creative
act: “His meaning is, that the world was made out of nothing. Hence the folly
or those is refuted who imagine that unformed matter existed from eternity.”
The work of creation is thus defined in 2 Maccabees 7:28: “Look upon the
heaven and the earth, and all that is therein, and consider that God made them
of things that were not; and so was mankind made likewise.”
That this creative act marked the commencement of the first day instead of
preceding it by almost infinite ages is thus stated in 2 Esdras 6:38: “And I
said, O Lord, thou spakest from the beginning of the creation, even the first
day, and saidst thus: Let heaven and earth be made; and thy word was a
perfect work.”
Wycliffe’s translation, the earliest of the English versions, renders Gen.
1:1, thus: “In the first, made God of naught heaven and earth.”
[4] Heb. 11:3; Gen. 1.
[5] Gen. 1:1-5; Heb. 1.
[6] Gen. 1:6-8; Job 37:18.
[7] Gen. 1:9-13; Ps. 136:6; 2 Pet. 3:5.
[8] Gen. 1:14-19; Ps. 119:91; Jer. 33:25.
 [9] Gen 1:20-23.
[10] Gen. 1:24-31; 2:7-9, 18-22; 3:20; Job 38:7.
[11] “On the sixth day God ended his work which he had made; and he
rested on the seventh day,” &c., is the reading of the Septuagint, the Syriac,
and the Samaritan; “and this should be considered the genuine reading,” says
Dr. A. Clarke. See his Commentary on Gen. 2.
[12] Gen. 2:2; Ex. 31:17.
[13] Isa. 40:28.
[14] Gen. 2:3; Ex. 20:11. In an anonymous work entitled “Morality of the
Fourth Commandment,” London, 1652, but not the same with that of Dr.
Twisse, of the same title, is the following striking passage:
“The Hebrew root for seven signifies fullness, perfection, and the Jews
held many mysteries to be in the number seven: so John in his Apocalypse
useth much that number. As, seven churches, seven stars, seven spirits, seven
candlesticks, seven angels, seven seals, seven trumpets; and we no sooner
meet with a seventh day, but it is blessed; no sooner with a seventh man [Gen.
5:24; Jude 14], but he is translated.” Page 7.
[15] Webster’s Unabridged Dictionary on the words sanctify and hallow.
Ed. 1859.
The revised edition of 1864 gives this definition: “To make sacred or holy;
to set apart to a holy or religious use; to consecrate by appropriate rites; to
hallow. God blessed the seventh day, and sanctified it. Gen. 2:3. Moses ...
sanctified Aaron and his garments. Lev. 8:30.”
Worcester defines it thus: “To ordain or set apart to sacred ends; to
consecrate; to hallow. God blessed the seventh day and sanctified it. Gen.
2:3.”
[16] Gen. 2:15; 1:28.
[17] Morality of the Fourth Commandment, pp. 56, 57, London, 1641.
[18] Hebrew Lexicon, p. 914, ed. 1854.
[19] Josh. 20:7; Joel 1:14; 2:15; 2 Kings 10:20, 21; Zeph. 1 7, margin.
[20] Ex. 10:12, 23.
[21] Dr. Lange’s Commentary speaks on this point thus, in vol. i, p. 197:
“If we had no other passage than this of Gen. 2:3, there would be no difficulty
in deducing from it a precept for the universal observance of a Sabbath, or
seventh day, to be devoted to God, as holy time, by all of that race for whom
the earth and its nature were specially prepared. The first men must have
known it. The words, ‘He hallowed it,’ can have no meaning otherwise. They
would be a blank unless in reference to some who were required to keep it
holy.”
Dr. Nicholas Bound, in his “True Doctrine of the Sabbath,” London, 1606,
page 7, thus states the antiquity of the Sabbath precept:
“This first commandment of the Sabbath was no more then first given
when it was pronounced from Heaven by the Lord, than any other one of the
moral precepts, nay, that it hath so much antiquity as the seventh day hath
being; for, so soon as the day was, so soon was it sanctified, that we might
know that, as it came in with the first man, so it must not go out but with the
last man; and as it was in the beginning of the world, so it must continue to
the end of the same; and, as the first seventh day was sanctified, so must the
last be. And this is that which one saith, that the Sabbath was commanded by
God, and the seventh day was sanctified of him even from the beginning of
the world; where (the latter words expounding the former) he showeth that,
when God did sanctify it, then also he commanded it to be kept holy; and
therefore look how ancient the sanctification of the day is, the same antiquity
also as the commandment of keeping it holy; for they two are all one.”
[22] Ex. 20:8-11.
[23] Buck’s Theological Dictionary, article, Sabbath; Calmet’s Dictionary,
article, Sabbath.
[24] Ex. 16:22, 23.
[25] John 1: 1-3; Gen. 1:1, 26; Col. 1:13-16.
[26] Mark 2:27.
[27] Barrett’s Principles of English Grammar, p. 29.
[28] Job 14:12; 1 Cor. 10:13; Heb. 9:27.
[29] Dr. Twisse illustrates the absurdity of that view which makes the first
observance of the Sabbath in memory of creation to have begun some 2500
years after that event: “We read that when the Ilienses, inhabitants of Ilium,
called anciently by the name of Troy, sent an embassage to Tiberius, to
condole the death of his father Augustus, he, considering the
unseasonableness thereof, it being a long time after his death, requited them
accordingly, saying that he was sorry for their heaviness also, having lost so
renowned a knight as Hector was, to wit, above a thousand years before, in
the wars of Troy.”—Morality of the Fourth Commandment, p. 198.
[30] Ex. 16:23.
[31] Ex. 16.
[32] Ex. 20:8-11.
[33] Compare Gen. 2:1-3; Ex. 20:8-11.
[34] Heb. 3:4; Jer. 10:10-12; Rom. 1:20; Ps. 33:9; Heb. 11:3.
[35] Antiquities of the Jews, b. i. chap. i. sect. 1.
[36] Works, vol. i. The Creation of the World, sect. 30.
[37] Isa. 58:13, 14; Heb. 9:10.
[38] Gen. 3; Rom. 5:12.
[39] Gen. 9:5, 7.
[40] Gen. 5:24; 6:9; 26:5.
[41] See the beginning of chap. viii. of this work.
[42] Ezra 3:1-6; Neh. 8:2, 9-12, 14-18; 1 Kings 8:2, 65; 2 Chron. 5:3; 7:8,
9; John 7:2-14, 37.
[43] “The week, another primeval measure, is not a natural measure of
time, as some astronomers and chronologers have supposed, indicated by the
phases or quarters of the moon. It was originated by divine appointment at the
creation—six days of labor and one of rest being wisely appointed for man’s
physical and spiritual well-being.”—Bliss’ Sacred Chronology, p. 6; Hale’s
Chronology, vol. i. p. 19.
 “Seven has been the ancient and honored number among the nations of the
earth. They have measured their time by weeks from the beginning. The
original of this was the Sabbath of God, as Moses has given the reasons of it
in his writings.”—Brief Dissertation on the first three Chapters of Genesis,
by Dr. Coleman, p. 26.
[44] Gen. 29:27, 28; 8:10, 12; 7:4, 10; 50:10; Ex. 7:25; Job 2:13.
[45] Ex. 16:22, 23.
[46] The interest to see the first man is thus stated: “Sem and Seth were in
great honor among men, and so was Adam above every living thing in the
creation.” Ecclesiasticus 49:16.
[47] Gen. 26:5; 18:19.
[48] Gen. 2-6; Heb. 11:4-7; 1 Pet. 3:20; 2 Pet. 2:5.
[49] Gen. 7; Matt. 24:37-39; Luke 17:26, 27; 2 Pet. 3:5, 6.
[50] Deut. 32:7, 8; Acts 17:26.
[51] Gen. 11:1-9; Josephus’ Ant., b. i. chap. iv. This took place in the days
of Peleg, who was born about one hundred years after the flood. Gen. 10:25,
compared with 11:10-16; Ant., b. i. chap. vi. sect. 4.
[52] Rom. 1:18-32; Acts 14:16, 17; 17:29, 30.
[53] Gen. 12:1-3; Josh. 24:2, 3, 14; Neh. 9:7, 8; Rom. 4:13-17; 2 Chron.
20:7; Isa. 41:8; James 2:23.
[54] Gen. 18:19.
[55] Gen. 17:9-14; 34:14; Acts 10:28; 11:2, 3; Eph. 2:12-19; Num. 23:9;
Deut. 33:27, 28.
[56] Gen. 15; Ex. 1-5; Deut. 4:20.
[57] Ex. 12:29-42; Gal. 3:17.
[58] Ps. 105:43-45; Lev. 22:32, 33; Num. 15:41.
[59] Gen. 2:2, 3; 26:5; Ex. 16:4, 27, 28; 18:16.
[60] Ps. 90:2.
[61] Ex. 19:3-8, 24:3-8; Jer. 3:14, compared with last clause of Jer. 31:32.
[62] Ex. 20:2; 24:10.
[63] Ex. 20:10; Deut. 5:14; Neh. 9:14.
[64] On this verse Dr. A. Clarke thus comments:—“On the sixth day they
gathered twice as much—This they did that they might have a provision for
the Sabbath.”
[65] The Douay Bible reads: “To-morrow is the rest of the Sabbath
sanctified unto the Lord.” Dr. Clarke comments as follows upon this text:
“To-morrow is the rest of the holy Sabbath. There is nothing either in the text
or context that seems to intimate that the Sabbath was now first given to the
Israelites, as some have supposed; on the contrary, it is here spoken of as
being perfectly well known, from its having been generally observed. The
commandment, it is true, may be considered as being now renewed; because
they might have supposed, that in their unsettled state in the wilderness, they
might have been exempted from the observance of it. Thus we find, 1. That
when God finished his creation he instituted the Sabbath; 2. When he brought
the people out of Egypt, he insisted on the strict observance of it; 3. When he
gave the , he made it a tenth part of the whole: such importance has this
institution in the eyes of the Supreme Being!”
Richard Baxter, a famous divine of the seventeenth century, and a decided
advocate of the abrogation of the fourth commandment, in his “Divine
Appointment of the Lord’s Day,” thus clearly states the origin of the Sabbath:
“Why should God begin two thousand years after [the creation of the world]
to give men a Sabbath upon the reason of his rest from the creation of it, if he
had never called man to that commemoration before? And it is certain that the
Sabbath was observed at the falling of the manna before the giving of the
law; and let any considering Christian judge..... 1. Whether the not falling of
the manna, or the rest of God after the creation, was like to be the original
reason of the Sabbath. 2. And whether if it had been the first, it would not
have been said, Remember to keep holy the Sabbath-day; for on six days the
manna fell, and not on the seventh; rather than ‘for in six days God created
heaven and earth, &c., and rested the seventh day.’ And it is casually added,
‘Wherefore the Lord blessed the Sabbath-day, and hallowed it.’ Nay, consider
whether this annexed reason intimates not that the day on this ground being
hallowed before, therefore it was that God sent not down the manna on that
day, and that he prohibited the people from seeking it.”—Practical Works,
Vol. iii. p. 784. ed. 1707.
[66] The Douay Bible reads: “Because it is the Sabbath of the Lord.”
[67] Ex. 16.
[68] It has indeed been asserted that God by a miracle equalized the portion
of every one on five days, and doubled the portion of each on the sixth, so
that no act of the people had any bearing on the Sabbath. But the equal
portion of each on the five days was not thus understood by Paul. He says:
“But by an equality, that now at this time your abundance may be a supply for
their want, that their abundance also may be a supply for your want; that
there may be equality; as it is written, He that had gathered much had nothing
over; and he that had gathered little had no lack.” 2 Cor. 8:14, 15. And that
the double portion on the sixth day was the act of the people, is affirmed by
Moses. He says that “on the sixth day they gathered twice as much bread.”
Verse 22.
[69] Gen. 7:4, 10; 8:10, 12; 29:27, 28; 50:10; Ex. 7:25; Job 2:13.
[70] By this three-fold miracle, occurring every week for forty years, the
great Law-giver distinguished his hallowed day. The people were therefore
admirably prepared to listen to the fourth commandment enjoining the
observance of the very day on which he had rested. Ex. 16:35; Josh. 5:12; Ex.
20:8-11.
[71] The twelfth chapter of Exodus relates the origin of the passover. It is
in striking contrast with Ex. 16, which is supposed to give the origin of the
Sabbath. If the reader will compare the two chapters he will see the difference
between the origin of an institution as given in Ex. 12, and a familiar
reference to an existing institution as in Ex. 16. If he will also compare Gen.
2 with Ex. 12, he will see that the one gives the origin of the Sabbath in the
same manner that the other gives the origin of the passover.
[72] This implies, first, the fall of a larger quantity on that day, and second,
its preservation for the wants of the Sabbath.
[73] This must refer to going out for manna, as the connection implies; for
religious assemblies on the Sabbath were commanded and observed. Lev.
23:3; Mark 1:21; Luke 4:16; Acts 1:12; 15:21.
[74] John 7:22.
[75] Gen. 17:34; Ex. 4. Moses is said to have given circumcision to the
Hebrews; yet it is a singular fact that his first mention of that ordinance is
purely incidental, and plainly implies an existing knowledge of it on their
part. Thus it is written: “This is the ordinance of the passover: There shall no
stranger eat thereof; but every man’s servant that is bought for money, when
thou hast circumcised him, then shall he eat thereof.” Ex. 12:43, 44. And in
like manner when the Sabbath was given to Israel, that people were not
ignorant of the sacred institution.
[76] Eze. 20:12; Ex. 31:17.
[77] Jer. 10:10-12.
[78] That the Lord was there in person with his angels, see besides the
narrative in Ex. 19; 20; 32-34, the following testimonies: Deut. 33:2; Judges
5:5; Nehemiah 9:6-13; Ps. 68:17.
[79] Ex. 24:10; Lev. 22:32, 33; Num. 15:41; Isa. 41:17.
[80] Ps. 147:19, 20; Rom. 3:1, 2; 9:4, 5. The following from the pen of Mr.
Wm. Miller presents the subject in a clear light: “I say, and believe I am
supported by the Bible, that the moral law was never given to the Jews as a
people exclusively; but they were for a season the keepers of it in charge.
And through them the law, oracles, and testimony, have been handed down to
us. See Paul’s clear reasoning in Rom. chapters 2, 3, and 4, on that point.”—
Miller’s Life and Views, p. 161.
[81] Ex. 19; Deut. 7:6; 14:2; 2 Sam. 7:23; 1 Kings 8:53; Amos 3:1, 2.
[82] Ex. 20:1-17; 34:28, margin; Deut. 5:4-22; 10:4, margin.
[83] Deut. 5:22.
[84] He who created the world on the first day of the week, and completed
its organization in six days, rested on the seventh day, and was refreshed.
Gen. 1; 2; Ex. 31:17.
[85] To this, however, it is objected that in consequence of the revolution
of the earth on its axis, the day begins earlier in the East than with us; and
hence that there is no definite seventh day to the world of mankind. To suit
such objectors, the earth ought not to revolve. But in that case, so far from
removing the difficulty, there would be no seventh day at all; for one side of
the globe would have perpetual day and the other side perpetual night. The
truth is, everything depends upon the revolution of the earth. God made the
Sabbath for man [Mark 2:27]; he made man to dwell on all the face of the
earth [Acts 17:26]; he caused the earth to revolve on its axis that it might
measure off the days of the week; causing that the sun should shine on the
earth, as it revolves from west to east, thus causing the day to go round the
world from east to west. Seven of these revolutions constitute a week; the
seventh one brings the Sabbath to all the world.
[86] Luke 23:54-56; 24:1.
[87] See also Matt. 28:1; Mark 16:1, 2.
[88] Neh. 9:13, 14.
[89] This expression is strikingly illustrated in the statement of Eze. 20:5,
where God is said to have made himself known unto Israel in Egypt. This
language cannot mean that the people were ignorant of the true God, however
wicked some of them might be, for they had been God’s peculiar people from
the days of Abraham. Ex. 2:23-25; 3:6, 7; 4:31. The language implies the
prior existence both of the Law-giver and of his Sabbath, when it is said that
they were “made known” to his people.
[90] It should never be forgotten that the term Sabbath day signifies rest-
day; that the Sabbath of the Lord is the rest-day of the Lord; and hence that
the expression, “Thy holy Sabbath,” refers the mind to the Creator’s rest-day,
and to his act of blessing and hallowing it.
[91] Ex. 20-24.
[92] Ex. 23:12.
[93] See also Ex. 20:10; Deut. 5:14; Isa. 56.
[94] Ex. 12:43-48.
[95] Ex. 24:3-8; Heb. 9:18-20.
[96] Dr. Clarke has the following note on this verse: “It is very likely that
Moses went up into the mount on the first day of the week; and having with
Joshua remained in the region of the cloud during six days, on the seventh,
which was the Sabbath, God spake to him.”—Commentary on Ex. 24:16. The
marking off of a week from the forty days in this remarkable manner goes far
toward establishing the view of Dr. C. And if this be correct, it would
strongly indicate that the ten commandments were given upon the Sabbath;
for there seems to be good evidence that they were given the day before
Moses went up to receive the tables of stone. For the interview in which
chapters 21-23 were given would require but a brief space, and certainly
followed immediately upon the giving of the ten commandments. Ex. 20:18-
21. When the interview closed, Moses came down to the people and wrote all
the words of the Lord. In the morning he rose up early, and, having ratified
the covenant, went up to receive the law which God had written. Ex. 24:3-13.
[97] Ex. 24:12-18.
[98] Ex. 25-31.
[99] Ex. 31:12-18.
[100] Eze. 20:11, 12, 19, 20.
[101] See third chapter of this work.
[102] “To sanctify, kadash, signifies to consecrate, separate, and set apart a
thing or person from all secular purposes to some religious use.” Clarke’s
Commentary on Ex. 13:2. The same writer says, on Ex. 19:23, “Here the
word kadash is taken in its proper, literal sense, signifying the separating of a
thing, person, or place, from all profane or common uses, and devoting it to
sacred purposes.”
[103] Gen. 17:7, 8; 26:24; 28:13; Ex. 3:6, 13-16, 18; 5:3; Isa. 45:3.
[104] Lev. 11:45.
[105] See chapter third.
[106] As a sign it did not thereby become a shadow and a ceremony, for
the Lord of the Sabbath was himself a sign. “Behold, I and the children whom
the Lord hath given me are for signs and wonders in Israel from the Lord of
hosts, which dwelleth in Mount Zion.” Isa. 8:18. In Heb. 2:13, this language
is referred to Christ. “And Simeon blessed them, and said unto Mary his
mother, Behold, this child is set for the fall and rising again of many in Israel;
and for a sign which shall be spoken against.” Luke 2:34. That the Sabbath
was a sign between God and Israel throughout their generations, that is, for
the time that they were his peculiar people, no more proves that it is now
abolished than the fact that Jesus is now a sign that is spoken against proves
that he will cease to exist when he shall no longer be such a sign. Nor does
this language argue that the Sabbath was made for them, or that its obligation
ceased when they ceased to be the people of God. For the prohibition against
eating blood was a perpetual statute for their generations; yet it was given to
Noah when God first permitted the use of animal food, and was still
obligatory upon the Gentiles when the apostles turned to them. Lev. 3:17;
Gen. 9:1-4; Acts 15.
The penalty of death at the hand of the civil magistrate is affixed to the
violation of the Sabbath. The same penalty is affixed to most of the precepts
of the moral law. Lev. 20:9, 10; 24:15-17; Deut. 13:6-18; 17:2-7. It should be
remembered that the moral law embracing the Sabbath formed a part of the
civil code of the Hebrew nation. As such, the great Law-giver annexed
penalties to be inflicted by the magistrate, thus doubtless shadowing forth the
final retribution of the ungodly. Such penalties were suspended by that
remarkable decision of the Saviour that those who were without sin should
cast the first stone. But such a Being will arise to punish men, when the
hailstones of his wrath shall desolate the earth. Our Lord did not, however, set
aside the real penalty of the law, the wages of sin, nor did he weaken that
precept which had been violated. John 8:1-9; Job 38:22, 23; Isa. 28:17; Rev.
16:17-21; Rom. 6:23.
[107] This fact will shed light upon those texts which introduce the agency
of angels in the giving of the law. Acts 7:38, 53; Gal. 3:19; Heb. 2:2.
[108] Ex. 32; 33.
[109] Ex. 34; Deut. 9.
[110] Ex. 34:21.
[111] The idea has been suggested by some from this verse that it was
Moses and not God who wrote the second tables. This view is thought to be
strengthened by the previous verse: “Write thou these words: for after the
tenor of these words I have made a covenant with thee and with Israel.” But it
is to be observed that the words upon the tables of stone were the ten
commandments; while the words here referred to were those which God
spoke to Moses during this interview of forty days, beginning with verse 10
and extending to verse 27. That the pronoun he in verse 28 might properly
enough refer to Moses, if positive testimony did not forbid such reference, is
readily admitted. That it is necessary to attend to the connection in deciding
the antecedents of pronouns, is strikingly illustrated in 2 Sam. 24:1, where the
pronoun he would naturally refer to the Lord, thus making God the one who
moved David to number Israel. Yet the connection shows that this was not the
case; for the anger of the Lord was kindled by the act; and 1 Chron. 21:1,
positively declares that he who thus moved David was Satan. For positive
testimony that it was God and not Moses who wrote upon the second tables,
see Ex. 34:1; Deut. 10:1-5. These texts carefully discriminate between the
work of Moses and the work of God, assigning the preparation of the tables,
the carrying of them up to the mount and the bringing of them down from the
mount, to Moses, but expressly assigning the writing on the tables to God
himself.