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PREFACE.
The following pages are published with considerable reluctance. The Author read Dr. Vaughan’s pamphlet several weeks since, and was much pained that some of the sentiments contained in it should proceed from such a quarter. He hoped and expected that some one with more leisure than he can command, and more capable of doing justice to the important points under discussion, would undertake to refute what he felt to be the very erroneous notions of the learned Doctor. Since, however, no one else has taken up the subject, he ventures to submit his sentiments to the Christian public. He has no love for polemics, and very unwillingly appears in print; but he has reason to know, that the notions to which he alludes have already, in several instances, encouraged a violation of the Sabbath, and that they are likely to produce more extensive mischief, from the circumstance of no attempt having been made to refute them. To prevent this evil, is one object of the present undertaking. Another is, to counteract the erroneous sentiments of Dr. Vaughan’s pamphlet; while the writer’s chief aim is, to set forth what he believes to be the will of God on the important subject of the Sabbath. He is convinced that the principles enunciated in the following pages are in conformity with the teaching of the Bible; and being fully assured that obedience to the will of our Heavenly Father, is in all things the only way of peace and safety, he will rejoice if this pamphlet shall become the means of removing error, or of confirming those who already believe that the Sabbath is of divine and perpetual obligation.
THE DIVINE AND PERPETUAL OBLIGATION OF THE SABBATH.
Before entering on the question that we intend more particularly to discuss, there are some remarks that we deem it necessary to make on the tone and general character of Dr. Vaughan’s pamphlet. And in the first place, we were struck with the entire absence of scripture proof in support of the views propounded. Assertions are made of the most sweeping character, and inferences are thence drawn, involving matters of the highest moment; and yet no passage of scripture is adduced in support of these assertions. Thus we are told “that not only the fourth commandment, but the whole decalogue has ceased to be, as such, the rule of our life.” But the authority for this declaration is no-where given. If this doctrine be plainly taught in the New Testament, surely we should be informed where it is to be found.
Another thing that we could not help remarking, was the manner in which the authority of the Old Testament is repudiated. “With reference to the observance of the Sabbath, and to every point of moral duty, the appeal now lies primarily to the scriptures of the New Testament, and secondarily to any other records which we may possess of the practice of the apostolical age.” How different is the mind of Dr. Vaughan from that of the Apostle Paul on this important point. The Apostle tells us (alluding more especially to the writings of the Old Testament), that all scripture is “profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.” Dr. Vaughan tells us in effect, that our rule of practice is the New Testament and tradition!
Again Dr. V. condemns what he designates “a low and slavish spirit,” in those who wish “to have an express law to shew for our Christian Sunday.” But we would ask, whether an express law makes the obedience of love less sincere, less warm, less free and spontaneous? St. John tells us, “this is the love of God, that we keep his commandments, and his commandments are not grievous.” In a matter of such moment we feel bound to follow the opinion of the inspired Apostle.
Dr. Vaughan is of opinion, that “if we found even a human institution, which testified throughout Christendom, by a speaking sign, by an act at once self-denying and beneficent, our faith in realities unseen and future; even this would bind us to its observance.” And yet when we find in the word of God, a plain command to keep holy the Sabbath-day, we are told that we are not legally bound to observe it, and that a wish to have a law to that effect, bespeaks “a low and slavish spirit.” If, however, the express will of God does not lead men to keep the Sabbath, we cannot conceive of any other motive, by which (on Christian principles) they will be induced to observe it. In man’s present condition, liberty without law soon degenerates into licentiousness; and no law but that of God, can so restrain and regulate men, as to preserve real religious freedom. Repeal the laws by which life and property are protected, and try to persuade men to be good and virtuous, from a love of virtue, or from a sense of gratitude for the kindness and beneficence of their rulers; and we should soon see the necessity and benefit of our laws. And so it will be found, that the religious observance of the Sabbath, will soon give place to a general neglect of God’s house, and to practical atheism, if once the people are persuaded, that there is no divine command to keep holy the Sabbath-day.
But while the authority of the Old Testament is thus repudiated, the Rev. Doctor “thinks” he “sees” (what other people may be blind to, and about which he himself is not quite certain—so poor a guide is man’s intellect in the absence of a plain command from God,) “indications from the very earliest days, of which the Scriptures contain the record, of man’s need of a periodical rest, and of God’s purpose to secure it to him.” He believes “that it is essential to the well-being of his bodily and mental structure.” He believes that it “is yet more essential to the well-being of his immortal spirit, to his education for that state in which earthly life issues.” He believes that this was “foreseen by man’s Creator, and provided for by the disposer of man’s heart.” And yet he does not believe that God has adopted the only means of securing this all-important blessing permanently to his creatures. Once, indeed, for a few hundred years he made it imperative upon a small portion of the human race, to keep an appointment so essential to man’s present and eternal welfare. But when by the mission of his Son, and the publication of the gospel, he manifested his marvellous love to the whole human race, then, by an unaccountable and inexplicable mode of procedure, he set aside this appointment, and left him to the dictates of his own will, or to the selfishness or caprice of those under whose authority he might happen to be! All was thenceforth to be left to man’s mental perception and moral sense! [7] Is this view consistent with God’s goodness? Is it consistent with his general dealing with men under the present dispensation? God has provided a Saviour for all men. He has commanded the gospel to be preached to the whole human race. He has commanded all men every where to receive the gospel. And yet he has abolished the only command by which an opportunity can be permanently secured to all men, to become acquainted with the truths of the gospel, and be made wise unto salvation! Is this worthy of God? A human parent would not withhold from his children, explicit instruction on any point that he deemed essential to their welfare. He would not leave them to conjecture, but would tell them plainly what was for their good. Is God less wise or less good than man?
The Rev. Doctor evidently feels some difficulty in reconciling his views with the teaching of the Church of England. For after speaking of the privilege and blessing of Sabbath observance, as if conscious of the dilemma in which his principles placed him, he proceeds to ask, “And shall those who look back through long years upon their frequent failures to improve the blessing, see no reason for the confession which bewails their past neglect of it, and the prayer which asks help to honour it (i.e. the blessing) hereafter?” Now we confess that we cannot help feeling, as we think most must feel, that this attempt to escape from the appearance of inconsistency in using the prayer alluded to, is most unsatisfactory. The prayer to which allusion is here made, is offered by the whole congregation immediately on the reading of the fourth commandment by the Minister. Its language is, “Lord have mercy upon us, and incline our hearts to keep this law.” And the meaning and intent of the prayer are thus expressed in the rubric at the head of the commandments in the Communion Service: “The Priest shall rehearse the ten commandments; and the people shall, after every commandment, ask God mercy for their transgression thereof for the time past, and grace to keep the same for the time to come.” This, then, is the meaning of the prayer; and in this there is necessarily implied a recognition of the moral obligation of the commandment, with regret for its violation, as well as a prayer for pardon, and for help to keep it in future. But is this the meaning which Dr. Vaughan attaches to the language of this prayer? No, with his views, it must be something of this sort: “Have mercy upon us for not improving this blessing in time past, and incline our hearts to honour this blessing in future.” Surely if the fourth commandment be no longer in force, to use this prayer is to confess guilt where no law has been transgressed, to ask pardon where no offence has been committed, and to seek aid to amend what is not legally wrong.