THE LAW OF GOD AND THE SABBATH WHICH IT ORDAINS.
By W. H. Littlejohn
Turning to the text once more, let us see if we cannot find additional proof that the Sabbath is still binding. Perhaps we cannot do this in a more satisfactory manner than by considering it with reference to the great physical and moral interests of the race. If we can show that it cannot be dispensed with without doing great violence to these, we are furnished with a presumption almost as strong as demonstration itself, that it has not been done away. For this purpose we propose to use the following quotations from the commandment: First. But the seventh day is the Sabbath of the Lord thy God. In it thou shalt not do any work. Second. Wherefore the Lord blessed the Sabbath-day and hallowed it. That the first of these enjoins absolute cessation from labor on at least one day in seven there is no room for dispute. That the second imposes the duty of devoting the rest day to religious purposes and uses may be proved in the following manner: First. To hallow is to devote to a holy or religious use. (Webster.) Second. Genuine religion consists in the intelligent and heartfelt worship of the Deity. Third. As Jehovah is the only true and living God, and as he must always be the one worshiped and never the worshiper, it would not be proper to say of him that he hallowed a day in the sense that he set it apart as one on which he himself was to engage in religious services. Fourth. It follows that the hallowing spoken of above simply meant that God designated that as the one of the seven which man was to regard as sacred to the exercise of piety. This view is sustained by the fact that the commandment begins with the words, “Remember the Sabbath-day to keep it holy;” i. e., devote it to religious uses. But we cannot do this by simple inaction. Cessation from manual labor may be a necessary condition to the highest spiritual enjoyment, but it is not spirituality itself. Else a large class, made up of the most worthless vagabonds in community, are really the most religious men that we have; for they not only devote the Sabbath but all the other six days, also, to the studied effort to avoid physical action. Again, the night is universally devoted to the most perfect quiescence possible, but who ever dreamed of considering it on that account holy time? No; something more is required. The Sabbath law was designed to provide both for the rest of the body and for the exercise and consequent development of the moral functions of man’s nature. Turn your eyes now upon society and see if there are not, still, two great necessities which would be exactly met by these provisions. So far as the first is concerned, he would be a bold man indeed, who would deny its existence, and say we had no need of a periodical season for bodily rest; for he would thereby oppose himself to the almost unanimous convictions of all christendom as expressed in their laws and usages. Nor can this matter be disposed of by attributing their action to the belief that there is a divine command for this practice. For those who are influenced by this consideration, believe also that this command rests upon a necessity of our being, while the remainder, rejecting the first, either adopt the second, or act without any, and are not therefore worthy to be taken into account in the determination of this question. Take, then, whichever horn of the dilemma we please, we are compelled to admit that the masses have from one reason or another come to regard a seventh-day rest as a matter of absolute necessity. If we would form a just estimate of the strength and clearness which would be necessary for arguments to possess in order to command such universal respect, it will be required that we take into consideration the nature of the obstacles which were to be overcome. These were by no means trifling in their character, or restricted in their application. The employer and the employee, the rich and the poor, could alike feel their force. The profits of the one would be diminished, and perhaps the necessities of the other go unsupplied. For by the proposed innovation, the business interests of the community would be paralyzed for one seventh of the time. So that the income of every man would necessarily be reduced in the same ratio. Thus reasoned the multitude. He who knows the power of avarice and the strength of necessity, will readily see that it would have been more than idle to oppose to these pecuniary objections, religious considerations merely. These would have been sufficient with the honest in heart; but alas! they were few. Fortunately for all concerned, nature, in this case, spoke in language no less clear and emphatic than that of Revelation. Facts and figures everywhere abounded to show that man was so organized that he required rest, at least during one day in seven, in order to recuperate his wasted energies, preserve his health, and prolong his life. So complete was the demonstration made—so clearly was it proved, that the change was in perfect harmony with the real interest of every individual, that opposition yielded, and conviction taking the place of doubt, clamored for laws regulating and establishing a uniform day of rest. Without discussing here the propriety of such laws as they now exist, we have simply introduced them to show that we have all tacitly acknowledged the correctness of the proposition now under examination; thus avoiding the necessity of extending this article to an undesirable length by an elaborate presentation of arguments which have already been endorsed by an almost unanimous approval.53 Taking it for granted that we have acted from conviction and not caprice, we think that we may, with safety, consider the necessity of a rest day as proved by our own admissions. Having disposed of the first, let us now look at the second point, i. e., The necessity of devoting at least one day in seven to religious uses. The infidel or atheist while regarding the Sabbath from a merely economic stand-point may see in it benefits which commend it to his favor; but it remains for the saint while acknowledging these, to recognize the more sublime office which it performs in the developments of Christian character, and the evangelization of the world. Realizing as he does the almost desperate weakness of the human heart, and appreciating the fact that “we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,” he knows that victory over such odds can only be won when every means of grace which has been brought within his reach has been fully improved. Having learned from experience that it is difficult, if not impossible, while our minds are occupied with our secular pursuits, to make that advancement in the divine life which is so desirable, he feels the need of banishing them from his thoughts as much as possible, and devoting as large a portion of his time as he can consistently to spiritual matters. But no plan which human ingenuity could devise is so well calculated to secure this aid as a weekly-recurring Sabbath; just such an one as the commandment ordains; for it combines the two features of rest and worship. Coming as it does with a “thus saith the Lord,” it possesses a sanctity in the eyes of men which never attaches to any merely human enactment. By this means, cavil is forever silenced. The wisdom of the institution is placed beyond the region of debate. A ready and heartfelt obedience becomes at one and the same time the duty and the privilege of the believing soul. Aware of the advantages which ever flow from united effort, and stimulated by the example of ancient Israel, organization is perfected and systematic labor is begun. As a natural consequence, meeting-houses everywhere rise as if by angelic power, and gathering multitudes collected within their walls listen to the voice of the living preacher as he utters words of counsel, admonition and comfort. Nor does it end here. The church is not only edified as the result of such assemblies, but they present the most favorable, if not the only, opportunity for the presentation of the truth to the unbelieving world. In fact, so important a place do they occupy in the economy of grace that it may well be questioned whether their discontinuance, even in this age, would not result in a moral night so dark that the history of the world cannot furnish its parallel. How, then, shall these be the most successfully maintained? is the query which every philanthropist propounds to himself. A moment’s reflection will make it plain that a stated day for this purpose will be absolutely indispensable. Without it, confusion would inevitably follow. Conflicting interests coupled with an uncertainty which would render it futile for one to attempt to adapt his business to a time which was ever fluctuating would beget an apathy which would finally change into positive dislike. Again, as they are only kept up by continued sacrifices, it will be required that we be able to present the most powerful motive to action which can be brought to bear. Rewards, in the shape of present and prospective good, ought to be sufficient. But experience has shown that they are not. In modern as in ancient times, the people need to pass between Ebal or the mount of cursing on the one hand, and Gerizim or the mount of blessing on the other, before they will consent to do that which even their better judgment approves as being right. How, then, shall we supply this great desideratum? How may we impart new and perpetual life to the greatest instrumentality for good which has ever been vouchsafed to man? Certainly not by having recourse to legislation; for when this has exhausted itself in the direction in which we would have it work, it can only compel external obedience; thus leaving it but a hollow form destitute alike of spirituality and power. No, we must have a Heaven-born precept. Just such an one as is provided in the fourth commandment; one which reaches to the very intents and purposes of the heart; one whose faithful observance insures the favor of the Deity, and whose neglect is followed by his frown. There never was a period when the demand for it was more urgent than now. In this age of subtile philosophy, when the brain is racked to produce some theory which shall account for the creation of the world in a manner totally different from that which is narrated in the Scriptures, we need something which will constantly remind us that all these speculations are but the cunning devices of an artful enemy who would only be too happy if he could cause us to forget that in six days the Lord made the heavens, the earth, the sea, and all that in them is, and rested on the seventh. At this time when the powers of endurance of the race are rapidly giving out under the unreasonable burdens which an insatiable avarice is imposing upon both brain and muscle, we want, and must have, rest. That rest which will re-invigorate the body that has been enfeebled by over-labor, and calling in the mind from the routine duties of business life, will allow it to contemplate for a time the higher and nobler objects of our being. How, then, we ask again, shall this most desirable end be attained? We answer, By believing in God. In other words, by so far confiding in his wisdom and love as to reject as absurd any view which would ascribe to him a fickleness of purpose that would enable him at one time to fully comprehend and exactly provide for our wants, and at another, to withdraw this provision while every reason which had called it into being was still in full force. This done, you have conceded the existence of the commandments as a code, and have placed the fourth, which rests securely in their bosom, upon a foundation as durable as the necessities of man and the immutability of God.