SABBATH.
NUMBER TWO.
To the Editors of the North Star:
Gentlemen:ーThe subject of my last letter appeared naturally to divide itself into two partsーthe causes which made it necessary to pass such a resolution, and the subject of the resolution itself. I have already treated upon the necessity, in the present state of public opinion, and the position of the Church, of passing such a resolution, and, I hope, succeeded in showing the importance of the motion. I shall now treat of the subject of the resolution itselfーthe "Sabbath." This is the more important just now, as public attention appears to be directed to this point; two meetings having been held in this city, within the last two weeks, for the purpose of adopting, among other movements, measures for enforcing the better observance of this ordinance of the Church. If we trace this institution as far back as we are able, we shall find it first mentioned in the account of the creation given by Moses to the Children of Israel, as the foundation of the law. Moses says:
"And God blessed the seventh day, and sanctified it, because in it He had rested from all His works which God created and made."
Upon this circumstance, Moses founded the severe, but necessary, institution of the Sabbath. (Exodus xxxi, 14-17.) Severe though it was, it was, nevertheless, just, because necessary for the purpose which its great Author had in viewーthe perfection and ultimate happiness of the human race. When we consider the extensive operation of this principle in the Mosaic polity, the minuteness of its details, and the severity of the punishments attending its infraction, we cease to wonder that the Jews, after their return from captivity, should regard it with a kind of superstitious reverence, almost amounting to awe. It was this extreme feeling of dread, after the terrible judgments which they had undergone for their departure from the institutions of Moses, which forced them under all their conquerers, and under all circumstances, to agitate for the enjoyment of their own laws and customs. This constant agitation and determined maintenance of Jewish customs, chiefly under the Roman empire, first brought the Sabbath into general note; and, no doubt, finally caused the adoption of what has been technically called the "Christian Sabbath." Very early after the Jews returned from Babylon, it became customary for them to assemble on the Sabbath day for the purpose of reading and hearing the law; and when the Christian religion was introduced, they still remained zealous of the law; (Acts xxi, 20-21;) and, no doubt, kept the Sabbath nearly as strictly as they had previously done. And, although the doctrines of Christ and his apostles have been so long extant; and are pretty conclusive upon the subject, it does not appear, at present, to be rightly understood. When Jesus Christ commenced his ministry, the Pharisees of that day found great fault with him and his disciples, for not keeping the Sabbath so strictly as they were in the habit of doing. But he told them, that they were altogether mistaken in regard to this matter; that it was not only "lawful to do good on the Sabbath day," but even works of common necessity were lawful; that the Pharisees themselves, while they complained of him healing the sick, would do anything that tended to the preservation of their own cattle. Thus, it being necessary that his disciples should eat, made it also lawful to gather the corn on the Sabbath day, that they might eat. He showed them, that even David, upon a case of necessity, had "entered into the house of God," and had eaten the "shew bread," and had given to those who were with him, which was equally unlawful, and could only be justified by the necessity of the case. Now, gentlemen, I ask the Pharisees of the present day, if it is not equally necessary that we should meet, to agitate for the freedom of the oppressed and down-trodden slave, on the only day in the week when the mass of the people are at liberty to hear, even if it be the Sabbath! But these were not the only cases of Sabbath breaking which the Savior showed them, that were habitually occurring before their eyes, and apparently without observation. The priests were constantly in the habit of desecrating the Sabbath, "and were blameless." They were obliged to infringe one part of the law, that they might be able to keep another entire. But Jesus told us, that "The Sabbath was made for man, and not man for the Sabbath." If we are to keep the Sabbath according to the "traditions" of the Pharisees (of the present day) instead of following the instructions of the Saviour, ought they not to tell us by what rule we are to be guided, and what are the penalties attached to its infraction! If we are bound to keep it, will they tell us how far we are to go? and where we are to stay? Shall we, on that day, "do no manner of work;" nor our sons, nor our daughters, nor our man-servants, nor our maid-servants, nor our oxen, nor our asses, nor any of our cattle, nor the stranger that is within our gates, that all these persons may rest, as well as we? Shall we be allowed, even to make a fire in our dwellings on that day? These are some of the requirements of the Mosaic law, with regard to the Sabbath; and death is the penalty for their infraction. If we are bound to keep any part of it, it appears to me, that we are bound to keep the whole. In my next, I will inquire how far we are bound to keep the Sabbath, under the Christian dispensation; or any other day answering thereto.
I am, Gentlemen, yours,
RICHARD SULLEY.