he did
not always preach in their Synagogues. He says that he preached the
Kingdom of God, and labored in his own hired house for two years. He
also established a daily meeting for disputation in the school of
Tyranus.--Acts xix: 9. Again he says, I have "kept _back_ NOTHING that
was PROFITABLE _unto you_. (Now if the Sabbath had been changed or
abolished, would it not have been _profitable_ to have told them so?)
and have taught you publicly, and from house to house." "For I have not
shunned to declare unto you ALL the council of God."--Acts xx; 20, 27.
Then it is clear that he taught them by example that the Sabbath of the
Lord God was not abolished. Luke says it was the _custom_ (or manner) of
Christ [14]to teach in the synagogues on the Sabbath day. iv: 16, 31.
Mark says, "And when the Sabbath day was come he began to teach in their
synagogue." Mark vi: 2.--Now if Jesus was about to abolish or change
this Sabbath, (which belonged to the first code, the moral law, and not
the ceremonial, the second code, which was to be nailed to his cross, or
rather, as said the angel Gabriel to Daniel, ix: 27, "he (Christ) in the
midst of the week shall cause the _sacrifice_ and _oblation_ to cease,"
meaning that the Jewish sacrifices and offerings would cease at his
death.) Jesus did not attend to any of the ceremonies of the Jews except
the passover and the feasts of tabernacles. Why did he say, "Think not I
am come to destroy the _law_ or the prophets? I am not come to destroy
but fulfill. One jot or one title shall in no wise pass from the _law_
until all be fulfilled." "Whosoever therefore shall break one of these
least commandments" &c. Did he mean the ten commandments? Yes; for he
immediately points out the third, not to take God's name in vain; sixth
and seventh, not to kill nor to commit adultery, and styles them the
_least_. Then, the others, which include the fourth, of course were
greater than these. Matt. v; 17-19, 21, 27, 33, and were not to be
broken nor pass away. Then the Sabbath stands unchanged.

Almost every writer which I have read on the subject of abolishing or
changing the seventh day Sabbath, calls it the Jewish Sabbath, hence
their difficulty. How can it be the Jewish Sabbath when it was
established two thousand years before there was a Jew on the face of the
earth, and certainly twenty-five hundred before it was embodied in the
decalogue, or re-enacted and written in stone by the finger of God at
Sinai. G