Publishing Committee · Battle Creek, Mich. · Nov 27, 1860
CHRISTIANITY AN INTERNAL PRINCIPLE.
By Hannah More
(Concluded.)
THIS religion has been the support and consolation of the pious believer in all ages of the church. That it has been perverted both by the cloistered and the uncloistered mystic, not merely to promote abstraction of mind, but inactivity of life, makes nothing against the principle itself. What doctrine of the New Testament has not been made to speak the language of its injudicious advocate, and turned into arms against some other doctrine which it was never meant to oppose?
But if it has been carried to a blamable excess by the pious error of holy men, it has also been adopted by the less innocent fanatic, and abused to the most pernicious purposes. His extravagance has furnished to the enemies of internal religion, arguments, or rather invectives against the sound and sober exercises of genuine piety. They seize every occasion to represent it as if it were criminal, as the foe of morality; ridiculous, as the infallible test of an unsound mind; mischievous, as hostile to active virtue; and destructive as the bane of public utility.
But if these charges be really well founded, then were the brightest luminaries of the Christian church—then were Horne, and Porteus, and Beveridge—then were Hooker, and Taylor, and Herbert; Hopkins, Leighton, and Usher; Howe and Baxter, Ridley, Jewel, and Hooper,—then were Chrysostome and Augustine, the reformers and the fathers—then were the goodly fellowship of the prophets, then were the noble army of martyrs, then were the glorious company of the apostles, then was the disciple whom Jesus loved, then was Jesus himself—I shudder at the implication—day speculatists, frantic enthusiasts, enemies to virtue, and subverters of the public weal.
Those who disbelieve, or deride, or reject this inward religion are much to be compassionated. Their belief that no such principle exists, will, it is to be feared, effectually prevent its existing in themselves, at least, while they make their own state the measure of their general judgment. Not being sensible of the required dispositions in their own hearts, they establish this as a proof of its impossibility in all cases. This persuasion, as long as they maintain it, will assuredly exclude the reception of divine truth. What they assert can be true in no case, cannot be true in their own. Their hearts will be barred against any influence in the power of which they do not believe. They will not desire it, they will not pray for it, except in the liturgy where it is the decided language. They will not addict themselves to those pious exercises to which it invites them, exercises which it ever loves and cherishes. Thus they expect the end, but avoid the way which leads to it; they indulge the hope of glory, while they neglect or pervert the means of grace. But let not the formal religionist, who has, probably, never sought, and therefore never obtained any sense of the spiritual mercies of God, conclude that there is, therefore, no such state. His having no conception of it is no more proof that no such state exists than it is a proof that the cheering beams of a genial climate have no existence, because the inhabitants of the frozen zone have never felt them.
Where our own heart and experience do not illustrate these truths practically, so as to afford us some evidence of their reality, let us examine our minds and faithfully follow up our convictions; let us enquire whether God has really been wanting in the accomplishment of his promises, or whether we have not been sadly deficient in yielding to those suggestions of conscience which are the motions of his Spirit. Whether we have not neglected to implore the aids of that spirit; whether we have not in various instances resisted them. Let us ask ourselves—have we looked up to our heavenly Father with humble dependence for the supplies of his grace? or have we prayed for these blessings only as a form, and having acquitted ourselves of the form do we continue to live as if we had not so prayed? Having repeatedly implored his direction, do we endeavor to submit ourselves to his guidance? Having prayed that his will may be done, do we never stoutly set up our own will in contradiction to his.
If, then, we receive not the promised support and comfort, the failure must rest somewhere. It lies between him who has promised, and him to whom the promise is made. There is no other alternative; would it not be blasphemy to transfer the failure to God? Let us not then rest till we have cleared up the difficulty. The spirits sink and the faith fails, if, after a continued round of reading and prayer; after having for years conformed to the letter of the command; after having scrupulously brought in our tale of outward duties, we find ourselves just where we were at setting out.
We complain justly of our own weakness, and truly plead our inability as a reason why we cannot serve God as we ought. This infirmity, its nature and its measure, God knows far more exactly than we know it; yet he knows that, with the help which he offers us, we can both love and obey him, or he never would have made it the qualification of our obtaining his favor. He never would have said, 'give me thy heart'—'seek ye my face'—add to your faith virtue—'have a right heart and a right spirit'—'strengthen the things that remain'—'ye will not come to me that ye might have life'—had not all these precepts a definite meaning, had not all these been practicable duties.
Can we suppose that the omniscient God would have given these unqualified commands to powerless, incapable, unimpressible beings? Can we suppose that he would paralyze his creatures and then condemn them for not being able to move? He knows, it is true, our natural impotence, but he knows because he confers our superinduced strength. There is scarcely a command in the whole Scripture which has not either immediately or in some other part, a corresponding prayer, or a corresponding promise. If it says in one place 'get thee a new heart,' it says in another 'a new heart will I give thee;' and in a third, 'make me a clean heart.' For it is worth observing that a diligent enquirer may trace everywhere this threefold union. If God commands by St. Paul 'Let not sin reign in your mortal body,' he promises by the same apostle 'Sin shall not have dominion over you,'—while to complete the tripartite agreement, he makes David pray that his 'sins may not have dominion over him.'
The saints of old, so far from setting up on the stock of their own independent virtue, seem to have had no idea of any light but what was imparted, of any strength but what was communicated to them from above. Hear their importunate petitions: 'O send forth thy light and thy truth!'—Mark their grateful declarations: 'The Lord is my strength and my salvation!' Observe their cordial acknowledgments: 'Bless the Lord O my soul, and all that is within me bless his holy name.'
Though we must be careful not to mistake for the divine agency those impulses which pretend to operate independently of external revelation;10which have little reference to it; which set themselves above it; it is, however, that powerful agency which as settles all means, renders all external revelation effectual. Notwithstanding that all the truths of religion, all the doctrines of salvation are contained in the holy Scriptures, these very Scriptures require the influence of that spirit which dictated them to produce an influential faith. This Spirit, by enlightening the mind, converts the rational persuasion, brings the intellectual conviction of divine truth conveyed in the New Testament into an operative principle. A man from reading, examining and inquiring may attain to such a reasonable assurance of the truth of revelation as will remove all doubts from his own mind, and even enable him to refute the objections of others; but this bare intellectual faith alone will not operate against his corrupt affections, will not cure his besetting sin, will not conquer his rebellious will, and may not, therefore, be an efficacious principle. A mere historical faith, the mere evidence of facts with the soundest reasonings and deductions from them, may not be that faith which will fill him with all joy and peace in believing.
An habitual reference to that Spirit which animates the real Christian is so far from excluding that it strengthens the truth of revelation, but never contradicts it. The word of God is always in unison with his Spirit. His Spirit is never in opposition to his word. Indeed that this influence is not an imaginary thing, is confirmed by the whole tenor of scripture. We are aware that we are tending on dangerous, because disputed ground; for among the fashionable curtailments of scripture doctrines there is not one truth which has been lopped from the modern creed with a more unsparing hand; not one, the defence of which excites more suspicion against its advocates. But if it had been a mere phantom, should we with such jealous iteration, have been cautioned against neglecting or opposing it? If the Holy Spirit could not be 'grieved,' might not be 'quenched,' were not likely to be 'resisted;' that very spirit which proclaimed the prohibitions would never have said 'grieve not,' 'quench not,' 'resist not.' The Bible never warns us against imaginary evil, nor courts us to imaginary good. If then we refuse to yield to its guidance, if we reject its directions, if we submit not to its gentle persuasions, for such they are, and not arbitrary compulsions, we shall never attain to that peace and liberty, which is the privilege, the promised reward of sincere Christians.
In speaking of that peace which passeth understanding we allude not to those illuminations and raptures which, if God has in some instances bestowed them, he has nowhere pledged himself to bestow; but of that rational yet elevated hope which flows from an assured persuasion of the paternal love of our heavenly Father; of that 'secret of the Lord' which he himself has assured us 'is with them that fear him;' of that life and power of religion which is the privilege of those 'who abide under the shadow of the Almighty;' of those who 'know in whom they have believed;' of those 'who walk not after the flesh, but after the Spirit;' of those 'who endure as seeing him who is invisible.'
Many faults may be committed where there is nevertheless a sincere desire to please God. Many infirmities are consistent with a cordial love of our Redeemer. Faith may be sincere where it is not strong. But he who can conscientiously say that he seeks the favor of God above every earthly good; that He delights in his service incomparably more than in any other gratification; that to obey him here and to enjoy his presence hereafter is the prevailing desire of his heart; that his chief sorrow is that he loves him no more and serves him no better, such a man requires no evidence that his heart is changed and his sins forgiven.
For the happiness of a Christian does not consist in mere feelings which may deceive, nor in frames which can be only occasional; but in a settled, calm conviction that God and eternal things have the predominance in his heart; in a clear perception that they have, though with much alloy of infirmity, the supreme, if not undisturbed possession of his mind; in an experimental persuasion that his chief remaining sorrow is that he does not surrender himself with so complete an acquiescence as he ought to his convictions. These abatements, though sufficient to keep us humble, are not powerful enough to make us unhappy.
The true measure then to be taken of our state is from a perceptible change in our desires, tastes, and pleasures; from a sense of progress, however small, in holiness of heart and life. This seems to be the safest rule of judging, for if mere feelings were allowed to be the criterion the presumptuous would be inflated with spiritual pride from the persuasion of enjoying them, while the humble from their very humility, might be as unreasonably depressed at wanting such evidences.
The recognition of this divine aid then involves no presumption, raises no illusion, causes no inflation; it is sober in its principle and rational in its exercise. In establishing the law of God it does not reverse the law of nature, for it leaves us in full possession of those natural faculties which it improves and sanctifies; and so far from inflaming the imagination, its proper tendency is to subdue and regulate it.
A security which outruns our attainments is a most dangerous state, yet it is a state most unwisely coveted. The probable way to be safe hereafter, is not to be presumptuous now. If God graciously vouchsafs us inward consolation, it is only to animate us to farther progress. It is given us for support in our way, and not for a settled maintenance in our present condition. If the promises are our aliment, the commandments are our work; and a temperate Christian ought to desire nourishment only in order to carry him through his business. If he so supinely rest on the one as to grow sensual and indolent he might become not only unwilling, but incapacitated for the performance of the other. We must not expect to live upon cordials which only serve to inflame without strengthening. Even without these supports, which we are more ready to desire than to put ourselves in the way to obtain, there is an inward peace in an humble trust in God, and in a simple reliance on his word; there is a repose of spirit, a freedom from solicitude in a lowly confidence in him, for which the world has nothing to give in exchange.
On the whole then, the state which we have been describing, is not the dream of the enthusiast; it is not the reverie of the visionary, who renounces prescribed duties for fanciful speculations, and embraces shadows for realities; but it is that sober earnest of heaven, that reasonable anticipation of eternal felicity which God is graciously pleased to grant, not partially, not arbitrarily, but to all who diligently seek his face, to all to whom his service is freedom, his will a law, his word a delight, his Spirit a guide; to all who love him unfeignedly, to all who devote themselves to him unreservedly, to all who with deep self-abasement, yet with filial confidence, prostrate themselves at the foot of his throne, saying, Lord lift thou up the light of thy countenance upon us and we shall be safe.— Hannah More.
THE THREE MESSAGES.
By Cornelia Rice
HARK! hear an angel's voice resounding through the air,
How like the lion's roar, arousing from his lair,
The sons of earth awake to hear,
The day of wrath is drawing near,
And soon the Saviour will appear,
Upon a great white cloud.
One foot upon the land, one standing on the sea,
He with uplifted hand, cries time no more shall be,
But when the seventh trumpet blows,
The mystery of God shall close,
Then comes on earth the woe of woes,
The unmixed wrath of God.
Another angel's cry is breaking on the ear,
Though not with voice so loud, but yet distinctly clear,
The fall of Babylon is come,
She soon must meet her fearful doom;
Come out from her, my children, come,
Or perish in her fall.
And now the the third and last! He bids the nations
hark!
Woe to beast-worshipers, and all that bear his mark,
He calls to all who think they are
For Canaan bound, and almost there,
To haste and for their King prepare,
And keep God's holy law.
Longer and louder still the message seems to say,
The man of Sin has thought to change God's holy day,
And now the image-making power,
Down in the very judgment hour,
Will stoutly threaten to devour,
The living saints of God.
But though in years gone by, the beast has held his
sway,
His power is broke and gone, he soon must pass away,
The remnant flock, the faithful band,
On Zion's mount will shortly stand,
Crowns on their heads and in each hand,
They'll bear the victor's palm.
CORNELIA RICE.
Folsomdale, N. Y.
CUTTING OFF RIGHT HANDS AND PLUCKING OUT RIGHT EYES.
It is to us no matter of surprise that those who waited on our Saviour's ministry were heard saying, "Never man spake like this man." There was a wisdom and power in his words which proclaimed him to be a teacher sent from God. Truthful, disinterested, and fearless, he kept back nothing that it was profitable for the people to hear. He invites none to become his followers without telling them plainly of the self-denial and sacrifices involved in such a step. The way to everlasting life is straight and narrow, and only those who are deeply in earnest and put forth their utmost endeavors can enter through the gates into the city. The kingdom of heaven
is like a "goodly pearl" or a "treasure hid in a field," and we can never come into the possession of it till we are ready to sell all that we have, and count all things loss for Christ's sake. To the young man whose trust in uncertain riches rendered his salvation like the passage of a camel through the eye of a needle, our Saviour said, "Go sell that thou hast and give to the poor, and thou shalt have treasure in heaven." And to the "disciple" who only asked permission to go and bury his father, Jesus said, "Follow me, and let the dead bury their dead." And how searching and rigorous are these words of our Saviour, "If thine eye offend thee, pluck it out; it is better for thee to enter into the kingdom of God with one eye than having two eyes to be cast into hell-fire." And if thy hand offend thee cut it off, &c. We are not here taught that the abuse or mutilation of the body is acceptable to God, or essential to the salvation of our souls. Sin has its seat in the soul, and no external appliance can work its cure. The member that has been used as an instrument of unrighteousness may be cut off, but that does not change the heart which is deceitful above all things and desperately wicked. The proud man may banish his body with fastings or stripe it by flagellations; he may wear haircloth next his skin, and make his nightly couch an instrument of torture, but there is no necessary connection between these things and "the ornament of a meek and quiet spirit, which is in the sight of God of great price." But we are to renounce all our sins whether of pleasure or profit. All our habits of mind and courses of life, all our associations, pursuits and practices, are to be subordinated to the one purpose of serving God and saving our souls. Whatever betrays us into sin, or hinders our obedience to the gospel, is to be repudiated in the most prompt and decided manner. The thing that offends us—that is a snare and a trap—causing us to offend, is to be sacrificed, though dear to us as a right eye, or valuable as a right hand. And the fact that the surrender of an unlawful indulgence is difficult and painful, renders more apparent the necessity for immediate obedience to the Saviour's injunction. Nor is there anything forced or unnatural in comparing the crucifixion of the flesh with its affections and lusts, to cutting off a right hand or plucking out a right eye. There are thousands of men who would find it less difficult to suffer the loss of a hand or an eye, than to cut themselves loose from the sins that ensnare them.
And such are the obstacles in his way, that he may be thankful for any help from man or angel that enables him to make good his escape. Similar or greater difficulties stand in the way of those who have a legal title to property of which they must dispossess themselves before they can hope to attain mercy from the Lord. Some have robbed the widow and cheated the fatherless. Others have oppressed the poor and kept back the hire of the laborer. Another class have gone into voluntary bankruptcy, or turned unavoidable failures to profitable account, and are living in luxury on the money of which they have defrauded their creditors. It is written in the law, "Render to every man his due;" and in the eye of that law, fifty cents on a dollar does not discharge an honest debt. There are cases in which a creditor should release a debtor who is unable to meet his obligations in full.
But no such release invalidates the balance of the debt; that remains uncanceled, and must be adjusted in the day of judgment, if not before. The man who professes to have renounced his sins, while he holds fast to the gains of ungodliness, and refuses to make restitution to those whom he has wronged, is either self-deceived or a downright hypocrite. His repentance is hardly so good as that of Judas. The betrayer of our Lord went so far as to refuse to profit by his sin, yet he hanged himself and went to his own place. It is not easy to do justly, when doing justly involves the loss of social position, and a surrender of the elegancies and comforts of life;—but there is no alternative11if we would obey the Saviour—he has authoritatively settled the matter by saying, "If thine eye offend thee pluck it out." In other cases, the offense or hindrance to salvation is found in the alliances or associations into which individuals have entered. The man entangles himself in this way "as a bird hasteth to a snare and knoweth not that it is for his life," and only learns when it is too late that escape is almost impossible. The frank and fearless words of John the Baptist were riveted in the heart of Herod, but they proved only a savor of death unto death. Felix trembled as Paul reasoned of righteous temperance and judgment to come, but that was the end of the matter—he did not repent nor bring forth works meet for repentance. And how numerous are the persons who are joined to their idols, and who are saying by their lives, if not in words, "There is no hope, for we have loved strangers and after them will we go?" There is no hope indeed, unless they break away at once and forever from these corrupt alliances—and doing this is like cutting off the right hand or plucking out a right eye. In other cases, depraved appetites have been indulged and pampered, till they have gained such a mastery of the soul that their subjugation to reason and the word of God is almost impossible. We have somewhere met with a fable that illustrates this: "An Eastern king once permitted the Devil to kiss him on either shoulder. Immediately two serpents grew from his shoulders, who, furious with hunger, attacked his head, and attempted to get at his brain. The king pulled them away and tore them with his nails. But he soon saw with indescribable horror that they had become parts of himself, and that in wounding them he was lacerating his own flesh." This is very much the condition of the victims of appetite and lust.
The potations of the drunkard have poisoned his whole system. Every nerve and muscle of his body is affected; every drop of blood in his veins is "set on fire of hell." So insatiate is the appetite that consumes him, that for its indulgence he sacrifices health of body, peace of conscience, and all hope of heaven. His wife is already broken-hearted, his children worse than beggared; he sees before him a drunkard's grave and a drunkard's hell, and yet he continues to drink. He is not insensible to the degradation of his position. Often he weeps over it, and vows amendment, and tugs at the chains that bind him to his misery. Alas for him, he finds those chains to be iron and brass; and after testing their strength he cries out in despair, "Oh wretched man that I am, who shall deliver me?" To him and to all who are the slaves of sin, there is but one way of escape. There is to be no temporizing—no delay. An empiric might prescribe soothing appliances, but the great Physician says, Cut off the hand, pluck out the eye. Balsams and lotions will not answer; the amputating knife must be used with prompt and thorough vigor. The shrinking flesh may complain, it may be "resisting unto blood striving against sin," but it is the only way of entering into the kingdom of God. The words of our Saviour present us with the alternative of renouncing our sins or suffering the loss of our souls. "Who is wise, and he shall understand these things; for the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein."
Because if I come not to him I must perish. John iii, 36.
Surely these reasons are as many as I would desire. And they are very weighty. I never had as good reasons for anything I did as I have for going to Christ. I will go just as I am. I will not try to make myself better. It is of no use. I must have a great salvation. And I will go now. I dare wait no longer. Now is the accepted time; now is the day of salvation. Yes, by God's grace I will go to Christ Jesus now.
LAY UP FOR YOURSELVES TREASURES.
It is an erroneous idea that God does not wish his children to be "rich." He is really more anxious that they shall be truly "well off" than they are themselves. But his desires and plans for them embrace their permanent well-being in those "everlasting habitations" where he anticipates their "reign with him," as well as their temporary interests in this world that is passing away.
Hence he counsels such investments of time, talents, labor and money, as shall have the practical effect of sending them on before, there to await our coming home. "Give, and it shall be given unto you; good measure, pressed down, shaken together, and running over, shall men give into your bosoms." "In the morning sow thy seed, and in the evening withhold not thy hand." "Sow beside all waters." Do good unto all men as you have opportunity." "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God."
SAUL.
By J. Clarke
ThE delineations of character as sketched in the historical Scriptures, are exceedingly instructive, as well as interesting; and very prominent among these sketches stands forth to view the character of Saul, the first king of Israel.
The first impression one receives on examining his character is surprise at his inconsistent course, and the contrary features in his character; at one time worshiping devoutly with the prophets, at another consulting the witch of Endor; at one time calmly and lovingly heaping favors and smiles upon David, at another hunting his life with the ferocity of a fiend; at one time forbidding food to his famished army to satisfy his fanatical oath, at another breaking his pledge of friendship to his faithful ally and son-in-law; disregarding the command to extirpate a certain nation to satisfy his avarice, and then urging the prophet to pray for him; at his first call to the kingdom, cowardly, hiding himself from fear, next hewing in pieces a yoke of oxen and threatening a similar fate to all who would not act with him in the work to which he had been called.
In Saul we see some of the best traits of humanity, strangely united with the worst, opposite traits of character appearing frequently to view: at one time brave to an extreme, at another time timid and trembling; at one time generous, at another mean; kindness and cruelty; devoted piety and rank disobedience; at one time his heart overflowing with kindness, at another kindling with ferocity; strange incongruities and inconsistencies appear at every turn in his life, and strangest of all is, the fact, that he was possessed of a very religious turn of mind; and amid all his obliquities, he would fall prostrate in wrapt worship when among the prophets, would intercede always for the prayers of the prophet Samuel, but too late he found that God would not always strive with man. O beware of trifling with God!
J. CLARKE.
BREVITIES.
Tears are well as far as they testify, and we generally think well of them in their season; but tears are not in themselves of much weight, unless backed up with corresponding acts; a tender heart and a tender conscience, and kind words and acts, along with a consistent life, give weight to tears, and lend them brilliancy and lustre; they do then prove a true and loving heart, and to us they are more precious than diadems in the crowns of princes; and God takes note of the tears of his chosen ones.
But on the other hand we find tears freely shed by the worst of characters; those left to shame often weep in utter despair; and the opposer of God's holy law is seen to weep while the gifted speaker sets forth the claims of God upon him, and in less than a month he perhaps forbids his nearest companion to comply with the terms of this very law; tyrants I believe have wept at the constancy of those whom they have followed with flame and sword; Saul wept aloud at the words of David, whose life he sought, and continued to seek [1 Sam. xxiv, 16]; such tears only attest a temporary pang, a short-lived sorrow, quickly dispelled by stronger and unholy passions.
Saying too much, is sometimes a damage to the very cause we would build up; and this officious censorship binds the very man whom we would set free: how beautiful the brevity and conciseness of God's word; "What hast thou done?" Short and comprehensive reproofs and instructions are given, and the mind of the offender is left to meditate and enlarge upon the mighty truth, which like the electric current penetrates the deepest recesses of the soul: no redundancy of words, or variety of ideas is permitted to clog the course of conviction; but left to his own thoughts the reproved one looks around in vain for relief, as the heaven-sent reproof enters like an arrow into his soul; and now there is but one hope, and justice and mercy are alike magnified.
J. C.
"CHRISTIAN SABBATH."
By Editor
"WESLEYAN Tracts, Large Series, No. 5, The Christian Sabbath, by Rev. Luther Lee," is the title of a pamphlet which has just been sent to this Office with a request that it be examined and its positions noticed. For the sake of any who may be in doubt about the distinctness between the institution which this writer calls "The Christian Sabbath," and that institution which the Bible calls "The Sabbath of the Lord thy God," we cheerfully comply with the above request.
The position of the writer may be noticed under three heads: 1. The Christian Sabbath in prophecy. 2. The Christian Sabbath in apostolic example. 3. The Christian Sabbath in History.
Before taking up these points in order, let us introduce the author's definition of his position, and a statement of what he intends to do, in his own language, as follows:
"A third class hold that we are under the law of the Sabbath as much as the Jews were, but insist that while the gospel continues the law of the Sabbath in full force, it has changed the day on which it is to be celebrated from the seventh to the first day of the week. This is the view held by the great majority of Christians, and it is this view that is proposed to be advocated in this brief treatise."
We are told that "we are under the law of the Sabbath as much as the Jews were." While we yield a hearty assent to this, we must just remind the reader of that distinctive feature of the Sabbath law which particularly designates the seventh as the day to be observed, and to which the institution is with the utmost strictness confined.
We are further told that "the gospel continues the law of the Sabbath in full force," to which also we respond a hearty Amen. But now comes the strange work which it is proposed to have the gospel accomplish. While it continues the law of the Sabbath in full force, it has nevertheless, it is claimed, "changed the day on which it is to be celebrated." On this declaration we join issue,
1. Because it must be evident to all, that as the original law designates the seventh day to the exclusion of all others, if that day is to be discarded and another taken in its place, there must be a change in the law. Paul once said of the ceremonial law, that, "the priesthood being changed, there is made of necessity a change also of the law." Would he not much rather have said of the moral law, had the rest-day been changed, that, the Sabbath being changed, there is made of necessity a change also of the law. The law must in this case be revised so as to read "first-day" instead of "seventh;" for certainly a law requiring one definite day cannot be taken to enforce another and a different day. And then we must have an account of such revision, and a copy of the revised law, or it is of no force whatever. But we have no record of either one or the other. The assumption is therefore without foundation.
That a change of the Sabbath cannot be maintained is evident,
2. Because in the very nature of the case a change is impossible. How did any day of the week become a Sabbath, or rest-day? Because God rested upon a certain day of the week. And how did that day ever become incorporated into the institutions given of God to man? Because God, if we may so speak, took that day upon which he had rested, placed his divine blessing and seal upon it, and sanctified or set it apart for the use of man. And he assigned as a reason for so doing the fact that upon that day he had rested from the work of creation and was refreshed. And around this institution he has thrown the safeguard of a moral precept, incorporating into the law the reason on which the institution is based, and giving it to man as a weekly memorial of the formation of the heavens and the earth, and of the great God whose handiwork they are.
Upon this institution thus founded and sanctioned, let us now try the effect of a change. Let us suppose the first day put in place of the seventh. What effect does this have upon the institution? We have seen that the whole reason for the institution—the reason why God blessed and set apart a certain day of the week, was because he had rested upon that day. But did he rest upon the first day of the week? He did not. Thus by changing the seventh to the first day of the week, the whole reason for the institution is carried away at one fell sweep.
But further, we have seen that the great object of the institution was to be a memorial of the works of creation, to keep man in remembrance of his Creator; and this is accomplished by the observance of that day of the week on which God rested after his six days of labor. But is this object gained by the observance of the first day of the week It is not; for God did not rest upon that day; and he has never blessed, or commanded us to keep, any day but that upon which he rested. It is thus clear that by the substitution of any day of the week for the seventh, both the reason for the institution, and the object for which it is designed, are completely obliterated, and the institution destroyed. Viewed in the light of these first principles, the first-day Sabbath is destitute of all these essential elements, which, according to the Bible, enter into the Sabbath's institution: it is without a reason and without an object. Custom may indeed make it a day of rest; but it does not thereby become the rest-day (Sabbath) of the Lord; it is not the Sabbath of the Bible; it is not the Sabbath which we are commanded to keep. The observance of any other day but the seventh must be of human origin, and be sanctioned only by human authority; since no day but the seventh can claim to itself those great facts without which the institution cannot scripturally exist. The moment we undertake to make a day the rest-day of the Lord on which he did not rest; when we endeavor to make a sanctified rest-day out of that which God has never blessed for that purpose; when we endeavor to make a day commemorate an event which did not take place on that day; and when we try to enforce the observance of a day by a law which as plainly requires another day; the inconsistencies of our position stare us in the face at every turn. And when the great Judge of all the earth, the great Author of the sanctified Sabbath, shall make inquisition for the honor of his law, all those who have suffered the human institution to usurp the place of the divine, will most assuredly stand abashed and speechless at that heart-searching challenge, "Who hath required this at your hand?"