THE SABBATH AND THE LAW by C. Monroe

Publishing Committee · Rochester, N. Y. · Jun 9, 1853

THE SABBATH AND THE LAW.

By C. Monroe

The agitation of this question, in these last moments of time, not only among Adventists, but the sects, some of them, seems to rank itself among "the signs of the times;" and the Lord in connection with the Sabbath reform, seems, if I mistake not, to be preparing a people, however unpopular and despised, for his speedy coming, and kingdom. Let neither the writer, nor the reader, disdain, if need be, to be ranked among that poor, despised people; for to be evil spoken of, is no certain sign of being in the wrong,—all manner of evil not excepted. Matt. v, 11.

The introduction of this mooted question, will, likely, expose me, as it has others, not that I would provoke or protract controversy, to be roughly handled,—in case the article is deemed worthy of notice.—Nevertheless, where duty calls, we must go, fearless of consequences;—evil report or good report! Neither sophistry nor abuse, however, will be taken for argument on any side, where candor or good sense are venerated. No good cause, much less a bad one, can be honored or advanced in this way. Long as I have lived in the world, some sixty years, has not yet been long enough, to see any one convinced, or converted by hard names, or abusive language. No man of moral worth, it seems to me, can thus stoop and defile himself. The man who has argument, or grace, has no room for "slang," or ridicule. It has been well said, "if we would catch birds or flies, we must neither pole the bushes, nor use acids." "Wisdom is profitable to direct."

The question at issue, is, not what I believe or disbelieve, or what you believe or disbelieve; that is a matter comparatively unimportant; but, what is the truth, the truth of God? Here we have it. Here is the mighty question, in which we are both, are all, alike, deeply concerned. But how, and where shall we find it? In the Bible, of course. To find, then, the truth, in relation to the Sabbath question, just take that plain, common-sense Book, calling "no man master," as the poor Indian took the Testament on the subject of baptism, "without note or comment." The result of which was, a call to his minister, to take him away to the river, and baptize him there. "No," said the minister, "that is not the right way. Immersion was once the way of baptism; but now it is sprinkling!" "Then," said the Indian, "you have given me the wrong book."

The Sabbath question seems to rest on much the same ground, in the New Testament, as that of baptism. Neither are left in the dark. True, we find no labor there to prove, either the day or the mode of baptism. And why? None is needed. They are seen as the light; or taken for granted. The same of the Divine existence, or Satanic. When the sun shines in his meridian strength, no argument is needed to convince us of the fact. It is self-evident. So with baptism, and with the Sabbath, when seen with our own eyes, not the eyes of others.

"Who, by another's eye can read; Or worship, by another's creed!"

This circumstance, of "the poor, untutored Indian," speaks to the point. Its language to you and me, is, "go thou and do likewise." I don't ask you never to read history; but I do ask you to be cautious, very cautious, what you read, and how you read, testing all by the word of God, and a sound Christian experience. This is safe. "Beware of men," [Matt. x, 17,] said our good Lord and Master; who well knew what men were, and what was in them. Let us obey; and beware of them, their authority, their influence, however great, or mighty in rank, or learning. They are still men, poor, feeble, fallible, short-sighted, dying men; and not to be trusted with our faith, or eternal interests. No, by no means. Here is danger.—There is even a curse pronounced on him "who trusteth in man." Jer. xvii, 5. "To the law and the testimony: if they speak not according to this word, it is because there is no light in them." Isa. viii, 20. Not to man, then, but to our own Great Master, the Lord of life and glory, we all stand or fall.—Rom. xiv, 4.

Are you unsettled, or inquiring after truth, "present truth?" It is well. Just lay aside, out of your way, the traditions and commandments of men, which have deceived, have ruined many;—teachings which have "made void, or of no effect, the commandments of God," and take the Bible, as your guide to the "promised land." Study it prayerfully, faithfully; and you will soon find the plain truth, in relation to the question at issue. This will reward your labor, and bring lasting peace and joy to your soul.

If men by this Book, mean to teach you the first for the seventh day, or no day, tell them as did the Indian his minister, "this is the wrong book, Sirs, to teach us such things. Tell them," if the Sabbath was made for man, "man needs the day, when or wherever he may be found, Jew or Gentile. Both are men. For one, I certainly feel the need of that blessed day; not only of rest from labor, but more especially as a day sacred to my eternal interests.—For more than a year, have I seen and felt an interest in that day, I never saw or felt before. Never did it appear so valuable, so needful, so sacred; all arguments of man to the contrary notwithstanding.

Hence, seeing the havoc that is made, and making, of this subject, I could no longer forbear, or keep silence; but drop my work, and take my pen, to rebuke in love this sore evil; and bear my humble testimony in favor of that blessed day. Not that my brother is accountable to me for his faith or practice; but he should not refuse help from any one, in time of need, in case he can obtain it. Some may; but I am far from thinking, all will thank me for it; more especially, if any thing is said to raise the reputation of that day; or establish some wavering mind, or minds. This I should be glad to do; and I intend ere long, the Lord willing, to "disabuse" this subject, in a more regular, systematic way, citing the Divine authority of chapter and verse; though this has been more than once, not unfaithfully done.—I would have done this before now; but to my deep regret, have been thus far, hindered. Want of time forbids me now, a regular disposal of it; and may, continue to forbid; leaving this labor of love in the hands of others, more competent to do it justice.

The Sabbath, by some, is called a "Jewish institution, a yoke of bondage," and never designed to be kept by Christians. Why not? 'It was made for man.' Mark ii, 27. Are not Christians men, as well as Jews? Its being made for man, proclaims to man his need of it. So does his condition and experience. "A yoke of bondage!" What a reflection on Him who made, and gave us the day! True, to some it may be a yoke of bondage; but to me, praise the Author and Giver, it is such a bondage, as sails to a ship, or wings to a dove, wafting me homeward to my heavenly Rest! sweet, sweet day of rest; choicest and best of all the seven! It is truly "a delight!" Isa. lviii, 13. I love on all days, and that especially, "to steal away, from every cumbering care," and spend the hour that God has blest, in humble, grateful, prayer and praise.

"I love by faith to take a view, Of brighter scenes in heaven; The prospect doth my strength renew, While here by tempests driven."

Permit me, while passing, to notice the two great dispensations, the Mosaic and the Christian, or Law and Gospel; and see the affinity, the harmony between them. The first was a system of works, do and live; the second, of faith, believe and live. The first involving merit, the second mercy. When it is said, a man is justified by faith, without the works of the law, it does not follow that he is at liberty to break the law, the moral law. No: For example: Here is a moral man converted to Christ. Does he depend upon his morality for salvation? O, no. What then; must he break the commandments of God, and become immoral, to gain the high prize? No Sir.—He may be moral, without being pious; but he cannot be pious without being moral. This is plain.—"By the fruit, the tree is known," good or bad. No mistake.

The principles of the first dispensation, are not annihilated. However, Paul speaks of a change in the law, and the priesthood; [Heb. vii, 12;] but not a word of its repeal or extinction, to give place to the gospel, No; by faith he establishes the law, pronouncing it "holy, just and good." Rom. iii, 31; vii, 12. If the law of commandments, or moral law was dead, or abolished indiscriminately, with the ritual law, why such a constant, confident appeal to them, by the writers of the New Testament, as though, yet alive; and urged with such earnestness and power upon men, under the gospel dispensation?

True, there was a "passing away" of the ministration, even of the moral law; but not of its principles. The ceremonial law, was, of course, nailed to the cross, and done away. Col. ii, 14. Moral principles and duties, right and wrong, good and evil, truth and error remain the same, varied only by circumstances.—What sort of a gospel would that be, that would nullify, or conflict with those moral principles, and duties; and shove them off the hearts and lives of men? Such a gospel might be good tidings to the wicked class; but would make "the hearts of the righteous sad." "I come not" says Jesus "to destroy the law, or the prophets; but to fulfill." This, of course, is the moral law; for the ceremonial, we have just seen "nailed to the cross," and done away.

Let us not cavil about the just division of the law, as a whole; nor confound things that are distinct,—the ceremonial, with the moral law; the Creation, or weekly Sabbath with festival sabbaths, new moons, and such like things, that have nothing to do with Jehovah's great Rest-day. Nothing is gained by such indiscrimination, such disorder. Let us call things by their right names, and put them in their own proper place, or places. This would prevent confusion, and save much labor.

Again: Christ came not to make us poor, but rich and free; but could he do this, by taking from our neck the yoke of moral obligation, his own well made yoke? No: our riches, our freedom, our felicity, are identified with our obedience;—are found alone in wearing that sweet yoke. Where would be our "true riches;" on embracing the gospel, to let slip out of our hands the law of moral obligation to God and man? Gone! What is said of the libertine, the robber, the murderer, the profane swearer and all such like characters? "Poor, miserable creatures!" The best that can be said of them.

For our own good, then, and the good of community, let us be careful how we talk about the abolishment of law, and moral obligation. Let us not hold them in low esteem. Let us be careful not to relax the just, the rigid claims of law or gospel. Let them maintain their rank, their sovereignty; and sway wide their mighty sceptre; wide as the world. For if the world is so bad with law and gospel too, what would it be without either, or both? You may soon find your answer in the battle of the great day of God Almighty," when the "winds shall be loosed," and all restraint taken off the tribes of earth!! Jer. xxv; Rev. xvi, 14.

Again: As to the two laws, moral, and ceremonial, they seem to occupy a position, in our ranks, not very dissimilar to that of the two children, recorded in the first book of Kings. One was dead, and the other alive. Both mothers agreed in disowning the dead, and claiming the living; but the sword of the King soon tested them both. Both parties, and all parties, agree, in disowning, or rejecting the ceremonial law, as "dead," and "nailed to the cross;" but all are not so well agreed as to the moral law; or law of commandments. [A blemish in the figure here, destroys not its general features. They remain true to our purpose.] The mother of the living child, trembled for its fate! She could not endure the sword, that would divide its tender, precious body! Some go for dividing the child of the moral law; others say, not so; let it live, in all its parts, and not die. Here let the sword of truth and justice, test the parties at issue.

A man bereft of a limb, is proportionably weak, and powerless. So is that code of laws, where one of its main pillars is gone. The remainder are less cogent. The Decalogue, is a golden chain. Break the fourth, or tenth; you break the chain alike. And he who does this, is, according to James, "guilty of all." James ii, 10.

Let the dead be buried out of our sight; but away with the carnal, cruel sword that would slay the living; and people the grave with tenants not its own. Let God be God still, of the living, not of the dead. As to the living or moral law; some esteeming its claims too rigid and severe, suffer it to die, as above; and water its grave with no tears of regret! Others, again, rejoice in its entire healthful existence; its just claims to immortality, universal love and obedience.

Again: As to the dismemberment of the Decalogue, or receiving a part, and rejecting a part: It is a trite, but approved maxim among men: Love me, love mine. In other words: If we love one member of the family in special, we shall love them all in common. And why? Because this is the nature and tendency of true love, as the reader must concede. Now then, turn your eye to the sweet family of the commandments, having one common Father, great and good. Do you love any one of them in special?—"O yes." Very well, Why not then love them all in common; or alike, if you please? Do we love God the Father? Then shall we love his children, his word, his works, his commandments. 1 John v, 1-3.

Is there not something suspicious in that man's pretended love, to one member of a family, where the tokens of love, or kindness to the least are sadly wanting? Let us beware how we trifle in these matters. If the above is good philosophy when carried into the walks of human life, why then, drop it, when we enter into the more sacred walks, of that which, is to come? "Then shall I not be ashamed, when I have respect unto all thy commandments." Ps. cxix, 6. Why not then, let the commandments remain, as given us by the Father of all, a harmonious, unbroken family; doing nothing by partiality; neither adding nor diminishing.

Again: A man may keep the letter of the law, and be no Christian; but he cannot be a Christian, as we think, without keeping the law; that is, the commandments of God; for this is the plain duty of man; and a condition of his entering into life. Eccl. xii, 13; Matt. xix, 17. Again: What sort of a Christian is that, who, in his ostensible zeal for the gospel, tramples under foot the law, which the Apostle pronounces "holy, just and good?" As "faith without works is dead," so works without faith, are dead also. All works are dead, that assume to be meritorious; or present claims for salvation, or eternal life.—This is the gift of God through Christ, free and unmerited. But if obtained by the deeds of the law, then, sure enough, Christ is dead in vain. Gal. ii, 21.

The grand difficulty about the law of commandments,—not to the exclusion of the ceremonial, even—against which the Apostle labors so hard to warn his brethren, lies, not in keeping them; but keeping them with selfish motives; or with a view of justification, or salvation by way of works, or merit. If we can merit salvation by the deeds of the law, or any other deeds, then we take the crown from the head of Jesus, our Great High Priest the King of Glory, and place it on our own guilty head! If so, alas! alas! for that Great and Good Being: He has died in vain; and we can hardly thank him for his labors of love, sufferings, and death! But no; glory to God in the highest! JESUS SHALL WEAR THE CROWN.—Hallelujah! He is worthy. Worthy, worthy, is the Lamb. I place it there with both my hands; and all my soul; and with streaming eyes and melting heart, throw my unworthy self down at his feet, and like one of old, wash them with my flowing tears! In this way, and this alone, do I expect a crown hereafter among the unnumbered throng; and with them swell, loud the song of Jubilee and of love, while God lives; and ages roll! Amen.

Once more: "Christ is become of none effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Gal. v, 4. Though the law is, not was, our school-master, to bring us to Christ, Christ must have the sole honor of saving us, or we are not saved. Nevertheless, a man never so well keeps the law of commandments, as after he has embraced the gospel. A man is never so moral before, as after his conversion; from the fact, that the greater and better, controls or perfects, the lesser, and inferior. So the law is perfected not abolished by the gospel. So of his morals, they are no longer gross, or selfish. They are improved, not abandoned, perfected, not abolished. They are purer, as they must be; and of a finer, sweeter cast.

He feels a conscientiousness, a responsibility, unfelt before; and yet, depends less upon morality, his "good deeds," than before. Nay, more, he renounces all possible merit of his own; and depends on Christ alone for salvation. Thus he comes out into clear light; and stands upon a rock, the Rock of Ages firm as the pillars of Heaven. His views are clear, his love, his faith is strong. He wants no meritorious help from the deeds of the law, either moral or ceremonial. They are void, and powerless. He has given all for Christ, and Christ is all to him.—Free, free grace, will furnish him a rich, and sweet a precious song of gratitude and love, to him that sitteth upon the throne, and to the Lamb, for ever and ever. Amen and Amen.

Conway, Mass., April, 1853.