For the Restoration of the Bible Sabbath, in an address to the Baptists, from the Seventh-day Baptist General Conference.
WHEN we look over your large and influential denomination, we find that, in reference to the subject upon which we now address you, you are divided into about three classes. I. Those who, acknowledging the perpetuity of the Sabbath law, enforce the observance of the Sabbath by the fourth commandment, but change the day of its celebration from the seventh to the first day of the week. II. Those who see the impossibility of proving a change of the day, and therefore regard the commandment as abolished by the death of Christ. But, at the same time, they consider the first day of the week as an institution entirely new, to be regulated as to its observance wholly by the New Testament. III. Those who consider neither the Old nor the New Testament to impose any obligation upon them to observe a day of rest, and advocate one merely upon the ground of expediency.
I. To those of you who acknowledge the obligation of a Sabbath, but change the day of its celebration from the seventh to the first day of the week, we would say, that while from the law only you infer any obligation to sabbatize at all, yet make the particular time of sabbatizing to stand upon New Testament authority, we do not see how you can relieve yourselves from the charge of departing from the great principle contended for by Baptists, viz., That whatever is commanded by an institution, is to be learned from the law of the institution, and not from other sources. On this principle, you reject the logic of Pedobaptists, who, while they find the ordinance of baptism in the New Testament, go back to the law of circumcision to determine the subjects. You tell them, and very justly too, that the law of the institution is the only rule of obedience. But do you not fall into the same error when the argument has respect to the Sabbath? We can see no more fitness in applying the law of the Sabbath to the first day of the week, than in applying the law of circumcision to the subjects of baptism. For the law of circumcision was not more expressly confined to the fleshly seed of Abraham, than was the law of the Sabbath to the seventh day of the week. The true principle is, that every institution is to be explained and regulated by its own law. Therefore, if the first day of the week is an institution binding on us, the law to regulate its observance should be looked for where we find the institution. Be pleased, brethren, to review this argument, and see if you are not treading on Pedobaptist ground.
In justification of this change of the day, we often hear you plead the example of Christ and his apostles. But where do we find anything to this effect in their example? Did the apostles sabbatize on the first day of the week? Did the churches which were organized by them do so? Observe, the question between you and us is not, Did they meet together and hold worship on that day? But, Did they sabbatize? that is, Did they rest from their labor on the first day of the week? Did they observe it as a Sabbath? This is the true issue. We have often asked this question, but the only answer that we have received has been, that they assembled for worship. But this is not a candid way of meeting the point. It is in reality an answer to a very different question from the one we ask. Brethren, act out your principles. Come up fairly to the question. When you ask a Pedobaptist, Did Christ baptize or authorize the baptism of little children? you expect him to make some other reply than, "He put his hands on them and prayed." When you ask, Did the apostles baptize unconscious babes? you are not well pleased with the reply. They baptized households. Your question was with regard to infants—the baptism of them. If, therefore, when we ask you, Did the apostles and primitive Christians sabbatize on the first day of the week? you merely reply as above, we do not see but you are guilty of the very same sophistry you are so willing to charge upon your Pedobaptist brethren. Your adroit evasion of the real question seems to place you much in the same predicament as were the Pharisees, when Christ asked them whence was the baptism of John. It appears as if you reasoned with yourselves, and said, "If we shall say they did sabbatize on the first day of the week, the evidence will be called for, and we cannot find it; but if we shall say they did not, we fear the day will lose its sacredness in the eyes of the people." We do not by any means wish to charge you with a Pharisaic lack of principle, but we put it to your sober judgment, whether your position is not an awkward one. Brethren, reconsider this point, and see if you are not on Pedobaptist ground.
If the apostles did not sabbatize on the first day of the week, then it follows, as a matter of course, that whatever notoriety or dignity belonged to that day, they did not regard it as a substitute for the Sabbath. Consequently, unless the Sabbath law was entirely abrogated by the death of Christ, the old Sabbath, as instituted in Paradise, and rehearsed from Sinai, continues yet binding, as "the Sabbath of the Lord thy God."
But more than this. Even if it could be proved, that the apostles and primitive Christians did actually regard the first day of the week as a Sabbath, it would not follow that the old Sabbath is no longer in force, unless it could be proved that they considered the new as a substitute for the old; or, that so far as the particular day was concerned, it was of a ceremonial character. But where do we find proof for either of these points? In the whole record of the transactions and teachings of the apostles, where do we find this idea of substitution? No where. Where do we find evidence that, so far as the particular day was concerned, it was ceremonial, and therefore to cease at the death of Christ? No where. The argument that proves the Sabbath law not to be ceremonial, proves the same of the day. Did the Sabbath law originate in Paradise, when man was innocent, and had no need of a Redeemer? So did the day. It was then sanctified and blessed. Does the Sabbath law take cognizance of the relation on which all the precepts of the moral law are founded, viz., the relation we sustain to God as creatures to a Creator? So does the day. It is a memorial of this relation, and of the rest entered into by God after he, by his work, had established the relation. It appears, then, that neither the Sabbath law, nor the day it enjoins, was of a ceremonial character. True, it is not moral, in the strictest sense, but rather positive. Nevertheless, by divine appointment it is in the same category with the moral law, and must be considered a part of it. If this reasoning is correct—and if it is not, we hope you will point it out—it would not follow that the old Sabbath is done away, because Christ and his apostles sabbatized on the first day of the week; but only that there are two Sabbaths instead of one.
But could Christ or his apostles consistently alter the law of the Sabbath? In all his ministry, Christ acted under the appointment of the Father, and according to such restrictions as were contained in the law and the prophets. By those restrictions, no laws were to be set aside at his coming, except such as were peculiar to the Jewish economy; such as "meats, and drinks, and divers washings, and carnal ordinances, imposed until the time of reformation." Heb. ix, 10. To set aside these, the law gave the Messiah an express grant. Heb. x, 9. But the very moment he should attempt to go beyond the limits of that grant, he would destroy all evidence of his being the Messiah promised and appointed. For it was by his exact conformity to the law, that his claims were established. Hence, early in his ministry, he declared that he "came not to destroy the law or the prophets." Matt. v, 17. Most cheerfully do we recognize him as God over all, and blessed forever; yet we are well satisfied that, even in virtue of his divinity, he could not consistently set aside any laws except those which were "a shadow of things to come." Otherwise we should have God denying himself—God contradicting himself! The New Testament records not a single instance of his claiming a right to do so. When he avowed himself Lord of the Sabbath, he only claimed to determine what was the proper method of keeping it—what were breaches of it, and what were not. The Sabbath was made for man, and consequently it was his prerogative to decide what acts and duties answered to the nature and design of the institution. Therefore, The Son of man is Lord of the Sabbath. Mark ii, 28.
In regard to the obligation resulting from apostolic example, it appears to us that you have fallen into some errors. We are not convinced that the example of the apostles can be justly pleaded for any thing else than the order and arrangement of the church. However proper it may be to imitate them in other respects—in the duties of the moral law, for instance—yet, if it were not known to be proper, independent of their example, we cannot suppose their example would make it so. We must first ascertain, by some settled and infallible rule, whether their practice is worthy of imitation. In regard to the ordering of church affairs, there can be no doubt, for they were sent upon this very errand, with the promise of the Holy Spirit to qualify them for the work. But the Sabbath is not a church ordinance. It is not an institution for the church as such, but for all mankind. All reasoning with reference to it, from apostolic example, must therefore be very inconclusive. Even if we should admit that the church is bound by such example to regard the first day of the week, yet this is the utmost extent to which our admissions can go. We cannot see how the institution58becomes binding upon the world at large. Consequently, we are compelled to maintain, that an institution which was originally given for all mankind, remains unaltered. We are willing that the example and practice of the apostles should regulate the church as to its ordinances and government, and herein we claim to follow them as strictly as you do; but when they are pleaded for any thing more, we want first to know whether they conform to the express law of God. Otherwise we must consider them as no more binding than an apostle's quarrel with Barnabas. Acts xv, 39.
If this argument is well founded, we are led to a very satisfactory disposal of a question often proposed, viz., Why do we never read in the New Testament of Christian assemblies being convened as such on the Sabbath? For if the Sabbath be not a church ordinance, but an institution for mankind at large, it can be of no importance for us to know what Christian assemblies as such did with regard to it. All that is of real importance for us to know, is the precise bearing of the institution upon man as man—upon man as a rational and accountable creature. On this point the information is clear and decisive.
The controversy between us and you appears to be brought down to a very narrow compass. Did the Apostles and primitive Christians sabbatize on the first day of the week? And, is it the duty of all men to imitate their example, or only the Church? If, upon a solemn and prayerful consideration of this subject, you are persuaded that there is no proof that the early Christians regarded the first day as a Sabbath, (substituted in the place of the seventh,) and will honestly avow your conviction, we have no fear that the controversy will be prolonged. For, should you still be of the opinion that some sort of notoriety was attached to the day, and that Christians met for worship, we shall not be very solicitous to dispute the point. The apostolic rule, "Let every man be fully persuaded in his own mind," will then govern us. See Rom. xiv, 5, 6. Our concern is not that you keep the first day of the week, but that you keep it in place of the Sabbath, thus making void the commandment of God. If once you discover, that Sunday is not the Sabbath by divine appointment, and therefore cannot be enforced upon the conscience, we are persuaded that your deep sense of the necessity of such an institution, will soon bring you to the observance of the one originally appointed.
II. But we proceed to address those of you who regard the sabbatical law as having been nailed to the cross, and consider the first day of the week as an institution entirely new, regulated as to its observance wholly by the New Testament.
You, whom we now address, are exempt from some of the inconsistencies which we have exposed; but your theory labors under very serious difficulties, and is to be regarded, on the whole, as more obnoxious to the interests of religion, than the one we have been considering.
According to your position, the New Testament recognizes no Sabbath at all. Do not start at this charge. That it is repugnant to your feelings, we allow. You have never thought of any thing else than entire abstinence from labor on the first day of the week. It is your day of rest, as well as worship. But on what ground do you make it a day of rest? What example have you for doing so? What law of the New Testament requires you to lay aside all your secular business? As sin is the transgression of the law, and where no law is there is no transgression, [1 John iii, 4; Rom. iv, 15,] how do you make it appear to be sin to work on the day in question? It is by the commandment that sin becomes exceeding sinful. Rom. vii, 13. By what commandment do you make it appear sinful to work on Sunday? These are questions of the highest importance.
Now suppose one of your brethren attends public worship on the first day of the week, and—to make his conformity to what is supposed to be apostolic example as perfect as possible—participates in the breaking of bread. He then goes home, and labors diligently till the day is closed. By what law will you convince him of sin? Not the law of the Sabbath as contained in the Decalogue, for that you hold to be abolished. Not any law of the New Testament which says, "Keep the first day of the week holy; in it thou shalt not do any work," for there is no such law. Not the law of apostolic example, for there is no proof that the apostles ever gave such example. The very utmost that you can with any show of reason pretend of their example is, that they met together for worship and breaking of bread. To this example your brother has conformed to the very letter—who can say he has not in spirit also? What now will you do with him? "The Bible, and the Bible only, is the religion of Protestants." The Bible, therefore, is the Rule by which he is to be tried. Convict him of sin by this Rule, if you can.
But the case becomes still more difficult, when you come to apply it to those who are without the pale of the church. We have already seen that apostolic example concerns merely the ordering and arrangement of the church. Attempt now to convince the unbeliever of sin in working on the first day of the week. In order to do this, charge apostolic example upon him. What is his reply? "I know not," says he, "that I am bound to imitate them in this matter. How does it appear that I am? I will admit, for argument's sake, that they celebrated the resurrection on Sunday by religious worship; but they also broke bread and partook of it by way of celebrating his death. If their example binds me in one particular, why not in the other? Prove to me," says he, "that any but the church assembled on the first day for worship, and I will do so too. But in the absence of all such proof, I must conclude that their example has nothing to do with me; unless, indeed, you can make it appear, that their example and practice were in conformity to some law, which commanded them as rational creatures, independent of their relation to Christ and his church. When you can produce that law, then I shall feel bound to obey it, and imitate the apostles in their obedience to it; but not till then." Such is the reasoning by which an unbeliever may set aside all your attempts to charge sin upon him. Where, brethren, is your law which, like a barbed arrow, pierces the very soul, and fastens guilt upon the conscience? Where is that law which speaks out its thunders, saying, "Thus saith the Almighty God, the Lord, the Maker of heaven and earth, It is the Sabbath day; in it thou shalt not do any work?" To throw aside the law, which cuts and flames every way, reaching soul and spirit, joints and marrow, in order to deal with the ungodly by mere apostolic example, is like muffling the sword, lest it should give a deadly wound. Apostolic example is indeed powerful with those whose hearts have been made tender by the Spirit of God, but with others powerless.
We are persuaded, brethren, that your conscientious scruples about laboring on the first day of the week, never resulted from the mere contemplation of apostolic example. Such example, it is true, is all the law you acknowledge; but this is the theory you have adopted since you came to maturity, and began to think for yourselves. Your scruples have an earlier and different origin. They commenced with your childhood, when you were taught to consider the day as holy time. It was then carefully instilled into your mind, that God had, by express law, forbidden you to desecrate the day, and that you would incur his displeasure in case you should do so. The idea was then imbibed, that if you did not keep the day, you would violate the fourth commandment. This idea has grown with your growth, and strengthened with your strength. It has obtained such commanding influence over your feelings, that you cannot comfortably forbear keeping a day of rest, though your theory does not require it. Even to this day a strong impression rests upon your minds, that the fourth commandment contains much of moral excellence—too much to be thrown altogether away, not understanding your system of theology teaches its abrogation. Such is the true secret of your tenderness of conscience. Apostolic example has in reality nothing to do with it. Following the secret monitions of conscience, your prosperity is promoted in spite of your theological system. But sound reason discovers, that your experience and your theory are in opposition to each other. Some of the more thinking ones among you are aware of this, and are continually aiming at such a modification of their theory, that their experience will harmonize with it. But be assured, that there will be an everlasting conflict, till you are brought to acknowledge fully and heartily the claims of the sabbatical law.
We are aware of that system of theology which regards the New Testament as furnishing the only code of laws by which men are bound since the death of Christ. We have looked at this doctrine with attention; and so far as the order, government, and ordinances of the church are concerned, we admit its truth. As the laws and ordinances of the Jewish church were determined by the Old Testament, so the laws and ordinances of the Christian church are determined solely by the New Testament. Therefore, we would say at once, the argument is yours, if the Sabbath were a church ordinance. In such case, however, none but the church has a Sabbath. But the question is not concerning church ordinances. In these we follow the New Testament as closely as yourselves. The question is concerning an institution which has respect to mankind at large—to man as man; for the Saviour teaches us that the Sabbath was made for man. Now, it will be a very hard matter to prove, that when men as rational creatures are concerned, the only code of laws by which they are bound is the New Testament. Let us put the matter to the test. How will you prove that it is unlawful for a man to marry his sister, his daughter, or any other of near kin? The New Testament utters not a word on the subject. It is not enough to say, It is implied in the law which forbids adultery; for it must first be proved to be a species of adultery to do so. Nor will it do to say, The common sense of mankind is a sufficient law on the subject; for the moment we suppose that its unlawfulness is to be determined in this way, we abandon the argument that the New Testament is the only code of laws, and resort to the common sense of mankind as furnishing a part of the code. But if the common sense of mankind shall furnish a part of the code by which we are bound, who shall undertake to say how large a part? Besides, on this principle, the book of divine revelation is not complete and perfect. It is a lamp to our feet only in part, and the common sense of mankind makes out the deficiency! You are, therefore, driven to take your stand again upon the New Testament. Finding you there again, we repeat the question, How do you prove by your code that a man may not marry his sister? It is impossible. You must, of necessity, look to that division of the Scriptures usually called the Old Testament; for the New says not one word about it.
Let us turn now to the 18th chapter of the book of Leviticus, and we shall find a collection of laws exactly to the point. "None of you shall approach to any that is near of kin to him," &c. Verse 6. The degrees of kindred are then expressly marked. Will it be objected, that these laws were given particularly to the Jews, and to no other people? We admit they were given to the Jews, as indeed was the whole system of revelation in that age; but we cannot admit that they concerned no other class of people. For it is expressly shown in that chapter, that the matters of which they took cognizance, were regarded as abominations in the Gentiles. Because of such things, the fierce wrath of Jehovah came down upon the Canaanites, and they were cast out from the land as loathsome. Verses 24, 30. If these things were viewed as abominable in the Canaanites, they surely were not ceremonial pollutions. They were not mere Jewish laws. The fallacy of the doctrine is therefore sufficiently exposed.
We think you have fallen into error concerning the nature and design of that division of the Scriptures commonly called the New Testament. We regard it not as the Law Book of mankind, in the strict and proper sense; but rather as a Treatise on Justification, or an Expose of the Way of Salvation, in which are contained such references to the law, and such quotations from it, as are necessary59to the complete elucidation of the subject. The preparation of this treatise was of necessity delayed until the great Sacrifice for sin had been offered, and our High Priest had entered into the holy place. For, as the sacrifice and intercession of our High Priest constitute the sole foundation of our justification, so "the way into the holiest of all was not yet made manifest, while the first tabernacle was yet standing." Heb. ix, 8. So much of the plan of salvation was illustrated to the people, as could be by means of the ritual service; and that, together with the prophecies, laid a foundation for them to believe that, in some way or other, they would be just before God. So that by faith the patriarchs were justified. Heb. xi. They knew it was to be somehow through the work of Him who was typified and promised as the great Redeemer. But they could not understand the plan until the Redeemer came and died for them.
Because this expose of the way of salvation could not be made until after the death of the High Priest, therefore it was not proper to organize gospel churches. The only church that was suitable for that age was found in the Jewish nation, and from its very nature was unfit for the world at large.
It was, therefore, confined to that people. Moreover, because it was not proper to organize gospel churches until the way of salvation was fully laid open, it was also not proper to lay down the laws and ordinances of the church until that time. This accounts for the laws of the church being found only in the New Testament.
Now, if the New Testament is to be regarded as an exhibition of the way of salvation, with such references to the Old as are necessary for the elucidation of the subject, rather than as the Law Book for mankind at large, the idea that the Sabbath ought not to be looked for in the Old Testament falls to the ground. Nevertheless, to some minds it appears strange, that while the New Testament writers mention all the other duties of the Decalogue, this of Sabbath-keeping is apparently omitted. In speaking of the sins of which Christians were guilty before their conversion, but one word is said about Sabbath-breaking, though upon other sins they dwell with emphasis. But this admits of a very easy solution. Those writers addressed two classes of converts—those from among the Jews, and those from among the Gentiles. As to the former, they were already rigid to an extreme in keeping the Sabbath. All that was necessary to do in their case, was to vindicate the institution from Pharisaic austerities, and determine what was lawful to be done, and what was not lawful. This was done by Christ. But as for the Gentile converts, to charge them with having been guilty of the sin of Sabbath-breaking in their state of heathenism, would have been manifest impropriety. For the Sabbath being for the most part a positive rather than a moral precept, it could not be known without a revelation. But as the Gentiles had no revelation, this is a good reason why the Apostle dwelt not upon this sin, to charge it upon them but only upon those which were more obviously breaches of the Moral Law. Thus it appears, there was no necessity for any more particular mention of the Sabbath to be made in the New Testament than what is made.
But it is not our object in this Address to cover the whole field of argument. We design simply, by presenting some of the strong points, and exposing your inconsistencies, to stir up your attention to the subject. We are sure that the great majority of you have never given it a thorough investigation. For a complete discussion of the whole ground, we refer to our publications. Will you read them? Will you anxiously inquire, What is truth? Will you pray over the matter, saying, "Lord, what wilt thou have us to do?" Or, will you sleep over it, as if it were of no great practical importance?
III. But we must address that class of Baptists who consider neither the Old nor the New Testament to impose any obligation to observe a day of rest, and advocate one merely on the ground of expediency. In some sections of our country, Baptists would consider it almost a slander upon their denomination to intimate that there were persons among them of such anti-sabbath principles. But any one who is conversant with the order at large, knows very well that it is true. There are those who boldly avow such doctrine, and many others who do not deny that it is their real sentiment, though they are not forward to proclaim it upon the housetops. Whether this class embraces a very large proportion of the denomination, it is not necessary to inquire. It is our impression, that the proportion is sufficiently large to justify an effort for their conversion to right views of Divine Truth.
If there is no day of rest enjoined by divine authority, and the observance of one rests wholly upon expediency, we see no reason, except that the voice of the multitude is against it, why you cannot as well observe the seventh as the first day of the week. There would be no sacrifice of conscience in so doing, while it would be a tribute of respect to those who feel that the keeping of the seventh day is an indispensable part of duty. But it is not on this principle, particularly, that we desire you to change your ground. Feeling that it is not our party that must be honored, but rather divine truth, and our party only for the sake of the truth, we would much rather correct your doctrinal views.
Of course, you do not deny that a day of rest was once enjoined upon God's chosen people. It is only under the gospel that you suppose all distinction of days to be annihilated. If, then, it is expedient that a day of rest should be observed, it follows irresistibly, that the annihilation of all distinction in days, by the gospel, was very inexpedient! And thus, whatever blessing the gospel dispensation brings to the human race, a strict following out of its principles would be inexpedient! And, farther, that the law, which enjoined a day of rest, had more of an eye to expediency than the gospel has! Consequently, that the gospel, though declared to be faultless, and capable of perfecting those who believe, must nevertheless, for expediency's sake, borrow a little help from the abrogated rites of the law! In other words, God, in setting aside a day of rest, committed an oversight, and left his work for man to mend! Brethren, we see not how it is possible for you to escape such monstrous conclusions. They are the legitimate result of your principles—principles which you must have adopted without considering where they would land you. For we are not disposed to believe you so completely destitute of piety, as willingly to abide by the result of them. We entreat you to re-consider them, and adopt such as are more in accordance with the spirit of our holy religion.
When you advocate the observance of a day of rest on the ground of expediency, we are persuaded that you do so in view of the bearing you perceive it to have upon the well-being of mankind. But still the question will arise, Has the gospel less regard to the well-being of mankind than the law had? Look at the humanity of the sabbatical institution. How necessary that both man and beast should rest one day in seven. How evident that they cannot endure uninterrupted toil. How perfectly well established, that, if doomed to constant labor, they sink under the premature exhaustion of their powers. So well is this established, that we cannot put such a low estimate upon your judgment as to suppose it necessary to enter upon any proof of it. But the question returns, Does the gospel breathe less humanity than the law? Or, consider the bearing of the institution upon the interests of religion. It affords opportunity for men to be instructed in the great things which pertain to their salvation; and if there were no Sabbath to call them away from their labors, it would be impossible to bring religious instruction into contact with their minds. Does the gospel afford less advantage in this respect than the law did? Did the law provide a season for instructing the people in religion as it then stood? and does the gospel provide no season for instructing them in religion as it now stands? Must they be instructed in types, but not in the substance—in prophecy, but not in the fulfillment of prophecy? No one will be responsible for the affirmative of these questions.
If the New Dispensation actually has abrogated the Sabbath, we do not believe that it is expedient to observe it. We cannot believe, however, that an institution so important to the civilization, refinement, and religious prosperity of mankind, has been abrogated. We refer you to our publications, and to the publications of those who have, in common with us, defended the perpetuity of the sabbatical law; and we entreat you to re-consider your ground. The doctrine of expediency! What a fruitful source of corruption has it been to the church of God! There is not an anti-Christian, popish abomination, but what pleads something of this kind. Do, dear brethren, let it be expunged from your creed.—Am. Sab. Tract, No. 15.