e." vi: 2. The same year that he writes the Romans he dates
his 1st Epistle to the Cor. in ch. vii: 19, and says circumcision is
nothing and uncircumcision is nothing, (what _is_, Paul?) but the
_keeping the commandments of God_. Now all this was certainly more than
twenty-five years after the crucifixion. Is not the proof then positive
and forever established that Paul's preaching is right to the point in
establishing the commandments of God instead of abolishing them? If I
have not made it plain here, I would just say once more, that the
Apostle's argument where he refers to the abolition of the law in Rom.,
Cor., Gall., see v: 14, Eph. and Heb. he always means the carnal
commandments and laws of Moses, and not the commandments of God, as he
has shown. See Acts xxi: 20, 21. Here is circumcision, and the customs,
the _law_ of Moses, and not one breath about the Sabbath. But if you
will trace back to the xviii: 4, 11, you will see that instead of
abolishing THE Sabbath, Paul had just come from Corinth, where he had
been preaching for 78 Sabbaths in succession. O Lord help thy people
[20]to see THESE truths and keep thy law! Still, there are many other
texts relating to the law, presented by the opposite view, to show that
the law respecting the Sabbath is abolished. Let us look at some of
them. But it will be necessary in the first place, to make a clear
distinction between what is commonly called the

MORAL AND CEREMONIAL LAW.

Bro. S. S. Snow, in writing on this subject about one year ago, in the
Jubilee Standard, asks "by what authority this distinction is made." He
says, "neither our Lord or his apostles made any such distinction. When
speaking of the law they never used the terms moral or ceremonial, but
always spake of it as a _whole_, calling it _the_ law," and further
says, "we must have a 'thus saith the Lord' to satisfy us." So I say. I
have no doubt but thousands have stopped here; indeed, it has been to me
the most difficult point to settle in this whole question. Now let us
come to it fairly, and we shall see that the old and new testament
writers have ever kept up the distinction, although it may in some parts
seem to be one code of laws.

From the twentieth chapter of Exodus, where the law of the Sabbath was
re-enacted, and onward, we find two distinct codes of laws. The first
was written on two tables of stone with the _finger_ of God; the
_second_ was taken down from his mouth and recorded by the ha