REASONS
FOR
INTRODUCING THE SABBATH OF THE FOURTH
COMMANDMENT TO THE CONSIDERATION OF
THE CHRISTIAN PUBLIC.
NEW YORK:
PUBLISHED BY THE AMERICAN SABBATH TRACT SOCIETY,
No. 9 Spruce-Street.
REASONS
FOR INTRODUCING THE SABBATH OF THE FOURTH
COMMANDMENT TO THE CONSIDERATION OF
THE CHRISTIAN PUBLIC.
To search for the knowledge of our duty, as subjects of the Divine Government, is of the highest importance to Christians and to all men. "None of us liveth to himself, and no man dieth to himself," but "whether we live or die, we are the Lord's." It behooves us, therefore, to inquire, diligently and prayerfully, what God would have us to do, and how we may best glorify Him and save our generation? We should "seek wisdom as silver, and search for it as for hid treasure;" and we should labor after the knowledge, not only of some duties, but of every duty. "Obey my voice," is the reiterated mandate of Jehovah. To give full proof of our friendship for Christ, we must "do whatsoever he hath commanded us." Hence the importance of "searching the Scriptures," and of carefully pondering the testimonies of God. All should pursue this course, and feel this responsibility; for "every one of us shall give account of himself unto God." Hence the propriety and necessity, in many cases, of individuals dissenting from the views and decisions of collective bodies, and of minorities dissenting from majorities, and protesting against what they discover to be erroneous, unequal, and oppressive, in their resolves and measures—accompanying the same with a particular statement of their reasons. Such a course expresses a determination "not to be partakers of other men's sins," and is often the means of leading to investigation and reform.
This duty is acknowledged, and this privilege is claimed, by the observers of the seventh day, in relation to the subject of the Sabbath. Compared with the many who assume the Christian name, we are a minority—a mere remnant—and our reasons and motives for dissent from the great mass of believers, have been by most but partially, if at all, examined and weighed. Believing, as we do, that we have a full and explicit Divine warrant for our practice, we regard it as our duty to make renewed efforts to sustain the claims of the original Sabbath of God's appointment, enlighten the public mind, disarm our neighbors and fellow Christians of their prejudices, and promote a more thorough and impartial attention to this item of religious practice. The object of this Tract is not to enter fully upon the proofs of our doctrine and practice, but to invite attention to the subject, and impress the reader with the importance of correct views and of being sustained in Sabbath principles and efforts by an explicit warrant from God himself, in order the more effectually to secure the sanctification of this precious institution. Accordingly, we proceed to state some of our Reasons for introducing the Sabbath of the Fourth Commandment to the consideration of the Christian Public.
I. The general concession that the weekly Sabbath is a needful, wise, and valuable institution. Being a weekly rest from secular business and labor, it contributes to the health and vigor both of man and beast, encourages habits of cleanliness and decency, gives opportunity to cultivate the social virtues, makes man acquainted with man, and inspires a mutual regard for the interests of society; and, what is much more, it furnishes a proper and necessary season for mental improvement, public worship and instruction, private meditation and self-examination, the training up of children in the knowledge of God and of Heaven, and the deepening of our impressions of the value of time, and of the importance of preparing for eternity. These and similar considerations sensibly arrest the attention of sober and enlightened Christians, and secure a conscientious regard to the institution. This fact evinces the importance of being able to bring a divine sanction for a day so evidently desirable, and so generally esteemed—of being assured that it rests upon no doubtful authority, that it is not a mere human provision or a matter of expediency and accommodation, but that in observing it we are conforming to the clearly-manifested will of God. It is evident, that this consideration will give a value to the institution which can be supplied by no other, and secure a love and respect for it, and a delight in it, which nothing else can so effectually produce. Hence the question is presented, with a high and impressive claim to a true and definite answer, Is any other than the seventh day of the week sustained by the important and indisputable sanction of divine authority? If this, and this only, be the Sabbath of God's appointment, for general and permanent use, then, by the substitution of another day, the institution is shorn of its chief excellence and force—yea, it is virtually annulled. It no longer exists as God ordained it, for the express reason that he gave for it. This is a point which it becomes Christians seriously to look at.
II. It is not the province of Rulers, Bishops, or Councils, to legislate for the Church, and to bind the consciences of men in this or any other matter. Man's appointment of another day than the one contained in the Divine Enactment, does not make it the Sabbath of the Lord. It is only a human law, resting on human authority. Therefore, all attempts to enforce the observance of such an institution as being of divine authority, are calculated to mislead and ensnare souls. It is "teaching for doctrine the commandments of men." Our faith in this matter "should not stand in the wisdom of men, but in the power of God." The question is not, What day have men judged most proper? and, What reasons for the institution have they deemed the most appropriate? and, What day have civil rulers sanctioned by their decrees and penalties?—but it is, What day has God sanctified and blessed as a day of rest? It is manifest that no man should stop his inquiries until he is able to produce a clear divine warrant for his practice.