Earlier text: General ArticlesThoughts on the Law and Sabbath.
This is what the great apostle taught Timothy. In the previous verse he says, “We know that the law is good.” He is speaking of the law of ten commandments as a condemning rule, as the means of reproving men of sin. Among the lawless characters that the law, as such, is made for, he mentions the profane. But who are profane persons? Those who profane or treat with irreverence sacred things, among which is the holy Sabbath. Therefore, the sin of Sabbath-breaking is clearly condemned by this passage, unless it can be shown that God has removed his sanctification from it. This he has never done. The text before us should silence those who with an air of triumph ask why the sin of Sabbath-breaking is not condemned in the New Testament. Besides this, the law of ten commandments, which is acknowledged and enforced in the New Testament, Matt. 5 : 17–19 ; 19 : 17, etc., as strongly condemns this sin as it did when Jehovah proclaimed it with a voice that shook the earth ; and the example of Christ and the primitive church in keeping the Sabbath is no slight reproof for those who presumptuously profane God’s holy day. Luke 4 : 16 ; 23 : 56. The original word from which the word profane in this text is translated, is derived from a word that signifies a threshold. As a threshold is open and accessible to all, and is polluted by being passed over, so the Sabbath is made common and trodden under foot by those who profane it. How proper then it is for the prophet Isaiah, while setting forth the necessity of a Sabbath reform, to encourage the people to take away their foot from the Sabbath, from doing their pleasure on God’s holy day. Isa. 58 : 12, 13. The Greek verb to profane, that corresponds with the term under examination, occurs but twice in the Greek Testament. In one instance it is used with reference to the temple ; Acts 24 : 6 ; and in the other, with reference to the Sabbath. Matt. 12 : 5. The enemies of Christ accused him of profaning the Sabbath. Christ in a masterly manner exonerated himself from the unjust charge of Sabbath-breaking. He appealed to the Sabbath law by saying it was lawful to do what he did on the Sabbath day. Verse 12. He justified himself by referring them to their own course toward their beasts, by falling back on the Sabbath as a merciful institution made for man in the beginning, etc. Mark 2 : 27. Thus the Saviour exposed the false notions of the Jews relative to the Sabbath. AN IMPORTANT CONSIDERATION.
When Christ institutes a new ordinance, as, for instance, the ordinance of baptism, or that of the Lord’s supper, he is careful to give instructions that are so clear that all can understand them, and to leave us his example to give force to his teachings. And the apostles in teaching and practicing the ordinances of the Saviour refer to what he did and said. Christ was baptized in Jordan, and taught his disciples to baptize, and at his ascension he commanded to baptize as well as to teach. After that, the apostles practiced baptism, and explained its nature and object, referring to the resurrection of Christ. The Lord’s supper was instituted the memorable night on which Christ was betrayed, and that same night Christ partook of this ordinance with his disciples. And when Paul writes to the church of Corinth on this ordinance, he thus refers back to Christ as authority : “I have received of the Lord that which also I delivered unto you. That the Lord Jesus, the same night in which he was betrayed, took bread.” And he continues, repeating the words the Saviour used in instituting this ordinance. Read 1 Cor. 11 ; Matt. 26 : 3 ; 28 ; Rom. 6. Now where do we find so clear instructions from Christ concerning the first day? We do not find in the history of his life that he ever took the first day in his lips. Where is the example of Christ in favor of the first day as a new Sabbath? And where is the passage in which the apostle refers to Christ as authority for the establishment of a new Sabbath, or for a change of the Sabbath from the seventh to the first day? THE ROYAL LAW OF LIBERTY.
James 2 : 8–12 “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well. But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty.” Those who fulfill the law in question “do well,” and are approved of God. This law proceeds from a high authority. It is the royal (kingly) law, the law of the great King. It is not the scripture, “Thou shalt love thy neighbor as thyself,” but according to that scripture (French trans.) ; and this is true of the law of ten commandments, the last six precepts of which are based on equal love to our neighbor. And two of these commandments are thus quoted in this passage : “For he that said [or that law that said, margin], Do not commit adultery, said also, Do not kill.” And he who said these things, said also in the same law, “Remember the Sabbath day to keep it holy. The seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work.” “For whosoever shall keep the whole law,” says the apostle, “and yet offend in one point, he is guilty of all.” Not that he has violated every precept of that law ; but he has sinned against the authority that gave the law ; he is a transgressor. This is in harmony with the declaration of Christ that not one jot or tittle shall pass from the law. And we will here apply the reasoning of James to the Sabbath : “Now if thou commit no adultery, yet if thou violate the Sabbath, thou art become a transgressor of the law.” Finally, the apostle exhorts his readers to so speak and so do as they that shall be judged by this law, which is the law of liberty, because those who keep it are not under the bondage of condemnation ; but having the Holy Spirit to help them to do right, they are the free children of the Most High, and having no fear, save that of displeasing him, they walk at liberty, delighting greatly in the way of his commandments. May such be the sweet experience of us each. Christ's Rule of Greatness.
By G. I. Butler
IN Matt. 20:20–28, we have a principle set before us that seems to be properly designated as Christ's rule of greatness. We read as follows: "There came to him the mother of Zebedee's children with her sons, worshiping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand and the other on the left, in thy kingdom. But Jesus said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism I am baptized with; but to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father. And when the ten heard it, they were moved with indignation against the two brethren. But Jesus called them unto him and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister. And whosoever will be chief among you, let him be your servant (servant of all. Mark), even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." I have given this long quotation from Scripture, believing that the principle involved is important enough to warrant it. It is evident that a position at the right hand and left hand of the Saviour, near his person, in his kingdom, is a place of special honor. With that natural selfishness innate to the human heart, the mother of James and John, as well as themselves, desired to obtain this position for her sons. The answer of the Saviour seems to imply that there will be some who will obtain this special honor, as though the reward of some would be higher than that of others, but that the Father is the Judge who will bestow these. The Saviour also informs us that the conditions upon which this special honor will be given, are different from those that obtain among the princes of the Gentiles; that is, earthly rulers. We well know how it is arranged in this world among the great. Those persons who are permitted to come especially near the royal persons are those who are great in command among men, such as generals and legislators. But he says it shall not be so among his followers. "Whosoever will be chief, let him be servant of all." And now he gives us the highest illustration possible, viz., his own example. As he is our Master, he has set the example he desires us to follow. And what is it? "Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." The very burden and weight we ought to bear, he carried for us, took the lowest place, suffered the most shameful death, and this without murmuring or complaining. What a value he has attached, by this, to genuine humility, and set this grace, as it were, in the highest place! In this scripture our Saviour plainly teaches that those who are willing to suffer most for others' good, and take the lowest, hardest position (and that, no doubt, without grumbling, or murmuring, or boasting of it as though they should receive special consideration because they do, for this would show that the true spirit was lacking), are the ones who, in the final judgment, will stand highest in the favor of God. How important that our eyesight be clear enough, our discernment penetrating enough, and our faith and patience strong enough, to truly appropriate the principles of heaven. What a pity it would be for us to go along deceived by the jingle of bogus coin and reject the true gold of heaven. The principles of self-sacrifice and true humility, resting on the broad foundation of love, must fill our hearts just as they did the heart of our Master. Nothing else will weigh in the balances of the sanctuary. No doubt the course pursued by the mother and children in the scripture above quoted has often looked bad to us, as it did to the ten; but whether in our hearts we have never been actuated by the same principle is another question, and one of some importance to us all. Every effort on our part to show ourselves at a special advantage by fine dress or gay appearance, to get applause to ourselves; every time we try to appear especially smart by words or acts to attract others' attention to us; this principle manifests itself. It is the great principle of selfishness instead of the great principle of love. One is the leading principle of hell, the other of heaven. Which do we possess? But few of us realize the sinfulness of selfishness. We generally think ourselves justified in being tolerably selfish. But what makes our earth to-day the abode of misery and wretchedness? The selfishness of man. Thousands act through life upon this principle, who fail of obtaining what they seek after; but their motives will be seen in the day of judgment to be equally bad as the motives of those who have succeeded, and they will share the same fate. Here in this world we must learn the principles of heaven if we ever go to heaven. Love, undying love, characterized our blessed Saviour in all his life, and in his death, and in his ministration above. He is our highest example. We must follow him if we ever go to the same place. Selfishness, in its varied forms, is eating out the spiritual life of thousands. Even ministers are very liable to be selfish in their labor. Any burden that involves labor, unpleasantness, and extra responsibility, is apt to be shouldered upon others, while we desire those that will bring us a good name and involve less labor and hardship. Selfishness is just as great a sin in these respects as in any other, and worse, because coming from those of whom better things are expected. But let us never forget that the Saviour, in this scripture, has set before us a higher, a nobler principle, and given us to understand that selfishness will not be the principle upon which the Judge of all the earth will act when he metes out the final reward, but its opposite; and that the man who will really "be chief" will here be "servant of all," ready to do the most menial duty, if by so doing God's precious truth may be advanced, or precious souls be saved. The Sabbath in Paradise.
By R. F. Cottrell
WHEN first our world was brought to light
By wisdom infinite and might,
What crowned the work with sweet delight?
The Sabbath. When man in innocence and love
Was sinless as the gentle dove,
What gift was given from above?
The Sabbath. Through Paradise, his Eden home,
In pure delights he free could roam,
And hail with joy, when it should come,
The Sabbath. So at the first, when time began,
And all unruffled moments ran,
That priceless boon was given man,
The Sabbath. Had he not sinned, he ever might
Enjoyed God's presence day and night,
And ever hailed with fresh delight
The Sabbath. Though now from Eden man is driven,
He still may keep the gift then given,
The link that binds to hope and heaven,
The Sabbath. Redeemed by Christ, the living Word,
Man and his Paradise restored,
He shall enjoy (thus saith the Lord)
The Sabbath. God's Israel shall there remain,
From month to month shall eat again
Of life's fair tree, and still retain
The Sabbath. The Test of Ridicule.
By Christian at Work
"How will it stand when it is laughed at?" is the test question of all truth. Wit is "an engine, wildly striking, sometimes itself, sometimes the 'engineer'"—if we believe George Herbert. But the province of wit is to detect the weak spots and puncture them. Satire will destroy more quickly and thoroughly than angry invectives. And, in a word, if it will not bear to be laughed at, the thing is a failure. Of course anything new must run this gauntlet. The power of the caricature in politics is so conceded that from Gilbray and Cruikshank down to Leech and Nast there is no more dreadful thing than ridicule in a picture. The penalty to greatness is that it must meet this enemy lurking in all corners. He pops out in the pungent paragraph. He darts a shaft through a dreadful parody or a viciously evasive song. Puns are filled with fretful quills, like the porcupine. The funny man of the paper—paid to do his remorseless column, no less and no more—must also have his gibe. And to-day is the day, beyond any previous era, when badinage, ridicule, satire, show their best power. The ancients had a fable that Momus, the god of jest, was once in heaven among the Olympian deities. But of all unpleasant neighbors he was the worst. Minerva built a house, and the sage Momus sneered at her because she hadn't put it on wheels, so as to escape bad smells and noises. Venus, confident in her perfection, dared him to criticise her. With his finger by the side of his nose, he winked slyly on the other divinities, and said that the queen of beauty made a great clatter with her sandals. If he had no better chance he always disparaged what he saw; and in consequence the gods, by way of illustration and advice, thrust him out of their select circle. That we grow thoroughly tired of the laughter that is mad and the mirth which is profitless is a good proof of the superiority of truth to all ridicule. That we grow disgusted and sated and sick at heart with the flagrant sham and cheat which draws the arrows of the caricaturist and the satirist is a new proof of the value of ridicule as a weapon. Elijah at Carmel used it grandly. There are many abuses and wrongs which are dignified by a serious opposition. These deserve to be hunted by the hounds of ridicule, up hill and down dale. They are unworthy of anything except the bitter jest which strips their pretensions to the bone. Under such treatment they can make no reply. They will suffer untold agonies—for it is more wretched to be ridiculous than to be wicked—and they will gnash with their teeth and melt away. We advocate a cheerful, hopeful ridicule of the little obstacles to our Christian progress. The truth will not suffer, but the error will wither and die amid its worshipers.—Christian at Work. MERCY among the virtues is like the moon among the stars—not so sparkling and vivid as many, but dispensing a calm radiance that hallows the whole. It is the bow that rests upon the bosom of the cloud when the storm is passed. It is the light that hovers above the judgment-seat. A Clean Universe.
By Uriah Smith
"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. Blessing and honor, and glory and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshiped him that liveth forever and ever." Rev. 5:13, 14. IN verse 13 we have an instance of what very frequently occurs in the Scriptures, namely, a declaration thrown in out of its chronological order, for the purpose of following out to its completion some previous statement or allusion. In this instance the time is anticipated when redemption is finished. In verse 10, the four living creatures and four and twenty elders had declared, "We shall reign on the earth." Now the prophet's mind is caught right forward to that time. The greatest act of Christ's intervention for man, the shedding of his blood, having been introduced, nothing could be more natural than that the vision should for a moment look over to the time when the grand result of the work then introduced should be accomplished, the number of the redeemed be made up, the universe be freed from sin and sinners, and a universal song of adoration go up to God and the Lamb. It is futile to attempt to apply this to the church in its present state, as most commentators do, or to any time in the past since sin entered the world, or even since Satan fell from his high position as an angel of light and love in heaven. For at the time of which John speaks, every creature in heaven and on earth, without any exception, was sending up its anthem of blessing to God. But to speak only of this world since the fall, cursings instead of blessings have been breathed out against God and his throne, from the great majority of our apostate race. And so it will ever be while sin reigns. We find, then, no place for this scene which John describes, unless we do go forward, according to the position above taken, to the time when the whole scheme of redemption is completed, and the saints enter upon their promised reign on the earth, to which the living creatures and elders look forward, in their song in verse 10. With this view all is harmonious and plain. That reign on the earth commences after the second resurrection. Dan. 7:27; 2 Pet. 3:13; Rev. 21:1. At that resurrection, which takes place a thousand years subsequently to the first resurrection, Rev. 20:4, 5, occurs the perdition of ungodly men. 2 Pet. 3:7. Then fire comes down from God out of heaven and devours them. Rev. 20:9. And this fire that causes the perdition of ungodly men is the fire that melts and purifies the earth, as we learn from 2 Pet. 3:7-13. Then sin and sinners are destroyed, the earth is purified, the curse with all its ills is forever wiped away, the righteous "shine forth as the sun in the kingdom of their Father," and from a clean universe, an anthem of praise and thanksgiving ascends to God. In all the fair domain of the great Creator, there is then no room for a vast receptacle of fire and brimstone, where myriads, preserved by the direct power of a God of mercy, shall burn and writhe in unspeakable and eternal torment. In this glad anthem of jubilee there is no room for the discord and hopeless wailings of the damned, and the curses and blasphemies of those who are sinning and suffering beyond the pale of hope. Every rebel voice has been hushed in death. They have been burned up root and branch, Satan and all his followers, deceiver and deceived. Mal. 4:1; Heb. 2:14. Into smoke have they consumed away. Ps. 37:20. Like the perishable chaff they have vanished in the flames. Matt. 3:12. They have been annihilated, not as matter, but as conscious and intelligent beings; for they have become as though they had not been. Obad. 16. To the Lamb, equally with the Father who sits upon the throne, praise is ascribed in this song of adoration. Commentators, with great unanimity, have seized upon this as proof that Christ cannot be a created being; for in that case, say they, here would be worship paid to the creature which belongs only to the Creator. How does it prove this? We read that Christ is the beginning of the creation of God, Rev. 3:14, and that all subsequent creations of conscious intelligences or inanimate things were made through him. John 1:3; Heb. 1:2. To all beings, therefore, of a lower order than himself, Christ holds the relation of joint-creator. Could not the Father ordain that to such a being worship should be rendered equally with himself, without its being idolatry on the part of the worshiper? He has raised him to positions which make it proper that he should be worshiped, and has even commanded that it should be done; neither of which acts would have been necessary, had he been equal with the Father in eternity of existence. Christ himself declares that as the Father hath life in himself, so hath he given to the Son to have life in himself. John 5:26. On another occasion he says, All power is given unto me in heaven and in earth. Matt. 28:18. Paul declares of Christ that the Father has highly exalted him and given him a name above every name. Phil. 2:9. And the Father himself says, "Let all the angels of God worship him." Heb. 1:6. These testimonies show that Christ is now an object of worship equally with the Father; but they do not prove that with him he holds an eternity of past existence. Coming back from the glorious scene anticipated in verse 13 to events transpiring in the heavenly sanctuary before him, the prophet hears the four living creatures exclaim, Amen. Their exclamation thus comes in as a response to what is said in both verses 12 and 13. And the four and twenty elders then fell down and worshiped him that liveth forever and ever. U. S. Seventh-day Baptists and Seventh-day Adventists.
By John Nevins Andrews
God made the Sabbath to commemorate the creation of the heavens and the earth. The seventh day is the Sabbath of the Lord. Because the Creator rested on that day, he set it apart to a holy use, and made it the sacred duty of all intelligent human beings to hallow his rest-day. The gospel of Christ has never changed this precept. It is still a part of the moral law, and will never cease to be a part of man's duty toward God while the law of God shall exist. It is deeply to be regretted that there are only two of all Christian denominations, the Seventh-day Baptists and the Seventh-day Adventists, that hallow the Sabbath of the Lord. These together constitute only a small portion of those who bear the name of Christian. Between these two bodies there are some doctrinal differences; but in practice they are not essentially different. However much they may desire to be at peace with other denominations, they cannot avoid considerable antagonism. The observance of the seventh day is in itself a rebuke to all those who neglect it. But this is not all. It is the duty of those who keep the Sabbath of the Lord to instruct those who do not keep it concerning this important duty. The effort to fulfill this duty toward others brings the Sabbath-keepers of necessity into collision with those who desire to perpetuate the present practice of walking contrary to the commandment of God. It is therefore inevitable that there should be controversy between those who obey and those who transgress the fourth commandment. But is it necessary that such should be the case between the two denominations that seek to obey all the precepts of the law of God? We think not. In several doctrinal points they differ, but in the matter of duty toward God they are agreed. In practice they are substantially one. God has placed upon these two bodies of Christians the duty of upholding the truth concerning his holy Sabbath, which all other men trample in the dust. Those engaged in this sacred work are in comparison with their adversaries like the army of Gideon in its conflict with the host of Midian. Shall there be strife between these two denominations that are alike loyal to the law of God? God forbid. The Seventh-day Adventists claim to have a special work to accomplish in the proclamation of the Bible Sabbath in connection with that of the doctrine of the near advent of Christ; but they recognize the Seventh-day Baptists as the lineal successors of the long line of witnesses by whom God has in all ages preserved the knowledge of his Sabbath in the earth. There is work for each of these denominations, and there is no need that they should be adversaries to each other. It is better to wait till there are fewer adversaries of the Sabbath and more that are its friends. The Seventh-day Adventists obtained a place as Sabbath-keepers at a great price; but the Seventh-day Baptists were free-born. There is but one thing in which they should provoke one another, and that is as to which shall most perfectly keep the commandments of God and most successfully teach them to others. But what shall we do in respect to the doctrines in which we differ? Shall we, for the sake of uniting the two denominations, sacrifice anything that either side believes to be Bible truth? By no means. A straight line is the shortest course in the moral world as well as in the natural. Let both parties walk in the light as God has given them to see it. Let both ask God to give them grace to see whatever of truth they do not now see. If this course be taken, truth will never be sacrificed to expediency, and bigotry will not make enemies of those who should be friends and helpers. We regret that differences of opinion with regard to doctrine exist. But as we have each our own organization, we can obey the truth as we understand it, without either denomination becoming responsible for what it deems error in the other. The question of the Sabbath is fast becoming a question that must engage the public attention. Is it not possible, is it not best, that its friends should be friends to each other? The friends of the Sabbath should not quarrel till the Sabbath itself becomes more universal. But do not the Seventh-day Adventists seek to break up the Seventh-day Baptist churches, and to gather the Baptists into the Adventist organizations? We regret that this has been done in a few instances in the past. But as we add nothing to the number of commandment-keepers by this, we have no wish to do any such work as that of weakening or pulling down the Seventh-day Baptist organization. We should indeed rejoice if the Seventh-day Baptists, while maintaining their own organization, could see with us that our Lord is soon to return. We hope this may yet be the case, but shall never try to hasten such a result by warfare between us and them. But do not the Adventists speak hard things of such of their number as go to the Baptists? We answer emphatically, No. We know of several who have done this in an honorable manner, and they have never had occasion to complain of hard words or unkind treatment from us. A recent case, however, has called out some unpleasant words. Perhaps it would have been better if the matter had passed unnoticed by us. But it is proper to say that the person in question has taken a course toward us which we are sure our Seventh-day Baptist brethren would not justify if they understood it. We do not esteem as valuable acquisitions men who come to us denouncing the Seventh-day Baptists, and we think our Baptist friends will form the same judgment in the end of those who go to them in this manner from us. It would be better to make some inquiry in all such cases before allowing such men to speak words of bitterness for the gratification of their own ill temper. We cannot afford to endanger the peace between our two bodies by giving to such men their say without knowing whether they are speaking justly or unjustly. We must sustain relations of some kind with the only other denomination besides ourselves which sanctifies the seventh day. It is far better that such relations should be friendly than unfriendly. The cause of the Sabbath should be dearer to us each than any mere denominational interest. We must have patience with each other's faults. We must seek earnestly to correct our own faults. The world is large enough for us both to do some work for God without constantly jostling each other. We are about to open a mission in Great Britain; but we hope to labor in that country in such a manner that we shall give no occasion of complaint to the Seventh-day Baptists. Brother Wm. M. Jones, of London, has acted toward our European mission in the most honorable and Christian manner. He has taken a deep interest in the Seventh-day Adventists. But it is due to Elder Jones to say that he is not an Adventist, but a Baptist. But as a friend of the Bible Sabbath, he rejoices at every effort made in behalf of the fourth commandment, by whomsoever made. The writer has had the privilege of an intimate acquaintance with Elder Jones. We have differed on some points, but without controversy. Elder Jones has faithfully sought to promote the Seventh-day Baptist interest, while I have equally sought to promote that of the Seventh-day Adventists. Elder Jones and the few Seventh-day Baptists of Great Britain have done an important work in behalf of the Sabbath. They have distributed many thousand copies of his Sabbath Memorial, and some millions of pages of Sabbath tracts. This good work he and they still carry forward with great interest. Elder Wardner, during the period of his mission in Scotland, distributed an immense number of tracts, and saw the conversion of some valuable persons. In our work in Great Britain, we hope to treat the Seventh-day Baptists in such a manner that we shall be helpers to them and they to us. There are two churches, the remnants of the ancient Seventh-day Baptist churches of England. We would gladly see these little churches strengthened and enlarged. There must not be strife between us; for we are brethren.