The Sabbath and the Law.
By E. R. Seaman
THE Sabbath was made for man: and says the Saviour, in his first sermon, Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. Sabbath-keepers are often represented as being dissatisfied with the gospel arrangement; but so far is this from being true, that we are not only satisfied with it, but are endeavoring to live out all its requirements. The moral law of God and the testimony of Jesus Christ, are as harmoniously united, as the mind of the Father and the Son. What was God's design in instituting the Sabbath? In an article lately written by Eld. Pinney and published in the Harbinger, the writer says that it was designed to commemorate Creation, and the rest was instituted for God. With the first declaration we perfectly agree; but the other we think far from the truth. Can it be possible to suppose that the great God that created the heavens and the earth, became so fatigued that he needed rest? How strange the thought! The Sabbath was made for all mankind: they needed such a rest, and such a memorial by which to remember their Creator, the living and true God, and commemorate his creative work. But the writer further says that there was another or Jewish sabbath instituted expressly to commemorate the deliverance of the Israelites from Egyptian bondage; and for proof, quotes Deut. v, 5. As has repeatedly been shown in the Review, this text says nothing in regard to the design of the institution; but merely assigns the reason why they were now required to keep it; viz., because they were bond-men in the land of Egypt and God had wrought deliverance for them and brought them out with a mighty hand where they could keep the Sabbath; for while they might have kept the other nine commandments, it is evident that they could not have kept the Sabbath in their oppressed state, even if they had desired to. For proof of this read the first five chapters of Exodus. A part of the fourth precept repeated by Moses forty years after it was uttered by God himself, is not so good authority as the commandment as found in the statute written by the finger of God. Let us read the constitution and see if it tells the reason why we should keep the Sabbath. Ex. xx, 11. "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it." Nothing said here about manna or crossing the red sea or commemorating the deliverance of the Israelites. And mark! this is 40 years before the rehearsal of the commandment by Moses. The very language in which the Sabbath is introduced is against this view. It reads, Keep the Sabbath to sanctify135it as the Lord thy God hath commanded thee. When? Why the margin refers us back to Ex. xx, when the law was given 40 years before. As much stress is laid on the commemoration of the deliverance of the Israelites, it may be proper to understand what was the true memorial of their deliverance. It is found in Exodus xii, 14. And this day shall be unto you a memorial, &c.; that is, the fourteenth day of the first month has always been understood to be the time to celebrate the deliverance or the exode from Egypt. God is a God of order. All memorials have their proper beginning with their corresponding events to be commemorated. Again: It is said, "On examining the law we find the seventh day incorporated therein. Being part of that law it is bound by the specifications of that law. One specification of that was, that it was added because of transgression until the seed should come. Then the Sabbath became null and void." This is an easy way to get along; but what right has any one to substitute the word Sabbath, for the word law. Did not all the ten commandments cease at the same time, at the cross, and then nine of them come to life? or, did not the same blow that struck the Sabbath out of existence, bring most miraculously to life the other nine? or is not this position wise above what is written? The fact is, the scripture informs us what law was abolished. Col. ii, 14, 16. The sabbaths connected with meats and drinks and new moons, &c., we find them in Lev. xxiii, besides the Sabbaths of the Lord. Also in Hos. ii, 11. We see by these quotations that the law contained in ordinances was against us, and was consequently in figure nailed to the cross. But who can imagine the figure of nailing stone tables to the cross. St. Paul, certainly, understood better how to use a figure of speech. Much, I am aware, might be said on the two laws; but I would only ask any one who may deny a plurality to reconcile the following antinomy. Gal. v, 3, 4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Two years after, the same Apostle says to the Romans, [Chap. ii, 13.] The doers of the law shall be justified. If there is but one law, and that including the ten commandments, how shall we understand these texts? A novel inference is sometimes drawn from 2 Cor. iii: "If that which is done away (i. e. the law) was glorious, much more that which remaineth is glorious." Well, admit this position for a moment, and see what would be the result. The law was glorious; but that was done away, abolished! What, pray tell us, is that which remaineth? Read verse 12, with this idea. Seeing then that we have such hope, (that is, that the law is done away,) we use great plainness of speech. Is not the carnal mind very manifest in such pleadings as this? This is the reason, no doubt, that actuates many at the present day to use great plainness. They hope the law is abolished or dead, hence we hear them calling those that keep the commandments of God, deniers of the messiahship of Christ, fallen from grace, under bondage, &c. But Paul says, [Rom. vii, 12,] the law is holy, and the commandment holy, and just and good. Again: "Blessed are they that do his commandments;" [i. e. the Father's,] that they may have right to the tree of life and may enter in through the gates into the city. The former ministration of the law was not to continue, but is superseded by the glorious ministration of our great High Priest who is now pleading his blood before the ark containing God's holy law, not to abolish the law, but to bring pardon, and give us access to the Father by a new and living way. Wherefore, seeing we have such an High Priest let us come to him with boldness that we may find grace to help us keep this despised but holy law. The ark of God's testament is in heaven by the side of his own holiness, as seen by John in vision, and shines out to the church of God on earth, after the second woe is past. Rev. xi, 19. By faith the last state of the gospel church can see that ark and the testimony it contains; therefore the third angel says, Here are they that keep the commandments of God, and the faith of Jesus. Against this class who are looking into heaven, waiting the return of their absent Lord, is made manifest the wrath of the dragon; for we learn from Rev. xii, 17, that he makes war with the remnant. To prove that Christ had power to legislate on earth, and is consequently our lawgiver, the declaration is quoted that Christ is the Lord of the Sabbath. But in what sense is he Lord of the Sabbath? To annul and destroy it? or to cherish, protect and defend it? Verily the latter; just as he is our Lord and Saviour, Jesus Christ, not to abolish or destroy us, but to die for us and come again and receive us to himself. This being the scriptural sense in which he is Lord of the Sabbath, we see that his mission was of a different character from that frequently presented. The Saviour says [Matt. v] that he came to fulfill the law. If when he fulfilled all righteousness at his baptism, [Matt. iii, 15,] he abolished all righteousness, then his fulfilling the law may possibly be its abolition; but as no one will take the former position, we shall refuse to take the latter, and maintain that the fulfillment of the law is keeping it. James ii, 8. Then the conclusion is irresistible that Christ in his mission to earth was never delegated with power as a legislator. The testimony of the Lord of the Sabbath is against any such view. Matt. v, 17, 19. (Campbell's Translation.) "Think not that I have come to subvert the law, or the prophets. I am come not to subvert, but to ratify; for verily I say unto you, heaven and earth shall sooner perish, than one iota, or one tittle of the law shall perish without attaining its end. Whosoever therefore shall violate or teach others to violate, were it the least of these commandments, shall be in no esteem in the reign of heaven. But whosoever shall [say the Sabbath is abolished? no! but shall] practice them and teach them, shall be highly esteemed in the reign of heaven." It is said that the Sabbath was not observed by Christ or his apostles. Then the Jews told the truth; and the Saviour was a sinner! But we hear Christ saying, I have kept my Father's commandments; and in him was found no sin. Again: It is said that Christ met his disciples three times on the day after his resurrection, and that this act sanctions the observance of the first day; but no proof can be brought to show it founded in the Word of God. Where does the scripture inform us that the audience of Christ with his disciples was a ceremony of sufficient importance to make a Sabbath of the day on which it occurred? If this position is true, I would ask if it is not right to get a fishing on the Sabbath. John xxi. The Saviour appeared to the disciples while fishing, and upbraided them not, but encouraged and directed in the work. But it is not true that Christ did appear to the disciples three successive First-days. John xx, 19. Then the same day at evening being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and said unto them, Peace be unto you. Mark well the language: they were not assembled to eat the Lord's supper in commemoration of his resurrection; because they did not believe the report of those that had seen him after he was risen. Mark xvi, 14. But his appearance was merely to convince them of his resurrection, and it is evident that the idea of a change of the Sabbath never entered their minds on this exciting, yet joyful occasion. If we would commemorate the great work of redemption, we have an appropriate memorial for this event in the Lord's supper. 1 Cor. xi, 23-26. If we would celebrate the resurrection, the words of the Apostle are to the point: Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. It is not necessary to abolish the Sabbath or make it void by our traditions after the rudiments of men, that we may keep these memorials; for God has given each institution its proper place and bearing. Again: Elder P. says, in the article to which I have alluded, We are told in observing the first, or Lord's day as a Sabbath, we are keeping the Pope's sabbath, and subjecting ourselves to the mark of the beast. Indeed! he says, did the Pope live in Christ's day? Answer. No, he did not; but the apostle Paul informed the Thessalonian church that the mystery of iniquity had already begun his work, and that in the predicted period the Man of sin (the Pope) would be revealed. We may get further light from Dan. vii, 25. The time, during which the saints and laws were to be given into his hands, is plainly predicted: 1260 years. The history of the Sabbath proves that this prediction has been literally fulfilled. The impious marks of violence on the law of God are plainly visible in the change, as it appears in the Catholic Catechism as revised by four archbishops and recommended as a standard work for America. We hold it therefore as a matter of intense interest that the gradual unfoldings of the Man of Sin in his work of corrupting the truths of God, and exalting himself above all that is called God, should be understood; that the house of Israel may stand in the battle in the day of the Lord, when the hail of the Almighty shall sweep away the refuge of lies. The assertion that the Lord's day on which John was in the Spirit is the first day, is a purely man-made assertion. In the fourth commandment we read. The seventh day is the Sabbath of the Lord our God. Here is a plain thus saith the Lord. Also read Isa. lviii, 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, &c. Here we see again that the seventh day or Sabbath is the Lord's day. Thirdly, the Son of man is Lord of the Sabbath-day. In the mouth of two or three witnesses every word shall be established. Her priests have violated my law, and have profaned my holy things, * and hid their eyes from my Sabbaths, and I am profaned among them. Eze. xxii, 26. But instead of this they ought to heed the admonition of the Prophet. Isa. viii, 16. Bind up the testimony, seal the law among my disciples, and be better prepared to stand against the power of Satan who shall be manifested with all power and signs and lying wonders, and get the victory over the beast and over his image and over his mark and the number of his name. Striving to keep the commandments of God and the testimony of Jesus Christ. E. R. SEAMAN.
Rochester, April, 1854.