Thomas Tillam's book called, ‘The Seventh-day Sabbath.’ His principles answered as follows.
Principle. ‘All sacrifices were a type [or figure] replaced by Christ, but the Sabbath never was a type replaced by Christ, and therefore never to be abolished nor changed.’
Answer. Ezekiel said, ‘The Sabbath should be for a sign,’ which is spoken of among the statutes, Eze 20:11-12. And the apostle says, ‘Let no man judge you in foods or in drinks; or in respect of any holy day, or of the new moon, or of the Sabbath day, which are all shadows [mark] of good things to come, but the body is Christ.’ Col 2:16-17. Now they are called shadows here, the Sabbath is called a shadow, but the body is Christ. Ezekiel calls them signs. Those who rest in those things, in the shadow, may ‘beguile people in a voluntary humility, and worshipping of angels, intruding themselves into those things that they never saw, not holding the head, and neglecting the body to the satisfying of the flesh;’ who would live in the signs and the shadows. For in the beginning it was not a command to men to keep the Sabbath, as to Adam and Eve; you do not read it was a command given to them: but in the transgression and fall, when the children of Israel came out of Egypt, then to them the Lord gave the Sabbath as a sign. ‘The Lord said unto Moses, speak to the children of Israel, and say, nevertheless keep you my Sabbath for a sign between me and you, in all your generations.’ Now in all the generations of the Jews, in the first covenant, here was a sign between them and the Lord, and he who defiled it was to die the death. Now the body is Christ, Christ the sanctification, the end of the sign and the shadow; so he who goes from Christ, goes from the rest, from the sanctification, and he dies, for he who has not him has not life, and shall die the death, and shall be cut off from the people. So when the children of Israel came out of Egypt, then was the Sabbath given to them as a sign, not commanded to Adam and Eve, the scripture does not declare it before the fall, but it was given to the children of Israel after they came out of Egypt, who received the law, added ‘because of transgression’ upon the transgressors; to such was given the Sabbath as a sign among those who had the offerings; and such were to keep it, and to sanctify it. But before the fall, when the law and power were in man,—before the transgression, there was no mention of a Sabbath to keep it. Now Christ came who was the end of these offerings, and of these Sabbaths, which are the shadows, for the apostle says (except any will dare tell him he lies) ‘the body is Christ.’ They are not judged concerning such things, in respect to Sabbaths, and foods, and drinks, who are come to the body, Christ, who ends all those things, and was before those things were—to him by whom all things were created and made, Christ the sanctification. They who have come to him, in whom there is rest, as the Jews were to rest upon the seventh day, have come into Christ the body, the head, the substance; they have come into the rest, the sanctification and the glorification; who was glorified with the Father before the world began; where no changing nor shadow nor variableness is. These need not have a shadow, or a sign, or change, because they have come to the body, Christ the substance. Now, you say, Christ was a sign; yes, but he ends the sign and shadows; to the unbelievers he was a sign, as the people of God were signs formerly to such as stood in outward things. So Christ is the body, the end of the shadow, the head known and felt, he who is the Lord of the Sabbath, Christ, which is a mystery; so those who are out of him are out of the life, and die as they died who violated the Sabbath; so do they who turn from Christ, the soul's rest, and peace, and life. This Sabbath was to be observed in the Jews' generation by an everlasting covenant, and he who did any work upon the Sabbath day was to die the death. Now this covenant which stood in shadows and types, Christ came to take away, who is the end; and he that believes in Christ ‘has entered into his rest, and ceased from his own works, as God did from his.’ And the apostle said, the first covenant was to decay, as in Heb.
[The accuser Tillam betrays his complete ignorance of the Christian rest, of which the Jewish Sabbath was only a shadow. Fox, in his answers to Tillam’s book, does not even bother to try to educate Tillam, which follows his own advice of “don’t educate the wise.” Tillam is so far removed from understanding of even the basics of Christ’s gospel that Fox has replied without revealing what is holy to the dogs.
Tillam like Christendom today doesn't have a clue as to what is the rest. Yet the rest is a major part of what Jesus promised: Come to me, all you who labor and are heavy burdened, and I will give you rest. Take my yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for your souls. Mat 11:28-29. This is the rest with which you cause the weary to rest; and this is the refreshing: yet they would not hear. Isa 28:12. The book of Hebrews severely warns us against failing to enter the rest: Since a promise is left us of entering into his rest, let us fear, lest any of you should seem to come short of it. Heb 4:1. This is a serious warning to all who name themselves Christians: to avoid losing your soul and being banned from heaven, as the Jews were killed in the desert and banned from entering the promise land because of unbelief in God's promises, you must zealously labor in faith to attain the promised rest of the spiritual Sabbath, which is union with God and entrance into the Kingdom of Heaven, within you and around you. We are raised together with Christ to sit in the heavens in Christ, as a new creature, to sit down at rest, to enter the rest from fighting our enemies, like Israel entered the rest from fighting and purging their land of the surrounding heathen peoples; only the Christian rest is to rest from fighting spiritual enemies within themselves: lust, rage, pride, selfishness, envy, greed, covetousness, jealousy, lying, cheating, stealing, sexual immorality, profane language, and evil thoughts, etc. We rest from our own thoughts and works, to live according to God's supplied thoughts, words, and prompted works. Salvation is to be delivered from sin and be protected from evil, sanctified from our enemies of sin. To be freed from sin, you must believe and hope in God's promise to set the captives free, to become free of sin; otherwise, you too will perish in the spiritual wilderness without ever entering the promise land - heaven. Don't be like the Jews who said they could not conquer the giants and refused to cross the Jordan to do battle, even with God fighting for them; don't say sin can't be conquered, even with God's promised mighty help; don't say who can war with the beast? Because victory over sin, our enemies within our heart, is the promised salvation. Sin, the world, and the devil must and can be overcome. Therefore let us diligently labor with every effort to enter into that rest, lest any man fall from the same kind of unbelief [and resulting disobedience] Heb 4:11. You enter the rest simultaneously when you are delivered from your enemies, when you are freed from sin, when your salvation is brought to you by Jesus, when you see and witness salvation, the end of grace.]
Principle. You say, ‘Such as obstruct the gospel privilege of God's Sabbath, rectified by the son, and observed by the saints.’
Answer. But did ever Christ or the apostles, give a command to the Jews that they should observe it strictly, as it had been in the law before the substance was come, the body, which was Christ? No, you read nowhere that among them the apostles preached the gospel to, that they laid any command upon the saints that they should keep the Jews' Sabbath days, but told them they were shadows, and the body was Christ, and said, ‘Let no man judge another in such things.’ Now are you not come under the judgment of such things? The Lord of the Sabbath ends the types in him, and in the saints, who are come to him who is the substance, the body and head, Christ Jesus. Read Col 2.
Whereas you speak of changing laws or Sabbaths, this you might have charged on the apostles, who told the saints in no scripture to keep the Sabbath days, but told them they were shadows, and that such as were there, were in their will-worships, neglecting the body; for the body and substance was Christ. Such were intruders, and so you are comprehended to be one of the intruders into those things you never saw, who are puffed up in your fleshly mind, not holding the head and the Lord of the Sabbath. The son of man is come, and the saints go not about to blot out the name of the Sabbath; for the pure Sabbath, the sanctified day was a sign and a figure of the pure Christ, the sanctification, by whom the day was made, and on which day the people and the beasts were to rest, and which was to be sanctified. Christ, who was before the day, was the sanctification in which all the Lord's people have rest, who is Lord of the Sabbath, and who was before the day was made, who fulfils the type, the shadow, the sign; the body is Christ, and the head is held. So you, who are running to observe days and times, are those who the apostle speaks of, that he was afraid of, and that his labors he had bestowed in vain, and so you have gone from the body into the shadow and the sign. Neither do you keep it as you ought to do as those who profess a Sabbath; your horses and your cattle are doing work, drawing you to your worships; you are making fires through your congregations; you are bearing burdens; and you are gathering your food on that day that you call your Sabbath. Now to all people you are dissemblers to what you profess, and pretenders to a thing to which you are not faithful; and so by the law according to your own judgment, to be cut off, and to die as Sabbath-breakers; for they were not to make a fire, gather any food, bear any burden, ox or ass, man-servant or maid-servant, or stranger, but were to keep holy the Sabbath of the Lord; if they did, the law took hold of them; for six days they were to labor, and do all they had to do. Now the law was received by the disposition of angels. So now the law, the first covenant, the shadows, types, and figures, you may run into those things from the body, and so neglect the head, and neglect the body, and go into the signs, and so come into the will-worship, and the worshipping of angels, intruding yourselves into the things you never saw, neglecting the body to satisfy the flesh, by which your vain minds are puffed up. Now the enemies of the Sabbath are such as neglect the body, the substance, and him who is Lord of the Sabbath.
Principle. And whereas you say, ‘They had eaten the bread of Christ, and they had turned the heel against Christ.’ And you say, ‘The Quakers, some notionists [those who hold ungrounded opinions], and others, are against it.’
Answer. Our rest is in Christ the body, that ends the shadow, that ends the signs, who is the substance of the shadows and signs, and those notionists [those who hold ungrounded opinions] are such as yourself, and so the saints' rest is in the substance Christ, the end of the signs and shadows, who was before the sign was, the day was, in him is rest. Here all men rest from their works, ‘and every soul that believes has entered into his rest,’* and has come from shadows, signs, and types into the body, Christ, that ends them, and holds the head, and is out of the will-worship, worshipping of angels, and satisfying the flesh; for such as do these things are blinded as concerning the body, and come to be judged about the days, and they hold not the head, as they do who are come to the body and head, Christ Jesus, to whom all angels bow. For they who neglect the body will satisfy the flesh, and live in signs, and shadows, and will-worship, and worshipping of angels, and intrude into those things they never saw, who come to be judged in respect of days, which are but shadows. And such as are in those things satisfy the flesh, and keep themselves from the body, Christ, and hold not the head; and they who will rest in a shadow after the substance, the son of man, the Lord of the Sabbath, is come, will rest in what decays, and it is a false rest.
*[the rest is entered, partially, when one first believes and begins to seek God, changing the priorities of his life. But the total rest is not entered until man has ceased entirely his own thoughts, words, and deeds, which occurs only after you are completely delivered from sin by the Lord crushing the head of Satan under your feet. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.]
Principle. And whereas you say, ‘A filthy shift of God's Sabbath, to say Christ is the Sabbath.’
Answer. This Sabbath was for rest, and they were to rest on that day, and it was given as a sign and shadow, and in the first covenant. But Christ the second covenant, the perpetual and everlasting rest, the soul's rest of his people, says, ‘Come unto me and you shall have rest;’ and so he is the end, the substance of the sign, and the shadow, who was, as I said before, before the day was, in whom is a rest for the people of God; for the Sabbath being given as a sign, wherein all strangers, servants, beasts, horses, oxen, asses, and all cattle whatsoever might rest, it was given forth, and sanctified. For the whole creation was burdened, both horse, man, cattle, and servants; and mankind was oppressed by transgression. So the Sabbath was a sign of rest, yes, to the stranger, to all that were within the gates, a figure of the restoration, and of the sanctifier, Christ Jesus, who destroys death, and the power of death, and the devil and his works, who is the cause and the author of the burden of the whole creation, and of mankind. So the Sabbath was a sign of rest from their labors, of Christ the restorer, and redeemer, and deliverer of the whole creation, who brings it to unity and reconciliation again to God, who is the rest both to man and beast; and the stranger should rest within the gates of the Sabbath, within Christ. And much more is to be said of these things, of which this is but a touch, what is further in the words, which might be declared.
Now as for the ten commandments, among which the Sabbath is spoken, he who covets, he who steals, he who commits adultery and kills, he who sets up graven images, he who covets his neighbor's house, wife, or goods, or anything that is his, or commits adultery, is departed from that principle of God in his own self; so the law was added upon him. He who is led by the spirit does not transgress, nor does oppress, nor covet, nor steal, nor bear false witness, and so love fulfils the law, and its commandments. He who believes comes to Christ, the rest, before the day was, by whom it was made; and so Christ telling them what was done in the old time, for following the oath to the Lord, he brings them now ‘not to swear,’ into himself, the covenant of God; he brings them to the covenant of God, the oath of God, and so into himself, who is the restorer, before days were, as I said before. The apostle likewise brought them off from the outward circumcision, which was an everlasting covenant, as well as the Sabbath was a sign; he brings them off from that to the circumcision within, and so to that that answers the power, the life of God which has been transgressed, where love is felt in the heart, that remains, and so the thing comes inward; for as it is said, ‘he who believes has entered into his rest.’* And so Christ came not to break the law, but to fulfill it every tittle, who is the rest of his people, yes, and gives rest to the creation, destroys the oppressor of it, and the foundation of the oppressor; and so he was the Lord of the Sabbath that fulfils it, for the Sabbath was in the law, and ‘Christ is the end of the law to everyone that believes;’ and he who is in Christ, who was before days were, profanes no day, is in his rest, and will give rest to his creatures, will not oppress anything at all, and comes into the wisdom of God by which they were created, to order and use them to God's glory.
And whereas you say, ‘that Adam being in honor, did not abide a night,’ and brings Psalms for it, which does not mention Adam, nor night nor day; and as I said before, you who are in the shadow, are intruding into the things you never saw; for you never saw where Adam was before he fell, and therefore are corrected and judged.
* he who believes has entered the rest. This is true; when one is a part of Christ’s body, he is a partaker of Christ and so is in the rest; but note, this does not occur immediately on belief: For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end, Heb 3:14; Therefore let us diligently labor with every effort to enter into that rest, lest any man fall from the same kind of unbelief [and resulting disobedience], Heb 4:11. However, once a man believes and puts his hopes in the true gospel, he begins to seek God through the inward cross of self-denial; and this is a daily cross that must be picked up every day. Therefore a man has partially entered the rest when he picks up the cross. He is resting from his former goals in the world, seeking the Kingdom as his first priority, and doing the one thing needed, which is to sit at the feet of Jesus and listen for His spoken words.
Principle. And you say and confessed, ‘The Jews' Sabbath was given to the Jews for a sign.’
Answer. The apostle will tell you that the body is Christ: if the Sabbath is a sign to the children of Israel, it was a sign of something to them; for the other signs given were signs of something, and so something those signs did signify, which thing did end them. Sabbath signifies rest; for the earth shall enjoy her Sabbaths.
Principle. And you say, ‘that the inventions of men's hearts have blotted out the remembrance of the Sabbath day, they first cast it out of paradise, and shut it out till Moses' time.’ And you say, ‘the Sabbath was not all a type, or ceremonial.’
Answer. What is a shadow is a type, and a shadow and type are ceremonial; when the substance comes, it ends; and in him there is no shadow, (James 1:17), who is the body, before the days were. And you never read that the Sabbath was spoken of from paradise until Moses, and then it was given unto him for a sign through the generations of the congregations of the children of Israel, not to gather food, make a fire, nor bear burdens: so they who come to Christ, the body, the end of signs, the rest, who was before days were, bear no burdens, gather not their food, make not a fire.
Principle. You say, ‘It is an absurd conclusion, that we must offer sacrifices if we will keep a Sabbath.’
Answer. ‘You shall offer sacrifices made by fire, of a sweet sacrifice unto the Lord, on a Sabbath day.’ Num 28. Now offerings were a shadow of Christ, the offering, and the Sabbath was a shadow, and so if you will observe one, you must observe the other, and so deny the body, the substance Christ, the one offering, and so that is ceremonial.
And you say, the law justified the disciples for plucking the ears of corn upon the Sabbath day, and bring Deu 33 which speaks nothing about this and does not even mention the Sabbath day. So Christ the end of the law, who comes to fulfill it, is the Lord of the Sabbath. And the disciples who followed him, in whom they had rest, saw over the day and the shadow, to Christ the substance, who forbade them not gathering food on that day, the Sabbath, the shadow, that was the law; but Christ the end of the law and shadows, the substance, the disciples that were in him, plucked the ears of corn on that day. So Christ did not break the Sabbath, but came to fulfill the shadow, and was the substance, who was the end of it, the lord of it, and therefore might do what he would, being the Lord of the Sabbath; what had any to do to question him?
Principle. And whereas you say, ‘The cripple carried his bed on the Sabbath day, which the hypocrites speak against our savior for.’
Answer. The law says, ‘You shall not bear a burden on the Sabbath day.’ Now Christ the end of the law, and the end of the shadow, who fulfils it, and is rest, often gives rest upon that day. Yet he is not a breaker of the Sabbath, but a fulfiller, and convinces the opposers, with this: ‘Which of you having an ox or ass fallen into a ditch, would not pluck him out on that day.’ The circumcision was to be on the eighth day, on which Christ rose, and on which the saints met in the circumcision of the spirit, in the spirit which circumcises, which puts off the body of sin, which has laden them; in which spirit they have rest and are led withal up to God the father of spirits, and so come to know the first day, and him who was before it was made.
Principle. And you say, and bring the apostle's words, ‘one man esteeming one day above another, and another esteeming every day alike.’
Answer. Now the apostle here did not lay any burden upon the saints, or tell the saints of the Sabbath day, nor burden them concerning it; that if they did not keep it, they should die, as the law says, but that every man be fully persuaded in his own mind, and not to judge one another in such cases, but that every man stand or fall to his own master.* Now these words were spoken among saints by the apostle, who was leading from foods and drinks, and days, to the truth, to the body Christ; and so he judged that judgment that was judging one another about the days, but brought everyone to the truth in his own particular, wherewith he should stand or fall to his own master. For until they come to see clearly about shadows and signs, there is the weakness of the foods, of the days, before they come to see him who was before the days were, the Lord of the Sabbath, and the everlasting offering, where ends the judgment, in whom they have peace.
*Days were left to the conscience of the individual believer. The conscience of the individual believer is shaped by Christ, to whom the believer listens and obeys. Rather than rules, it is left to the consciences of the believer, which is Christian freedom.
Principle. You say ‘the apostle says, you observe foods, and drinks, and days, and months, and years.’ And you say, ‘will any be so bold as to say he does criticize the Sabbath?’
Answer. The apostle does not tell the Galatians who were running into circumcision and days, that they were to keep the outward Sabbath; for circumcision was an everlasting covenant, as well as the Sabbath, to the Jews, throughout all their generations: so they who draw people to circumcision without, and to days, draw them from the body, (mark his judgment!) and the apostle was not a criticizer, and was out of the nature of a criticizer.
Principle. You say, ‘Let no man judge you in foods and drinks, and in respect of any feast, new moons or Sabbaths, which are shadows of things to come, but the body is Christ; but in this bold absurdity some will cast off the Sabbath, the seventh day.’
[Tillam has just stated that Col 2:16-17 is a bold absurdity, in which Paul names the Sabbath along with feasts, pagan new moon festivals, and restrictions of food and drink. Clearly observing the Sabbath is not required.
Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days; which are only shadows of things that were to come; but the substance is Christ. Col 2:16-17. ]
Answer. The apostle says, ‘the body was Christ,’ and the Sabbath was a sign and a shadow of good things to come; so then this fulfils Moses' words. The body is Christ, the Sabbath is a sign; so the good things being come, Christ, the substance, ends the shadow, the sign; and Christ rose on the first day, on which the saints met, and the apostle does not call that a Sabbath, nor does establish the other Sabbath among the Christians, nor told them keep it, that you read of anywhere. For if that day had been observed as it was in the law time, the seventh, which signifies perfection, the apostle would have spoken of it somewhere; for those things that were observable were often spoken of in law and gospel, but this is nowhere spoken of, nor to the saints that they should keep the seventh day as a Sabbath, for offerings were on that day. But the offerings being changed; the law also changed, and the offering, Christ Jesus, having come, the law came to be within, and the circumcision within; and Christ, the rest, is the Lord of the Sabbath, and the rest for the people of God. He who holds up Sabbaths and offerings, holds up circumcision and works, and so keeps people from the body and the head, in the signs and shadows, and so in the works of the law, which the law commands.
Principle. And you say, ‘Six days shall you labor, and do all your works of sin, but the Sabbath day you shall not sin, you nor your son, your daughter, your cattle, and stranger within your gates.’
‘To keep your son, daughter, and stranger from sin; as for the poor cattle they are not capable of such a rest.’
Answer. In the six days you were to do what was just, what the law commanded, which was justice, and to do to all men as you would be done to. Not to covet, steal, bear false witness, nor kill; the seventh day was the rest that signified Christ Jesus, the end of the law, the rest. If any man can receive this, let him.
The Sabbath day, that all servants, strangers, cattle, son and daughter might rest upon the seventh day, the sign, the shadow, which Christ the body ends, was a figure, a sign, and a shadow of the restoration of the creation to the rest, whereby the gospel might again be preached to every creature under heaven. This is a touch of the thing, more might be said of it.
The Sabbath was everlasting to the state wherein it was, and circumcision was everlasting to the state wherein it was, through their generations, and it was in the first covenant of shadows, types, and figures; but the body is Christ, that came to do the will of God, which ends them all, and sanctifies man, and brings him to rest and peace with God, before days were.
Principle. And you say, ‘J. E. was instructed in the Old Testament, which is able to make wise unto salvation through faith; therefore be instant in season and out of season. Now the only moral season the scriptures enjoin us is the Seventh-day Sabbath, never changed till the little horn arose. And the Holy Spirit in the apostles highly approves us in our fulfilling the royal law, which, as to the season of worship,* is none other than the Seventh-day Sabbath.’
* there is no scripture that mentions “the season of worship.” Tillam is making things up to support his errors.
Answer. They who are made able and wise to salvation, know the scriptures through the faith, they see the substance of them, Christ Jesus; and they see while Moses was read, the veil was upon their hearts; for the Sabbath was a sign and type, and so was circumcision, and this was in Moses, and this was the sign read, the shadow was read, the type was read, and the figure read, the veil being over the heart. Now as the seed, Christ, the body, comes to be known, the sign, the shadow, the type is ended, the body is known that does the will of God that brings people to the rest. So they who know the ‘scripture that is able to make wise unto salvation,’ (mark that word), through the faith that is in Christ Jesus, have salvation, which are able to make wise unto salvation that testifies of it; and so Christ, the seed, the body, that ends the types, figures, and shadows, takes off the veil from men's hearts. Such as come to know the fulfilling of the royal law according to scriptures, come to the body, Christ, in which the law ends to everyone that believes; and so they who are in days and Sabbaths which Moses says were a sign, and which Ezekiel and the apostle said were a shadow, are not yet come to the body which is Christ, who was before any days were, who is the sanctification and rest of his people, and who are in him that is the truth, worship God in the truth and in the spirit, which never change. But shadows and signs of a thing are not the things signified; for signs and shadows will change, but the spirit and truth do not change, in what God is worshipped.
Principle. And you say, ‘It cannot be that horn, except he change your times also, and that he had no time to change but the Seventh-day Sabbath, and the Sabbath is perpetual, a rule of righteousness.’
Answer. Christ made all things new; he ends the law, and brings it in the heart; he ends the covenant, and changes things that were in the old time, changing circumcision, offerings, priests, and ends the Sabbath, which was perpetual to the Jews in that generation, among the types, as the covenant was, and circumcision, and the law was a rule of righteousness for them; but Christ, who is the end of the law, comes to redeem those who are under the law, and ends their covenant, and ends their shadows, and changes those times; he by whom time was made. So you, who do not know the time in his hands, show you are not in the time that is in his hands, and so you are not of the body of Christ.
Principle. And whereas you say, ‘No other time but simply the seventh part, must, from week to week, be devoted to God's worship; for whenever the seventh part of time is altered, the morality must be destroyed.’
Answer. They worshipped God, that said the body was Christ, and the Sabbath day was a shadow of good things to come; and so they who worship God must worship him in spirit and in truth, and in what ends all figures, and shadows, and signs, in the spirit and truth before they were, and not one day in seven, a signification of the rest, of sanctification, the Lord's sign which he gave to the people in transgression. Before transgression, you do not read it was given to men as a command to the first Adam, but of the earth, earthly; but who comes to the second Adam, the Lord from heaven, he by whom the world was made, comes into that that ends all types, figures, and shadows, and destroys nothing of the law, but comes to what ends it.
Principle. And you say, ‘It is a great stumbling block as to believers in Christ, because Christians violated the Sabbath.’
Answer. Christ is the body, that ends the shadows and the signs, and fulfils the law; he who was before the world was made, in him are the Christians, the body that ends the shadows and the signs, in whom the veil has come off their hearts; and so Christ did not break the law, but fulfilled it, and in him who fulfils it, the saints met, who met together in him, and gather together in him, who is the body; they are the members, he is the head, who are the church, whom he is in the midst of.
Principle. And you say, ‘So that to produce the world of wonder, manifest it is that night was the beginning of time.’
Answer. That is false; the beginning of time was God and Christ, and times and seasons are in his hands, and God is light; read that who can.
Principle. And you say, ‘You suppose it will not be questioned in Moses' time.’
Answer. This was while Moses was read, while the body had not come, Christ Jesus, who ends the sign, the shadow, the type, and blots out the ordinances and commandments that held them up, from which veil the apostle brought the people, to the body, Christ Jesus, where no shadow was, nor changing. Now days are changing, but Christ does not change who is the body. You who hold up the sign, the shadow, the type, the figure, you hold up the dead, and do not come to Christ the life, the body, the sanctification itself, before days were, by whom they were made.
Principle. And you say, ‘The unthankful Christian ought to sanctify the Sabbath.’
Answer. Here you bring them into days, from the body which is Christ, and so bring them into days, and shadows, and types, where the veil is over their hearts. The false Christian may run into signs and days who is out of Christ's life, and the apostles;’ but who are in the life of Christ and the apostles, who are in the body, out of the signs and shadows, and offer up spiritual sacrifices, such are in the rest, and have the high priest, the everlasting priest, Christ.
Now if you have the Sabbath, you must have the offerings, and the priest to offer, and your altars, and you must offer upon that day; but the Christians witnessed the body, Christ Jesus, the one offering, who comes as it is written in the volume of the book, to do the will of God, who is the substance that the shadow, and signs, and figures gave forth, who ends them all, and brings people to see to the end of the shadow, to perfection, to Christ Jesus.
Principle. You say, ‘We should not grudge giving God every First-day as an addition to God's Seventh-day Sabbath.’
Answer. The priests call it a Sabbath, and you call it a First-day, and you would have a Sabbath besides. Now this is your cover, but the life takes away all your shadows. It is true, the saints did meet together every first day of the week; and the saints do so, though they do not say it was a command. So the apostles brought people off from observing days and times, and told them the body was Christ, and the Sabbath was a shadow of good things to come. You may say, the apostle was the little horn that changed times; we find no scripture where he commands the saints to observe it, but brings people, as you may read in the Romans, from the law, being justified by the law; for if they kept the Sabbath they were justified; if not, they were condemned. So Christ the body, the end of types, figures, signs, and shadows, is the justification without the works of the law, and the sanctification itself, and sanctifies man to God. In no place did the Christians, as you may read through the epistles, observe the days or the shadows, if they were believers in Christ, who owned the body.
Principle. You say, ‘since the blessed Creator celebrated the seventh day, man thinks to be wiser than his Maker, in altering and disobeying, pretending spiritual observances; poor worm, dust, and ashes. Christ, in expounding his own law, sums up all in this: therefore be perfect, as your heavenly Father is perfect, that is in quality, not in quantity.’
Answer. He who is perfect, as his heavenly Father is perfect, is perfect as he is perfect. If you or any have an ear to hear, let them hear; and lay away your qualities and quantities, and take the words as they are. All who have come into Christ, have come into life, from the dust and ashes, and are spiritual men. But they who talk of celebrating days, and Sabbaths, who are celebrating signs and shadows, are in their own works, from the body of Christ, and keeping others there. Such, if they do not all the works contained in the law, are accursed.
Principle. And you say, ‘Christ confirms the Seventh-day Sabbath, and assures us it shall continue, every jot and tittle, and Paul says he established the law, which cannot be ceremonial. Therefore let those who slight the Seventh-day Sabbath, take warning, and make sure work that it is not broken, in no point of the law, of which every jot and tittle is established by Christ and his apostles; when the Lord of the Sabbath, and the saints, endeavored to observe every jot and tittle of it to the end of the world, and our Redeemer particularly owns the Sabbath, above all other days, by his works, and miracles, and great wonders on that day. God forbid that saints should side with evil seducers, and reproach our savior for putting on his glory on that day, but rather let that Sabbath be celebrated.
Answer. Christ came not to break the law; the apostle said the law was good in its place, and he established it; yet the apostle says that the Sabbath was a shadow, but the body was Christ, and he brings them to the law in the heart, in the mind, and there he established it. Christ did not come to break one jot or tittle of it, but (mark) to fulfill it; and he said, ‘not one jot or tittle of the law should be broken until fulfilled.’ Christ, who is the rest to the Jew, who had the Sabbath day, a sign of rest, gave the people rest on that day often, that were bound, burdened, or wearied on that day; and Christ, who did give them rest on that day, and the apostle, who establishes the law, which was good in its place, neither of them ordered the Sabbath day to be kept. Christ does not say, the Sabbath day must be kept; and after him, the apostle nowhere commands it, but says it was a shadow, and the body was Christ. So those who came to the body, Christ, in the days of the apostles, had come to the end of the shadows, in that age, in their day; and for example, you may see it, for some observed a day, and some did not, and they were not to judge one another about those things. Christ giving rest on that day that the people were to rest on, was a figure of the everlasting rest, and of the restoration; who did the work of God on that day, and gave rest to the burdened on that day, that signifies an inward rest; for Christ was the rest, and Lord of the Sabbath, the rest to the people of God. Those who celebrate the Sabbath day, must celebrate a sign, and live in the shadow that keeps them from the body, and so from the church, which Christ is the head of. Who are celebrating Sabbaths must also bring their offerings, and then they must have the first priesthood to offer, and so deny the body that does the will of God, the everlasting priesthood, and the one offering, and hold with the first covenant that must decay, in which those things stood; and deny the everlasting covenant, and him that blotted out ordinances, and ended types and shadows. Christ is the end of the law to everyone that believes, in every jot, and tittle, and print of it; and the signs and shadows that were held up by the law, Christ is the end of; yet the life of the law, the power, remains, though the outward changing shadows and things, end, the body is what ends them all.
[Christ fulfilled the law. He was obedient to the Father unto death, even exceeding the law, but certainly fulfilling it. Christ only spoke what he heard the Father tell him to speak, he only judged as he heard the Father's judgments, he only did what he saw the Father show him to do, he did nothing on his own; thus he fulfilled the law by his life being totally controlled by the law-giver. Jesus preached observance of the law, and He even strengthened the law.
And so His true believers, who have crucified their lusts and affections on the inward cross of self-denial, observe the law, even exceeding the law by walking in the royal law of love:
- Owe no man anything, but to love one another, for he who loves another has fulfilled the law. For the commandments: "you shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet," and any other commandments, are all briefly summed up in this saying, namely, "You shall love your neighbor as yourself." Love works no ill to his neighbor; therefore love is the fulfilling of the law. Rom 13:8-10.
- For all the law is fulfilled in one command, even in this: "You shall love your neighbor as yourself." Gal 5:14
- Do we then render inoperative the law through faith? Absolutely not, instead we establish the law. Rom 3:31.
A man who walks in the royal law of love, is prompted and energized by God what to say and what to do, so that his every action and word is from loving obedience to God; truly such a man loves the LORD your God with all your heart, and with all your soul, and with all your might. Deu 6:4-5; such a man greatly exceeds the law.]
Principle. You say, ‘The Sabbath was honored with the conversion of souls on this day, and the day before they broke bread together.’
Answer. Was it on the Sabbath day that Christ and his disciples broke bread together? Did the apostles and the saints establish the Sabbath day, when they said, it was but a shadow, and brought them to the body, which is Christ?
Principle. You say, ‘The Sabbath is mentioned with new moons, and sacrifices; that the actions, baptism, and breaking of bread, are the signs of a Christian Sabbath; it is high presumption to alter the word of God, in calling every day the Lord's Sabbath, and honoring any other day as the Sabbath. So if we are followers of God, as dear children, and take the spirit to be our guide, we must honor the Sabbath with all holy devotion.’
[Tillam incorrectly states that the Bible is the word of God, when Jesus is the Word of God: In the beginning was the word, and the word was God. John 1:1. And he was clothed with a garment dipped in blood; and his name is called The Word of God...And he has on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Rev 19:13,16. ]
Answer. The Sabbath is mentioned with new moons and sacrifices, but the apostle says they were shadows of good things to come; when this is come, which was before the shadows were, which is the body, Christ, who was before days, new moons, or sacrifices were, the body, who be in that ends them all: and to that the apostle brought people, and not to the days. Now there were some brought them to observe days, and he was afraid of those who did observe them, and he brought them to the body, Christ, to whom all the angels did bow; for they who observe days, new moons, and Sabbaths, and are worshipping of angels, neglecting the body, which is Christ, and this was for the satisfying of the flesh. Now what are you satisfying, who are teaching to observe days, signs, and shadows, which the apostle brought people off, to the body, and to the head, Christ Jesus? and to worship God in spirit, and brought them into that that ended all shadows; for the devil will lurk in a shadow, or a type, or a sign, or figure, and creeps into those things, after the substance is come, to keep people from the body, and will persecute such as will not bend to the shadow, and come from the substance. And breaking bread, and baptism, are no sign of the Sabbath day, of the Jewish Sabbath day. The Sabbath was a figure of the rest, and sanctification of the creation; and breaking of bread among the saints was a figure [shadow] of the bread, Christ, of which the saints eat, and live forever. The word of God cannot be altered, and the word of God cannot change; man may alter, but the word of God cannot be altered, but abides and lives forever.
The saints who come to the body, Christ, come to honor him who ends the Sabbath, which is a sign, and a shadow; and such honor God the Redeemer and Creator, and Christ, by whom all things were created and made. Who are the dear children of God the apostle speaks of, he did not bring them into days, and to observe Sabbaths, and signs, but brings them to the body, Christ, the Lord of the Sabbath; and does not set up what you calls devotion, in holding up the Jewish Sabbath, on which they should rest, and which was a sign. The rest of the creation, and the rest of all mankind, cattle, and beasts; that God would restore and redeem all things by Christ, who is the word, and gives rest; and is the sanctification, and gives rest to the whole creation.
Principle. You say, ‘This is the time of God's worship, observing the seventh day. Christian, look well to your walkings, see that you make all things according to the pattern in the mount.’
Answer. They who worship God, come into Christ, the truth, the body, who ends the sign and the shadow, and who is the end of Moses, who made a pattern, which was a figure of what was to come, and he made it at the command of God. Christians are not to make the pattern, which was shown to Moses in the mount, for while Moses is read, the veil is upon the hearts of Christians, and of all people whatsoever that are in the sign, shadows, and figures; the body is not seen, nor come to, which is Christ. Paul, and the saints, the true Christians, worshipped God in spirit and in truth, who witnessed they were in the body, which ended the shadows, and types, and Moses, the law, and the prophets, in Christ Jesus, him by whom the world was made, who was before it was made. A pattern is not the thing, there is the thing the pattern is of, and that ends the pattern and lives in the thing, and they need not have the pattern, for the pattern was made of a thing that was to come.
Principle. You say, ‘if the apostle of the Gentiles, who was the rejecter of the ceremonies, did constantly celebrate the Seventh-day Sabbath, then much more those apostles among the Jews. There is not a plainer precept in all the scriptures, than Paul's practice herein, for the Seventh-day Sabbath. If we tread in the steps of Paul, he was but a man, and sometimes a very angry man, and he strictly requires all believers to follow his example, as he followed Christ, and certainly in observing the Sabbath. And Paul reasoned with the Jews on the Sabbath day, and Christ's custom, and Paul's, was to go into the synagogue on the Sabbath day, and was there difference between Christ's preaching and Paul's? Where is the difference between Christ's observing the Sabbath, and Paul's?
Answer. The apostle never taught the Christians, either Jews or Gentiles, to celebrate the seventh day, nor ever mentions it to them to keep it; in all the epistles there is not such a thing; but he tells them they were shadows, and that the body was Christ; and Christ's and the apostles' going into the synagogues and temple on the Sabbath days, was to fulfill, and show the fulfilling of the types, and figures of him, and to bring to the substance of the signs, types, and shadows; not to hold up days, times, and offerings, but to bring them to the body, Christ; as Col 2:16-17. So Paul and Christ do not disagree, for he preached Christ the end of the law, and the substance; and though Paul went among the Jews, and circumcised, and did several things; though he went into the temple, yet that was not to hold up the temple, or to hold up the offerings, types, and shadows, but to bring them to the substance. Mind what the anger was that Paul was in, and Paul followed the substance, and was more than a man, there was more in him than a man. Neither Paul nor the apostles anywhere commands the saints to observe the Jews' Sabbath day, though he went unto the Jews, and consented to many things to the intent to bring them out of them, not to keep them in them, but to bring them to the substance, and that was the end of Paul's going into the Jews' synagogues and temple, to bring them out of the shadows, types, and signs, to the substance; and the end of Christ's going thither, was to bring them to the substance, what was typed forth, that people might believe in him, who was the body, who was before heaven or earth was, who fulfils every jot and tittle of the law. And to him did the apostle bring the people, to this body, which types, signs and shadows, signed, shadowed, and typed forth, the body of which is Christ; and in your principles you are confused. So who follows the apostle comes to the body, out of the sign, and the types, and figures, and shadows, as every believer follows him, he comes to the body, and from the observing of signs, and shadows, and Sabbath days, to Christ the son, the end of them all.
Principle. You say, ‘Fancy [presumptive imagination] is no fuel for a Christian faith.’
Answer. Fancy and fuel are out of a Christian faith; which you are in, that are got among the signs, types, and shadows in the fancy, and so from the body Christ.
Principle. And you say, ‘if the Lord is your God; you must observe the Seventh-day Sabbath.’ And you say, ‘It is antichrist that persuades to change the day,’ and you charge them ‘to do no manner of work on that day,’ and you say, ‘It is not ceremonial, but was before Jew or ceremony had a being.’
Answer. The Sabbath was not before Adam was; and the apostles, that had the law of God written in their hearts, served the Lord God, he was their God, and they his people, who witnessed the end of the first covenant, which stood in ceremonies; and so shadows and signs are ceremonies. The Sabbath was spoken of before ceremonies were, that is true; but not as a command then, but when ceremonies came up in the days of Moses, the Sabbath was given as a sign among the other signs, and a shadow among the other shadows; and he tells you plainly, if you will believe him, the body of all is Christ. And this Sabbath, which was before ceremonies were given among those who had the ceremonies, a day of rest for cattle, man and beast, strangers and servants, which the body of this shadow and sign is the rest, that gives rest to all the creation, man and beast, stranger and servant, and so rest to the whole creation.
The apostle was not antichrist, who said the body was Christ, and the Sabbath was a shadow, and brought them off from days and from signs, types, and ceremonies, and from the first priesthood, first covenant and offerings, to the body Christ, that ended them all, and takes off the veil that is upon the hearts of people while Moses is read. Now they are the antichrists that are setting up signs and shadows, and bringing people from the body, which is Christ, the substance, and are keeping people in the observing of a day in which people should have rest for a day, the cattle rest for a day, servants rest for a day, not minding the substance, the body, Christ, who restores the creation into unity, as it was in the beginning; and gives rest to man and beast, servant, stranger, and cattle, and is rest to them all. They who are come to the body know the substance, the end of the Sabbath-day's work.
But then again you say in your charge, ‘you may not do any work on that day.’ How is it then that you make fire through all your congregations? How is it you keep markets on the Sabbath day, which God commanded? How is it that ox and horse bear burdens on that day, and you both? How is it that you gather sticks and make fires on that day, and gather your food on that day, when food was not to be gathered on that day, and he who gathered sticks was stoned to death? How is it that you profess a day, and do not observe it according to the day. Are you not all hypocrites in this, professing what you do not practice? For by the law you should be stoned to death, you should die all. How is it that you professors, likewise, who profess the first day to be the Sabbath, yet will not go to your worships, most of you, unless you are drawn with horses? Why do you pollute the Sabbath day? You are all polluters, according to your own words. Why do you gather your food, and make fires on that day? Keep it according to the law, and do not be dissemblers and mockers of God and man. If you will keep a Sabbath, go according to scripture and the law of God.
The poor creatures must bear a burden to lug you to your worships; and yet if a poor man is found but carrying a loaf of bread, or a burden of sticks to make him a fire, he is, it may be, fined for it. Now by the law of God, he should be stoned to death, and your horses should do no work on that day. You will fine some for going to a meeting of the Lord's people, yet you must have your horses and coaches, and coachmen, and put them to labor to draw you to your worships; and so here is your confusion. So you are judging one another in days, which was not the saints' work, nor the apostles,’ who witnessed the body was Christ, and met together in him who was the end of days.
Principle. Whereas you say, ‘The Sabbath is perpetual, and fenced above all other laws.’
[To Tillam the Jewish Sabbath is more important than loving God with all your heart, mind, soul, and strength; more important than loving your neighbor as yourself. Tillam seems to worship the Sabbath rather than loving God and his neighbor. Contrast Tillman to what Jesus taught:
"Master, which is the great commandment in the law?"
And Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.
This is the first and great commandment.
And the second is like it, 'You shall love your neighbor as yourself.']
Answer. If it had been perpetual, the apostle would not have said it was a sign, and that the body was Christ; but to the Jews that had the types, it was perpetual. By them it was highly to be observed; but Christ that ends the law, ends that, and the things that are in the law, the shadow and sign that are in the law, who was the body of it.
Principle. ‘The Jews received the lively oracles from mount Sinai. Whether was it given us to be broken or kept, slighted or observed? If to be kept and observed, then we must either deny the Seventh-day Sabbath to be one of mount Sinai's lively oracles, or deny Stephen's doctrine, delivered to the Jews. We must sanctify this lively oracle of the Seventh-day Sabbath.’
Answer. Stephen preaches Christ, the end of the law, of types, figures, and shadows, who is the substance, and showed the Jews that they had not kept the law, in which were the shadows of Christ, and so Christ is the end of the law, and the signs, and the similarities, and the days.
Stephen saw the end; Hagar or Sinai is a mount in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. Now read where you all are. But ‘Jerusalem above is free, which is the mother of us all.’ Now mark, us all, who have come to the body, Christ, the end of the signs, shadows, and figures, (Jerusalem below had types, had figures, had shadows, had signs), when that rests that is in bondage, Hagar with her children. Here you may come to know the allegory of these two covenants; and so who has come to the son, to the body, has come to the end of all shadows, and before any shadows were.
Stephen did not hold up the shadows, but preached Christ, the end of them, only he judged the Jews who had not kept the law, which Christ is the end of to everyone that believes. Stephen was a believer, and they accused him for speaking against the law and Moses, who witnessed the end of it.
Principle. You say, ‘There is a conceit, that the disciples in assembling on the First-day, did celebrate the Sabbath. They were so far from believing that Christ was risen, that it seemed to them as idle tales. The First-day was finished before they believed, and so they could not have faith to do any such thing.’
Answer. The scriptures speak no such thing, and tell us no such conceit, that the disciples celebrated the first-day to be the Sabbath; but this is yours and your imaginations, gotten up among you who do not own the body Christ, who ends all signs, types, and shadows. Christ was before days were, and who lives in him does not celebrate days.
Principle. You say, ‘John intends a single day, it is much like it was the Sabbath day; and he speaks of the Lord's day, judgment day, and this he calls the day, and this day he must show unto John in the vision. The ancient Christians who call it the Lord's day, did never term it the Sabbath. But religiously celebrated the Seventh-day with it.’
Answer. John does not call it the Sabbath day, nor did the Christians celebrate the Sabbath with it, but said the old was signs and shadows, the body of them was Christ; but since the days of the apostles and the apostasy, you have wanted the body Christ, and you have fallen into the days; for Christ saw those that should come up, and draw people into the days. The day of the Lord is light, and in the day of the Lord was John.
Principle. You say, ‘Old things are passed away, and all things are become new.’
Answer. Then the Sabbath was a thing, and it must pass away; and it was a rest, and we must have a new rest; and the Sabbath was in the old time given as a sign, and a command, and given by God to be kept since the fall.
Principle. You say, ‘There remains therefore the celebrating the Sabbath to the people of God.’
Answer. But the scripture of the New Testament does not say so. The apostle says, ‘There remains therefore a rest for the people of God,’ such as come off the signs to Christ the body, the soul's rest; there remains in him a rest for the people. Those who celebrate the Sabbath, rest in the shadow, and do not come to the body Christ, and such are not the believers who enter into the rest, Christ. Those who rest in the sign and shadow, and there remain, celebrating the Sabbath, come not into the body, Christ, the rest of God's people.
Principle. You say, ‘Christ rested, or ceased from his great work, and entered into his rest, and this is laid down as a gospel reason why the Sabbath remains to the people of God. He lays the believer under a double engagement to sanctify the Seventh-day Sabbath.’
Answer. Christ speaks no such thing, nor the apostles either, that they should sanctify the Seventh-day, he speaks no such thing to the believers; but the apostle brings them off from the shadows, from the signs, and shows them the body of all, and he does not mention a double engagement; and the Sabbath, the Jews were to rest on, which was death if not kept, was a figure of the redemption, Christ Jesus, the rest, who was put to death on the Sixth-day. Man was made on the Sixth-day, and he was put to death on the Sixth-day, and he was crucified through the means of those who had the shadows, the outward day, the outward rest, from which day they should have come, from the signs and shadows, to the body Christ, who was the rest and restoration of the creation.
Principle. And you say, ‘To hold forth the passage over of that rest which prevented the women from the application of their spices, that was the Sabbath, and I am satisfied the Seventh-day is the Sabbath day.’
Answer. Now though the women did rest on the Sabbath day, and came with their spices on the First-day, there were many of them did question whether this was the man that should redeem Israel; and so that is no ground at all to hold up the Jews' types and shadows, for even Peter denied him; therefore that is no basis for argument. Rather look at what they did after the Holy Ghost had come to endue them with power from on high. And look at what says Paul: he brings them off from the signs and shadows to Christ the body. Though there is much more to be said to this; for while the questioning stands, the questioning part does pertain to the shadows and types, which the body ends, and with that is felt and seen, in which there is no changing, nor shadow, nor variableness, nor altering, and that overthrows the questioner, unbeliever, and stumbler. The great stumbler was the Jew who was resting in the shadows, types, and signs; he stood against the body Christ Jesus.
Principle. Whereas you say, ‘The Seventh-day Sabbath is one of the lively oracles Israel received from Sinai, given to us. O Christian! Remember it, and love it in your bosom.’
Answer. Here you would bring the children from her mother above, which is Jerusalem, to Jerusalem below, and Sinai, and so to Hagar, into the shadow; but the Christians witnessed the end of the shadows and Sabbaths, and witnessed the body Christ Jesus, and Jerusalem that is above, and came to Christ, the end of the law, and into God by him, from whom the law came. And so Christians that have Christ within them, cannot put signs in their bosoms; no type, shadow, or figure in their bosom; and cannot touch the doctrines, commandments, and ordinances of men, which have a show of wisdom in the will-worship; and the Jew, the outward Jew, had types, shadows and figures; the Jews inward witnessed the substance, who are the true Christians, the law in their hearts, and circumcision there, and the end of the law they came into, and entered into the rest, Christ Jesus, that is not an outward Seventh-day; but entered into rest, ‘ceased from their works as God did from his;’ these that enter into rest, cease from their own works, and the type, the figure, the Seventh-day Sabbath. ‘Do no work, you, nor strangers, nor the cattle,’ and so the Sabbath was a rest from all. This was a type, and God gave them the Sabbath for a sign, (who has ceased from his own works, enters into his rest), a figure of the restoration of the creation—of Christ, the rest, the restorer, redeemer, and savior, that brings peace on earth. And so they who believe have entered into him, into the rest Christ, the rest to all wearied souls, who helps all creatures upon the earth, man and beast, and destroys the cause of all oppression; and so many are come from Hagar. And though the Seventh-day in the law was a rule among the Jews, a true type, yet the apostle that preaches Christ, the end of the law, brings people to the body, Christ.
Principle. You say, ‘Circumcision nor uncircumcision, but keeping the commands of God, that is of sanctifying God's Sabbath.’ And you say, ‘The seventh angel sounded forth the ancient of glory, the Lord's Sabbath, swearing that time should be no longer.’
Answer. Circumcision was a command of God, and so was the Sabbath, and they who love God, keep his commandments. And did not the apostle bring people off circumcision, and from the signs and shadows, the Sabbath days, and told them the body was Christ? And were not offerings and sacrifices the commands of God? Now those, who love God, keep his commands, and those are believers who have passed from death to life, and have come to the end of the law and the prophets. The angel in the Revelations, makes no mention of a Sabbath there; but many have come to witness him to whom the angels must bow down, who saw the end of time, and the beginning of time, and the supper of the Lord, and the rest, and the temple of God with them, and heavenly Jerusalem ‘come down from above.’
Principle. You say, ‘It cannot be but God's people must themselves consider this doctrine delivered by Stephen, to the sanctification of the Lord of the Sabbath.’
Answer. Stephen no where mentions the Sabbath day in his examination, though he judged the Jews for not keeping the law, which they had received, but persecuted the Just One. He preached the substance, Christ, the end of the law, and said they had not kept the law, but turned against the Just, and persecuted him. He did not establish the Jews in their ceremonies, signs, and types; but Stephen brings them to the substance. God, who gave forth the law with types and figures and shadows in it to the weak capacity of people in their transgression, sent his son to redeem them from it, and to end the types, figures, and shadows in the first covenant; who is the new and living way, in whom is no changing and shadows, no variableness nor altering, no turning.
Principle. And you say, ‘Sin is double on the Sabbath day?’ And you say, ‘I conceive a Sabbath-day's journey is so far as a person may ride to go without toil to a meeting. So where there is no law there is no transgression, and the extent is left to the conscience.’
Answer. How now, must the beast bear a burden? Where does the scripture say that you were to ride upon the Sabbath day? Do the beasts work then? He says, ‘You shall do no manner of work: but six days shall you labor, and do all you have to do.’ And you that make sabbaths, and set up the old Sabbath, and do not keep it according to the law of God, with the law of God you are judged and condemned, if you do not fulfill it in every point; and they who believe Christ is the end of the law, to them he is the body, which is the end of the shadow.
Principle. You say, ‘That the Jews that were not to make a fire on the Sabbath day, this was mentioned of the ceremonial law, and so concerns not Christians, and so not in danger of stoning. It is the revealed will of God, that we should not turn our foot to the defiling the Sabbath. When the six days are done, be sure you do not turn your foot to pollute the Sabbath.’
Answer. Do not you confound yourself in this, and turn your foot to pollute it, and say, it is the ceremonial law that commands it? They who gathered sticks, and made a fire, were stoned to death; did not they pollute it? Do not you say it does not concern the Christians, and they were not in danger of stoning? Have you not taught them to break the law and the Sabbath both, and pollute it, and so have overthrown all your doctrine in your book, and confounded yourself? Does not he who goes out and gathers sticks and makes a fire, turn his foot from the Sabbath? For he who went out to gather sticks, broke the Sabbath day, and was cursed, and stoned to death; for no fire, no food, no burdens were to be borne on that day of rest, a figure of the everlasting rest, wherein no food is gathered, no fire is made, no burden is borne, and there is no turning the foot, but all walking in rest and peace; and so I find you neither in law or gospel.
Principle. You say, ‘But to be sure the law was made for Christ's disciples. Whoever boasts of a light within, and speaks against this law of the Sabbath, has no light in him.’ And you say, ‘Quakers will not admit of this royal law as a rule of righteousness, but pervert the scriptures, which say, the law was not made for a righteous man.’
Answer. The disciples of Christ, the law was not made for those who came to witness Christ the end of the law; for they said plainly, ‘the law was not made for the righteous.’ And ‘Christ is the end of the law to those who believe for righteousness' sake.’ And the Quakers witness Christ, the end of the law, for their rule of righteousness, and do not pervert the scriptures, but are the believers in him who ends the law, and who was before it was, and is the body which ends the types, shadows, and figures; and they who draw people under the law, and the types, and shadows, and figures from the light within, do not know law or gospel; for the law is light, and the gospel is the power of God, and such as witness Christ the end of the law, witness the end of the Sabbath.
Principle. You say, ‘Among all God's laws, none sets the soul more at liberty than the fourth lively oracle.’
Answer. And yet you say, men may make a fire and not be stoned, and so you teach to break it; and you allow your horse to bear a burden. Do not you pollute the fourth commandment here, and destroy your own soul by your own judgment? But I tell you, Christ is the bishop of the soul, who ends the law, and brings the law within, into the mind and heart; so now the soul being subject to the higher power, the power by which all the changeable things are held up, that power remains when all the changeable fails, and decays, and ends, and the soul witnesses that, and the body of Christ, the power, stands.
Principle. The Sabbath ‘was intended to righteous Stephen and all his followers, and is designed to all persons, to whom the supper is joined; the Sabbath is a precept, ancient and universal, both for Adam a public person, and for all his posterity, but none can sanctify the Sabbath except Christ's disciples.’
Answer. Stephen suffered death for witnessing against the shadows, and witnessing the substance, and the apostle no where joins the Sabbath with the supper, but Stephen saw Christ the body, in whom was the rest, in whom he entered; and the saints that come to sup with the Lord, and are supping with him, come into the body, which is the end of all types, and shadows, and signs, as are sabbaths, and have seen them flee away, and are come to the beginning, before the world was made, him who was before signs, shadows, and types were.
The Sabbath was not given to Adam in the beginning, who had the dominion over all creatures living, but to Adam's posterity in the fall, a sign when they came to receive the law of God, the types, and shadows, and figures, which they were to rest on, a sign of rest. But when Christ came he gave rest to the day from the inward burdens that men were bound under; the apostle that preached him who was the body, that took off the nature which caused the oppression and transgression, preached the end of the shadows, types, and figures. And so the disciples which were in the rest, Christ, in the body, they were in the sanctification; and the apostle no where speaks that the disciples did sanctify the seventh day and told people do it. But you do not sanctify the seventh day, who tells people to make a fire, and so you are a breaker of it, and preaches up that people should break that, which you affirms should be kept holy.
Principle. You say, ‘There are already many signs of displeasure upon Sabbath breakers, against the oracle of God: laboring with all their might against it, in the birth upon Quakers: yes, the Galileans were great sinners, but I tell you, except you repent you shall all likewise perish. ‘And you compare them to the sow wallowing in the mire’ that go from the Sabbath of the Lord.’
Answer. This you might turn upon the apostles who brought the people off from types, figures, signs and shadows, to the body, Christ, and to the end of the law, and told them all things must become new, [mark] ‘all things become new.’ What! Would hold up any old thing? What! Is there a new Sabbath then? Have the Quakers been persecuted, for witnessing the body Christ? Is he persecuted? Those who go in the wallowing mire like swine, and like the prodigal feeding upon the husk, go into the signs and shadows, and from the body, Christ, the life, the substance, and do not come to the rest, the body, and hold not the head. So they satisfy the flesh, and run into the mire, and wallow there, and are satisfying it; and such are the intruders, worshipping angels, will-worshippers, without the body.
Principle. You say, ‘The seventh day is a perpetual royal rest, established by precept and precedent, for God's praise and saints' privilege: the unchangeableness of the Seventh-day Sabbath.’
Answer. It was so to the Jews in their generation, perpetual to them in the generation where they were, and so was circumcision, and so were the offerings; but Christ by whom the world was made, came to end the offerings, who is the rest to weary souls and takes off all burdens; who is the everlasting rest, and restores the creation, and ends the Jewish signs given as a sign and shadow of the body, Christ, him by whom the world was made, who was before it was made, and so he changes the covenant and priesthood, and ends the law, ends the shadows, who believe in the body Christ, are entered into his rest, and there is the saints' privilege.
Principle. ‘You say, ‘When will the new moon be gone that we may sell corn, and the Sabbath day that we may set forth wheat? All the discipline of the gospel calls for self-denial, as this weekly duty of the holy Sabbath; the Christian complains for want of spiritual enjoyments with Christ, and acquaintance with Christ, the Sabbath opens the door of the holy of holies, and is as a spring of spiritual joys.’
Answer. In the time of the law and prophets, they were crying up new moons, and sabbaths, which were shadows, types, and signs: but the saints denied themselves, and had come to the body, and did not set up weekly duties of the holy Sabbath, but said they were shadows, and came to see the end of sabbaths, and new moons, and witnessed the body, Christ, who was before the day was made, in whom is the rest. And the Christians who are complaining for want of spiritual enjoyments, and acquaintance with Christ, are such as are among you that are in the shadows, and have not come to the body Christ, in whom there is communion and life; for the body is the light of the world, and the body is the life given for the life of the world in whom there is rest, yes, to those who had the true Sabbath, which was the sign they were to rest on. A sign, a shadow, is of something that is to come; therefore the sign and shadow is not the thing; and they who live upon the sign and shadow, and cry them up, keep from the door of holies where all the springs of spiritual joys are, in which all the signs, and shadows, and types, and figures ended, in Christ, who was before they were; in Christ, by whom the world was made, before shadows and types were. There is a great deal more confusion in your book not worth mentioning, but it will fall into the mire and the dirt with yourself. Therefore now you have time, prize it, and give up deceiving the people; for you are wallowing in the mire you speak of, and would bring people there, into the shadows from Christ, the body, the substance, and life.
John Burton, and John Bunyan, who call themselves ministers of the gospel, in their book called, ‘Some Gospel truths opened.’ Their principles are as follows.
[John Bunyan was a Baptist minister and an enemy of the Quakers, writing several books severely critical of the Quaker faith. He was also imprisoned for preaching without a license. Through the efforts of George Whitehead, another eminent Quaker minister, Bunyan was freed from prison by decree of King Charles II; showing that Quakers loved their enemies, returning assistance for insult. Bunyan's famous book The Pilgrim's Progress had appeared and was widely acclaimed as the greatest religious novel of the age. Stephen Crisp, wrote a contrasting tract, A Short History of a Long Travel From Babylon to Bethel, to point out the differences between Bunyan’s outward faith of rituals compared to the inward, renewal-of-heart Quaker faith, using a similar fictional account of a journey.]
Principle. They say, ‘To witness Christ manifest in our flesh, is to deny Christ come in the flesh.’ And say, ‘that Christ said he shall be absent from his apostles touching his body.’
Answer. Contrary to Christ, who said that they might eat his flesh; and contrary to the apostle, who said that they were of his flesh and bone. So they do not divide the word aright. To witness Christ within is not to deny him having come in the flesh, but to witness him, and such are not absent from him.
Principle. And they say, ‘Others have been depending upon something that they call the righteousness of Christ within, and Christ within them;’ and this they say ‘is opposite to Christ without,’ and this they call ‘the spirit of the devil.’
Answer. Which is not agreeable to the apostle's doctrine, but contrary to the apostle, who said, ‘he was manifest in his flesh, to condemn sin in the flesh, that he through him might become the righteousness of God.’ This is not opposite to Christ who died at Jerusalem; but it is the same that is manifest, and not the spirit of the devil, but what destroys him; for the devil and reprobates may talk of him without, but the apostle said, that Jesus Christ was in them (that is, the Emmanuel, God with us) except they were reprobates, and none know righteousness but within.
Principle. And they say, ‘This is one of the devil's lies, to deceive, to tell people follow the light.’
Answer. That is contrary to the prophets, Christ, and the apostles, who told them walk in the light; and Christ, who tells them to believe in the light. And ‘I will give him for a covenant of light, a leader of the people.’ And Christ said, ‘I am the light; he who follows me shall not walk in darkness, but shall have the light of life:’ and that is the devil and the liar that leads people from the light, for he abode not in it.
Principle. They say, ‘Faith is not perfect in respect of its degree and measure in us.’
Answer. The faith of God is the gift of God, and it is perfect in us in its measure and degree, though your measure and degree are not perfect; and here you have tried your faith and your gift, which is not perfect, for the gift of God is perfect.
Principle. And yet they say, ‘The work of this faith is for purifying and justifying, and not perfect in the degree and measure of it in us.’
Answer. Can an imperfect thing purify and justify? Does the scripture not speak of one faith that gives victory? Does the apostle not say that faith abides? Can that abide which is not perfect? Christ said, ‘He who has faith as a grain of mustard seed, shall remove mountains,’ and is not that perfect? Now here all men may see if you, who call yourselves ministers, divide the word aright. We say, faith is perfect in the least measure and degree, the righteousness of faith, Rom 10. And it is that with which men please God, which faith works by love, and so brings off the works of the law, by which faith men are justified, which is in the heart.
Principle. They say, ‘It is a manifestation of the deluding of poor souls, to hold forth a crucified Christ within, risen within, ascended within, and scriptures within,’ and say, ‘this is a new gospel.’
Answer. If Christ who is crucified is not within you, and Christ who is risen is not within you, I say that you all are reprobates; and if the scripture are not within, which was spoken forth from within, you all lack the spirit that gave it forth, and Christ the substance of it, and you have not eaten his flesh, neither are you of his bone; and this is not opposite to Jesus Christ without, who died at Jerusalem, but the same; for they who eat his flesh have it within them, and this is not a new gospel.
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