Obj.But we do not find any of the apostles urge this commandment in any of their epistles, namely, that the Sabbath day should be observed.
Ans.Neither do we find the apostles urging the first, second, or third commandment in particular, as laid down in the table, but they are frequently urged in the general, as in Rom. 7:12, 13:8-10, and generals comprehend particulars. James saith,Whosoever shall keep the whole law, yet offend in one point, is guilty of all; and he proves it thus,Because 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.The same argument may be drawn from the thing in hand. He that saith, Do not commit adultery, saith also, Keep the Sabbath; now, if thou commit no adultery, yet if thou break the Sabbath, thou art become a transgressor of the law. James 2:10, 11.And Paul saith,Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.1 Cor. 7:19. John saith, in his first epistle, chapter 5:2, 3,By this we know that we love the children of God, when we love God and keep his commandments; for this is the love of God, that we keep his commandments, and his commandments are not grievous.And if the apostles had not spoken a word to this commandment, in general or in particular, it is no ground for us to lay it by, except the observation of it were forbidden, because it is so plainly commanded by God, explained by Christ, observed by his disciples, both before and after his death, as was said before, and will farther appear by and by.
Obj.But we do not find that any of the churches kept the Sabbath.
Ans.That is no proof that they did not keep it. But it is clear that the church of Jerusalem kept it, though it is not plainly expressed, for they were so zealous for the very customs, that Paul is counseled to purify himself, lest they should be offended at him. Acts 21:21, 24. Now, if they were for the observation of those things that were but shadows, there is no doubt but they were very strict for the observation of the Sabbath. And there was such offence taken against Paul for preaching against circumcision and the customs, that we need not question, if the Sabbath had been preached against, but we should have heard a great noise of it in the Scriptures, and seen strong convincing reasons why it was abolished. And it is as clear that the apostles kept the Sabbath after the resurrection of Christ as before.Paul went into the synagogue on the Sabbath day, and sat down, and after the reading of the law preached the gospel, and told them of the ignorance of those thatdwelt at Jerusalem of the voice of the prophets which were read every Sabbath day. And the Gentiles besought him that these words might be spoken to them the next Sabbath. And the next Sabbath came almost the whole city together to hear the word of God.Acts 13:14, 15, 42, 44. So that it is clear, that the Sabbath was Paul's resting-day and preaching-day, both to the Jews and Gentiles, that being the day that the Gentiles used to hear; and though they had a desire to hear the same words again, yet it must be next Sabbath; and Paul fulfills their desire, and preaches to them the next Sabbath, and almost the whole city came to hear. Can we think, if there had been no Sabbath, that Paul would have countenanced them so in their ignorance? Or, if the first day had been a day that was observed, would he not have told them so, that they might have heard the word before the next Sabbath. And when Paul came to Philippi, a Gentile city, mind what is said in Acts 16:12, 13,We were in that city abiding certain days, and on the Sabbath day we went out of the city by a river side, where prayer was wont to be made, and we sat down and spake unto the women that resorted thither.The seventh day hath its title still, as is said by the Spirit in Acts; speaking of certain days, this is singled out and called the Sabbath day, with an account how they spent it, and the blessing they received upon it; they resorted to the place of prayer, and there they preached, and the Lord opened Lydia's heart to attend to the words of Paul. And in Acts 17:2, it is said,That Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.And when Paul came to Corinth, which was a Gentile city, and found Aquila, a Jew, and his wife Priscilla, and because they were of the same craft, he abode with them, and wrought, for by occupationthey were tent-makers,he reasoned in the synagogue every Sabbath day, and persuaded the Jews and Greeks. Acts 18:2-4. So that it is manifest, that the Greeks kept the Sabbath as well as the Jews, and that though Paul wrought at his trade and made tents, yet he rested every Sabbath day; and as we have an account how he spent his time, namely, in working at his trade, so we have an account how he spent his time on the Sabbath. Now, if it be such a strong argument for the observation of the first day, because Paul preached upon it once; what is this for the observation of the seventh day, that Paul did not only preach constantly upon it, but wherever the Spirit speaks of it he calls it the Sabbath day, without the least hint that he did so out of condescension to the weakness of others? And let it be shown by the Scriptures that the apostles did countenance and own any shadow that was done away, as they owned and countenanced the keeping of the Sabbath, and we may follow the apostles as they followed the Lord in this matter, though we have no express word that the churches kept it. And, indeed, I think I may say in this case, as the Apostle said in another, that it would have been superfluous for the apostles to have told any people in their time that such and such a church kept the Sabbath; it being a truth not so much as questioned, that we hear of, but Jews and Gentiles both observed it. But now I cease answering objections, as I have spoken to those that are the most material of them that I have heard, and I shall proceed to another ground.
8. Consider the bondage and slavery that both man and beast would be in if this doctrine were received for truth. Would it not now, however have the tendency to bring the world more to atheism?Some men would not allow themselves nor their servants time to rest, or hear the word of God, if they were persuaded that there was no Sabbath; yea, and the greater part of saints are left to the mercy of merciless men, most of them being children, and wives, and servants; and they cannot challenge a day in seven, or a day in seventy, as their right to rest upon, and to worship the Lord in, from any commandment of God, if this doctrine be true, that the Sabbath is abolished. And were this but to bring a yoke of bondage upon us, that neither we nor our fathers were able to bear, we should not so much as take notice at this time how it goes in probability, for the way of numbering is by sevens.
But some will say, It is good to observe one day in seven, though it be not a constant day. This will be confessed, for one to observe one day, and another to observe another day, while others are for a seventh day to be constantly observed. But why not the seventh day which God hath commanded, for the seventh day is the Sabbath? It plainly appears, that there is something of the table-law yet upon the table of the hearts of most men, though worn by much transgression; for men generally plead to have one day in seven to rest in, and yet because of custom they contend against this holy, just law of God, that was made in mercy for man. I am persuaded in my very heart, and that not without good ground, that if the seventh day had been observed as the first day is, no man that owns the Scriptures would have questioned whether it ought to be observed or not, or at least no opposition would have been made against it; and when all is said, custom and worldly interest are the two great things that stand in opposition to it.
9. And lastly, consider those great and precious promises made to them that keep the Sabbath according to the inside and spirituality of it; not thatwe are so to spiritualize it as to make void the letter, but according to the letter, as Christ doth. For instance, he saith,Ye have heard that it hath been said of old time, Thou shalt not commit adultery; but I say unto you, Whosoever looketh on a woman and lusteth after her, hath committed adultery with her in his heart.Now, if it be adultery to lust, doubtless it is to act, and this is forbidden in the commandment, for the commandment is,Thou shall not commit adultery; but Christ unfolds this commandment, and gives such a sense of it as the scribes and pharisees understood not. Again, the sixth commandment is,Thou shalt do no murder; and John saith,Whosoever hateth his brother is a murderer.John 3:15. Now, all murder was forbidden in the commandment, yet this was not understood to be murder; but John obeyed the spirituality of the commandment. And the same may be said of the fourth commandment,Remember the Sabbath day to keep it holy; all servile work is forbidden in it, and that the pharisees understood; but they did not understand that works of mercy, as curing the sick, and healing the diseased, might be done upon it. Neither did they understand that inward and spiritual rest that was held out in the commandment, as appears by the words of the Lord in Isa. 58:13, 14,If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.So that the saints are not only to cease from outward work in their callings, but also from works that are inward and spiritually wicked, that so the Sabbath may be a delight unto them, the holy of the Lord, honorable. And mark the promise that is to such Sabbath-keepers, in the fourteenth verse,Then shalt thou delight thyself in the Lord, and Iwill cause thee to ride upon the high places of the earth, and will feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it.First, they shall delight themselves in the Lord, and that will make the Sabbath a delight. Second, they shall ride upon the high places of the earth; the high places of the earth holding forth, as I conceive, the great opposition, whether of great and mighty men, or great walled cities, according to that in Deut. 1:28, which hath an allusion to Israel's subduing the land of Canaan. Deut. 32:13. Thou shalt ride upon them, that is, subdue and conquer them. Psalm 45:4, 66:12.They shall tread upon their high places.Deut. 33:39.They shall be as ashes under the soles of their feet.Mal. 4:3. Now, when did the Lord's people do such work as this since this prophesy? or, is it yet to be fulfilled?
Again, consider what the Lord saith in Isa. 56:6, 7,Also the sons of the stranger that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant, even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices shall be accepted upon mine altar, for mine house shall be called an house of prayer to all people.By the sons of the stranger, I understand is here meant Gentiles, who were strangers to the commonwealth of Israel and afar off, but are now made nigh by the blood of Christ, and so they join themselves to the Lord, and serve him, and love the name of the Lord; these are such as keep the Sabbath, and take hold of God's covenant, and it is such a Sabbath as may be polluted, and therefore not Christ's, as some would have it. Now, the promises that are made to these strangers, do look at clear gospel times.
They shall be brought into God's holy mountain,and there be made joyful, when it is so mountainous that it is the house of prayer for all people, or for all nations, as Christ saith in Matt. 11:17.Blessed is the man that doeth this, and the son of man that taketh hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Thus saith the Lord unto the eunuchs that keep my Sabbath, and choose the things that please me, and take hold on my covenant, even unto them will I give a name and a place better than of sons and daughters; I will give them an everlasting name, that shall not be cut off.Isa. 56:2, 4, 5. The eunuchs are such as care for the things that please the Lord, when the married careth for the things that please his wife. Cor. 7:32, 33. And when two parts shall be cut off and die, the eunuchs that keep the Sabbath shall have an everlasting name, which shall not be cut off.
Now, let us not think it incredible that the Sabbath should be yet in force, because it hath been so long laid aside; it hath been so with other truths, and so with this, before now. It seemed to be so out of knowledge with Israel in the wilderness, that when the people had gathered twice as much manna on the sixth day, they did not understand the meaning of it; but the nobles came and told Moses, and he told them what the Lord had said, that to-morrow should be the rest of the holy Sabbath. And also, after their coming out of Babylon, when they had built the house of God, and set it in order, placing the priests and Levites, and had chosen faithful men to distribute the maintenance to their brethren. Neh. 13:10, 13. In a word, their reformation was much about the light of ours, and it is confessed by the enlightened that it was a type of this reformation that the Lord hath begun amongst us in these isles, namely, in bringing his people out of Babylon, and building up of Zion; and, indeed, as their sins and ours are alike in many things, so in this, namelyin breaking the fourth commandment; for Nehemiah saith, in chap. 13:15, that in those days he saw in Judah some treading wine-presses on the Sabbath, and lading asses, and bringing in sheaves, as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem upon the Sabbath day; and he testified against them in the day wherein they sold victuals. Notwithstanding all the reformation, yet this was seen in Judah. They had laid by the observation of the Sabbath, and had made it a common working, market day, as may be seen at large in that chapter. It was not in vain, therefore, that the Lord said,Remember the Sabbath, he foreseeing how it would be slighted and forgotten, not only by those that were brought out of literal Babylon, but also by those that should be brought out of spiritual Babylon in the latter days; and when the day of the Lord burns as an oven, it will be remembered to some purpose. Mal. 4:4. In the mean time, the Lord is stirring up some of his poor babes and sucklings. Such he is pleased usually to discover truth unto at the first breaking out of it, and they are to contend for it, though in much weakness.
But a word to the beginning and ending of the Sabbath. There are various apprehensions about it, which, for brevity's sake, I shall omit. The Scripture is plain, that from evening to evening is the set time, or from the going down of the sun to the going down of the sun. This is clear from the beginning, according to Gen. 1:5,The evening and the morning was the first day. The evening and morning make a complete natural day, and the evening goeth before the morning, because the darkness was before the light.
Obj.But some will say, It is not said the evening and the morning was the seventh day.
Ans.If the evening and the morning be the sixth day, the evening and the morning must needs be the seventh day, unless we should think that the seventh day hath no night belonging to it. Some think that the reason why no mention is made of the evening of the seventh day, is, because the Sabbath is a day of joy and delight, or an earnest of the new Jerusalem state, wherein shall be no night. Rev. 21:25. Night doth frequently, in the Scripture, hold forth a state of affliction, but the Sabbath is a holy, sanctified time; on it the Creator rested and was refreshed, and commanded the observation of it that his creatures might be refreshed.
Nehemiah's practice is sufficient proof for the beginning of the Sabbath at evening, (chap. 13:19,) who, when the gates of Jerusalem began to be dark, commanded them to be shut till after the Sabbath. And if you would know when the evening begins, the evangelist Mark doth inform you in chapter 1:32,At even, when the sun did set, they brought unto him all that were diseased. When the sun doth set, then begins the evening, then begins the holy rest or seventh-day Sabbath. So the disciples of Christ began the Sabbath; and so the Lord's ancient people celebrate the Sabbath unto this day.
But what confusion are they in who say the Sabbath was changed from the seventh day to the first day, and yet observe neither, but part of the first day and part of the second day; for they begin their Sabbath at midnight, when a good part of the first day is spent, and they end at midnight, when a good part of the second day is spent; and yet they will have this to be a Sabbath, yea, and a first day Sabbath, and will highly charge a man to be an offender if he work one hour upon the first day, though themselves work five; and thus we see how anti-Christ hath changed times as well as laws; afirst-day Sabbath instead of a seventh-day Sabbath; instead of from even to even, from midnight to midnight, when most are fast asleep, being insensible of the beginning of their Sabbath, or the ending of it.
But, blessed be the Lord, that he hath revealed this his ancient, useful, and honorable truth, to wit, the holy seventh-day Sabbath, notwithstanding all the inventions of anti-Christ to bury it in oblivion, and that he is pleased to separate a remnant, that are resolved to search and try their ways, and to turn unto him, to follow him in the ways of his precepts, (notwithstanding the dragon's wrath,) who will not take things upon trust, nor go upon the legs of men, but will try all things, and hold fast that which is good, for they are virgins, and they will follow the Lamb, though their company be small and their charge great. They will not be afraid of the Sabbath because it was given to the Jews, any more than they are afraid of the adoption, and the glory, and the promises, and the other nine lively oracles, which were all given to the Jews. Rom. 9:4. And this I may modestly say, to the praise of the Lord of the Sabbath, and without boasting, that if the saints did know how the Lord delights to meet with his people in this way of obedience in celebrating the Sabbath, they would soon call the Sabbatha delight, the holy of the Lord, honorable, and honor him by ceasing from their own works, as God did from his, and doing those works which are suitable for the blessed season. But I shall say no more at present, save only this, that whoever they are that would follow the Lord in this appointment of his, they must labor much in the strength of his Spirit to get this world under them, for it stands in direct opposition to earthly men, and earthly principles; therefore pray with the Psalmist,Incline my heart unto thy testimonies, and not to covetousness.
[No. 17.]VINDICATIONOFTHE TRUE SABBATHIN TWO PARTS:PART FIRST,Narrative of Recent Events;PART SECOND,Divine Appointment of the Seventh Day.By J. W. MORTON,LATE MISSIONARY OF THE REFORMED PRESBYTERIAN CHURCH.
[No. 17.]
IN TWO PARTS:
PART FIRST,Narrative of Recent Events;
PART SECOND,Divine Appointment of the Seventh Day.
By J. W. MORTON,LATE MISSIONARY OF THE REFORMED PRESBYTERIAN CHURCH.
NEW-YORK:PUBLISHED FOR THE AUTHOR,AT THE SABBATH RECORDER OFFICE,No. 9 Spruce Street.
NEW-YORK:PUBLISHED FOR THE AUTHOR,AT THE SABBATH RECORDER OFFICE,No. 9 Spruce Street.
PART I.NARRATIVE OF RECENT EVENTSCHAPTER I.
On the 13th of December, 1847, I landed with my family in Port-au-Prince, Haïti, the first Foreign Missionary of the Reformed Presbyterian Church in the United States. I began my labors soon afterwards, and continued them, without serious interruption, till the 21st of April, 1849, when a train of circumstances, to which I am about to advert, made it necessary that I should return home.
In the latter part of December, 1848, I was unexpectedly called upon to defend the practice of keeping holy the first day of the week, in place of the seventh. I had been taught from my infancy, that the moral law, "summarily comprehended in the ten commandments," is the only rule of moral conduct; and I had supposed, that it required me and everybody else to keep the "Christian Sabbath" on the first day of the week. On examination, however, I was forced to the conclusion, that the fourth commandment enjoins nothing else than the sanctification of the seventh day. Of course, then, I must either renounce this precept, as a part of the rule of my life, or endeavor to keep holy the seventh day of the week. The former I might not dare to do; the latter I knew I mightattempt, without offending God, or insulting the majesty of his law.
The question then came up, Is there any scriptureauthority for keeping holy the first day? Does God require it? I knew very well, that if God doesnotrequire it, I could not, as a Reformed Presbyterian, bind my conscience to it. I took up the Bible, resolved on a prayerful and thorough search. I wished to assure myself of the divine authority of the first day, even after I was satisfied that the claims of the seventh are indisputable. But how was it possible to gain this object? Every text to which I was referred for proof seemed to lack the very thing that I most wanted,a certain testimony to the institution of a Christian Sabbath. I reasoned thus:—The fact that Christ appeared once or twice to his disciples on the first day of the week, and the fact that the disciples metonceon that day to break bread, and the fact that Paul commanded the Corinthians and Galatians to 'lay by them in store' on that day, as God had prospered them—these facts, with a few others,mightshed light on theinstitution, ifone single textcould be found, to prove itsexistence. But if this can not be found, they do not touch the question at issue. And how I did long for thatone text! How I chided with the Apostles for not having made known more clearly what I had determined to be the will of God! Never did Rachel mourn for her children, as I mourned for thatone text; but, like her, I could not be comforted, becauseit was not!
I was thus driven to the conclusion, that, should I make conscience of keeping holy the first day of the week, I would offer to God a service that he did not require, and could not accept at my hands.
But what was I to do? This was the greatpracticalquestion. Could I, with my then present views, continue to preach the gospel, as I had done before, in that "land of darkness, and of the shadow of death?" Could I teach the children in the school,as I had taught them before, that God had changed the Sabbath to the first day of the week? Could I proclaim to the benighted heathen, that they might habitually break the fourth commandment with impunity? Could I, as a Protestant missionary, become the partizan of him who thought "to change times and laws,"[14]by assuring his blinded devotees, that his changes had been made by divine authority? Or, on the other hand, could I carry out my convictions of truth and duty, declaring the whole counsel of God, as I then understood it, and retain, at the same time, my connection with my brethren at home? Would they grant me this privilege, and, if they would, could I accept it?
A little reflection served to convince me, that all these questions must be answered in the negative. It was no small matter, to resolve upon breaking those bonds of ecclesiastical fellowship that had so sweetly bound me to the Reformed Presbyterian Church. A struggle, painful indeed, but not protracted, ensued. I resolved at once to keep the Sabbath in my family, though I feared it would not be honest to make anypublicexhibition of my views, while I continued to minister by the authority of the Synod. I know not what I should have done, had not my change of sentiments brought with it the needed consolations. Whatever were the "vexing thoughts" with which my heart was oppressed, during the first six days of the week, I found invariably, in the quiet retreat of my little family, on the seventh, that "peace of God that passeth all understanding." Yes, Haïti, when the recollection of thy brilliant skies, thy evergreen mountains, and thysweet clear rivers, shall have ceased to awaken joy in my bosom, the memory of thy Sabbaths shall be "my songs in the house of my pilgrimage!"
Convinced as I was, that something must be done immediately to bring the subject of my change to the attention of the rulers of our church, before the next meeting of Synod, I prepared the following Circular Letter, which I transmitted to more than seventy ministers and elders, in different parts of the United States.
CIRCULAR.
Port-au-Prince, Haïti, Jan. 17, 1849.
My Dear Brother,—The mutual relation existing between us, as members of the same Synod, the glory of our common Lord, the interests of our Mission, and a sacred regard for personal character, all require, that the following statement be transmitted to you and my other co-presbyters, with as little delay as possible. If I am not actuated herein by a desire to promote God's glory and the salvation of men, may the Lord rebuke and forgive me, and "let the righteous smite me, it shall be a kindness!" May the Head of the Church grant to you, and to all the other members of Synod, a disposition to hear, with patience and candor, a narration of my recent experience, in which perhaps youmayfind things both "new and old."My sentiments in relation to the "Sabbath of the Lord our God," have undergone an important change; to which I now wish to call your attention. Our Confession of Faith, Catechisms, and Testimony, all teach that the first day of the week is, and has been ever since the resurrection of Christ, the Christian Sabbath. This doctrinealone, of all those contained in our Standards, though I did believe it till lately, I can no longer receive. As to themannerof sanctifying the Sabbath,I believe all that you and I have always contended for; but, for the present, I am constrained to believe, that the seventh day of the week is the only weekly Sabbath that God has ever appointed.My attention was first called to this subject by Rev. W. M. Jones, Missionary of the Baptist Church, who has recently abandoned his earlier views and practice in regard to the Sabbath. He not only argued the question with me at length, but gave me some publications of the American Sabbath Tract Society, which, as they seemed to breathe a spirit of ardent piety and zeal for God's law, I read with attention. Both in my discussion with him, and in the reading of those tracts, I struggled with all my might to convince myself, from the Scriptures, of the divine appointment of the first-day, or Christian Sabbath. But though I did not then doubt it, I was astonished to find how hard it is to prove it.I searched all the books I could find, bearing on this question, and discovered, what I had never noticed before, that the early French and Genevan Reformers, with Calvin at their head, had taught the abrogation of the fourth commandment, as a ceremonial institution; and that they contended for a Sabbath, or stated day of worship, under the gospel, only as a wise and necessary human arrangement. I found that even Turretin, at a later period, had taught that the fourth commandment ispartlyceremonial, and that it was necessary to change the Sabbath from the seventh day, in order to put a difference between Jews and Christians. I found also, in my books, quotations, containing similar sentiments, from the celebrated Augsburg Confession. The only authors I could find who had attempted to prove, from the Scriptures, that the Sabbath has been changed from the seventh to the first day of the week, by divine authority, were, Turretin, and the framers of our Standards. Those authors appeared to dependmainlyfor proof upon three texts of Scripture:—Acts 20:7; 1 Cor. 16:1, 2; and Rev. 1:10. When I came to examine these texts, I was surprised and mortified, to find that they contain neither the word "Sabbath," nor any other synonymous with it. True, I had always thought that the "Lord's day," Rev. 1:10, was the first day of the week; but my opponents contended that the terms refer more properly to the seventh, which God styles "my holy day," Is. 58:13; and when I remembered "his challenging a special propriety in the seventh," I could not well deny it. Moreover, I could not find a single passage asserting that the first is holier than any other day of the week, or that Christians were, in the Apostles' days, in the habit of holding religious meetingsregularlyon that day. Neither could I discover that Christ or his Apostles had ever spoken, directly or indirectly, of keeping a day holy in honor of his resurrection; nor that that event, which is always held up as the occasion of the change of the Sabbath, is even once mentioned in connection with the first day, unless where it is recorded as a historical fact. On the other hand, I observed that Christ and his Apostleswere accustomedto enter into the synagogue on the seventh day, or Sabbath, for public worship. Luke 4:16; Acts 17:2, and elsewhere.Thus, my dear brother, I saw at this critical moment all Scripture evidence forsaking me, while every inch of ground on which I could set my foot was trembling. It seemed as if the thunders of Sinai were uttering anew their awful threatenings, while the "still small voice" of "Him that dwelt in the bush" was whispering in my ears, "Theseventhday is the Sabbath of the Lord thy God." Ex. 20:10. "I am Jehovah, I change not." Mal. 3:6. "Verily, I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matt. 5:18. Still I hesitated. For a moment I thought of "going down to Egypt for help." The Fathers, thought I, have fixed the interpretation of these texts in favor of the observance of the first day. But immediately I heard a voice within me, saying, "Would you then observe a holy-day, whose appointment cannot be proved from the Bible, without the aid of human tradition? Could you admit the 'testimony of the Fathers,' to set aside one of the plainest injunctions of the moral law, that law that was written upon tables of stone, 'by the finger of God,' and styled, by way of preëminence, 'theTestimony?'" No! I replied, with an involuntary shudder; and another flood of Scriptures came rushing in, like "deep waters," to the very soul. "The law of the Lord is perfect." Ps. 19:7. "Forever, O Lord, thy word is settled in heaven." Ps. 119:89. "Thy righteousness is an everlasting righteousness, and thy law is the truth." Ps. 119:142. "All his commandments are sure; they stand fast forever and ever, and are done in truth and uprightness." Ps. 111:7, 8. "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill." Matt. 5:17. "Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31. O my brother, "the word of God is quick and powerful, and sharper than any two-edged sword."You have now my reasons for embracing a doctrine which is confessedly at variance with our Standards. What I entreat of you is, that you will once more examine this subjectfor yourself, and see whether those Standards are consistent, on this point, either with the Scriptures, or with themselves.You perhaps think that I have forsaken the "footsteps of the flock," and that testimony which has been sealed with the blood of martyrs. But tell me candidly, was there ever a martyr who died in defense of the first-day Sabbath? Or, couldyou, my brother, collect from the Scriptures evidence of its divine appointment, clear enough to solace your soul in the midst of the flames? From my inmost soul I pity that Covenanter who may be called to testify, at the stake, to the change of the Sabbath from the seventh to the first day of the week. Remember, too, that I am now in the path that was trodden by the saints for more than four thousand years; and it is foryouto show that that path was ever stopped up, unless by the presumption and inexcusable neglect of man. Truly, I am "compassed about by a great cloud of witnesses." I would follow the example of Jehovah himself, who "blessed the seventh day and sanctified it," and by whom "the Sabbath was made for man;" the example of Adam, Enoch, and Noah; of Abraham, Isaac, Jacob, and the twelve patriarchs; of Moses, Aaron, and those millions of Pilgrim Covenanters who united in its observance in the wilderness; the example of Samuel, David, and a host of other prophets; of Jesus Christ, our Divine Mediator, and "Lord of the Sabbath;" and of the Apostles of our Lord, together with the churches established and watered by them;—in one word, the example of all the saints, from Adam to the last Apostle; all of whom kept and honored the seventh day as "the Sabbath of the Lord their God," and, having finished their course with joy, are entered into that heavenly rest, of which that Sabbath was, and still is, an emblem.I intend, if the Lord will, to be present at the next meeting of our Synod, and meet my brethren face to face. I expect, of course, nothing less than to be excluded from the privileges of the church; but I rejoice that I have learned to respect the discipline of the Lord's house. I desire, therefore, with a willing heart to approach the altar, and, if the Head of the Church require it, to be "offered upon the sacrifice and service of your faith," that God may be glorified in my salvation, and not in my destruction. God forbid, that either prejudice, willful ignorance, passion, or personal resentment, should fan the flames of that altar!In conclusion, rest assured of my continued and unabated attachment to the cause of the Reformation, in general, and to the interests of the Reformed Presbyterian Church, in particular; and allow me to repeat what I have already intimated,that with every other doctrine contained in our Standards I am, so far as I understand my profession, entirely satisfied; nor have I abandonedthis one, but from a firm conviction that it is not taught in God's Word. I know well, that trials sore and many await me. God doth know, that my heart delighteth not in contention; but, my brother, have we not all "entered into a curse, and into an oath, to walk in God's law, which was given by Moses, the servant of God, and to observe and do all the commandments of the Lord our God?" Neh. 10:29.
My Dear Brother,—The mutual relation existing between us, as members of the same Synod, the glory of our common Lord, the interests of our Mission, and a sacred regard for personal character, all require, that the following statement be transmitted to you and my other co-presbyters, with as little delay as possible. If I am not actuated herein by a desire to promote God's glory and the salvation of men, may the Lord rebuke and forgive me, and "let the righteous smite me, it shall be a kindness!" May the Head of the Church grant to you, and to all the other members of Synod, a disposition to hear, with patience and candor, a narration of my recent experience, in which perhaps youmayfind things both "new and old."
My sentiments in relation to the "Sabbath of the Lord our God," have undergone an important change; to which I now wish to call your attention. Our Confession of Faith, Catechisms, and Testimony, all teach that the first day of the week is, and has been ever since the resurrection of Christ, the Christian Sabbath. This doctrinealone, of all those contained in our Standards, though I did believe it till lately, I can no longer receive. As to themannerof sanctifying the Sabbath,I believe all that you and I have always contended for; but, for the present, I am constrained to believe, that the seventh day of the week is the only weekly Sabbath that God has ever appointed.
My attention was first called to this subject by Rev. W. M. Jones, Missionary of the Baptist Church, who has recently abandoned his earlier views and practice in regard to the Sabbath. He not only argued the question with me at length, but gave me some publications of the American Sabbath Tract Society, which, as they seemed to breathe a spirit of ardent piety and zeal for God's law, I read with attention. Both in my discussion with him, and in the reading of those tracts, I struggled with all my might to convince myself, from the Scriptures, of the divine appointment of the first-day, or Christian Sabbath. But though I did not then doubt it, I was astonished to find how hard it is to prove it.
I searched all the books I could find, bearing on this question, and discovered, what I had never noticed before, that the early French and Genevan Reformers, with Calvin at their head, had taught the abrogation of the fourth commandment, as a ceremonial institution; and that they contended for a Sabbath, or stated day of worship, under the gospel, only as a wise and necessary human arrangement. I found that even Turretin, at a later period, had taught that the fourth commandment ispartlyceremonial, and that it was necessary to change the Sabbath from the seventh day, in order to put a difference between Jews and Christians. I found also, in my books, quotations, containing similar sentiments, from the celebrated Augsburg Confession. The only authors I could find who had attempted to prove, from the Scriptures, that the Sabbath has been changed from the seventh to the first day of the week, by divine authority, were, Turretin, and the framers of our Standards. Those authors appeared to dependmainlyfor proof upon three texts of Scripture:—Acts 20:7; 1 Cor. 16:1, 2; and Rev. 1:10. When I came to examine these texts, I was surprised and mortified, to find that they contain neither the word "Sabbath," nor any other synonymous with it. True, I had always thought that the "Lord's day," Rev. 1:10, was the first day of the week; but my opponents contended that the terms refer more properly to the seventh, which God styles "my holy day," Is. 58:13; and when I remembered "his challenging a special propriety in the seventh," I could not well deny it. Moreover, I could not find a single passage asserting that the first is holier than any other day of the week, or that Christians were, in the Apostles' days, in the habit of holding religious meetingsregularlyon that day. Neither could I discover that Christ or his Apostles had ever spoken, directly or indirectly, of keeping a day holy in honor of his resurrection; nor that that event, which is always held up as the occasion of the change of the Sabbath, is even once mentioned in connection with the first day, unless where it is recorded as a historical fact. On the other hand, I observed that Christ and his Apostleswere accustomedto enter into the synagogue on the seventh day, or Sabbath, for public worship. Luke 4:16; Acts 17:2, and elsewhere.
Thus, my dear brother, I saw at this critical moment all Scripture evidence forsaking me, while every inch of ground on which I could set my foot was trembling. It seemed as if the thunders of Sinai were uttering anew their awful threatenings, while the "still small voice" of "Him that dwelt in the bush" was whispering in my ears, "Theseventhday is the Sabbath of the Lord thy God." Ex. 20:10. "I am Jehovah, I change not." Mal. 3:6. "Verily, I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matt. 5:18. Still I hesitated. For a moment I thought of "going down to Egypt for help." The Fathers, thought I, have fixed the interpretation of these texts in favor of the observance of the first day. But immediately I heard a voice within me, saying, "Would you then observe a holy-day, whose appointment cannot be proved from the Bible, without the aid of human tradition? Could you admit the 'testimony of the Fathers,' to set aside one of the plainest injunctions of the moral law, that law that was written upon tables of stone, 'by the finger of God,' and styled, by way of preëminence, 'theTestimony?'" No! I replied, with an involuntary shudder; and another flood of Scriptures came rushing in, like "deep waters," to the very soul. "The law of the Lord is perfect." Ps. 19:7. "Forever, O Lord, thy word is settled in heaven." Ps. 119:89. "Thy righteousness is an everlasting righteousness, and thy law is the truth." Ps. 119:142. "All his commandments are sure; they stand fast forever and ever, and are done in truth and uprightness." Ps. 111:7, 8. "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill." Matt. 5:17. "Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31. O my brother, "the word of God is quick and powerful, and sharper than any two-edged sword."
You have now my reasons for embracing a doctrine which is confessedly at variance with our Standards. What I entreat of you is, that you will once more examine this subjectfor yourself, and see whether those Standards are consistent, on this point, either with the Scriptures, or with themselves.
You perhaps think that I have forsaken the "footsteps of the flock," and that testimony which has been sealed with the blood of martyrs. But tell me candidly, was there ever a martyr who died in defense of the first-day Sabbath? Or, couldyou, my brother, collect from the Scriptures evidence of its divine appointment, clear enough to solace your soul in the midst of the flames? From my inmost soul I pity that Covenanter who may be called to testify, at the stake, to the change of the Sabbath from the seventh to the first day of the week. Remember, too, that I am now in the path that was trodden by the saints for more than four thousand years; and it is foryouto show that that path was ever stopped up, unless by the presumption and inexcusable neglect of man. Truly, I am "compassed about by a great cloud of witnesses." I would follow the example of Jehovah himself, who "blessed the seventh day and sanctified it," and by whom "the Sabbath was made for man;" the example of Adam, Enoch, and Noah; of Abraham, Isaac, Jacob, and the twelve patriarchs; of Moses, Aaron, and those millions of Pilgrim Covenanters who united in its observance in the wilderness; the example of Samuel, David, and a host of other prophets; of Jesus Christ, our Divine Mediator, and "Lord of the Sabbath;" and of the Apostles of our Lord, together with the churches established and watered by them;—in one word, the example of all the saints, from Adam to the last Apostle; all of whom kept and honored the seventh day as "the Sabbath of the Lord their God," and, having finished their course with joy, are entered into that heavenly rest, of which that Sabbath was, and still is, an emblem.
I intend, if the Lord will, to be present at the next meeting of our Synod, and meet my brethren face to face. I expect, of course, nothing less than to be excluded from the privileges of the church; but I rejoice that I have learned to respect the discipline of the Lord's house. I desire, therefore, with a willing heart to approach the altar, and, if the Head of the Church require it, to be "offered upon the sacrifice and service of your faith," that God may be glorified in my salvation, and not in my destruction. God forbid, that either prejudice, willful ignorance, passion, or personal resentment, should fan the flames of that altar!
In conclusion, rest assured of my continued and unabated attachment to the cause of the Reformation, in general, and to the interests of the Reformed Presbyterian Church, in particular; and allow me to repeat what I have already intimated,that with every other doctrine contained in our Standards I am, so far as I understand my profession, entirely satisfied; nor have I abandonedthis one, but from a firm conviction that it is not taught in God's Word. I know well, that trials sore and many await me. God doth know, that my heart delighteth not in contention; but, my brother, have we not all "entered into a curse, and into an oath, to walk in God's law, which was given by Moses, the servant of God, and to observe and do all the commandments of the Lord our God?" Neh. 10:29.
Your Brother in Gospel bonds,J. W. Morton,Missionary of the Ref. Presb. Church
On the 21st of April, 1819, I set sail, with my family, from Port-au-Prince, bidding farewell to Haïti and her children, whom perhaps we shall never see again in this vale of tears. We arrived at Boston, all in good health, on the first Sabbath in May.
On the evening of Tuesday, May 22, the Synod was convened in Philadelphia; and the next morning I appeared and took my seat with the other members.
After noon, the same day, Rev. David Scott stated to Synod, that I had made known a change of views in relation to the Sabbath, and moved that a committee of three be appointed to confer with me, and report what farther action should be taken in the case.
While this motion was pending, I stated, in substance, that, as I was alone in a Synod of more than sixty members, without a single man to plead my cause, I thought I had a right todemandthat theproceedings should be instituted in strict accordance with the letter of the law. I was here interrupted by the Moderator, who, having informed me that I had no right to dictate to the Court the method of proceeding with its own business, peremptorily ordered me to take my seat. I obeyed, of course, though I could not see what dictation there was in demanding a legal trial, according to the printed rules of Synod. The motion was carried, and the committee appointed.
Next morning, May 24, I had a conference of half an hour with this committee, and at noon another, that lasted about the same time. Their principal object seemed to be, to ascertain whether I was ready torecant, and submit to censure for my past errors, I assured them, that while I had not the slightest wish to withdraw from the communion of the Reformed Presbyterian Church, I adhered to every word in my Circular, and must continue to do so, till convinced of error by the infallible scriptures. The committee quoted several texts, and advised me to read several authors, after which our conference was closed.
After noon they presented their report, recommending that the following Libel be preferred against me by Synod:—
LIBEL PREFERRED AGAINST J. W. MORTON.
Whereas, denying that the first day of the week is the day on which the Christian Sabbath should be kept, is a heinous sin and scandal, contrary to the Word of God, and the Profession of the Reformed Presbyterian Church, founded thereon—Acts20:7, "And upon the first day of the week, when the disciples came together to break bread," &c.;Shorter Catechism, "From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath, and the first day of the week ever since,to continue to the end of the world, which is the Christian Sabbath."
Yet true it is, that you, Rev. J. W. Morton, are guilty of the scandal above stated, in so far as you, the said J. W, Morton, at Port-au Prince, Haïti, 17th of January, 1849, did publish a Circular, in which you oppugned and denied that the first day of the week is the Christian Sabbath, which being found relevant, and proved against you, you ought to be proceeded against by the censures of the Lord's House.
A true copy. By order of the Synod.[Signed]John Wallace, Ass't Clerk.
After some discussion, the above Libel was decided to be relevant, and the Clerk was directed to serve a copy on me, with citation to appear for trial the next day, after noon.
I went to my lodgings that evening with a heavy heart, I was convinced, from the spirit of determined opposition that had been manifested by many of the brethren, when the Libel was under consideration, that the majority had already determined that I should not be permitted to "speak for myself." True, I knew very well that the Apostle Paul had once enjoyed this liberty, through the cool civility of a Roman Governor, and afterwards, through that of a Roman King; but I knew justaswell, that Felix and Aggrippa were heathens, while my brethren are Christians; and that the dignity of a court, composed of "worms of the dust," has been much better understood, since the famous "Diet of Worms," than ever before.
Still, I could not forbear asking myself, Why is there now such bitter opposition to an Institution that was once the delight of both God and man? Why do men hate with such perfect hatred what Jehovah made, and blessed, and sanctified, beforesin had entered into the world? Why shouldthisdaughter of Innocence be spurned, from every door, and loaded with the damning reproach of Judaism, while her twin sister, Marriage, sucks the breasts, and is dandled upon the knees of Orthodoxy? Why should I be ranked with thieves and murderers, for believing that "the seventh day is the Sabbath of the Lord my God?" Bitter were the tears that flowed; and more bitter still was the reflection, that "when I wept, that was to my reproach."
I was hedged in round about, and what could I do? I could only exclaim, with the "sweet Singer of Israel," "Let not them that wait on thee, O Lord God of Hosts, be ashamed for my sake; let not those that seek thee be confounded for my sake, O God of Israel. Because for thy sake I have borne reproach; shame hath covered my face. I am become a stranger unto my brethren, and an alien unto my mother's children. For the zeal of thy house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me." Never shall I forget the sensation experienced while the last sentence was passing through my mind: "And the reproaches of them that reproached thee are fallen upon me." I know not how often, during that night, I repeated these words, and compared them with the exhortation of the Apostle: "Let us go forth therefore unto him without the camp, bearing his reproach." These were the comforts, that, "in the multitude of my thoughts within me," then delighted my soul. I was about to go forth "without the camp;" and it was indeed refreshing, in that hour of trial, to believe, that I was bearing a portion of the same burden that had once bowed down the "Man of Sorrows."
My trial came on after noon, May 25th. The following extract from the published Minutes of Synod is, I believe, a correct, and sufficiently full, account of the final issue; only it makes no mention of the fact that I protested against the proceedings, and appealed to the head of the Church, for reasons to be given in afterwards. Why this fact was not recorded, I have not been able to ascertain.
EXTRACT FROM MINUTES OF SYNOD.
Order of the day, viz., the case of Mr. Morton, called for. The libel was then read by the Clerk; when Mr. Morton having, in reply to the Moderator, answered that he was prepared for trial, the substance of the libel was again stated in his hearing. Mr. Morton was then called upon, according to the rule provided for in such cases, either to confess the charge or put himself upon his trial. Mr. Morton in return acknowledged that he had denied that the day commonly called the Christian Sabbath is so by Divine appointment, and then proceeded to plead the irrelevancy of the charge by endeavoring to prove the perpetuity of the law for the observance of the seventh day. While so doing, he was arrested by the Moderator, who informed him that the charge contained in the libel was such that Mr. Morton could only prove its irrelevancy to censure by proving that the appropriation of the first day of the week, known as the Christian Sabbath, to secular employments, or teaching so to do, is not relevant to censure, which attempt the Moderator would consider disorderly, and would not allow.From this decision J. M. Willson appealed, when the Moderator's decision was unanimously sustained. Upon this Mr. Morton declined the authority of the court.Resolved, That Mr. Morton's appointment as missionary to Haïti be revoked.Resolved, That inasmuch as Mr. Morton has now publicly declined the authority of this court, he be suspended from theexercise of the Christian ministry, and from the privileges of the Reformed Presbyterian Church.The Moderator then publicly pronounced the sentence of suspension on Mr. Morton, agreeably to the above resolution.
Order of the day, viz., the case of Mr. Morton, called for. The libel was then read by the Clerk; when Mr. Morton having, in reply to the Moderator, answered that he was prepared for trial, the substance of the libel was again stated in his hearing. Mr. Morton was then called upon, according to the rule provided for in such cases, either to confess the charge or put himself upon his trial. Mr. Morton in return acknowledged that he had denied that the day commonly called the Christian Sabbath is so by Divine appointment, and then proceeded to plead the irrelevancy of the charge by endeavoring to prove the perpetuity of the law for the observance of the seventh day. While so doing, he was arrested by the Moderator, who informed him that the charge contained in the libel was such that Mr. Morton could only prove its irrelevancy to censure by proving that the appropriation of the first day of the week, known as the Christian Sabbath, to secular employments, or teaching so to do, is not relevant to censure, which attempt the Moderator would consider disorderly, and would not allow.
From this decision J. M. Willson appealed, when the Moderator's decision was unanimously sustained. Upon this Mr. Morton declined the authority of the court.
Resolved, That Mr. Morton's appointment as missionary to Haïti be revoked.
Resolved, That inasmuch as Mr. Morton has now publicly declined the authority of this court, he be suspended from theexercise of the Christian ministry, and from the privileges of the Reformed Presbyterian Church.
The Moderator then publicly pronounced the sentence of suspension on Mr. Morton, agreeably to the above resolution.
Not long afterwards I presented to the Moderator the following Reasons of Protest and Appeal, with a request that he would allow them to be laid before the court, which he utterly refused to do.
REASONS OF PROTEST AND APPEAL.
I do respectfully protest against the action of Synod in my case, on the 24th of the present month, and appeal therefrom to the Lord Jesus Christ, the King and Head of the Church, for the following reasons:—1st. Because I was not allowed to prove the irrelevancy of the charge made against me, by an appeal to the Bible, "the only rule of faith and manners."2nd. Because I believe that the statements, on the subject of the Sabbath, set forth in our subordinate standards, are inconsistent with one another, and in part contrary to the Word of God: yet it was by these unscriptural portions, that I was tried and condemned.Brethren, I entertain no hard feelings towards you. My daily prayer to God is, that you may be saved, and led into all truth. I did hope that you would hear and consider the claims of the Lord's holy Sabbath, when presented in a mild and affectionate manner. But either I have failed to present the question with sufficient tenderness, or you have determined to avoid all discussion in regard to it.It grieves me to the soul to bid you farewell. Both God and man will bear witness, in the day of final reckoning, that you have trampled down, by the resistless force of an overwhelming majority, one who was endeavoring with both hands to hold up the standard of the great Covenant God of our fathers. But though for the present cast down, I am not dismayed. The Sabbath of the Lord God is a richer treasure than the richest you can either give or take away. "Rejoice not against me, O mine enemy; when I fall, I shall arise; when I sit in darkness, the Lord will be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgmentfor me; he will bring me forth to the light, and I shall behold his righteousness."Brethren, I shall meet you before the judgment seat of Christ, on that day when he shall come "with ten thousand of his saints." "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, amen."
I do respectfully protest against the action of Synod in my case, on the 24th of the present month, and appeal therefrom to the Lord Jesus Christ, the King and Head of the Church, for the following reasons:—
1st. Because I was not allowed to prove the irrelevancy of the charge made against me, by an appeal to the Bible, "the only rule of faith and manners."
2nd. Because I believe that the statements, on the subject of the Sabbath, set forth in our subordinate standards, are inconsistent with one another, and in part contrary to the Word of God: yet it was by these unscriptural portions, that I was tried and condemned.
Brethren, I entertain no hard feelings towards you. My daily prayer to God is, that you may be saved, and led into all truth. I did hope that you would hear and consider the claims of the Lord's holy Sabbath, when presented in a mild and affectionate manner. But either I have failed to present the question with sufficient tenderness, or you have determined to avoid all discussion in regard to it.
It grieves me to the soul to bid you farewell. Both God and man will bear witness, in the day of final reckoning, that you have trampled down, by the resistless force of an overwhelming majority, one who was endeavoring with both hands to hold up the standard of the great Covenant God of our fathers. But though for the present cast down, I am not dismayed. The Sabbath of the Lord God is a richer treasure than the richest you can either give or take away. "Rejoice not against me, O mine enemy; when I fall, I shall arise; when I sit in darkness, the Lord will be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgmentfor me; he will bring me forth to the light, and I shall behold his righteousness."
Brethren, I shall meet you before the judgment seat of Christ, on that day when he shall come "with ten thousand of his saints." "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, amen."