Chapter II: Section I: The Sabbath Not Ceremonial

It is disputed whether the weekly Sabbath is an essential part of what is generally called the Moral Law, which the Holy Ghost declares to be "spiritual--holy, and just, and good;" or whether it is to be classed among the ceremonial institutions, which were "a shadow of things to come." If the latter position can be established, it can be of no use whatever to perpetuate the Institution under the New Dispensation. It can neither be promotive of the spirituality and growth of the body of Christ, nor even conservative of the morals of the community. To suppose that the church cannot enjoy all necessary prosperity, and attain its millennial glory by the use of New Covenant ordinances alone, but must borrow a little help from the abrogated rites of the Old Economy, is most anti-evangelical. Gal. iii. 3. The church needs nothing for the nourishment of its piety, except such means as have the entire sanction of the "better covenant." Moses is dead, and the Lord has buried him. He cannot load us into the promised inheritance. We have only to follow our Joshua, even Jesus, "the Son who is consecrated forevermore."

Nor can "the weak and beggarly elements" be of service to promote the morals of the community. Where do we find the most elevated and pure morality, that which is refined from all selfishness? We find it only in real Christians. The source, and life, and power of it is the Atonement of their Great High-Priest, and the grace which is by Him. Their obedience to all moral precepts is the obedience of _faith_, even faith in his sacrifice. In proportion as their faith is strong, and their dependence on Him entire, to the exclusion of all reliance upon their own merit, so is their moral conduct irreproachable. It is not by any resort to the "weak and unprofitable commandment," that their morality acquires such excellence. As for that inferior kind of morality, which obtains among unbelievers, however profitable it may be to human society, it is but the mimic representation of that which is practiced by the godly. For its very existence it is dependent on Christianity, from whose influence if it recede, it becomes withered and perishes. Transplanted to a heathen soil, it cannot live. As, therefore, the general morals of the community are traceable to the gospel as their first cause, and are kept in credit only by its nurturing influence, it would be at war with sound reason to suppose, that they could be promoted by such things as are destructive of the purity of the gospel itself. They will be much safer, if left wholly to the nurturing influence of that system, which is declared to be 'complete and faultless,--the power and the wisdom of God.' Wherefore, if the weekly Sabbath was a ceremonial Institution, we have no use for it, either as it respects the church, or the world. It is an injury rather than a benefit.

But if, on the other hand, the Sabbath is a part of God's holy, and just, and good law, to which nothing but the carnal mind refuses subjection, Rom. viii. 7, it must be an institution of lasting value, to dispense with which is dangerous in the extreme. For the transgression of this law is sin, 1 John iii. 4, and the wages of sin is death, Rom. vi. 23.

That the Sabbath was not a ceremonial institution, is proved from the fact that it was given to man before his Apostacy, Gen. ii. 1-3. There he had no need of a Redeemer, for he bore the image of his Maker in righteousness and true holiness. If man in his original state of uprightness had no need of a Redeemer, he certainly had no need of a type of the Redeemer. Types, in such a case, were unmeaning things, or else a source of vexation and horrible forebodings. If he understood their meaning, he could never look upon them, without thinking of the awful ruin into which he must soon be plunged by the fall. But this would both operate as a discouragement to all endeavors at steadfastness, and at the same time would exhibit the All-Benevolent God as marring the happiness of an innocent creature;--an idea never to be admitted. We conclude, therefore, that the Sabbath, as originally instituted, possessed nothing of a ceremonial character. Typical institutions were introduced _after_ the fall, to explain to ruined man the nature of that redemption of which he stood in need, and which in the fulness of the time would be provided for him. They were for his encouragement and consolation:--not to mar his happiness, but to promote it.

To evade the force of this argument, some contend that the Sabbath was not actually instituted and given to man in Paradise; that the sanctification of it mentioned by Moses, signifies only that appointment then made of the seventh day, to be afterwards solemnized and sanctified by the Jews. But the utter futility of this objection appears from our Savior's declaration that "the Sabbath was made for man." Mark ii. 27. If it was made for man, it was made for him _as_ man; the very word denoting mankind at large, or rather, referring to the first man as the representative of the whole human race. It was made for him as a human, rational, intelligent creature; for his benefit _as such_, without reference to the particular nation or country to which he might belong. If it was made for his benefit, is it reasonable to suppose that it was, nevertheless, kept in abeyance for twenty-five hundred years? Made for man, and yet not given to him! The world teeming with human beings, and yet the very institution that was designed for their temporal and spiritual welfare, kept from them for more than two thousand years, and then given only to an isolated people forming but a fraction of the human race! The idea is monstrous absurdity. An institution so important to the interests of humanity, of civilization, and of religion, was wanted immediately, as well as at the distance of two thousand years afterwards.

The objection is farther confuted by a consideration of the reason which enforces the institution. The reason is, "that God rested on the seventh day from all his work which he had made." The natural inference is, that the institution existed from the time the reason of it did. Human legislators, it is true, may not enact a law, until long after a good reason exists for doing so; because they may be blind to the existence of such a reason, and slow to discover it. But not so with God. If the work of creation, and his resting from it on the seventh day, is at any period of the world a good reason that man should rest on that day, it was a good reason from the beginning. It was good as soon as there were men to do it. So that what was then their reasonable service, could not have been deferred for twenty-five hundred years. Nay, it may be safely affirmed, that the reason for keeping the Sabbath possessed more cogency at the beginning than it did afterwards. For in after ages sin had marred and defaced the Almighty's work. Nevertheless, if when sin had marred it, there was still good reason for keeping the memorial of it, much more was there good reason for doing so, when it was in all its original glory. In what respect does or did this reason concern the Jews more than any other part of mankind? Do not Gentiles stand on the same level with them in respect of their being a part of God's creation? Have they not as much interest in creation as the Jews? "Is He the God of the Jews only? Is He not of the Gentiles also?"

The reasons for such institutions as were enjoined on the Jews particularly, were derived from considerations in which they as a people had a special and peculiar interest. Now the Sabbath, it is true, is in one place enforced upon them by a consideration of this kind, viz. their redemption from bondage in Egypt, Deut. v. 15. But while this laid the Jews under a special and peculiar obligation to regard the institution, it does not forbid the idea that they were also under obligations of a general nature, which concern all mankind alike. So too, the Christian church is under a special obligation too keep this sacred day, because of its interest in the blood of redemption. But to infer from this, that the common obligation under which all others are held is canceled, and that none are bound to keep it except the blood-bought church of God, would be in the last degree illogical, as well as unscriptural.

Let it be observed, that the language of the sacred historian: "God blessed the seventh day and sanctified it"--is no more qualified, than that which speaks of his resting. With reference to this, his language is explicit,--"He rested on the seventh day from all his work which he had made." In face of such a declaration, nothing but folly would say, that God did not actually rest on the seventh day of creation, but waited until the Jews were called out of Egypt. God certainly did rest on the seventh day of creation. If the ordinary construction of language is to be employed in reference to this, it must be employed in reference to his blessing and sanctifying it also. Wherefore, as God rested on the seventh day of creation, he blessed and sanctified that day, even that very day on which he rested. "God blessed the seventh day, and sanctified it, because that in _it_, (the very day which he so blessed and sanctified,) he had rested from all his work which God created and made." Gen. ii. 3.

The act of blessing and sanctifying the day can import nothing else than constituting it a Sabbath. For to sanctify, undoubtedly, is to set apart for a holy use. It refers to some line of conduct to be observed by men towards that day. The expression, "God blessed it," must mean that he rendered it a day peculiarly happy and beneficial for man. For whenever God blesses an object, whether it be a person or an inanimate thing--a rational creature or the brute creation--he connects with his blessing certain favors which would otherwise not be bestowed, and renders the object serviceable for the promotion of certain purposes which would not result without his blessing. A few examples will render this perfectly clear. Thus, when he blessed the first human pair, and the brute creation, he bestowed on them the power to be "fruitful and multiply." When the ground receiveth blessing from God, it bringeth forth herbs, meet for them by whom it is dressed. When it is cursed, it bears thorns and briars, Heb. vi. 7, 8. Gen. xxvii. 27. Lev. xxv. 21. Mal. iii. 10. When God blessed Abraham, he bestowed on him a numerous posterity, with Canaan for an inheritance, and counted his faith for righteousness. In blessing Samson, Judges xiii. 24, he endowed him with an heroic spirit, singular valor, miraculous strength of body, and all other gifts and graces necessary to his calling. When he blesses the church, he bestows spiritual blessings in Christ, Eph. i. 3. Numerous other examples might be adduced: but these are sufficient to show, that in connection with the Divine blessing, special favors are always bestowed. We therefore argue, that when it is said, "God blessed the seventh day," it can mean nothing less than that he connected with it favors and benefits above what are connected with any other day, and that he bestows them abundantly upon those who keep it, and delight in it, Isa. lviii. 13. He renders the day serviceable for the promotion of the spiritual and temporal welfare of man. For it can by no means be supposed, that God proposed to render homage to himself, or to bless himself. It must be man, for whom the Sabbath was made, Mark ii. 27, that stands in need of the blessing, and who is bound to make a holy use of the day.

The foregoing remarks are judged sufficient to destroy the notion of the Sabbath being a ceremonial institution. But we will not yet dismiss the subject. If it was a ceremony, why was its importance magnified above all the other ceremonies? Why that pre-eminence and sanctity, which it had above all other types? It rears its head high above all the ritual institutions, and holds this superiority throughout the whole Mosaic Economy. Not only is it counted worthy of being graven by the finger of God upon the stone tablets, thus having the same honor as all the other precepts of the Decalogue, which are confessedly moral; but even where it appears in combination with the ceremonial usages, its great importance as a moral institute directed to the highest ends, is clearly exhibited.

"For first, after the record of the promulgation of the Decalogue, three chapters of judicial statutes follow; but in the midst of these, the people are reminded of the essential importance of the Sabbath, in a manner quite distinct and peculiar. It is associated with the primary duty of worshiping the one true God, as of equal obligation, and indeed as necessary to it. 'Six days shalt thou do thy work, and on the seventh thou shalt rest, * * in all things that I have said unto thee, be circumspect, and make no mention of the name of other gods, neither let it be heard out of thy mouth,' Exod. xxiii. 12, 13. This is sufficiently remarkable.

"Again, after six chapters more concerning the tabernacle and its various sacrifices, the whole communication of the forty days' abode on the mount is concluded with a re-inculcation of the Sabbath-rest, in a manner the most solemn and affecting. 'And the Lord spake unto Moses saying, verily my Sabbath ye shall keep; for it is a sign between me and you throughout your generations, THAT YE MAY KNOW THAT I AM THE LORD THAT DOTH SANCTIFY YOU. Ye shall keep the Sabbath, therefore, for it is holy unto you; every one that defileth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the Sabbath of rest, holy to the Lord; whosoever doeth any work in the Sabbath-day, he shall surely be put to death. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever, for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.' Exod. xxxi. 12-17. Can anything give dignity to the sacred day, as founded in the essential relation of man to his Maker and Redeemer, if this sublime language does not? Every idea of sanctification, every sense of importance from a sign of a covenant between God and man, every sanction derived from the awful punishment of death, unite to impress upon us the duty; whilst the proportion noted between the working days and the day of rest, and the reason drawn from the order of creation, extend the obligation to every human being."[1]

This great prominence which the Sabbath had amidst all the ceremonial laws, was equivalent to an intimation that the ritual service must never take the precedence of moral duties; that in the multitude of their offerings and shadowy service, the worshipers must still remember that true holiness does not consist in them, but in something higher; and that all their conformity to the ritual service must proceed upon moral footing, otherwise it is abomination in the sight of God.

But come with me, reader, a little farther, and see how the scriptures magnify the Sabbath at the very time they comparatively underrate the importance of ceremonial observances. Compare carefully Isa. i. 11-14, with chapters lvi. 1-8, and lviii. 13, 14, of the same prophecy. See how in the one case the ritual service is degraded, and in the other the Sabbath is exalted, and the holy keeping of it made the condition on which depends the acceptance of their burnt-offerings and sacrifices. Consider the language of Jeremiah. chap. xvii. 19-27. Read the passage with care, and see how all the prosperity of the nation, all the favor of God, is suspended on this one branch of moral obedience; with which compare his language concerning ceremonial observances. "For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways that I have commanded you, that it may be well unto you," Jer. vii. 22, 23. A comparison of these passages shows that Sabbath-breaking stood upon the same level with the breach of all moral precepts, and characterized them as a disobedient and rebellious people; while the neglect of ceremonial observances is classed in a different category. Ezekiel follows in the same strain, chap. xx. 12, 13, 16. In the book of Psalms too, we have the Sabbath and its holy duties and pleasures extolled, Ps. xcii, while ceremonies are depreciated, Ps. 1. 8, 14, li. 16, 17. And what was the great reformation which the prophets after the captivity sought to accomplish? Was not Sabbath-breaking the crying sin upon which they dwelt? Look at the holy zeal of Nehemiah. His faithful and searching rebukes proceed not upon their omission of ceremonial duties, but upon their neglect of the great and paramount duty of keeping the Sabbath, Neh. xiii. 15, 21, 23. In view of these scripture references, does the Sabbath look like a ceremony--a shadow--a mere element of the world, weak and beggarly!

Again, if the Sabbath was a part of the ceremonial law, why was Christ at such pains to regulate the manner of observing it? Matt. xii. 1, 13. Why so careful to modify the false usages that obtained? Why did he lay down distinctions between what is lawful to be done, and what is unlawful? Was this his manner when any thing ceremonial was the subject of dispute? Do we not find him, in such cases, waiving the subject at issue, in order to inculcate matters of lasting importance? How was it in his interview with the Samaritan woman? John iv. Her question in regard to the proper place of worship was merely of a ceremonial nature, yet it had been hotly disputed between her nation and the Jews. Does Jesus become an umpire in the case? No. The ceremonial institutions were about to vanish away; He himself came to end them. Therefore he occupies himself, not in settling the litigated questions that grew out of them, but in preaching great and everlasting truths. In regard to the Moral Law, however, he is at especial pains to vindicate if from all Pharisaic austerities, to remove all false glosses, and to assert its everlasting equity and glory. Witness his admirable exposition of it in his sermon on the mount. Witness too, his exposure of the hypocritical tradition concerning the fifth commandment. Matt. xv. 1-9. With this, his vindication of the Sabbath, his care to purge it from traditional corruptions, is perfectly parallel. But what sane mind ever thought that he proclaimed the fifth commandment to be of a ceremonial nature? Yet, strange to say, the precisely similar course which he took in regard to the Sabbath, has, by some, been made an argument that he abolished it as nothing but a Jewish ceremony.

'But drowning men catch at straws.' In spite of the overwhelming proof that the Sabbath had its origin before ceremonial observances could, with any reason, have been introduced, it is contended that it must have been merely a Mosaic institution, because no mention is made of its observance from the creation down to the time of the exodus of the Israelites from Egypt. It is asked, 'whether men during all that time, though otherwise so wicked, sanctified the Sabbath so universally and perfectly, that not one among them ever needed an excitement to duty, or a reproof for the neglect of it.' But to this question, however triumphantly proposed, we are as ready to answer, No, as the objector himself. That the great mass of men, during all this time, were wicked and sinners before the Lord exceedingly, is admitted. But because they were not particularly reproved for Sabbath-breaking, no more proves that it was not a sin cognizable by the moral law, than the fact of God's winking at the times of the Gentiles' ignorance and idolatry, Acts xvii. 30, proves that their conduct was not cognizable as a sin against his law. If God passed over the Sabbath-breaking of those who lived in the first ages of the world without particularly taking notice of it, the same may be said of his carriage towards the Gentile world, in reference to _all_ their wickedness for four thousand years. Besides, is not the drunkeness of Noah passed over without reproof? Is not Lot's incest with his daughters?--and Jacob's cheating Esau of the patrimony?--and the plurality of the patriarchs' wives? Were these things not contrary to the Divine Law, because they were "winked at?" Or, to come to cases still more in point, we observe that the silence of scripture respecting the observance of the Sabbath during the ante-Mosaic age, is no more than what occurs in regard to the period between Moses and the time of David, near four hundred years. Yet who ever doubted that it was observed during all this time? So also the rite of circumcision is not so much as alluded to from a little after the death of Moses, till the days of Jeremiah, a period of eight hundred years or more. Nor is the ordinance of the red heifer once mentioned from the Pentateuch till the close of the Old Testament. But who doubts the constant observance of these ceremonies? The objection, therefore, which is raised from the silence of Scripture, has no force whatever.

But whoever considers the very concise manner in which events are narrated in scripture, and that the history of two thousand years is all compressed within the compass of fifty short chapters, occupying about as many pages, will cease to wonder that no notice is taken of the observance of the Sabbath by the pious patriarchs. This very conciseness is a sufficient solution to a candid mind, without resorting to the supposition that there was no observance of the institution. Moreover, any one that peruses with attention the accounts of pious characters contained in the word of God, will see that no express mention is made of their acts of religion, unless something remarkable attaches to them.[2] Abraham's faith is mentioned, because it was remarkable. So of Abel, of Noah, and of Enoch. But in regard to their observance of the Sabbath in particular, it is not probable that anything remarkable or extraordinary was connected with it, rendering it of sufficient importance to the world at large to be recorded.

The position that we have taken is, that the Sabbath was instituted in Paradise, when man was innocent; that it was binding before Judaism had any existence. We have seen that the silence of scripture as to any reproof given to the transgressor of it, does not shake this position; that its silence as to any commendation bestowed upon the pious for keeping it, does not shake it; and that its entire silence is no more than what obtains with regard to the Sabbath from Moses to David, or with regard to circumcision from Joshua to Jeremiah, or with regard to the red heifer from Moses to the end of the Old Testament. Is there any thing yet remaining to weaken the force of our arguments?

In the opinion of our opponents there is one thing more. It is argued, from Ex. xvi., that the Sabbath was first made known to the Israelites in the wilderness, by the falling of the manna. But we can discover nothing in the whole history of the matter, as given by Moses, which intimates that the Sabbath was then made known for the first. On the contrary, the abruptness of the reference implies very strongly the previous knowledge of it. This idea receives strong confirmation from the fact, that when the people were reminded of the institution, nothing was said to them concerning the reason of its being their duty to keep it; which would hardly have been the case, had the subject been then presented to them for the first time. For it is worthy of note, that God condescends to give the reason of this command; a thing which he does not for moral precepts in general. He gives the reason, because man cannot discover it for himself, it being purely a matter of revelation that God made the world in six days, and rested on the seventh. Whereas, other moral precepts are more readily discoverable from the light of nature. Now, if God condescends in any place, and at any time, to give the reason for a command, we might expect it would be at the time of its first promulgation. In Gen. ii., where we suppose the law to be first given, the reason accompanies it; but in the passage now under consideration it does not.

Again, it is nowhere in the context intimated that the object of giving the manna was to make known the Sabbath. On the contrary, the declared object of supplying their wants in this miraculous manner, was to make the Israelites know that it was the Lord Jehovah who brought them out of Egypt, v. 6, and not Moses and Aaron, as they intimated, v. 3, to make them know that the Lord was their God, v. 12, and to prove them, whether they would manifest their gratitude for his merciful interposition in their favor, by walking in his law, or no, v. 4. This was the express and primary object. To make known the Sabbath is not even hinted as having been the _subordinate_, much less the _principal_ object.