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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..e2bd434 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #68714 (https://www.gutenberg.org/ebooks/68714) diff --git a/old/68714-0.txt b/old/68714-0.txt deleted file mode 100644 index 6beb786..0000000 --- a/old/68714-0.txt +++ /dev/null @@ -1,21179 +0,0 @@ -The Project Gutenberg eBook of History of the Sabbath and first day -of the week, by John Nevins Andrews - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: History of the Sabbath and first day of the week - -Author: John Nevins Andrews - -Release Date: August 8, 2022 [eBook #68714] - -Language: English - -Produced by: Brian Wilson and the Online Distributed Proofreading Team - at https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK HISTORY OF THE SABBATH AND -FIRST DAY OF THE WEEK *** - - - - - - - HISTORY - OF - THE SABBATH - AND - FIRST DAY OF THE WEEK. - - BY J. N. ANDREWS. - - SECOND EDITION—ENLARGED. - - STEAM PRESS - OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION, - BATTLE CREEK, MICH.: - - 1873. - - - - -PREFACE. - - -The history of the Sabbath embraces the period of 6000 years. The seventh -day is the Sabbath of the Lord. The acts which constituted it such were, -first, the example of the Creator; secondly, his placing his blessing -upon the day; and thirdly, the sanctification or divine appointment of -the day to a holy use. The Sabbath, therefore, dates from the beginning -of our world’s history. The first who Sabbatized on the seventh day is -God the Creator; and the first seventh day of time is the day which he -thus honored. The highest of all possible honors does, therefore, pertain -to the seventh day. Nor is this honor confined to the first seventh day -of time; for so soon as God had rested upon that day, he appointed the -seventh day to a holy use, that man might hallow it in memory of his -Creator. - -This divine appointment grows out of the nature and fitness of things, -and must have been made directly to Adam, for himself and wife were then -the only beings who had the days of the week to use. As it was addressed -to Adam while yet in his uprightness, it must have been given to him -as the head of the human family. The fourth commandment bases all its -authority upon this original mandate of the Creator, and must, therefore, -be in substance what God commanded to Adam and Eve as the representatives -of mankind. - -The patriarchs could not possibly have been ignorant of the facts and the -obligation which the fourth commandment shows to have originated in the -beginning, for Adam was present with them for a period equal to more than -half the Christian dispensation. Those, therefore, who walked with God in -the observance of his commandments did certainly hallow his Sabbath. - -The observers of the seventh day must therefore include the ancient -godly patriarchs, and none will deny that they include also the prophets -and the apostles. Indeed, the entire church of God embraced within the -records of inspiration were Sabbath-keepers. To this number must be added -the Son of God. - -What a history, therefore, has the Sabbath of the Lord! It was instituted -in Paradise, honored by several miracles each week for the space of forty -years, proclaimed by the great Law-giver from Sinai, observed by the -Creator, the patriarchs, the prophets, the apostles, and the Son of God! -It constitutes the very heart of the law of God, and so long as that law -endures, so long shall the authority of this sacred institution stand -fast. - -Such being the record of the seventh day, it may well be asked, How came -it to pass that this day has been abased to the dust, and another day -elevated to its sacred honors? The Scriptures nowhere attribute this work -to the Son of God. They do, however, predict the great apostasy in the -Christian church, and that the little horn, or man of sin, the lawless -one, should think to change times and laws. - -It is the object of the present volume to show, 1. The Bible record of -the Sabbath; 2. The record of the Sabbath in secular history; 3. The -record of the Sunday festival, and of the several steps by which it has -usurped the place of the ancient Sabbath. - -The writer has attempted to ascertain the exact truth in the case by -consulting the original authorities as far as it has been possible to -gain access to them. The margin will show to whom he is mainly indebted -for the facts presented in this work, though it indicates only a very -small part of the works consulted. He has given the exact words of the -historians, and has endeavored, conscientiously, to present them in such -a light as to do justice to the authors quoted. - -It is not the fault of the writer that the history of the Sunday festival -presents such an array of frauds and of iniquities in its support. These -are, in the nature of the case, essential to its very existence, for the -claim of a usurper is necessarily based in fraud. The responsibility for -these rests with those who dare commit or uphold such acts. The ancient -Sabbath of the Lord has never needed help of this kind, and never has its -record been stained by fraud or falsehood. - - J. N. A. - -_Battle Creek, Mich., Nov. 14, 1873._ - - - - -CONTENTS - - - PART I.—BIBLE HISTORY. - - PAGES. - - CHAPTER I. - - THE CREATION, 9-13 - - CHAPTER II. - - THE INSTITUTION OF THE SABBATH, 13-32 - - CHAPTER III. - - THE SABBATH COMMITTED TO THE HEBREWS, 33-44 - - CHAPTER IV. - - THE FOURTH COMMANDMENT, 44-50 - - CHAPTER V. - - THE SABBATH WRITTEN BY THE FINGER OF GOD, 51-64 - - CHAPTER VI. - - THE SABBATH DURING THE DAY OF TEMPTATION, 64-82 - - CHAPTER VII. - - THE FEASTS, NEW MOONS, AND SABBATHS, OF THE HEBREWS, 82-92 - - CHAPTER VIII. - - THE SABBATH FROM DAVID TO NEHEMIAH, 92-109 - - CHAPTER IX. - - THE SABBATH FROM NEHEMIAH TO CHRIST, 109-114 - - CHAPTER X. - - THE SABBATH DURING THE LAST OF THE SEVENTY WEEKS, 115-157 - - CHAPTER XI. - - THE SABBATH DURING THE MINISTRY OF THE APOSTLES, 158-192 - - PART II.—SECULAR HISTORY. - - CHAPTER XII. - - EARLY APOSTASY IN THE CHURCH, 193-203 - - CHAPTER XIII. - - THE SUNDAY-LORD’S DAY NOT TRACEABLE TO THE APOSTLES, 204-228 - - CHAPTER XIV. - - THE FIRST WITNESSES FOR SUNDAY, 228-243 - - CHAPTER XV. - - EXAMINATION OF A FAMOUS FALSEHOOD, 243-258 - - CHAPTER XVI. - - ORIGIN OF FIRST-DAY OBSERVANCE, 258-281 - - CHAPTER XVII. - - THE NATURE OF EARLY FIRST-DAY OBSERVANCE, 282-308 - - CHAPTER XVIII. - - THE SABBATH IN THE RECORD OF THE EARLY FATHERS, 308-331 - - CHAPTER XIX. - - THE SABBATH AND FIRST DAY DURING THE FIRST FIVE CENTURIES, 332-368 - - CHAPTER XX. - - SUNDAY DURING THE DARK AGES, 368-398 - - CHAPTER XXI. - - TRACES OF THE SABBATH DURING THE DARK AGES, 398-432 - - CHAPTER XXII. - - POSITION OF THE REFORMERS CONCERNING THE SABBATH AND FIRST DAY, 432-446 - - CHAPTER XXIII. - - LUTHER AND CARLSTADT, 446-459 - - CHAPTER XXIV. - - SABBATH-KEEPERS IN THE SIXTEENTH CENTURY, 459-470 - - CHAPTER XXV. - - HOW AND WHEN SUNDAY APPROPRIATED THE FOURTH COMMANDMENT, 470-479 - - CHAPTER XXVI. - - ENGLISH SABBATH-KEEPERS, 479-492 - - CHAPTER XXVII. - - THE SABBATH IN AMERICA, 493-512 - - - - -HISTORY OF THE SABBATH. - - - - -PART I—BIBLE HISTORY. - - - - -CHAPTER I. - -THE CREATION. - - Time and eternity—The Creator and his work—Events of the first - day of time—Of the second—Of the third—Of the fourth—Of the - fifth—Of the sixth. - - -Time, as distinguished from eternity, may be defined as that part of -duration which is measured by the Bible. From the earliest date in the -book of Genesis to the resurrection of the unjust at the end of the -millennium, the period of about 7000 years is measured off.[1] Before the -commencement of this great week of time, duration without beginning fills -the past; and at the expiration of this period, unending duration opens -before the people of God. Eternity is that word which embraces duration -without beginning and without end. And that Being whose existence -comprehends eternity, is he who only hath immortality, the King eternal, -immortal, invisible, the only wise God.[2] - -When it pleased this infinite Being, he gave existence to our earth. Out -of nothing God created all things;[3] “so that things which are seen -were not made of things which do appear.” This act of creation is that -event which marks the commencement of the first week of time. He who -could accomplish the whole work with one word chose rather to employ six -days, and to accomplish the result by successive steps. Let us trace the -footsteps of the Creator from the time when he laid the foundation of the -earth until the close of the sixth day, when the heavens and the earth -were finished, “and God saw everything that he had made, and behold, it -was very good.”[4] - -On the first day of time God created the heaven and the earth. The earth -thus called into existence was without form, and void; and total darkness -covered the Creator’s work. Then “God said, Let there be light; and there -was light.” “And God divided the light from the darkness,” and called the -one day, and the other night.[5] - -On the second day of time “God said, Let there be a firmament [margin, -Heb., expansion] in the midst of the waters, and let it divide the waters -from the waters.” The dry land had not yet appeared; consequently the -earth was covered with water. As no atmosphere existed, thick vapors -rested upon the face of the water; but the atmosphere being now called -into existence by the word of the Creator, causing those elements -to unite which compose the air we breathe, the fogs and vapors that -had rested upon the bosom of the water were borne aloft by it. This -atmosphere or expansion is called heaven.[6] - -On the third day of time God gathered the waters together and caused the -dry land to appear. The gathering together of the waters God called seas; -the dry land, thus rescued from the waters, he called earth. “And God -said, Let the earth bring forth grass, the herb yielding seed, and the -fruit-tree yielding fruit after his kind, whose seed is in itself, upon -the earth: and it was so.” “And God saw that it was good.”[7] - -On the fourth day of time “God said, Let there be lights in the firmament -of the heaven, to divide the day from the night; and let them be for -signs, and for seasons, and for days, and years.” “And God made two great -lights; the greater light to rule the day, and the lesser light to rule -the night; he made the stars also.” Light had been created on the first -day of the week; and now on the fourth day he causes the sun and moon -to appear as light-bearers, and places the light under their rule. And -they continue unto this day according to his ordinances, for all are his -servants. Such was the work of the fourth day. And the Great Architect, -surveying what he had wrought, pronounced it good.[8] - -On the fifth day of time “God created great whales, and every living -creature that moveth, which the waters brought forth abundantly, after -their kind, and every winged fowl after his kind: and God saw that it was -good.”[9] - -On the sixth day of time “God made the beast of the earth after his -kind, and cattle after their kind, and everything that creepeth upon the -earth after his kind: and God saw that it was good.” Thus the earth, -having been fitted for the purpose, was filled with every order of -living creature, while the air and waters teemed with animal existence. -To complete this noble work of creation, God next provides a ruler, the -representative of himself, and places all in subjection under him. “And -God said, Let us make man in our image, after our likeness: and let them -have dominion over the fish of the sea, and over the fowl of the air, and -over the cattle, and over all the earth, and over every creeping thing -that creepeth upon the earth.” “And the Lord God formed man of the dust -of the ground, and breathed into his nostrils the breath of life; and -man became a living soul. And the Lord God planted a garden eastward in -Eden; and there he put the man whom he had formed. And out of the ground -made the Lord God to grow every tree that is pleasant to the sight, and -good for food; the tree of life also in the midst of the garden, and the -tree of knowledge of good and evil.” Last of all, God created Eve, the -mother of all living. The work of the Creator was now complete. “The -heavens and the earth were finished, and all the host of them.” “And God -saw everything that he had made, and behold, it was very good.” Adam and -Eve were in paradise; the tree of life bloomed on earth; sin had not -entered our world, and death was not here, for there was no sin. “The -morning stars sang together, and all the sons of God shouted for joy.” -Thus ended the sixth day.[10] - - - - -CHAPTER II. - -THE INSTITUTION OF THE SABBATH. - - Event on the seventh day—Why the Creator rested—Acts by which - the Sabbath was made—Time and order of their occurrence—Meaning - of the word _sanctified_—The fourth commandment refers the - origin of the Sabbath to creation—The second mention of the - Sabbath confirms this fact—The Saviour’s testimony—When did - God sanctify the seventh day—Object of the Author of the - Sabbath—Testimony of Josephus and of Philo—Negative argument - from the book of Genesis considered—Adam’s knowledge of the - Sabbath not difficult to be known by the patriarchs. - - -The work of the Creator was finished, but the first week of time was -not yet completed. Each of the six days had been distinguished by the -Creators work upon it; but the seventh was rendered memorable in a very -different manner. “And on the seventh[11] day God ended his work which -he had made; and he rested on the seventh day from all his work which he -had made.” In yet stronger language it is written: “On the seventh day he -rested, and was REFRESHED.”[12] - -Thus the seventh day of the week became the rest-day of the Lord. How -remarkable is this fact! “The everlasting God, the Lord, the Creator of -the ends of the earth, fainteth not, neither is weary.”[13] He needed -no rest; yet it is written, “On the seventh day he rested, and was -refreshed.” Why does not the record simply state the cessation of the -Creator’s work? Why did he at the close of that work employ a day in -rest? The answer will be learned from the next verse. He was laying the -foundation of a divine institution, the memorial of his own great work. - -“And God blessed the seventh day, and sanctified it; _because_ that in it -he had rested from all his work which God created and made.” The fourth -commandment states the same fact: He “rested the seventh day; _wherefore_ -the Lord blessed the Sabbath day, and hallowed it.”[14] - -The blessing and sanctification of the seventh day were because that God -had rested upon it. His resting upon it, then, was to lay the foundation -for blessing and sanctifying the day. His being refreshed with this rest, -implies that he delighted in the act which laid the foundation for the -memorial of his great work. - -The second act of the Creator in instituting this memorial was to place -his blessing upon the day of his rest. Thenceforward it was the blessed -rest-day of the Lord. A third act completes the sacred institution. The -day already blessed of God is now, last of all, sanctified or hallowed -by him. To sanctify is “to separate, set apart, or appoint to a holy, -sacred, or religious use.” To hallow is “to make holy; to consecrate; to -set apart for a holy or religious use.”[15] - -The time when these three acts were performed is worthy of especial -notice. The first act was that of rest. This took place on the seventh -day; for the day was employed in rest. The second and third acts took -place when the seventh day was past. “God blessed the seventh day, and -sanctified it: because that in it he _had_ rested from all his work.” -Hence it was on the first day of the second week of time that God -blessed the seventh day, and set it apart to a holy use. The blessing and -sanctification of the seventh day, therefore, relate not to the first -seventh day of time, but to the seventh day of the week for time to come, -in memory of God’s rest on that day from the work of creation. - -With the beginning of time, God began to count days, giving to each an -ordinal number for its _name_. Seven _different_ days receive as many -different _names_. In memory of that which he did on the last of these -days, he sets that day apart by _name_ to a holy use. This act gave -existence to weeks, or periods of seven days. For with the seventh day, -he ceased to count, and, by the divine appointment of that day to a holy -use in memory of his rest thereon, he causes man to begin the count of a -new week so soon as the first seventh day had ceased. And as God has been -pleased to give man, _in all_, but _seven_ different days, and has given -to each one of these days a name which indicates its exact place in the -week, his act of setting apart one of these by name, which act created -weeks and gave man the Sabbath, can never—except by sophistry—be made to -relate to an indefinite or uncertain day. - -The days of the week are measured off by the revolution of _our earth_ on -its axis; and hence our seventh day, as such, can come only to dwellers -on this globe. To Adam and Eve, therefore, as inhabitants of this earth, -and not to the inhabitants of some other world, were the days of the week -given to use. Hence, when God set apart one of these days to a holy use -in memory of his own rest on that day of the week, the very essence of -the act consisted in his telling Adam that this day should be used only -for sacred purposes. Adam was then in the garden of God, placed there by -the Creator to dress it and to keep it. He was also commissioned of God -to subdue the earth.[16] When therefore the rest-day of the Lord should -return, from week to week, all this secular employment, however proper -in itself, must be laid aside, and the day observed in memory of the -Creator’s rest. - -Dr. Twisse quotes Martin Luther thus: - - “And Martin Luther professeth as much (tome vi. in Gen. 2:3). - ‘It follows from hence,’ saith he, ‘that, if Adam had stood in - his innocency, yet he should have kept the seventh day holy, - that is, on that day he should have taught his children, and - children’s children, what was the will of God, and wherein his - worship did consist; he should have praised God, given thanks, - and offered. On other days he should have tilled his ground, - looked to his cattle.’”[17] - -The Hebrew verb, _kadash_, here rendered _sanctified_, and in the fourth -commandment rendered _hallowed_, is defined by Gesenius, “To pronounce -holy, to sanctify; to institute any holy thing, to appoint.”[18] It -is repeatedly used in the Old Testament for a public appointment or -proclamation. Thus, when the cities of refuge were set apart in Israel, -it is written: “They appointed [margin, Heb., sanctified] Kedesh in -Galilee in Mount Naphtali, and Shechem in Mount Ephraim,” &c. This -sanctification or appointment of the cities of refuge was by a public -announcement to Israel that these cities were set apart for that -purpose. This verb is also used for the appointment of a public fast, -and for the gathering of a solemn assembly. Thus it is written: “Sanctify -[_i. e._, appoint] ye a fast, call a solemn assembly, gather the elders -and all the inhabitants of the land into the house of the Lord your God.” -“Blow the trumpet in Zion, sanctify [_i. e._, appoint] a fast, call a -solemn assembly.” “And Jehu said, Proclaim [margin, Heb., sanctify] a -solemn assembly for Baal.”[19] This appointment for Baal was so public -that all the worshipers of Baal in all Israel were gathered together. -These fasts and solemn assemblies were sanctified or set apart by a -public appointment or proclamation of the fact. When therefore God set -apart the seventh day to a holy use, it was necessary that he should -state that fact to those who had the days of the week to use. Without -such announcement the day could not be set apart from the others. - -But the most striking illustration of the meaning of this word may be -found in the record of the sanctification of Mount Sinai.[20] When God -was about to speak the ten commandments in the hearing of all Israel, he -sent Moses down from the top of Mount Sinai to restrain the people from -touching the mount. “And Moses said unto the Lord, The people cannot -come up to Mount Sinai; for thou chargedst us, saying, Set bounds about -the mount, and _sanctify it_.” Turning back to the verse where God gave -this charge to Moses, we read: “And thou shalt set bounds unto the people -round about, _saying_, Take heed to yourselves, that ye go not up into -the mount or touch the border of it.” Hence to sanctify the mount was to -command the people not to touch even the border of it; for God was about -to descend in majesty upon it. In other words, to sanctify or set apart -to a holy use Mount Sinai, was to tell the people that God would have -them treat the mountain as sacred to himself. And thus also to sanctify -the rest-day of the Lord was to tell Adam that he should treat the day as -holy to the Lord. - -The declaration, “God blessed the seventh day, and sanctified it,” is not -indeed a commandment for the observance of that day; but it is the record -that such a precept was given to Adam.[21] For how could the Creator “set -apart to a holy use” the day of his rest, when those who were to use the -day knew nothing of his will in the case? Let those answer who are able. - -This view of the record in Genesis we shall find to be sustained by all -the testimony in the Bible relative to the rest-day of the Lord. The -facts which we have examined are the basis of the fourth commandment. -Thus spake the great Law-giver from the summit of the flaming mount: -“Remember the Sabbath day, to keep it holy.” “The seventh day is the -Sabbath of the Lord thy God.” “For in six days the Lord made heaven and -earth, the sea, and all that in them is, and rested the seventh day: -wherefore the Lord blessed the Sabbath day, and hallowed it.”[22] - -The term Sabbath is transferred from the Hebrew language, and signifies -rest.[23] The command, “Remember the Sabbath day, to keep it holy,” is -therefore exactly equivalent to saying, “Remember the rest-day, to keep -it holy.” The explanation which follows sustains this statement: “The -seventh day is the Sabbath [or rest-day] of the Lord thy God.” The origin -of this rest-day is given in these words: “For in six days the Lord -made heaven and earth, the sea, and all that in them is, and rested the -seventh day: wherefore the Lord blessed the Sabbath day, and hallowed -it.” That which is enjoined in the fourth commandment is to keep holy -the rest-day of the Lord. And this is defined to be the day on which -he rested from the work of creation. Moreover, the fourth commandment -calls the seventh day the Sabbath day at the time when God blessed and -hallowed that day; therefore the Sabbath is an institution dating from -the foundation of the world. The fourth commandment points back to the -creation for the origin of its obligation; and when we go back to that -point, we find the substance of the fourth commandment given to Adam: -“God blessed the seventh day and sanctified it;” _i. e._, set it apart to -a holy use. And in the commandment itself, the same fact is stated: “The -Lord blessed the Sabbath day, and hallowed it;” _i. e._, appointed it to -a holy use. The one statement affirms that “God blessed the seventh day, -and sanctified it;” the other, that “the Lord blessed the Sabbath day, -and hallowed it.” These two statements refer to the same acts. Because -the word Sabbath does not occur in the first statement, it has been -contended that the Sabbath did not originate at creation, it being the -seventh day merely which was hallowed. From the second statement, it has -been contended that God did not bless the seventh day at all, but simply -the Sabbath institution. But both statements embody all the truth. God -blessed the seventh day, and sanctified it; and this day thus blessed and -hallowed was his holy Sabbath, or rest-day. Thus the fourth commandment -establishes the origin of the Sabbath at creation. - -The second mention of the Sabbath in the Bible furnishes a decisive -confirmation of the testimonies already adduced. On the sixth day of the -week, Moses, in the wilderness of Sin, said to Israel, “To-morrow is -the rest of the holy Sabbath unto the Lord.”[24] What had been done to -the seventh day since God blessed and sanctified it as his rest-day in -paradise? Nothing. What did Moses do to the seventh day to make it the -rest of the holy Sabbath unto the Lord? Nothing. Moses on the sixth day -simply states the fact that the morrow is the rest of the holy Sabbath -unto the Lord. The seventh day had been such ever since God blessed and -hallowed the day of his rest. - -The testimony of our divine Lord relative to the origin and design of the -Sabbath is of peculiar importance. He is competent to testify, for he -was with the Father in the beginning of the creation.[25] “The Sabbath -was made for man,” said he, “not man for the Sabbath.”[26] The following -grammatical rule is worthy of notice: “A noun without an adjective is -invariably taken in its broadest extension, as: Man is accountable.”[27] -The following texts will illustrate this rule, and also this statement of -our Lord’s: “Man lieth down and riseth not: till the heavens be no more, -they shall not awake, nor be raised out of their sleep.” “There hath no -temptation taken you but such as is common to man.” “It is appointed unto -men once to die.”[28] In these texts man is used without restriction, -and, therefore, all mankind are necessarily intended. The Sabbath was -therefore made for the whole human family, and consequently originated -with mankind. But the Saviour’s language is even yet more emphatic in -the original: “The Sabbath was made for THE man, not THE man for the -Sabbath.” This language fixes the mind on the man Adam, who was made of -the dust of the ground just before the Sabbath was made for him, of the -seventh day. - -This is a striking confirmation of the fact already pointed out that the -Sabbath was given to Adam, the head of the human family. - -“The seventh day is the Sabbath of the Lord thy God; yet he made the -Sabbath for man. God made the Sabbath his by solemn appropriation, that -he might convey it back to us under the guarantee of a divine charter, -that none might rob us of it with impunity.” - -But is it not possible that God’s act of blessing and sanctifying the -seventh day did not occur at the close of the creation week? May it -not be mentioned then because God designed that the day of his rest -should be afterward observed? Or rather, as Moses wrote the book of -Genesis long after the creation, might he not insert this account of the -sanctification of the seventh day with the record of the first week, -though the day itself was sanctified in his own time? - -It is very certain that such an interpretation of the record cannot be -admitted, unless the facts in the case demand it. For it is, to say the -least, a forced explanation of the language. The record in Genesis, -unless this be an exception, is a plain narrative of events. Thus what -God did on each day is recorded in its order down to the seventh. It -is certainly doing violence to the narrative to affirm that the record -respecting the seventh day is of a different character from that -respecting the other six. He rested the seventh day; he sanctified the -seventh day because he had rested upon it. The reason why he should -sanctify the seventh day existed when his rest was closed. To say, -therefore, that God did not sanctify the day at that time, but did it in -the days of Moses, is not only to distort the narrative, but to affirm -that he neglected to do that for which the reason existed at creation, -until twenty-five hundred years after.[29] - -But we ask that the facts be brought forward which prove that the Sabbath -was sanctified in the wilderness of Sin, and not at creation. And what -are the facts that show this? It is confessed that such facts are not -upon record. Their existence is assumed in order to sustain the theory -that the Sabbath originated at the fall of the manna, and not in paradise. - -Did God sanctify the Sabbath in the wilderness of Sin? There is no -intimation of such fact. On the contrary, it is mentioned at that time -as something already set apart of God. On the sixth day Moses said, -“To-morrow is the rest of the holy Sabbath unto the Lord.”[30] Surely -this is not the act of instituting the Sabbath, but the familiar mention -of an existing fact. We pass on to Mount Sinai. Did God sanctify the -Sabbath when he spoke the ten commandments? No one claims that he did. -It is admitted by all that Moses spoke of it familiarly the previous -month.[31] Does the Lord at Sinai speak of the sanctification of the -Sabbath? He does; but in the very language of Genesis he goes back for -the sanctification of the Sabbath, not to the wilderness of Sin, but -to the creation of the world.[32] We ask those who hold the theory -under examination, this question: If the Sabbath was not sanctified at -creation, but was sanctified in the wilderness of Sin, why does the -narrative in each instance[33] record the sanctification of the Sabbath -at creation and omit all mention of such fact in the wilderness of Sin? -Nay, why does the record of events in the wilderness of Sin show that the -holy Sabbath was at that time already in existence? In a word, How can a -theory subversive of all the facts in the record, be maintained as the -truth of God? - -We have seen the Sabbath ordained of God at the close of the creation -week. The object of its Author is worthy of especial attention. Why -did the Creator set up this memorial in paradise? Why did he set apart -from the other days of the week that day which he had employed in rest? -“Because that in it,” says the record, “he had rested from all his -work which God created and made.” A _rest_ necessarily implies a _work -performed_. And hence the Sabbath was ordained of God as a memorial -of the work of creation. And therefore that precept of the moral law -which relates to this memorial, unlike every other precept of that law, -begins with the word, “Remember.” The importance of this memorial will -be appreciated when we learn from the Scriptures that it is the work of -creation which is claimed by its Author as the great evidence of his -eternal power and Godhead, and as that great fact which distinguishes him -from all false gods. Thus it is written: - - “He that built all things is God.” “The gods that have not - made the heavens and the earth, even they shall perish from - the earth, and from under these heavens.” “But the Lord is - the true God, he is the living God, and an everlasting King.” - “He hath made the earth by his power, he hath established the - world by his wisdom, and hath stretched out the heavens by his - discretion.” “For the invisible things of him from the creation - of the world are clearly seen, being understood by the things - that are made, even his eternal power and Godhead.” “For he - spake, and it was done; he commanded, and it stood fast.” Thus - “the worlds were framed by the word of God, so that things - which are seen were not made of things which do appear.”[34] - -Such is the estimate which the Scriptures place upon the work of creation -as evincing the eternal power and Godhead of the Creator. The Sabbath -stands as the memorial of this great work. Its observance is an act of -grateful acknowledgment on the part of his intelligent creatures that he -is their Creator, and that they owe all to him; and that for his pleasure -they are and were created. How appropriate this observance for Adam! And -when man had fallen, how important for his well-being that he should -“remember the Sabbath day, to keep it holy.” He would thus have been -preserved from atheism and from idolatry; for he could never forget that -there was a God from whom all things derived their being; nor could he -worship as God any other being than the Creator. - -The seventh day, as hallowed by God in Eden, was not Jewish, but divine; -it was not the memorial of the flight of Israel from Egypt, but of -the Creator’s rest. Nor is it true that the most distinguished Jewish -writers deny the primeval origin of the Sabbath, or claim it as a Jewish -memorial We cite the historian Josephus and his learned cotemporary, -Philo Judæus. Josephus, whose “Antiquities of the Jews” run parallel with -the Bible from the beginning, when treating of the wilderness of Sin, -makes no allusion whatever to the Sabbath, a clear proof that he had no -idea that it originated in that wilderness. But when giving the account -of creation, he bears the following testimony: - - “Moses says that in just six days the world and all that is - therein was made. And that the seventh day was a rest and a - release from the labor of such operations; WHENCE it is that we - celebrate a rest from our labor on that day, and call it the - Sabbath; which word denotes rest in the Hebrew tongue.”[35] - -And Philo bears an emphatic testimony relative to the character of the -Sabbath as a memorial. Thus he says: - - “But after the whole world had been completed according to the - perfect nature of the number six, the Father hallowed the day - following, the seventh, praising it and calling it holy. For - that day is the festival, not of one city or one country, but - of all the earth; a day which alone it is right to call the day - of festival for all people, and the birth-day of the world.”[36] - -Nor was the rest-day of the Lord a shadow of man’s rest after his -recovery from the fall. God will ever be worshiped in an understanding -manner by his intelligent creatures. When therefore he set apart his -rest-day to a holy use, if it was not as a memorial of his work, but -as a shadow of man’s redemption from the fall, the real design of the -institution must have been stated, and, as a consequence, man in his -unfallen state could never observe the Sabbath as a delight, but ever -with deep distress, as reminding him that he was soon to apostatize from -God. Nor was the holy of the Lord and honorable, one of the “carnal -ordinances imposed on them until the time of reformation;”[37] for there -could be no reformation with unfallen beings. - -But man did not continue in his uprightness. Paradise was lost, and Adam -was excluded from the tree of life. The curse of God fell upon the earth, -and death entered by sin, and passed upon all men.[38] After this sad -apostasy, no further mention of the Sabbath occurs until Moses on the -sixth day said, “To-morrow is the rest of the holy Sabbath unto the Lord.” - -It is objected that there is no precept in the book of Genesis for the -observance of the Sabbath, and consequently no obligation on the part -of the patriarchs to observe it. There is a defect in this argument not -noticed by those who use it. The book of Genesis was not a rule given -to the patriarchs to walk by. On the contrary, it was written by Moses -2500 years after creation, and long after the patriarchs were dead. -Consequently the fact that certain precepts were not found in Genesis -is no evidence that they were not obligatory upon the patriarchs. Thus -the book does not command men to love God with all their hearts, and -their neighbors as themselves; nor does it prohibit idolatry, blasphemy, -disobedience to parents, adultery, theft, false witness or covetousness. -Who will affirm from this that the patriarchs were under no restraint -in these things? As a mere record of events, written long after their -occurrence, it was not necessary that the book should contain a moral -code. But had the book been given to the patriarchs as a rule of life, -it must of necessity have contained such a code. It is a fact worthy of -especial notice that as soon as Moses reaches his own time in the book of -Exodus, the whole moral law is given. The record and the people were then -cotemporary, and ever afterward the written law is in the hands of God’s -people, as a rule of life, and a complete code of moral precepts. - -The argument under consideration is unsound, 1. Because based upon -the supposition that the book of Genesis was the rule of life for the -patriarchs; 2. Because if carried out it would release the patriarchs -from every precept of the moral law except the sixth.[39] 3. Because -the act of God in setting apart his rest-day to a holy use, as we have -seen, necessarily involves the fact that he gave a precept concerning -it to Adam, in whose time it was thus set apart. And hence, though the -book of Genesis contains no precept concerning the Sabbath, it does -contain direct evidence that such precept was given to the head and -representative of the human family. - -After giving the institution of the Sabbath, the book of Genesis, in its -brief record of 2370 years, does not again mention it. This has been -urged as ample proof that those holy men, who, during this period, were -perfect, and walked with God in the observance of his commandments, -statutes and laws,[40] all lived in open profanation of that day which -God had blessed and set apart to a holy use. But the book of Genesis also -omits any distinct reference to the doctrine of future punishment, the -resurrection of the body, the revelation of the Lord in flaming fire, -and the Judgment of the great day. Does this silence prove that the -patriarchs did not believe these great doctrines? Does it make them any -the less sacred? - -But the Sabbath is not mentioned from Moses to David, a period of five -hundred years, during which it was enforced by the penalty of death. -Does this prove that it was not observed during this period?[41] The -jubilee occupied a very prominent place in the typical system, yet in the -whole Bible a single instance of its observance is not recorded. What is -still more remarkable, there is not on record a single instance of the -observance of the great day of atonement, notwithstanding the work in the -holiest on that day was the most important service connected with the -worldly sanctuary. And yet the observance of the other and less important -festivals of the seventh month, which are so intimately connected with -the day of atonement, the one preceding it by ten days, the other -following it in five, is repeatedly and particularly recorded.[42] It -would be sophistry to argue from this silence respecting the day of -atonement, when there were so many instances in which its mention was -almost demanded, that that day was never observed; and yet it is actually -a better argument than the similar one urged against the Sabbath from the -book of Genesis. - -The reckoning of time by weeks is derived from nothing in nature, but -owes its existence to the divine appointment of the seventh day to -a holy use in memory of the Lord’s rest from the six days’ work of -creation.[43] This period of time is marked only by the recurrence of the -sanctified rest-day of the Creator. That the patriarchs reckoned time by -weeks and by sevens of days, is evident from several texts.[44] That they -should retain the week and forget the Sabbath by which alone the week is -marked, is not a probable conclusion. That the reckoning of the week was -rightly kept is evident from the fact that in the wilderness of Sin on -the sixth day the people, of their own accord, gathered a double portion -of manna. And Moses said to them, “To-morrow is the rest of the holy -Sabbath unto the Lord.”[45] - -The brevity of the record in Genesis causes us to overlook many facts of -the deepest interest. Adam lived 930 years. How deep and absorbing the -interest that must have existed in the human family to see the first man! -To converse with one who had himself talked with God! To hear from his -lips a description of that paradise in which he had lived! To learn from -one created on the sixth day the wondrous events of the creation week! To -hear from his lips the very words of the Creator when he set apart his -rest-day to a holy use! And to learn, alas! the sad story of the loss of -paradise and the tree of life![46] - -It was therefore not difficult for the facts respecting the six days of -creation and the sanctification of the rest-day to be diffused among -mankind in the patriarchal age. Nay, it was impossible that it should be -otherwise, especially among the godly. From Adam to Abraham a succession -of men—probably inspired of God—preserved the knowledge of God upon -earth. Thus Adam lived till Lamech, the father of Noah, was 56 years of -age; Lamech lived till Shem, the son of Noah, was 93; Shem lived till -Abraham was 150 years of age. Thus are we brought down to Abraham, the -father of the faithful. Of him it is recorded that he obeyed God’s voice -and kept his charge, his commandments, his statutes, and his laws. And -of him the Most High bears the following testimony: “I know him, that he -will command his children and his household after him, and they shall -keep the way of the Lord to do justice and judgment.”[47] The knowledge -of God was preserved in the family of Abraham; and we shall next find -the Sabbath familiarly mentioned among his posterity, as an existing -institution. - - - - -CHAPTER III. - -THE SABBATH COMMITTED TO THE HEBREWS. - - Object of this chapter—Total apostasy of the human family in - the antediluvian age—Destruction of mankind—The family of Noah - spared—Second apostasy of mankind in the patriarchal age—The - apostate nations left to their own ways—The family of Abraham - chosen—Separated from the rest of mankind—Their history—Their - relation to God—The Sabbath in existence when they came forth - from Egypt—Analysis of Ex. 16—The Sabbath committed to the - Hebrews. - - -We are now to trace the history of divine truth for many ages in almost -exclusive connection with the family of Abraham. That we may vindicate -the truth from the reproach of pertaining only to the Hebrews—a reproach -often urged against the Sabbath—and justify the dealings of God with -mankind in leaving to their own ways the apostate nations, let us -carefully examine the Bible for the reasons which directed divine -Providence in the choice of Abraham’s family as the depositaries of -divine truth. - -The antediluvian world had been highly favored of God. The period of -life extended to each generation was twelve-fold that of the present age -of man. For almost one thousand years, Adam, who had conversed with God -in paradise, had been with them. Before the death of Adam, Enoch began -his holy walk of three hundred years, and then he was translated that he -should not see death. This testimony to the piety of Enoch was a powerful -testimony to the antediluvians in behalf of truth and righteousness. -Moreover the Spirit of God strove with mankind; but the perversity of -man triumphed over all the gracious restraints of the Holy Spirit. “And -God saw that the wickedness of man was great in the earth, and that every -imagination of the thoughts of his heart was only evil continually.” Even -the sons of God joined in the general apostasy. At last a single family -was all that remained of the worshipers of the Most High.[48] - -Then came the deluge, sweeping the world of its guilty inhabitants with -the besom of destruction.[49] So terrible a display of divine justice -might well be thought sufficient to restrain impiety for ages. Surely the -family of Noah could not soon forget this awful lesson. But alas, revolt -and apostasy speedily followed, and men turned from God to the worship -of idols. Against the divine mandate separating the human family into -nations,[50] mankind united in one great act of rebellion in the plain -of Shinar. “And they said, Go to, let us build us a city and a tower, -whose top may reach unto heaven; and let us make us a name, lest we be -scattered abroad upon the face of the whole earth.” Then God confounded -them in their impiety and scattered them abroad from thence upon the face -of all the earth.[51] Men did not like to retain God in their knowledge; -wherefore God gave them over to a reprobate mind, and suffered them to -change the truth of God into a lie, and to worship and serve the creature -rather than the Creator. Such was the origin of idolatry and of the -apostasy of the Gentiles.[52] - -In the midst of this wide-spread apostasy one man was found whose heart -was faithful with God. Abraham was chosen from an idolatrous family, as -the depositary of divine truth, the father of the faithful, the heir of -the world, and the friend of God.[53] When the worshipers of God were -found alone in the family of Noah, God gave up the rest of mankind to -perish in the flood. Now that the worshipers of God are again reduced -almost to a single family, God gives up the idolatrous nations to their -own ways, and takes the family of Abraham as his peculiar heritage. -“For I know him,” said God, “that he will command his children and his -household after him, and they shall keep the way of the Lord, to do -justice and judgment.”[54] That they might preserve in the earth the -knowledge of divine truth and the memory and worship of the Most High, -they were to be a people walled off from all mankind, and dwelling in a -land of their own. That they might thus be separated from the heathen -around, God gave to Abraham the rite of circumcision, and afterward to -his posterity the whole ceremonial law.[55] But they could not possess -the land designed for them until the iniquity of the Amorites, its -inhabitants, was full, that they should be thrust out before them. The -horror of great darkness, and the smoking furnace seen by Abraham in -vision, foreshadowed the iron furnace and the bitter servitude of Egypt. -The family of Abraham must go down thither. Brief prosperity and long and -terrible oppression follow.[56] - -At length the power of the oppressor is broken, and the people of God -are delivered. The expiration of four hundred and thirty years from the -promise to Abraham marks the hour of deliverance to his posterity.[57] -The nation of Israel is brought forth from Egypt as God’s peculiar -treasure, that he may give them his Sabbath, and his law, and himself. -The psalmist testifies that God “brought forth his people with joy, and -his chosen with gladness: and gave them the lands of the heathen: and -they inherited the labor of the people: that they might observe his -statutes, and keep his laws. And the Most High says, “I am the Lord -which hallow you, that brought you out of the land of Egypt, _to be your -God_.”[58] Not that the commandments of God, his Sabbath and himself, had -no prior existence, nor that the people were ignorant of the true God and -his law; for the Sabbath was appointed to a holy use before the fall of -man; and the commandments of God, his statutes and his laws, were kept by -Abraham; and the Israelites themselves, when some of them had violated -the Sabbath, were reproved by the question, “How long refuse ye to keep -my commandments and my laws?”[59] And as to the Most High, the psalmist -exclaims, ”Before the mountains were brought forth, or ever thou hadst -formed the earth and the world, even from everlasting to everlasting, -thou art God.”[60] But there must be a formal public espousal of the -people by God, and of his law and Sabbath and himself by the people.[61] -But neither the Sabbath, nor the law, nor the great Law-giver, by their -connection with the Hebrews, became Jewish. The Law-giver indeed became -the God of Israel,[62] and what Gentile shall refuse him adoration for -that reason? but the Sabbath still remained the Sabbath of the Lord,[63] -and the law continued to be the law of the Most High. - -In the month following their passage through the Red Sea, the Hebrews -came into the wilderness of Sin. It is at this point in his narrative -that Moses for the second time mentions the sanctified rest-day of the -Creator. The people murmured for bread: - - “Then said the Lord unto Moses, Behold, I will rain bread - from heaven for you; and the people shall go out and gather a - certain rate every day, that I may prove them, whether they - will walk in my law, or no. And it shall come to pass, that - on the sixth day they shall prepare that which they bring in; - and it shall be twice as much as they gather daily.... I have - heard the murmurings of the children of Israel: speak unto - them, saying, At even ye shall eat flesh, and in the morning - ye shall be filled with bread; and ye shall know that I am the - Lord your God. And it came to pass, that at even the quails - came up, and covered the camp; and in the morning the dew lay - round about the host. And when the dew that lay was gone up, - behold, upon the face of the wilderness there lay a small round - thing, as small as the hoar frost on the ground. And when the - children of Israel saw it, they said one to another, It is - manna; for they wist not what it was. And Moses said unto them, - This is the bread which the Lord hath given you to eat. This is - the thing which the Lord hath commanded, Gather of it every - man according to his eating, an omer for every man, according - to the number of your persons; take ye every man for them - which are in his tents. And the children of Israel did so, and - gathered, some more, some less. And when they did mete it with - an omer, he that gathered much had nothing over, and he that - gathered little had no lack; they gathered every man according - to his eating. And Moses said, Let no man leave of it till the - morning. Notwithstanding they hearkened not unto Moses; but - some of them left of it until the morning, and it bred worms, - and stank; and Moses was wroth with them. And they gathered - it every morning, every man according to his eating; and when - the sun waxed hot, it melted. And it came to pass, that on the - sixth day they gathered twice as much bread,[64] two omers for - one man; and all the rulers of the congregation came and told - Moses. And he said unto them, This is that which the Lord hath - said,[65] To-morrow is the rest of the holy Sabbath unto the - Lord: bake that which ye will bake to-day, and seethe that ye - will seethe; and that which remaineth over lay up to be kept - until the morning. And they laid it up till the morning, as - Moses bade; and it did not stink, neither was there any worm - therein. And Moses said, Eat that to-day; for to-day is a - Sabbath unto the Lord:[66] to-day ye shall not find it in the - field. Six days ye shall gather it; but on the seventh day, - which is the Sabbath, in it there shall be none. And it came - to pass, that there went out some of the people on the seventh - day for to gather, and they found none. And the Lord said unto - Moses, How long refuse ye to keep my commandments and my laws? - See, for that the Lord hath given you the Sabbath, therefore - he giveth you on the sixth day the bread of two days; abide ye - every man in his place, let no man go out of his place on the - seventh day. So the people rested on the seventh day.”[67] - -This narrative shows, 1. That God had a law and commandments prior to -the giving of the manna. 2. That God in giving his people bread from -heaven designed to prove them respecting his law. 3. That in this law was -the holy Sabbath; for the test relative to walking in the law pertained -directly to the Sabbath; and when God said, “How long refuse ye to -keep my commandments and my laws?” it was the Sabbath which they had -violated. 4. That in proving the people respecting this existing law, -Moses gave no new precept respecting the Sabbath, but remained silent -relative to the preparation for the Sabbath until after the people, of -their own accord, had gathered a double portion on the sixth day. 5. That -by this act the people proved not only that they were not ignorant of -the Sabbath, but that they were disposed to observe it.[68] 6. That the -reckoning of the week, traces of which appear through the patriarchal -age,[69] had been rightly kept, for the people knew when the sixth day -had arrived. 7. That had there been any doubt existing on that point, the -fall of the manna on the six days, the withholding of it on the seventh, -and the preservation of that needed for the Sabbath over that day, must -have settled that point incontrovertibly.[70] 8. That there was no act -of instituting the Sabbath in the wilderness of Sin; for God did not -then make it his rest-day, nor did he then bless and sanctify the day. -On the contrary, the record shows that the seventh day was already the -sanctified rest-day of the Lord.[71] 9. That the obligation to observe -the Sabbath existed and was known before the fall of the manna. For the -language used implies the existence of such an obligation, but does not -contain a new enactment until after some of the people had violated the -Sabbath. Thus God says to Moses, “On the sixth day they shall prepare -that which they bring in,” but he does not speak of the seventh. And on -the sixth day Moses says, “To-morrow is the rest of the holy Sabbath unto -the Lord,” but he does not command them to observe it. On the seventh day -he says that it is the Sabbath, and that they should find no manna in the -field. “Six days ye shall gather it; but on the seventh day, which is the -Sabbath, in it there shall be none.” But in all this there is no precept -given, yet the existence of such a precept is plainly implied. 10. That -when some of the people violated the Sabbath they were reproved in -language which plainly implies a previous transgression of this precept. -“How long refuse ye to keep my commandments and my laws?” 11. And that -this rebuke of the Law-giver restrained for the time the transgression of -the people. - -“See, for that the Lord hath given you the Sabbath, therefore he giveth -you on the sixth day the bread of two days:[72] abide ye every man in -his place, let no man go out of his place on the seventh day.”[73] As a -special trust, God committed the Sabbath to the Hebrews. It was now given -them, not now made for them. It was made for man at the close of the -first week of time; but all other nations having turned from the Creator -to the worship of idols, it is given to the Hebrew people. Nor does this -prove that all the Hebrews had hitherto disregarded it. For Christ uses -the same language respecting circumcision. Thus he says, “Moses therefore -gave unto you circumcision; not because it is of Moses, but of the -fathers.”[74] Yet God had enjoined that ordinance upon Abraham and his -family four hundred years previous to this gift of it by Moses, and it -had been retained by them.[75] - -The language, “The Lord hath given you the Sabbath,” implies a solemn -act of committing a treasure to their trust. How was this done? No act -of instituting the Sabbath here took place. No precept enjoining its -observance was given until some of the people violated it, when it was -given in the form of a reproof; which evinced a previous obligation, and -that they were transgressing an existing law. And this view is certainly -strengthened by the fact that no explanation of the institution was given -to the people; a fact which indicates that some knowledge of the Sabbath -was already in their possession. - -But how then did God give them the Sabbath? He did this, first, by -delivering them from the abject bondage of Egypt, where they were a -nation of slaves. And second, by providing them food in such a manner as -to impose the strongest obligation to keep the Sabbath. Forty years did -he give them bread from heaven, sending it for six days, and withholding -it on the seventh, and preserving food for them over the Sabbath. Thus -was the Sabbath especially intrusted to them. - -As a gift to the Hebrews, the Creator’s great memorial became a sign -between God and themselves. “I gave them my Sabbaths, to be a sign -between me and them, that they might know that I am the Lord that -sanctify them.” As a sign, its object is stated to be, to make known -the true God; and we are told why it was such a sign. “It is a sign -between me and the children of Israel forever; for in six days the -Lord made heaven and earth, and on the seventh day he rested, and was -refreshed.”[76] The institution itself signified that God created -the heavens and the earth in six days and rested on the seventh. Its -observance by the people signified that the Creator was their God. How -full of meaning was this sign! - -The Sabbath was a sign between God and the children of Israel, because -they alone were the worshipers of the Creator. All other nations had -turned from him to “the gods that have not made the heavens and the -earth.”[77] For this reason the memorial of the great Creator was -committed to the Hebrews, and it became a sign between the Most High and -themselves. Thus was the Sabbath a golden link uniting the Creator and -his worshipers. - - - - -CHAPTER IV. - -THE FOURTH COMMANDMENT. - - The Holy One upon Mount Sinai—Three great gifts bestowed upon - the Hebrews—The Sabbath proclaimed by the voice of God—Position - assigned it in the moral law—Origin of the Sabbath—Definite - character of the commandment—Revolution of the earth upon - its axis—Name of the Sabbatic institution—Seventh day of the - commandment identical with the seventh day of the New Testament - week—Testimony of Nehemiah—Moral obligation of the fourth - commandment. - - -And now we approach the record of that sublime event, the personal -descent of the Lord upon Mount Sinai.[78] The sixteenth chapter of -Exodus, as we have seen, is remarkable for the fact that God gave to -Israel the Sabbath; the nineteenth chapter, for the fact that God gave -himself to that people in solemnly espousing them as a holy nation unto -himself; while the twentieth chapter will be found remarkable for the act -of the Most High in giving to Israel his law. - -It is customary to speak against the Sabbath and the law as Jewish, -because thus given to Israel. As well might the Creator be spoken -against, who brought them out of Egypt to be _their_ God, and who styles -himself the God of Israel.[79] The Hebrews were honored by being thus -intrusted with the Sabbath and the law, not the Sabbath and the law and -the Creator rendered Jewish by this connection. The sacred writers speak -of the high exaltation of Israel in being thus intrusted with the law of -God. - - “He showeth his word unto Jacob, his statutes and his judgments - unto Israel. He hath not dealt so with any nation: and as for - his judgments, they have not known them. Praise ye the Lord!” - “What advantage then hath the Jew? or what profit is there of - circumcision? Much every way: chiefly, because that unto them - were committed the oracles of God.” “Who are Israelites; to - whom pertaineth the adoption, and the glory, and the covenants, - and the giving of the law, and the service of God, and the - promises; whose are the fathers, and of whom as concerning - the flesh Christ came, who is over all, God blessed forever. - Amen.”[80] - -After the Most High had solemnly espoused the people unto himself, as -his peculiar treasure in the earth,[81] they were brought forth out of -the camp to meet with God. “And Mount Sinai was altogether on a smoke, -because the Lord descended upon it in fire: and the smoke thereof -ascended as the smoke of a furnace, and the whole mount quaked greatly.” -Out of the midst of this fire did God proclaim the ten words of his -law.[82] The fourth of these precepts is the grand law of the Sabbath. -Thus spake the great Law-giver:— - - “Remember the Sabbath day, to keep it holy. Six days shalt - thou labor, and do all thy work: but the seventh day is the - Sabbath of the Lord thy God: in it thou shalt not do any work, - thou, nor thy son, nor thy daughter, thy man-servant, nor thy - maid-servant, nor thy cattle, nor thy stranger that is within - thy gates: for in six days the Lord made heaven and earth, - the sea, and all that in them is, and rested the seventh day: - wherefore the Lord blessed the Sabbath day, and hallowed it.” - -The estimate which the Law-giver placed upon his Sabbath is seen in that -he deemed it worthy of a place in his code of ten commandments, thus -causing it to stand in the midst of nine immutable moral precepts. Nor -is this to be thought a small honor that the Most High, naming one by -one the great principles of morality until all are given, and he adds no -more,[83] should include in their number the observance of his hallowed -rest-day. This precept is expressly given to enforce the observance of -the Creator’s great memorial; and unlike all the others, this one traces -its obligation back to the creation, where that memorial was ordained. - -The Sabbath is to be remembered and kept holy because that God hallowed -it, _i.e._, appointed it to a holy use, at the close of the first week. -And this sanctification or hallowing of the rest-day, when the first -seventh day of time was past, was the solemn act of setting apart the -seventh day for time to come in memory of the Creator’s rest. Thus -the fourth commandment reaches back and embraces the institution of -the Sabbath in paradise, while the sanctification of the Sabbath in -paradise extends forward to all coming time. The narrative respecting -the wilderness of Sin admirably cements the union of the two. Thus in -the wilderness of Sin, before the fourth commandment was given, stands -the Sabbath, holy to the Lord, with an existing obligation to observe -it, though no commandment in that narrative creates the obligation. This -obligation is derived from the same source as the fourth commandment, -namely, the sanctification of the Sabbath in paradise, showing that it -was an existing duty, and not a new precept. For it should never be -forgotten that the fourth commandment does not trace its obligation to -the wilderness of Sin, but to the creation; a decisive proof that the -Sabbath did not originate in the wilderness of Sin. - -The fourth commandment is remarkably definite. It embraces, first, -a precept: “Remember the Sabbath day, to keep it holy;” second, an -explanation of this precept: “Six days shalt thou labor, and do all thy -work; but the seventh day is the Sabbath of the Lord thy God: in it -thou shalt not do any work, thou, nor thy son, nor thy daughter, thy -man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that -is within thy gates;” third, the reasons on which the precept is based, -embracing the origin of the institution, and the very acts by which it -was made, and enforcing all by the example[84] of the Law-giver himself: -“for in six days the Lord made heaven and earth, the sea, and all that -in them is, and rested the seventh day: wherefore the Lord blessed the -Sabbath day, and hallowed it.” - -The rest-day of the Lord is thus distinguished from the six days on -which he labored. The blessing and sanctification pertain to the day of -the Creator’s rest. There can be, therefore, no indefiniteness in the -precept. It is not merely one day in seven, but that day in the seven on -which the Creator rested, and upon which he placed his blessing, namely, -the seventh day.[85] And this day is definitely pointed out in the name -given it by God: “The seventh day is the Sabbath [_i. e._, the rest-day] -of the Lord thy God.” - -That the seventh day in the fourth commandment is the seventh day of the -New-Testament week may be plainly proved. In the record of our Lord’s -burial, Luke writes thus:— - - “And that day was the preparation, and the Sabbath drew on. - And the women also which came with him from Galilee, followed - after, and beheld the sepulcher, and how his body was laid. - And they returned, and prepared spices and ointments; and - rested the Sabbath day according to the commandment. Now upon - the first day of the week, very early in the morning, they - came unto the sepulcher, bringing the spices which they had - prepared, and certain others with them.”[86] - -Luke testifies that these women kept “the Sabbath day according to the -commandment.” The commandment says, “The seventh day is the Sabbath of -the Lord thy God.” This day thus observed was the last or seventh day -of the week, for the following[87] day was the first day of the week. -Hence the seventh day of the commandment is the seventh day of the -New-Testament week. - -The testimony of Nehemiah is deeply interesting. “Thou camest down also -upon Mount Sinai, and spakest with them from heaven, and gavest them -right judgments, and true laws, good statutes and commandments: and -madest known unto them thy holy Sabbath, and commandedst them precepts, -statutes, and laws, by the hand of Moses thy servant.”[88] It is -remarkable that God is said to have made known the Sabbath when he thus -came down upon the mount; for the children of Israel had the Sabbath in -possession when they came to Sinai. This language must therefore refer -to that complete unfolding of the Sabbatic institution which is given in -the fourth commandment. And mark the expression: “Madest known[89] unto -them thy holy Sabbath;” not madest the Sabbath for them: language which -plainly implies its previous existence, and which cites the mind back to -the Creator’s rest for the origin of the institution.[90] - -The moral obligation of the fourth commandment which is so often denied -may be clearly shown by reference to the origin of all things. God -created the world and gave existence to man upon it. To him he gave life -and breath, and all things. Man therefore owes everything to God. Every -faculty of his mind, every power of his being, all his strength and all -his time belong of right to the Creator. It was therefore the benevolence -of the Creator that gave to man six days for his own wants. And in -setting apart the seventh day to a holy use in memory of his own rest, -the Most High was reserving unto himself one of the seven days, when he -could rightly claim all as his. The six days therefore are the gift of -God to man, to be rightly employed in secular affairs, not the seventh -day, the gift of man to God. The fourth commandment, therefore, does not -require man to give something of his own to God, but it does require that -man should not appropriate to himself that which God has reserved for his -own worship. To observe this day then is to render to God of the things -that are his; to appropriate it to ourselves is simply to rob God. - - - - -CHAPTER V. - -THE SABBATH WRITTEN BY THE FINGER OF GOD. - - Classification of the precepts given through Moses—The Sabbath - renewed—Solemn ratification of the covenant between God and - Israel—Moses called up to receive the law which God had written - upon stone—The ten commandments probably proclaimed upon the - Sabbath—Events of the forty days—The Sabbath becomes a sign - between God and Israel—The penalty of death—The tables of - testimony given to Moses—And broken when he saw the idolatry of - the people—The idolaters punished—Moses goes up to renew the - tables—The Sabbath again enjoined—The tables given again—The - ten commandments were the testimony of God—Who wrote them—Three - distinguished honors which pertain to the Sabbath—The ten - commandments a complete code—Relation of the fourth commandment - to the atonement—Valid reason why God himself should write that - law which was placed beneath the mercy-seat. - - -When the voice of the Holy One had ceased, “the people stood afar off, -and Moses drew near unto the thick darkness where God was.” A brief -interview follows[91] in which God gives to Moses a series of precepts, -which, as a sample of the statutes given through him, may be classified -thus: Ceremonial precepts, pointing to the good things to come; judicial -precepts, intended for the civil government of the nation; and moral -precepts, stating anew in other forms the ten commandments. In this brief -interview the Sabbath is not forgotten:— - - “Six days thou shalt do thy work, and on the seventh day thou - shalt rest; that thine ox and thine ass may rest, and the son - of thy handmaid, and the stranger, may be refreshed.”[92] - -This scripture furnishes incidental proof that the Sabbath was made -for mankind, and for those creatures that share the labors of man. -The stranger and the foreigner must keep it, and it was for their -refreshment.[93] But the same persons could not partake of the passover -until they were made members of the Hebrew church by circumcision.[94] - -When Moses had returned unto the people, he repeated all the words of -the Lord. With one voice all the people exclaim, “All the words which -the Lord hath said will we do.” Then Moses wrote all the words of the -Lord. “And he took the book of the covenant and read in the audience of -the people: and they said, All that the Lord hath said will we do, and -be obedient.” Then Moses “sprinkled both the book and all the people, -saying, This is the blood of the testament which God hath enjoined unto -you.”[95] - -The way was thus prepared for God to bestow a second signal honor upon -his law:— - - “And the Lord said unto Moses, Come up to me into the mount, - and be there: and I will give thee tables of stone, and a law, - and commandments which I have written; that thou mayest teach - them.... And Moses went up into the mount, and a cloud covered - the mount. And the glory of the Lord abode upon Mount Sinai, - and the cloud covered it six days: and the seventh day he - called unto Moses out of the midst of the cloud.[96] And the - sight of the glory of the Lord was like devouring fire on the - top of the mount in the eyes of the children of Israel. And - Moses went into the midst of the cloud, and gat him up into - the mount; and Moses was in the mount forty days and forty - nights.”[97] - -During this forty days God gave to Moses a pattern of the ark in which to -place the law that he had written upon stone, and of the mercy-seat to -place over that law, and of the sanctuary in which to deposit the ark. -He also ordained the priesthood, which was to minister in the sanctuary -before the ark.[98] These things being ordained, and the Law-giver about -to commit his law as written by himself into the hands of Moses, he again -enjoins the Sabbath:— - - “And the Lord spake unto Moses saying, Speak thou also unto - the children of Israel, saying, Verily my Sabbaths ye shall - keep; for it is a sign between me and you throughout your - generations; that ye may know that I am the Lord that doth - sanctify you. Ye shall keep the Sabbath therefore; for it is - holy unto you: every one that defileth it shall surely be put - to death; for whosoever doeth any work therein, that soul shall - be cut off from among his people. Six days may work be done; - but in the seventh is the Sabbath of rest, holy to the Lord: - whosoever doeth any work in the Sabbath day, he shall surely be - put to death. Wherefore the children of Israel shall keep the - Sabbath to observe the Sabbath throughout their generations, - for a perpetual covenant. It is a sign between me and the - children of Israel forever: for in six days the Lord made - heaven and earth, and on the seventh day he rested, and was - refreshed. And he gave unto Moses, when he had made an end of - communing with him upon Sinai, two tables of testimony, tables - of stone, written with the finger of God.”[99] - -This should be compared with the testimony of Ezekiel, speaking in the -name of God:— - - “I gave them my statutes, and showed them my judgments, which - if a man do, he shall even live in them. Moreover also I gave - them my Sabbaths, to be a sign between me and them, that they - might know that I am the Lord that sanctify them.... I am the - Lord your God: walk in my statutes, and keep my judgments, - and do them; and hallow my Sabbaths; and they shall be a sign - between me and you, that ye may know that I am the Lord your - God.”[100] - -It will be observed that neither of these scriptures teach that the -Sabbath was made _for_ Israel, nor yet do they teach that it was made -_after_ the Hebrews came out of Egypt. In neither of these particulars -do they even _seem_ to contradict those texts that place the institution -of the Sabbath at creation. But we do learn, 1. That it was God’s act -of giving to the Hebrews his Sabbath that made it a sign between _them_ -and himself. “I gave them my Sabbaths TO BE a sign between me and them.” -This act of committing to them the Sabbath has been noticed already.[101] -2. That it was to be a sign between God and the Hebrews, “that they -might know that I am the Lord that sanctify them.” Wherever the word -LORD in the Old Testament is in small capitals, as in the texts under -consideration, it is in the Hebrew, Jehovah. The Sabbath then as a sign -signified that it was Jehovah, _i. e._, the infinite, self-existent -God, who had sanctified them. To sanctify is to separate, set apart, or -appoint, to a holy, sacred or religious use.[102] That the Hebrew nation -had thus been set apart in the most remarkable manner from all mankind, -was sufficiently evident. But who was it that had thus separated them -from all other people? As a gracious answer to this important question, -God gave to the Hebrews his own hallowed rest-day. But how could the -great memorial of the Creator determine such a question? Listen to the -words of the Most High: “Verily my Sabbaths,” _i. e._, my rest-days, “ye -shall keep; for it is a sign between me and you.... It is a sign between -me and the children of Israel forever; for in six days the Lord made -heaven and earth, and on the seventh day he rested, and was refreshed.” -The Sabbath as a sign between God and Israel, was a perpetual testimony -that he who had separated them from all mankind as his peculiar treasure -in the earth, was that Being who had created the heavens and the earth -in six days and rested on the seventh. It was therefore the strongest -possible assurance that he who sanctified them was indeed Jehovah. - -From the days of Abraham God had set apart the Hebrews. He who had -previously borne no local, national or family name, did from that time -until the end of his covenant relation with the Hebrew race, take to -himself such titles as seemed to show him to be their God alone. From -his choice of Abraham and his family forward he designates himself as -the God of Abraham, of Isaac, and of Jacob; the God of the Hebrews, -and the God of Israel.[103] He brought Israel out of Egypt to be _their -God_,[104] and at Sinai did join himself to them in solemn espousal. He -did thus set apart or sanctify unto himself the Hebrews, because that -all other nations had given themselves to idolatry. Thus the God of -Heaven and earth condescended to give himself to a single race, and to -set them apart from all mankind. It should be observed that it was not -the Sabbath which had set Israel apart from all other nations, but it -was the idolatry of all other nations that caused God to set the Hebrews -apart for himself; and that God gave to Israel the Sabbath which he had -hallowed for mankind at creation as the most expressive sign that he who -thus sanctified them was indeed the living God. - -It was the act of God in giving his Sabbath to the Israelites that -rendered it a sign _between them and himself_. But the Sabbath did not -derive its existence from being thus given to the Hebrews; for it was the -ancient Sabbath of the Lord when given to them, and we have seen[105] -that it was not given by a new commandment. On the contrary, it rested at -that time upon existing obligation. But it was the providence of God in -behalf of the Hebrews, first in rescuing them from abject servitude, and -second, in sending them bread from heaven for six days, and preserving -food for the Sabbath, that constituted the Sabbath a gift to that -people. And mark the significancy of the _manner_ in which this gift was -bestowed, as showing who it was that sanctified them. It became a gift -to the Hebrews by the wonderful providence of the manna: a miracle that -ceased not openly to declare the Sabbath every week for the space of -forty years; thus showing incontrovertibly that He who led them was the -author of the Sabbath, and therefore the Creator of heaven and earth. -That the Sabbath which was made for man should thus be given to the -Hebrews is certainly not more remarkable than that the God of the whole -earth should give his oracles and himself to that people. The Most High -and his law and Sabbath did not become Jewish; but the Hebrews were made -the honored depositaries of divine truth; and the knowledge of God and of -his commandments was preserved in the earth. - -The reason on which this sign is based, points unmistakably to the true -origin of the Sabbath. It did not originate from the fall of the manna -for six days and its cessation on the seventh—for the manna was given -thus because the Sabbath was in existence—but because that “in six days -the Lord made heaven and earth, and on the seventh day he rested and was -refreshed.” Thus the Sabbath is shown to have originated with the rest -and refreshment of the Creator, and not at the fall of the manna. As an -INSTITUTION, the Sabbath declared its Author to be the Creator of heaven -and earth; as a _sign[106] between God and Israel_, it declared that he -who had set them apart was indeed Jehovah. - -The last act of the Law-giver in this memorable interview was to place in -the hands of Moses the “two tables of testimony, tables of stone, written -with the finger of God.” Then he revealed to Moses the sad apostasy of -the people of Israel, and hastened him down to them. - - “And Moses turned, and went down from the mount, and the two - tables of the testimony were in his hand: the tables were - written on both their sides: on the one side and on the other - were they written. And the tables were the work of God, and the - writing was the writing of God, graven upon the tables.... And - it came to pass, as soon as he came nigh unto the camp, that he - saw the calf, and the dancing: and Moses’ anger waxed hot, and - he cast the tables out of his hands, and brake them beneath the - mount.” - -Then Moses inflicted retribution upon the idolaters, “and there fell of -the people that day about three thousand men.” And Moses returned unto -God and interceded in behalf of the people. Then God promised that his -angel should go with them, but that he himself would not go up in their -midst lest he should consume them.[107] Then Moses presented an earnest -supplication to the Most High that he might see his glory. This petition -was granted, saving that the face of God should not be seen.[108] - -But before Moses ascended that he might behold the majesty of the -infinite Law-giver, the Lord said unto him:— - - “Hew thee two tables of stone like unto the first: and I will - write upon these tables the words that were in the first - tables, which thou brakest.... And he hewed two tables of stone - like unto the first; and Moses rose up early in the morning, - and went up unto Mount Sinai, as the Lord had commanded - him, and took in his hand the two tables of stone. And the - Lord descended in the cloud, and stood with him there, and - proclaimed the name of the Lord. And the Lord passed by before - him.” - -Then Moses beheld the glory of the Lord, and he “made haste and bowed his -head toward the earth and worshiped.” This interview lasted forty days -and forty nights, as did the first, and seems to have been spent by Moses -in intercession that God would not destroy the people for their sin.[109] -The record of this period is very brief, but in this record the Sabbath -is mentioned. “Six days thou shalt work, but on the seventh day thou -shalt rest: in earing time and in harvest thou shalt rest.”[110] Thus -admonishing them not to forget in their busiest season the Sabbath of -the Lord. - -This second period of forty days ends like the first with the act of -God in placing the tables of stone in the hands of Moses. “And he was -there with the Lord forty days and forty nights; he did neither eat -bread, nor drink water. And he[111] wrote upon the tables the words of -the covenant, the ten commandments.” Thus it appears that the tables of -testimony were two tables of stone with the ten commandments written upon -them by the finger of God. Thus the testimony of God is shown to be the -ten commandments. The writing on the second tables was an exact copy of -that on the first. “Hew thee two tables of stone like unto the first; and -I will write,” said God, “upon these tables the words that were in the -first tables, which thou brakest.” And of the first tables Moses says: -“He declared unto you his covenant, which he commanded you to perform, -even ten commandments; and he wrote them upon two tables of stone.”[112] - -Thus did God commit to his people the ten commandments. Without human -or angelic agency he proclaimed them himself; and not trusting his most -honored servant Moses, or even an angel of his presence, himself wrote -them with his own finger. “Remember the Sabbath day, to keep it holy,” -is one of the ten words thus honored by the Most High. Nor are these two -high honors the only ones conferred upon this precept. While it shares -them in common with the other nine commandments, it stands in advance of -them in that it is established by the EXAMPLE of the Law-giver himself. -These precepts were given upon two tables with evident reference to the -two-fold division of the law of God; supreme love to God, and the love -of our neighbor as ourselves. The Sabbath commandment, placed at the -close of the first table, forms the golden clasp that binds together both -divisions of the moral law. It guards and enforces that day which God -claims as his; it follows man through the six days which God has given -him to be properly spent in the various relations of life, thus extending -over the whole of human life, and embracing in its loan of six days to -man all the duties of the second table, while itself belonging to the -first. - -That these ten commandments form a complete code of moral law is proved -by the language of the Law-giver when he called Moses up to himself -to receive them. “Come up to me into the mount, and be there: and I -will give thee tables of stone, and a law, and commandments which I -have written.”[113] This law and commandments was the testimony of God -engraven upon stone. The same great fact is presented by Moses in his -blessing pronounced upon Israel: “And he said, The Lord came from Sinai, -and rose up from Seir unto them: he shined forth from Mount Paran, and -he came with ten thousands of saints: _from his right hand_ went a fiery -law for them.”[114] There can be no dispute that in this language the -Most High is represented as personally present with ten thousands of his -holy ones, or angels. And that which he wrote with his own right hand is -called by Moses “a fiery law,” or as the margin has it, “a fire of law.” -And now the man of God completes his sacred trust. And thus he rehearses -what God did in committing his law to him, and what he himself did in its -final disposition: “And he wrote on the tables, according to the first -writing, the ten commandments, which the Lord spake unto you in the mount -out of the midst of the fire in the day of the assembly: and the Lord -gave them unto me. And I turned myself and came down from the mount, and -put the tables in the ark which I had made; and there they be, as the -Lord commanded me.” Thus was the law of God deposited in the ark beneath -the mercy-seat.[115] Nor should this chapter close without pointing out -the important relation of the fourth commandment to the atonement. - -The top of the ark was called the mercy-seat, because all those who had -broken the law contained in the ark beneath the mercy-seat, could find -pardon by the sprinkling of the blood of atonement upon it. - -The law within the ark was that which demanded an atonement; the -ceremonial law which ordained the Levitical priesthood and the sacrifices -for sin, was that which taught men how the atonement could be made. The -broken law was beneath the mercy-seat; the blood of sin-offering was -sprinkled upon its top, and pardon was extended to the penitent sinner. -There was actual sin, and hence a real law which man had broken; but -there was not a real atonement, and hence the need of the great antitype -to the Levitical sacrifices. The real atonement when it is made must -relate to that law respecting which an atonement had been shadowed forth. -In other words, the shadowy atonement related to that law which was shut -up in the ark, indicating that a real atonement was demanded by that -law. It is necessary that the law which demands atonement, in order that -its transgressor may be spared, should itself be perfect, else the fault -would in part at least rest with the Law-giver, and not wholly with the -sinner. Hence, the atonement when made does not take away the broken -law, for that is perfect, but is expressly designed to take away the -guilt of the transgressor.[116] Let it be remembered then that the fourth -commandment is one of the ten precepts of God’s broken law; one of the -immutable holy principles that made the death of God’s only Son necessary -before pardon could be extended to guilty man. These facts being borne -in mind, it will not be thought strange that the Law-giver should reserve -the proclamation of such a law to himself; and that he should intrust -to no created being the writing of that law which should demand as its -atonement the death of the Son of God. - - - - -CHAPTER VI. - -THE SABBATH DURING THE DAY OF TEMPTATION. - - General history of the Sabbath in the wilderness—Its violation - one cause of excluding that generation from the promised - land—Its violation by their children in the wilderness one of - the causes of their final dispersion from their own land—The - statute respecting fires upon the Sabbath—Various precepts - relative to the Sabbath—The Sabbath not a Jewish feast—The man - who gathered sticks upon the Sabbath—Appeal of Moses in behalf - of the decalogue—The Sabbath not derived from the covenant - at Horeb—Final appeal of Moses in behalf of the Sabbath—The - original fourth commandment—The Sabbath not a memorial of the - flight from Egypt—What words were engraven upon stone—General - summary from the books of Moses. - - -The history of the Sabbath during the provocation in the day of -temptation in the wilderness when God was grieved for forty years with -his people may be stated in few words. Even under the eye of Moses, -and with the most stupendous miracles in their memory and before their -eyes, they were idolaters,[117] neglecters of sacrifices, neglecters of -circumcision,[118] murmurers against God, despisers of his law[119] and -violators of his Sabbath. Of their treatment of the Sabbath while in the -wilderness, Ezekiel gives us the following graphic description:— - - “But the house of Israel rebelled against me in the wilderness: - they walked not in my statutes, and they despised my judgments, - which if a man do, he shall even live in them; and my Sabbaths - they greatly polluted: then I said, I would pour out my fury - upon them in the wilderness, to consume them. But I wrought - for my name’s sake, that it should not be polluted before the - heathen, in whose sight I brought them out.”[120] - -This language shows a general violation of the Sabbath, and evidently -refers to the apostasy of Israel during the first forty days that Moses -was absent from them. God did then purpose their destruction; but at the -intercession of Moses, spared them for the very reason assigned by the -prophet.[121] A further probation being granted them they signally failed -a second time, so that God lifted up his hand to them that they should -not enter the promised land. Thus the prophet continues:— - - “Yet also I lifted up my hand unto them in the wilderness, - that I would not bring them into the land which I had given - them, flowing with milk and honey, which is the glory of all - lands; BECAUSE they despised my judgments, and walked not in my - statutes, but polluted my Sabbaths: for their heart went after - their idols. Nevertheless mine eye spared them from destroying - them, neither did I make an end of them in the wilderness.” - -This language has undoubted reference to the act of God in excluding all -that were over twenty years of age from entering the promised land.[122] -It is to be noticed that the violation of the Sabbath is distinctly -stated as one of the reasons for which that generation were excluded from -the land of promise. God spared the people so that the nation was not -utterly cut off; for he extended to the younger part a further probation. -Thus the prophet continues:— - - “But I said unto their children in the wilderness, Walk ye - not in the statutes of your fathers, neither observe their - judgments, nor defile yourselves with their idols: I am the - Lord your God; walk in my statutes, and keep my judgments, - and do them; and hallow my Sabbaths; and they shall be a - sign between me and you, that ye may know that I am the Lord - your God. Notwithstanding the children rebelled against me: - they walked not in my statutes, neither kept my judgments - to do them, which if a man do, he shall even live in them; - they polluted my Sabbaths: then I said, I would pour out my - fury upon them, to accomplish my anger against them in the - wilderness. Nevertheless I withdrew mine hand, and wrought for - my name’s sake, that it should not be polluted in the sight - of the heathen, in whose sight I brought them forth. I lifted - up mine hand unto them also in the wilderness, that I would - scatter them among the heathen, and disperse them through the - countries; because they had not executed my judgments, but had - despised my statutes, and had polluted my Sabbaths, and their - eyes were after their father’s idols.” - -Thus it appears that the younger generation, which God spared when he -excluded their fathers from the land of promise, did, like their fathers, -transgress God’s law, pollute his Sabbath, and cleave to idolatry. God -did not see fit to exclude them from the land of Canaan, but he did -lift up his hand to them in the wilderness, that he would give them up -to dispersion among their enemies after they had entered the land of -promise. Thus it is seen that the Hebrews while in the wilderness laid -the foundation for their subsequent dispersion from their own land; and -that one of the acts which led to their final ruin as a nation was the -violation of the Sabbath before they had entered the promised land. Well -might Moses say to them in the last month of his life: “Ye have been -rebellious against the Lord from the day that I knew you.”[123] In Caleb -and Joshua was another spirit, for they followed the Lord fully.[124] - -Such is the general history of Sabbatic observance in the wilderness. -Even the miracle of the manna, which every week for forty years bore -public testimony to the Sabbath,[125] became to the body of the Hebrews -a mere ordinary event, so that they dared to murmur against the bread -thus sent from heaven;[126] and we may well believe that those who were -thus hardened through the deceitfulness of sin, had little regard for -the testimony of the manna in behalf of the Sabbath.[127] In the Mosaic -record we next read of the Sabbath as follows:— - - “And Moses gathered all the congregation of the children of - Israel together, and said unto them, These are the words which - the Lord hath commanded, that ye should do them. Six days shall - work be done, but on the seventh day there shall be to you an - holy day, a Sabbath of rest to the Lord: whosoever doeth work - therein shall be put to death.[128] Ye shall kindle no fire - throughout your habitations upon the Sabbath day.”[129] - -The chief feature of interest in this text relates to the prohibition -of fires on the Sabbath. As this is the only prohibition of the kind in -the Bible, and as it is often urged as a reason why the Sabbath should -not be kept, a brief examination of the difficulty will not be out of -place. It should be observed, 1. That this language does not form part -of the fourth commandment, the grand law of the Sabbath. 2. That as there -were laws pertaining to the Sabbath, that were no part of the Sabbatic -institution, but that grew out of its being intrusted to the Hebrews, -such as the law respecting the presentation of the shew-bread on the -Sabbath; and that respecting the burnt-offering for the Sabbath:[130] so -it is at least possible that this is a precept pertaining only to that -nation, and not a part of the original institution. 3. That as there were -laws peculiar only to the Hebrews, so there were many that pertained to -them only while they were in the wilderness. Such were all those precepts -that related to the manna, the building of the tabernacle and the setting -of it up, the manner of encamping about it, &c. 4. That of this class -were all the statutes given from the time that Moses brought down the -second tables of stone until the close of the book of Exodus, unless the -words under consideration form an exception. 5. That the prohibition -of fires was a law of this class, _i. e._, a law designed only for the -wilderness, is evident from several decisive facts. - -1. That the land of Palestine during a part of the year is so cold that -fires are necessary to prevent suffering.[131] - -2. That the Sabbath was not designed to be a cause of distress and -suffering, but of refreshment, of delight, and of blessing.[132] - -3. That in the wilderness of Sinai, where this precept respecting fires -on the Sabbath was given, it was not a cause of suffering, as they were -two hundred miles south of Jerusalem, in the warm climate of Arabia. - -4. That this precept was of a temporary character, is further implied -in that while other laws are said to be perpetual statutes and precepts -to be kept after they should enter the land,[133] no hint of this kind -here appears. On the contrary, this seems to be similar in character to -the precept respecting the manna,[134] and to be co-existent with, and -adapted to, it. - -5. If the prohibition respecting fires did indeed pertain to the promised -land, and not merely to the wilderness, it would every few years conflict -directly with the law of the passover. For the passover was to be roasted -by each family of the children of Israel on the evening following the -fourteenth day of the first month,[135] which would fall occasionally -upon the Sabbath. The prohibition of fires upon the Sabbath would not -conflict with the passover while the Hebrews were in the wilderness; for -the passover was not to be observed until they reached that land.[136] -But if that prohibition did extend forward to the promised land, where -the passover was to be regularly observed, these two statutes would often -come in direct conflict. This is certainly a strong confirmation of the -view that the prohibition of fires upon the Sabbath was a temporary -statute, relating only to the wilderness.[137] - -From these facts it follows that the favorite argument drawn from the -prohibition of fires, that the Sabbath was a local institution, adapted -only to the land of Canaan, must be abandoned; for it is evident that -that prohibition was a temporary statute not even adapted to the land of -promise, and not designed for that land. We next read of the Sabbath as -follows:— - - “And the Lord spake unto Moses, saying, Speak unto all the - congregation of the children of Israel, and say unto them, Ye - shall be holy; for I the Lord your God am holy. Ye shall fear - every man his mother, and his father, and keep my Sabbaths: - I am the Lord your God.... Ye shall keep my Sabbaths, and - reverence my sanctuary: I am the Lord.”[138] - -These constant references to the Sabbath contrast strikingly with the -general disobedience of the people. And thus God speaks again:— - - “Six days shall work be done; but the seventh day is the - Sabbath of rest, an holy convocation; ye shall do no - work therein: it is the Sabbath of the Lord in all your - dwellings.”[139] - -Thus does God solemnly designate his rest-day as a season of holy -worship, and as the day of weekly religious assemblies. Again the great -Law-giver sets forth his Sabbath:— - - “Ye shall make you no idols nor graven image, neither rear you - up a standing image, neither shall ye set up any image of stone - in your land, to bow down unto it; for I am the Lord your God. - Ye shall keep my Sabbaths, and reverence my sanctuary: I am the - Lord.”[140] - -Happy would it have been for the people of God had they thus refrained -from idolatry and sacredly regarded the rest-day of the Creator. Yet -idolatry and Sabbath-breaking were so general in the wilderness that the -generation which came forth from Egypt were excluded from the promised -land.[141] After God had thus cut off from the inheritance of the land -the men who had rebelled against him,[142] we next read of the Sabbath as -follows:— - - “And while the children of Israel were in the wilderness, they - found a man that gathered sticks upon the Sabbath day. And they - that found him gathering sticks brought him unto Moses and - Aaron, and unto all the congregation. And they put him in ward, - because it was not declared what should be done to him. And the - Lord said unto Moses, The man shall be surely put to death; - all the congregation shall stone him with stones without the - camp. And all the congregation brought him without the camp, - and stoned him with stones, and he died; as the Lord commanded - Moses.”[143] - -The following facts should be considered in explaining this text: 1. That -this was a case of peculiar guilt; for the whole congregation before -whom this man stood in judgment, and by whom he was put to death, were -themselves guilty of violating the Sabbath, and had just been excluded -from the promised land for this and other sins.[144] 2. That this was -not a case which came under the existing penalty of death for work upon -the Sabbath; for the man was put in confinement that the mind of the -Lord respecting his guilt might be obtained. The peculiarity of his -transgression may be learned from the context. The verses which next -precede the case in question read thus:— - - “But the soul that doeth aught presumptuously, whether he be - born in the land, or a stranger, the same reproacheth the Lord; - and that soul shall be cut off from among his people. Because - he hath despised the word of the Lord, and hath broken his - commandment, that soul shall utterly be cut off; his iniquity - shall be upon him.”[145] - -These words being followed by this remarkable case were evidently -designed to be illustrated by it. It is manifest, therefore, that this -was an instance of presumptuous sin, in which the transgressor intended -despite to the Spirit of grace and to the statutes of the Most High. This -case cannot therefore be quoted as evidence of extraordinary strictness -on the part of the Hebrews in observing the Sabbath; for we have direct -evidence that they did greatly pollute it during the whole forty -years of their sojourn in the wilderness.[146] It stands therefore as -an instance of transgression in which the sinner intended to show his -contempt for the Law-giver, and in this consisted his peculiar guilt.[147] - -In the last month of his long and eventful life Moses rehearsed all the -great acts of God in behalf of his people, with the statutes and precepts -that he had given them. This rehearsal is contained in the book of -Deuteronomy, a name which signifies second law, and which is applied to -that book, because it is a second writing of the law. It is the farewell -of Moses to a disobedient and rebellious people; and he endeavors to -fasten upon them the strongest possible sense of personal obligation to -obey. Thus, when he is about to rehearse the ten commandments, he uses -language evidently designed to impress upon the minds of the Hebrews a -sense of their individual obligation to do what God had commanded. Thus -he says:— - - “Hear, O Israel, the statutes and judgments which I speak in - your ears this day, that ye may learn them, and keep, and do - them. The Lord our God made a covenant with us in Horeb. The - Lord made not this covenant with our fathers, but with us, even - us, who are all of us here alive this day.”[148] - -It was not the act of your fathers that placed this responsibility upon -you, but your own individual acts that brought you into the bond of this -covenant. You have personally pledged yourselves to the Most High to -keep these precepts.[149] Such is the obvious import of this language; -yet it has been gravely adduced as proof that the Sabbath of the Lord -was made for the Hebrews, and was not obligatory upon the patriarchs. -The singularity of this deduction appears in that it is brought to bear -against the fourth commandment alone; whereas, if it is a just and -logical argument, it would show that the ancient patriarchs were under no -obligation in respect to any precept of the moral law. But it is certain -that the covenant at Horeb was simply an embodiment of the precepts of -the moral law, with mutual pledges respecting them between God and the -people, and that that covenant did not give existence to either of the -ten commandments. At all events, we find the Sabbath ordained of God -at the close of creation[150] and obligatory upon the Hebrews in the -wilderness before God had given them a new precept on the subject.[151] -As this was before the covenant at Horeb it is conclusive proof that the -Sabbath did no more originate from that covenant than did the prohibition -of idolatry, theft or murder. - -The man of God then repeats the ten commandments. And thus he gives the -fourth:— - - “Keep the Sabbath day, to sanctify it, as the Lord thy God - hath commanded thee. Six days thou shalt labor and do all thy - work: but the seventh day is the Sabbath of the Lord thy God: - in it thou shalt not do any work, thou, nor thy son, nor thy - daughter, nor thy man-servant, nor thy maid-servant, nor thine - ox, nor thine ass, nor any of thy cattle, nor thy stranger that - is within thy gates; that thy man-servant and thy maid-servant - may rest as well as thou. And remember that thou wast a servant - in the land of Egypt, and that the Lord thy God brought thee - out thence through a mighty hand and by a stretched-out arm: - therefore the Lord thy God commanded thee to keep the Sabbath - day.”[152] - -It is a singular fact that this scripture is uniformly quoted by those -who write against the Sabbath, as the original fourth commandment; -while the original precept itself is carefully left out. Yet there is -the strongest evidence that this is not the original precept; for Moses -rehearses these words at the end of the forty years’ sojourn, whereas the -original commandment was given in the third month after the departure -from Egypt.[153] The commandment itself, as here given, contains direct -proof on the point. Thus it reads: “Keep the Sabbath day, to sanctify -it, As the Lord thy God HATH COMMANDED thee;” thus citing elsewhere for -the original statute. Moreover the precept as here given is evidently -incomplete. It contains no clue to the origin of the Sabbath of the Lord, -nor does it show the acts by which the Sabbath came into existence. -This is why those who represent the Sabbath as made in the wilderness -and not at creation quote this as the fourth commandment, and omit the -original precept, which God himself proclaimed, where all these facts are -distinctly stated.[154] - -But while Moses in this rehearsal omits a large part of the fourth -commandment, he refers to the original precept for the whole matter, and -then appends to this rehearsal a powerful plea of obligation on the part -of the Hebrews to keep the Sabbath. It should be remembered that many of -the people had steadily persisted in the violation of the Sabbath, and -that this is the last time that Moses speaks in its behalf. Thus he says:— - - “And remember that thou wast a servant in the land of Egypt, - and that the Lord thy God brought thee out thence through a - mighty hand and by a stretched-out arm: therefore the Lord thy - God commanded thee to keep the Sabbath day.” - -These words are often cited as proof that the Sabbath originated at the -departure of Israel from Egypt, and that it was ordained at that time as -a memorial of their deliverance from thence. But it will be observed, 1. -That this text says not one word respecting the origin of the Sabbath -or rest-day of the Lord. 2. That the facts on this point are all given -in the original fourth commandment, and are there referred to creation. -3. That there is no reason to believe that God rested upon the seventh -day at the time of this flight from Egypt; nor did he then bless and -hallow the day. 4. That the Sabbath has nothing in it of a kind to -commemorate the deliverance from Egypt, as that was a flight and this -is a rest; and that flight was upon the fifteenth of the first month, -and this rest, upon the seventh day of each week. Thus one would occur -annually; the other, weekly. 5. But God did ordain a fitting memorial -of that deliverance to be observed by the Hebrews: the passover, on the -fourteenth day of the first month, in memory of God’s passing over them -when he smote the Egyptians; and the feast of unleavened bread, in memory -of their eating this bread when they fled out of Egypt.[155] - -But what then do these words imply? Perhaps their meaning may be more -readily perceived by comparing them with an exact parallel found in the -same book and from the pen of the same writer:— - - “Thou shalt not pervert the judgment of the stranger, nor of - the fatherless; nor take a widow’s raiment to pledge; but thou - shalt remember that thou wast a bondman in Egypt, and the Lord - thy God redeemed thee thence; therefore I command thee to do - this thing.”[156] - -It will be seen at a glance that this precept was not given to -commemorate the deliverance of Israel from Egyptian bondage; nor could -that deliverance give existence to the moral obligation expressed in -it. If the language in the one case proves that men were not under -obligation to keep the Sabbath before the deliverance of Israel from -Egypt, it proves with equal conclusiveness in the other that before that -deliverance they were not under obligation to treat with justice and -mercy the stranger, the fatherless, and the widow. And if the Sabbath -is shown in the one case to be Jewish, in the other, the statute of the -great Law-giver in behalf of the needy and the helpless must share the -same fate. It is manifest that this language is in each case an appeal -to their sense of gratitude. You were slaves in Egypt, and God rescued -you; therefore remember others who are in distress, and oppress them not. -You were bondmen in Egypt, and God redeemed you; therefore sanctify unto -the Lord the day which he has reserved unto himself; a most powerful -appeal to those who had hitherto persisted in polluting it. Deliverance -from abject servitude was necessary, indeed, in each case, in order that -the things enjoined might be fully observed; but that deliverance did not -give existence to either of these duties. It was indeed one of the acts -by which the Sabbath of the Lord was given to that nation, but it was -not one of the acts by which God made the Sabbath, nor did it render the -rest-day of the Lord a Jewish institution. - -That the words engraven upon stone were simply the ten commandments is -evident. - -1. It is said of the first tables:— - - “And the Lord spake unto you out of the midst of the fire: ye - heard the voice of the words, but saw no similitude; only ye - heard a voice. And he declared unto you his covenant, which he - commanded you to perform, even ten commandments; and he wrote - them upon two tables of stone.”[157] - -2. Thus the first tables of stone contained the ten commandments alone. -That the second tables were an exact copy of what was written upon the -first, is plainly stated:— - - “And the Lord said unto Moses, Hew thee two tables of stone - like unto the first: and I will write upon these tables the - words that were in the first tables, which thou breakest.” “And - I will write on the tables the words that were in the first - tables which thou breakest, and thou shalt put them in the - ark.”[158] - -3. This is confirmed by the following decisive testimony:— - - “And he wrote upon the tables the words of the covenant, the - ten commandments,” margin, Heb., “words.” “And he wrote on the - tables, according to the first writing, the ten commandments - [margin, words], which the Lord spake unto you in the mount, - out of the midst of the fire in the day of the assembly: and - the Lord gave them unto me.”[159] - -These texts will explain the following language: “And the Lord delivered -unto me two tables of stone written with the finger of God; and on them -was written according to all the words which the Lord spake with you in -the mount out of the midst of the fire in the day of the assembly.”[160] -Thus God is said to have written upon the tables according to all the -words which he spoke in the day of the assembly; and these words which -he thus wrote, are said to have been TEN WORDS. But the preface to the -decalogue was not one of these ten words, and hence was not written by -the finger of God upon stone. That this distinction must be attended to, -will be seen by examining the following text and its connection:— - - “THESE WORDS the Lord spake unto all your assembly in the - mount, out of the midst of the fire, of the cloud, and of the - thick darkness, with a great voice: and he added no more. And - he wrote them in two tables of stone, and delivered them unto - me.”[161] - -THESE WORDS here brought to view as written by the finger of God after -having been uttered by him in the hearing of all the people, must be -understood as one of two things. 1. They are simply the ten words of -the law of God; or, 2. They are all the words used by Moses in this -rehearsal of the decalogue. But they cannot refer to the words used in -this rehearsal; for, 1. Moses omits an important part of the fourth -precept as given by God in its proclamation from the mount. 2. In this -rehearsal of that precept he cites back to the original for that which -is omitted.[162] 3. He appends to this precept an appeal in its behalf -to their gratitude which was not made by God in giving it. 4. This -language only purports to be a rehearsal and not the original itself; -and this is further evinced by many verbal deviations from the original -decalogue.[163] These facts are decisive as to what was placed upon the -tables of stone. It was not an incomplete copy, citing elsewhere for the -original, but the original code itself. And hence when Moses speaks of -THESE WORDS as engraven upon the tables, he refers not to the words used -by himself in this rehearsal, but to the TEN WORDS of the law of God, and -excludes all else. - -Thus have we traced the Sabbath through the books of Moses. We have found -its origin in paradise when man was in his uprightness; we have seen the -Hebrews set apart from all mankind as the depositaries of divine truth; -we have seen the Sabbath and the whole moral law committed as a sacred -trust to them; we have seen the Sabbath proclaimed by God as one of the -ten commandments; we have seen it written by the finger of God upon -stone in the bosom of the moral law; we have seen that law possessing -no Jewish, but simply moral and divine, features, placed beneath the -mercy-seat in the ark of God’s testament; we have seen that various -precepts pertaining to the Sabbath were given to the Hebrews and designed -only for them; we have seen that the Hebrews did greatly pollute the -Sabbath during their sojourn in the wilderness; and we have heard the -final appeal made in its behalf by Moses to that rebellious people. - -We rest the foundation of the Sabbatic institution upon its -sanctification before the fall of man; the fourth commandment is its -great citadel of defense; its place in the midst of the moral law beneath -the mercy-seat shows its relation to the atonement and its immutable -obligation. - - - - -CHAPTER VII. - -THE FEASTS, NEW MOONS AND SABBATHS OF THE HEBREWS. - - Enumeration of the Hebrew festivals—The passover—The - pentecost—The feast of tabernacles—The new moons—The first and - second annual sabbaths—The third—The fourth—The fifth—The sixth - and seventh—The sabbath of the land—The jubilee—None of these - festivals in force until the Hebrews entered their own land—The - contrast between the Sabbath of the Lord and the sabbaths of - the Hebrews—Testimony of Isaiah—Of Hosea—Of Jeremiah—Final - cessation of these festivals. - - -We have followed the Sabbath of the Lord through the books of Moses. A -brief survey of the Jewish festivals is necessary to the complete view of -the subject before us. Of these there were three feasts: the passover, -the Pentecost, and the feast of tabernacles; each new moon, that is, -the first day of each month throughout the year; then there were seven -annual sabbaths, namely, 1. The first day of unleavened bread. 2. The -seventh day of that feast. 3. The day of Pentecost. 4. The first day of -the seventh month. 5. The tenth day of that month. 6. The fifteenth day -of that month. 7. The twenty-second day of the same. In addition to all -these, every seventh year was to be the sabbath of the land, and every -fiftieth year the year of jubilee. - -The passover takes its name from the fact that the angel of the Lord -passed over the houses of the Hebrews on that eventful night when the -firstborn in every Egyptian family was slain. This feast was ordained in -commemoration of the deliverance of that people from Egyptian bondage. -It began with the slaying of the paschal lamb on the fourteenth day of -the first month, and extended through a period of seven days, in which -nothing but unleavened bread was to be eaten. Its great antitype was -reached when Christ our passover was sacrificed for us.[164] - -The Pentecost was the second of the Jewish feasts, and occupied but a -single day. It was celebrated on the fiftieth day after the first-fruits -of barley harvest had been waved before the Lord. At the time of this -feast the first-fruits of wheat harvest were offered unto God. The -antitype of this festival was reached on the fiftieth day after the -resurrection of Christ, when the great outpouring of the Holy Ghost took -place.[165] - -The feast of tabernacles was the last of the Jewish feasts. It was -celebrated in the seventh month when they had gathered in the fruit -of the land, and extended from the fifteenth to the twenty-first day -of that month. It was ordained as a festival of rejoicing before the -Lord; and during this period the children of Israel dwelt in booths -in commemoration of their dwelling thus during their sojourn in the -wilderness. It probably typifies the great rejoicing after the final -gathering of all the people of God into his kingdom.[166] - -In connection with these feasts it was ordained that each new moon, -that is, the first day of every month, should be observed with certain -specified offerings, and with tokens of rejoicing.[167] The annual -sabbaths of the Hebrews have been already enumerated. The first two of -these sabbaths were the first and seventh days of the feast of unleavened -bread, that is, the fifteenth and twenty-first days of the first month. -They were thus ordained by God:— - - “Seven days shall ye eat unleavened bread; even the first - day ye shall put away leaven out of your houses.... And in - the first day there shall be an holy convocation, and in the - seventh day there shall be an holy convocation to you; no - manner of work shall be done in them, save that which every man - must eat, that only may be done of you.”[168] - -The third in order of the annual sabbaths was the day of Pentecost. This -festival was ordained as a rest-day in the following language:— - - “And ye shall proclaim on the selfsame day, that it may be an - holy convocation unto you: ye shall do no servile work therein; - it shall be a statute forever in all your dwellings throughout - your generations.”[169] - -The first day of the seventh month was the fourth annual sabbath of the -Hebrews. It was thus ordained:— - - “Speak unto the children of Israel, saying, In the seventh - month, in the first day of the month, shall ye have a sabbath, - a memorial of blowing of trumpets, an holy convocation. Ye - shall do no servile work therein; but ye shall offer an - offering made by fire unto the Lord.”[170] - -The great day of atonement was the fifth of these sabbaths. Thus spake -the Lord unto Moses:— - - “Also on the tenth day of this seventh month there shall be a - day of atonement; it shall be an holy convocation unto you.... - Ye shall do no manner of work; it shall be a statute forever - throughout your generations in all your dwellings. It shall be - unto you a sabbath of rest, and ye shall afflict your souls: in - the ninth day of the month at even, from even unto even, shall - ye celebrate your sabbath.”[171] - -The sixth and seventh of these annual sabbaths were the fifteenth and -twenty-second days of the seventh month, that is, the first day of the -feast of tabernacles, and the day after its conclusion. Thus were they -enjoined by God:— - - “Also in the fifteenth day of the seventh month, when ye have - gathered in the fruit of the land, ye shall keep a feast unto - the Lord seven days; on the first day shall be a sabbath, and - on the eighth day shall be a sabbath.”[172] - -Besides all these, every seventh year was a sabbath of rest unto the -land. The people might labor as usual in other business, but they were -forbidden to till the land, that the land itself might rest.[173] -After seven of these sabbaths, the following or fiftieth year was to -be the year of jubilee, in which every man was to be restored unto -his inheritance.[174] There is no evidence that the jubilee was ever -observed, and it is certain that the sabbatical year was almost entirely -disregarded.[175] - -Such were the feasts, new moons, and sabbaths, of the Hebrews. A few -words will suffice to point out the broad distinction between them and -the Sabbath of the Lord. The first of the three feasts was ordained in -memory of their deliverance from Egyptian bondage, and was to be observed -when they should enter their own land.[176] The second feast, as we have -seen, could not be observed until after the settlement of the Hebrews -in Canaan; for it was to be celebrated when the first fruits of wheat -harvest should be offered before the Lord. The third feast was ordained -in memory of their sojourn in the wilderness, and was to be celebrated -by them each year after the ingathering of the entire harvest. Of course -this feast, like the others, could not be observed until the settlement -of the people in their own land. The new moons, as has been already -seen, were not ordained until after these feasts had been instituted. -The annual sabbaths were part and parcel of these feasts, and could -have no existence until after the feasts to which they belonged had -been instituted. Thus the first and second of these sabbaths were the -first and seventh days of the paschal feast. The third annual sabbath -was identical with the feast of Pentecost. The fourth of these sabbaths -was the same as the new moon in the seventh month. The fifth one was -the great day of atonement. The sixth and the seventh of these annual -sabbaths were the fifteenth and twenty-second days of the seventh month, -that is, the first day of the feast of tabernacles, and the next day -after the close of that feast. As these feasts were not to be observed -until the Hebrews should possess their own land, the annual sabbaths -could have no existence until that time. And so of the sabbaths of the -land. These could have no existence until after the Hebrews should -possess and cultivate their own land; after six years of cultivation, the -land should rest the seventh year, and remain untilled. After seven of -these sabbaths of the land came the year of jubilee. - -The contrast between the Sabbath of the Lord and these sabbaths of -the Hebrews[177] is strongly marked. 1. The Sabbath of the Lord was -instituted at the close of the first week of time; while these were -ordained in connection with the Jewish feasts. 2. The one was blessed -and hallowed by God, because that he had rested upon it from the work -of creation; the others have no such claim to our regard. 3. When the -children of Israel came into the wilderness, the Sabbath of the Lord -was an existing institution, obligatory upon them; but the annual -sabbaths then came into existence. It is easy to point to the very -act of God, while leading that people, that gave existence to these -sabbaths; while every reference to the Sabbath of the Lord shows that -it had been ordained before God chose that people. 4. The children of -Israel were excluded from the promised land for violating the Sabbath -of the Lord in the wilderness; but the annual sabbaths were not to -be observed until they should enter that land. This contrast would -be strange indeed were it true that the Sabbath of the Lord was not -instituted until the children of Israel came into the wilderness of -Sin; for it is certain that two of the annual sabbaths were instituted -before they left the land of Egypt.[178] 5. The Sabbath of the Lord was -made for man; but the annual sabbaths were designed only for residents -in the land of Palestine. 6. The one was weekly, a memorial of the -Creator’s rest; the others were annual, connected with the memorials -of the deliverance of the Hebrews from Egypt. 7. The one is termed -“the Sabbath of the Lord,” “my Sabbaths,” “my holy day,” and the like; -while the others are designated as “your sabbaths,” “her sabbaths,” and -similar expressions.[179] 8. The one was proclaimed by God as one of -the ten commandments, and was written with his finger in the midst of -the moral law upon the tables of stone, and was deposited in the ark -beneath the mercy-seat; the others did not pertain to the moral law, but -were embodied in that handwriting of ordinances that was a shadow of -good things to come. 9. The distinction between these festivals and the -Sabbaths of the Lord was carefully marked by God when he ordained the -festivals and their associated sabbaths. Thus he said: “These are the -feasts of the Lord, which ye shall proclaim to be holy convocations, ... -BESIDE the Sabbaths of the Lord.”[180] - -The annual sabbaths are presented by Isaiah in a very different light -from that in which he presents the Sabbath of the Lord. Of the one he -says:— - - “Bring no more vain oblations; incense is an abomination unto - me; the new moons and sabbaths, the calling of assemblies, I - cannot away with; it is iniquity, even the solemn meeting. Your - new moons and your appointed feasts my soul hateth; they are a - trouble unto me; I am weary to bear them.”[181] - -In striking contrast with this, the same prophet speaks of the Lord’s -Sabbath:— - - “Thus saith the Lord, Keep ye judgment, and do justice: for my - salvation is near to come, and my righteousness to be revealed. - Blessed is the man that doeth this, and the son of man that - layeth hold on it; that keepeth the Sabbath from polluting it, - and keepeth his hand from doing any evil. Neither let the son - of the stranger, that hath joined himself to the Lord, speak, - saying, The Lord hath utterly separated me from his people; - neither let the eunuch say, Behold, I am a dry tree. For thus - saith the Lord unto the eunuchs that keep my Sabbaths, and - choose the things that please me, and take hold of my covenant; - even unto them will I give in mine house and within my walls a - place and a name better than of sons and of daughters; I will - give them an everlasting name, that shall not be cut off. 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 a house of - prayer for all people.”[182] - -Hosea carefully designates the annual sabbaths in the following -prediction:— - - “I will also cause all her mirth to cease, her feast-days, her - new moons, and HER sabbaths, and all her solemn feasts.”[183] - -This prediction was uttered about B. C. 785. It was fulfilled in part -about two hundred years after this, when Jerusalem was destroyed by -Nebuchadnezzar. Of this event, Jeremiah, about B. C. 588, speaks as -follows:— - - “Her people fell into the hand of the enemy, and none did help - her: the adversaries saw her, and did mock at HER sabbaths.... - The Lord was as an enemy; he hath swallowed up Israel, he - hath swallowed up all her palaces; he hath destroyed his - strongholds, and hath increased in the daughter of Judah - mourning and lamentation. And he hath violently taken away his - tabernacle, as if it were of a garden; he hath destroyed his - places of the assembly; the Lord hath caused the solemn feasts - and sabbaths to be forgotten in Zion, and hath despised in the - indignation of his anger the king and the priest. The Lord hath - cast off his altar, he hath abhorred his sanctuary, he hath - given up into the hand of the enemy the walls of her palaces; - they have made a noise in the house of the Lord, as in the day - of a solemn feast.”[184] - -The feasts of the Lord were to be holden in the place which the Lord -should choose, namely, Jerusalem;[185] and when that city, the place -of their solemn assemblies, was destroyed and the people themselves -carried into captivity, the complete cessation of their feasts, and, as a -consequence, of the annual sabbaths, which were specified days in those -feasts, must occur. The adversaries mocked at her sabbaths, by making a -“noise in the house of the Lord as in the day of a solemn feast.” But -the observance of the Lord’s Sabbath did not cease with the dispersion of -the Hebrews from their own land; for it was not a local institution, like -the annual sabbaths. Its violation was one chief cause of the Babylonish -captivity;[186] and their final restoration to their own land was made -conditional upon their observing it in their dispersion.[187] The feasts, -new moons, and annual sabbaths, were restored when the Hebrews returned -from captivity, and with some interruptions, were kept up until the -final destruction of their city and nation by the Romans. But ere the -providence of God thus struck out of existence these Jewish festivals, -the whole typical system was abolished, having reached the commencement -of its antitype, when our Lord Jesus Christ expired upon the cross. The -handwriting of ordinances being thus abolished, no one is to be judged -respecting its meats, or drinks, or holy days, or new moons, or sabbaths, -“which are a shadow of things to come; but the body is of Christ.” But -the Sabbath of the Lord did not form a part of this handwriting of -ordinances; for it was instituted before sin had entered the world, and -consequently before there was any shadow of redemption; it was written -by the finger of God, not in the midst of types and shadows, but in the -bosom of the moral law; and the day following that on which the typical -sabbaths were nailed to the cross, the Sabbath commandment of the moral -law is expressly recognized. Moreover, when the Jewish festivals were -utterly extinguished with the final destruction of Jerusalem, even then -was the Sabbath of the Lord brought to the minds of his people.[188] -Thus have we traced the annual sabbaths until their final cessation, as -predicted by Hosea. It remains that we trace the Sabbath of the Lord -until we reach the endless ages of the new earth, when we shall find the -whole multitude of the redeemed assembling before God for worship on each -successive Sabbath. - - - - -CHAPTER VIII. - -THE SABBATH FROM DAVID TO NEHEMIAH. - - Silence of six successive books of the Bible relative to - the Sabbath—This silence compared to that of the book of - Genesis—The siege of Jericho—The standing still of the - sun—David’s act of eating the shew-bread—The Sabbath of the - Lord, how connected with and how distinguished from the annual - sabbaths—Earliest reference to the Sabbath after the days of - Moses—Incidental allusions to the Sabbath—Testimony of Amos—Of - Isaiah—The Sabbath a blessing to MANKIND—The condition of being - gathered to the holy land—Not a local institution—Commentary - on the fourth commandment—Testimony of Jeremiah—Jerusalem to - be saved if she would keep the Sabbath—This gracious offer - despised—The Sabbath distinguished from the other days of the - week—The Sabbath after the Babylonish captivity—Time for the - commencing of the Sabbath—The violation of the Sabbath caused - the destruction of Jerusalem. - - -When we leave the books of Moses there is a long-continued break in the -history of the Sabbath. No mention of it is found in the book of Joshua, -nor in that of Judges, nor in the book of Ruth, nor in that of first -Samuel, nor in the book of second Samuel, nor in that of first Kings. -It is not until we reach the book of second Kings[189] that the Sabbath -is even mentioned. In the book of first Chronicles, however, which as -a narrative is parallel to the two books of Samuel, the Sabbath is -mentioned[190] with reference to the events of David’s life. Yet this -leaves a period of five hundred years, which the Bible passes in silence -respecting the Sabbath. - -During this period we have a circumstantial history of the Hebrew people -from their entrance into the promised land forward to the establishment -of David as their king, embracing many particulars in the life of Joshua, -of the elders and judges of Israel, of Gideon, of Barak, of Jephthah, -of Samson, of Eli, of Naomi and Ruth, of Hannah and Samuel, of Saul, of -Jonathan and of David. Yet in all this minute record we have no direct -mention of the Sabbath. - -It is a favorite argument with anti-Sabbatarians in proof of the total -neglect of the Sabbath in the patriarchal age, that the book of Genesis, -which does give a distinct view of the origin of the Sabbath in Paradise, -at the close of the first week of time, does not in recording the lives -of the patriarchs, say anything relative to its observance. Yet in that -one book are crowded the events of two thousand three hundred and seventy -years. What then should they say of the fact that six successive books -of the Bible, relating with comparative minuteness the events of five -hundred years, and involving many circumstances that would call out a -mention of the Sabbath, do not mention it at all? Does the silence of -one book, which nevertheless does give the institution of the Sabbath -at its very commencement, and which brings into its record almost -twenty-four hundred years, prove that there were no Sabbath-keepers prior -to Moses? What then is proved by the fact that six successive books of -the Bible, confining themselves to the events of five hundred years, an -average of less than one hundred years apiece, the whole period covered -by them being about one-fifth that embraced in the book of Genesis, do -nevertheless preserve total silence respecting the Sabbath? - -No one will adduce this silence as evidence of total neglect of the -Sabbath during this period; yet why should they not? Is it because that -when the narrative after this long silence brings in the Sabbath again, -it does this incidentally and not as a new institution? Precisely such -is the case with the second mention of the Sabbath in the Mosaic record, -that is, with its mention after the silence in Genesis.[191] Is it -because the fourth commandment had been given to the Hebrews whereas no -such precept had previously been given to mankind? This answer cannot be -admitted, for we have seen that the substance of the fourth commandment -was given to the head of the human family; and it is certain that when -the Hebrews came out of Egypt they were under obligation to keep the -Sabbath in consequence of existing law.[192] The argument therefore is -certainly more conclusive that there were no Sabbath-keepers from Moses -to David, than that there were none from Adam to Moses; yet no one will -attempt to maintain the first position, however many there will be to -affirm the latter. - -Several facts are narrated in the history of this period of five -centuries that have a claim to our notice. The first of these is found -in the record of the siege of Jericho.[193] By the command of God the -city was encompassed by the Hebrews each day for seven days; on the -last day of the seven they encompassed it seven times, when by divine -interposition the walls were thrown down before them and the city taken -by assault. One day of this seven must have been the Sabbath of the -Lord. Did not the people of God therefore violate the Sabbath in their -acting thus? Let the following facts answer: 1. That which they did in -this case was by direct command of God. 2. That which is forbidden in -the fourth commandment is OUR OWN work: “Six days shalt thou labor, and -do ALL THY WORK; but the seventh day is the Sabbath of the Lord thy -God.” He who reserved the seventh day unto himself, had the right to -require its appropriation to his service as he saw fit. 3. The act of -encompassing the city was strictly as a _religious_ procession. The ark -of the covenant of the Lord was borne before the people; and before the -ark went seven priests blowing with trumpets of rams’ horns. 4. Nor could -the city have been very extensive, else the going round it seven times on -the last day, and their having time left for its complete destruction, -would have been impossible. 5. Nor can it be believed that the Hebrews, -by God’s command carrying the ark before them, which contained simply the -ten words of the Most High, were violating the fourth of those words, -“Remember the Sabbath day, to keep it holy.” It is certain that one of -those seven days on which they encompassed Jericho was the Sabbath; but -there is no necessity for supposing this to have been the day in which -the city was taken. Nor is this a reasonable conjecture when all the -facts in the case are considered. On this incident Dr. Clarke remarks as -follows:— - - “It does not appear that there could be any breach in the - Sabbath by the people simply going round the city, the ark in - company, and the priests sounding the sacred trumpets. This was - a mere religious procession, performed at the command of God, - in which no servile work was done.”[194] - -At the word of Joshua it pleased God to arrest the earth in its -revolution, and thus to cause the sun to remain stationary for a season, -that the Canaanites might be overthrown before Israel.[195] Did not this -great miracle derange the Sabbath? Not at all; for the lengthening of -one of the six days by God’s intervention could not prevent the actual -arrival of the seventh day, though it would delay it; nor could it -destroy its identity. The case involves a difficulty for those who hold -the theory that God sanctified the seventh part of time, and not the -seventh day; for in this case the seventh part of time was not allotted -to the Sabbath; but there is no difficulty involved for those who believe -that God set apart the seventh day to be kept as it arrives, in memory -of his own rest. One of the six days was allotted a greater length than -ever before or since; yet this did not in the slightest degree conflict -with the seventh day, which nevertheless did come. Moreover all this -was while inspired men were upon the stage of action; and it was by the -direct providence of God; and what is also to be particularly remembered, -it was at a time when no one will deny that the fourth commandment was in -full force. - -The case of David’s eating the shew-bread is worthy of notice, as it -probably took place upon the Sabbath, and because it is cited by our -Lord in a memorable conversation with the Pharisees.[196] The law of the -shew-bread enjoined the setting forth of twelve loaves in the sanctuary -upon the pure table before the Lord EVERY Sabbath.[197] When new bread -was thus placed before the Lord each Sabbath, the old was taken away to -be eaten by the priests.[198] It appears that the shew-bread which was -given to David had that day been taken from before the Lord to put hot -bread in its place, and consequently that day was the Sabbath. Thus, -when David asked bread, the priest said, “There is no common bread under -mine hand, but there is hallowed bread.” And David said, “The bread is -in a manner common, especially [as the margin has it] when THIS DAY -there is other sanctified in the vessel.” And so the sacred writer adds: -“The priest gave him hallowed bread; for there was no bread there but -the shew-bread, that was taken from before the Lord, to put hot bread -in the day when it was taken away.” The circumstances of this case all -favor the view that this was upon the Sabbath. 1. There was NO COMMON -bread with the priest. This is not strange when it is remembered that -the shew-bread was to be taken from before the Lord each Sabbath and -eaten by the priests. 2. That the priest did not offer to _prepare_ other -bread is not singular if it be understood that this was the Sabbath. 3. -The surprise of the priest in meeting David may have been in part owing -to the fact that it was the Sabbath. 4. This also may account for the -detention of Doeg that day before the Lord. 5. When our Lord was called -upon to pronounce upon the conduct of his disciples who had plucked and -eaten the ears of corn upon the Sabbath to satisfy their hunger, he cited -this case of David, and that of the priests offering sacrifices in the -temple upon the Sabbath as justifying the disciples. There is a wonderful -propriety and fitness in this citation, if it be understood that this act -of David’s took place upon the Sabbath. It will be found to present the -matter in a very different light from that in which anti-Sabbatarians -present it.[199] - -A distinction may be here pointed out, which should never be lost -sight of. The presentation of the shew-bread and the offering of burnt -sacrifices upon the Sabbath as ordained in the ceremonial law, formed -no part of the original Sabbatic institution. For the Sabbath was made -before the fall of man; while burnt-offerings and ceremonial rites in the -sanctuary were introduced in consequence of the fall. While these rites -were in force they necessarily, to some extent, connected the Sabbath -with the festivals of the Jews in which the like offerings were made. -This is seen only in those scriptures which record the provision made for -these offerings.[200] When the ceremonial law was nailed to the cross, -all the Jewish festivals ceased to exist; for they were ordained by -it;[201] but the abrogation of that law could only take away those rites -which it had appended to the Sabbath, leaving the original institution -precisely as it came at first from its author. - -The earliest reference to the Sabbath after the days of Moses is found in -what David and Samuel ordained respecting the offices of the priests and -Levites at the house of God. It is as follows:— - - “And other of their brethren, of the sons of the Kohathites, - were over the shew-bread, to prepare it every Sabbath.”[202] - -It will be observed that this is only an incidental mention of the -Sabbath. Such an allusion, occurring after so long a silence, is decisive -proof that the Sabbath had not been forgotten or lost during the five -centuries in which it had not been mentioned by the sacred historians. -After this no direct mention of the Sabbath is found from the days of -David to those of Elisha the prophet, a period of about one hundred and -fifty years. Perhaps the ninety-second psalm is an exception to this -statement, as its title, both in Hebrew and English, declares that it was -written for the Sabbath day;[203] and it is not improbable that it was -composed by David, the sweet singer of Israel. - -The son of the Shunammite woman being dead, she sought the prophet -Elisha. Her husband not knowing that the child was dead said to her:— - - “Wherefore wilt thou go to him to-day? It is neither new moon, - nor Sabbath. And she said, It shall be well.”[204] - -It is probable that the Sabbath of the Lord is here intended, as it is -thrice used in a like connection.[205] If this be correct, it shows -that the Hebrews were accustomed to visit the prophets of God upon that -day for divine instruction; a very good commentary upon the words used -relative to gathering the manna: “Let no man go out of his place on the -seventh day.”[206] Incidental allusion is made to the Sabbath at the -accession of Jehoash to the throne of Judah,[207] about B. C. 778. In the -reign of Uzziah, the grandson of Jehoash, the prophet Amos, B. C. 787, -uses the following language:— - - “Hear this, O ye that swallow up the needy, even to make the - poor of the land to fail, saying, When will the new moon be - gone, that we may sell corn? and the Sabbath, that we may set - forth wheat, making the ephah small, and the shekel great, and - falsifying the balances by deceit? that we may buy the poor for - silver, and the needy for a pair of shoes; yea, and sell the - refuse of the wheat?”[208] - -These words were spoken more directly concerning the ten tribes, and -indicate the sad state of apostasy which soon after resulted in their -overthrow as a people. About fifty years after this, at the close of the -reign of Ahaz, another allusion to the Sabbath is found.[209] In the -days of Hezekiah, about B. C. 712, the prophet Isaiah uses the following -language in enforcing the Sabbath:— - - “Thus saith the Lord, Keep ye judgment and do justice; for my - salvation is near to come, and my righteousness to be revealed. - Blessed is the man that doeth this, and the son of man that - layeth hold on it; that keepeth the Sabbath from polluting it, - and keepeth his hand from doing any evil. Neither let the son - of the stranger, that hath joined himself to the Lord, speak, - saying, The Lord hath utterly separated me from his people; - neither let the eunuch say, Behold I am a dry tree. For thus - saith the Lord unto the eunuchs that keep my Sabbaths, and - choose the things that please me, and take hold of my covenant, - even unto them will I give in mine house and within my walls, - a place and a name better than of sons and of daughters; I - will give them an everlasting name that shall not be cut - off. 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 a - house of prayer for all people. The Lord God which gathereth - the outcasts of Israel saith, Yet will I gather others to him, - beside those that are gathered unto him.”[210] - -This prophecy presents several features of peculiar interest. 1. It -pertains to a time when the salvation of God is near at hand.[211] 2. It -most distinctly shows that the Sabbath is not a Jewish institution; for -it pronounces a blessing upon that man without respect of nationality -who shall keep the Sabbath; and it then particularizes the son of the -stranger, that is, the Gentile,[212] and makes a peculiar promise to him -if he will keep the Sabbath. 3. And this prophecy relates to Israel when -they are outcasts, that is, when they are in their dispersion, promising -to gather them, and _others_, that is, the Gentiles, with them. Of course -the condition of being gathered to God’s holy mountain must be complied -with, namely, to love the name of the Lord, to be his servants, and to -keep the Sabbath from polluting it. 4. And hence it follows that the -Sabbath is not a local institution, susceptible of being observed in the -promised land alone, like the annual sabbaths,[213] but one made for -mankind and capable of being observed by the outcasts of Israel when -scattered in every land under heaven.[214] - -Isaiah again presents the Sabbath; and this he does in language most -emphatically distinguishing it from all ceremonial institutions. Thus he -says:— - - “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: then shalt thou delight thyself in the Lord; - and I will cause thee to ride upon the high places of the - earth, and feed thee with the heritage of Jacob thy father; - for the mouth of the Lord hath spoken it.”[215] - -This language is an evangelical commentary upon the fourth commandment. -It appends to it an exceeding great and precious promise that takes hold -upon the land promised to Jacob, even the new earth.[216] - -In the year B. C. 601, thirteen years before the destruction of Jerusalem -by Nebuchadnezzar, God made to the Jewish people through Jeremiah the -gracious offer, that if they would keep his Sabbath, their city should -stand forever. At the same time he testified unto them that if they -would not do this, their city should be utterly destroyed. Thus said the -prophet:— - - “Hear ye the word of the Lord, ye kings of Judah, and all - Judah, and all the inhabitants of Jerusalem, that enter in by - these gates: Thus saith the Lord: Take heed to yourselves, - and bear no burden on the Sabbath day, nor bring it in by the - gates of Jerusalem;[217] neither carry forth a burden[218] - out of your houses on the Sabbath day, neither do ye any - work, but hallow ye the Sabbath day, as I commanded your - fathers. But they obeyed not, neither inclined their ears, - but made their necks stiff, that they might not hear, nor - receive instruction.[219] And it shall come to pass, if ye - diligently hearken unto me, saith the Lord, to bring in no - burden through the gates of this city on the Sabbath day, but - hallow the Sabbath day, to do no work therein; then shall - there enter into the gates of this city kings and princes - sitting upon the throne of David, riding in chariots and on - horses, they, and their princes, the men of Judah, and the - inhabitants of Jerusalem; and this city shall REMAIN FOREVER. - And they shall come from the cities of Judah, and from the - places about Jerusalem, and from the land of Benjamin, and - from the plain, and from the mountains, and from the south, - bringing burnt-offerings, and sacrifices, and meat-offerings, - and incense, and bringing sacrifices of praise, unto the house - of the Lord. But if ye will not hearken unto me to hallow the - Sabbath day, and not to bear a burden, even entering in at the - gates of Jerusalem on the Sabbath day; then will I kindle a - fire in the gates thereof, and it shall devour the palaces of - Jerusalem, and it shall not be quenched.”[220] - -This gracious offer of the Most High to his rebellious people was not -regarded by them; for eight years after this Ezekiel testifies thus:— - - “In thee have they set light by father and mother: in the midst - of thee have they dealt by oppression with the stranger: in - thee have they vexed the fatherless and the widow. Thou hast - despised mine holy things, and hast profaned my Sabbaths.... - Her priests have violated my law, and have profaned mine - holy things: they have put no difference between the holy - and profane, neither have they showed difference between - the unclean and the clean, and have hid their eyes from my - Sabbaths, and I am profaned among them.... Moreover this they - have done unto me: they have defiled my sanctuary in the same - day, and have profaned my Sabbaths. For when they had slain - their children to their idols, then they came the same day into - my sanctuary to profane it; and, lo, thus have they done in the - midst of mine house.”[221] - -Idolatry and Sabbath-breaking, which were besetting sins with the -Hebrews in the wilderness, and which there laid the foundation for their -dispersion from their own land,[222] had ever cleaved unto them. And now -when their destruction was impending from the overwhelming power of the -king of Babylon, they were so deeply attached to these and kindred sins, -that they would not regard the voice of warning. Before entering the -sanctuary of God upon his Sabbath, they first slew their own children in -sacrifice to their idols![223] Thus iniquity came to its hight, and wrath -came upon them to the uttermost. - - “They mocked the messengers of God, and despised his words, and - misused his prophets, until the wrath of the Lord arose against - his people, till there was no remedy. Therefore he brought - upon them the king of the Chaldees, who slew their young men - with the sword in the house of their sanctuary, and had no - compassion upon young man or maiden, old man, or him that - stooped for age: he gave them all into his hand. And all the - vessels of the house of God, great and small, and the treasures - of the house of the Lord, and the treasures of the king, and of - his princes; all these he brought to Babylon, and they burnt - the house of God, and brake down the wall of Jerusalem, and - burnt all the palaces thereof with fire, and destroyed all the - goodly vessels thereof. And them that had escaped from the - sword carried he away to Babylon; where they were servants to - him and his sons until the reign of the king of Persia.”[224] - -While the Hebrews were in captivity at Babylon, God made to them an offer -of restoring them to their own land and giving them again a city and a -temple under circumstances of wonderful glory.[225] The condition of that -offer being disregarded,[226] the offered glory was never inherited by -them. In this offer were several allusions to the Sabbath of the Lord, -and also to the festivals of the Hebrews.[227] One of these allusions -is worthy of particular notice for the distinctness with which it -discriminates between the Sabbath and the other days of the week:— - - “Thus saith the Lord God: The gate of the inner court that - looketh toward the east, shall be shut THE SIX WORKING DAYS; - but on the Sabbath it shall be opened, and in the day of the - new moon it shall be opened.”[228] - -Six days of the week are by divine inspiration called “the six working -days;” the seventh is called the Sabbath of the Lord. Who shall dare -confound this marked distinction? - -After the Jews had returned from their captivity in Babylon, and had -restored their temple and city, in a solemn assembly of the whole people -they recount in an address to the Most High all the great events of -God’s providence in their past history. Thus they testify respecting the -Sabbath:— - - “Thou camest down also upon Mount Sinai, and spakest with them - from heaven, and gavest them right judgments, and true laws, - good statutes and commandments: and madest known unto them thy - holy Sabbath, and commandest them precepts, statutes, and laws, - by the hand of Moses thy servant.”[229] - -Thus were all the people reminded of the great events of Mount Sinai—the -giving of the ten words of the law of God, and the making known of his -holy Sabbath. So deeply impressed was the whole congregation with the -effect of their former disobedience, that they entered into a solemn -covenant to obey God.[230] They pledged themselves to each other thus:— - - “And if the people of the land bring ware or any victuals on - the Sabbath day to sell, that we would not buy it of them on - the Sabbath, or on the holy day; and that we would leave the - seventh year, and the exaction of every debt.”[231] - -In the absence of Nehemiah at the Persian court, this covenant was in -part, at least, forgotten. Eleven years having elapsed, Nehemiah thus -testifies concerning things at his return about B. C. 434:— - - “In those days saw I in Judah some treading wine-presses on the - Sabbath, and bringing in sheaves, and lading asses; as also - wine, grapes, and figs, and all manner of burdens, which they - brought into Jerusalem on the Sabbath day; and I testified - against them in the day wherein they sold victuals. There dwelt - men of Tyre also therein, which brought fish, and all manner - of ware, and sold on the Sabbath unto the children of Judah, - and in Jerusalem. Then I contended with the nobles of Judah, - and said unto them, What evil thing is this that ye do, and - profane the Sabbath day? Did not your fathers thus, and did - not our God bring all this evil upon us, and upon this city? - yet ye bring more wrath upon Israel by profaning the Sabbath. - And it came to pass, that, when the gates of Jerusalem began - to be dark before the Sabbath,[232] I commanded that the gates - should be shut, and charged that they should not be opened - till after the Sabbath: and some of my servants set I at the - gates, that there should no burden be brought in on the Sabbath - day. So the merchants and sellers of all kind of ware lodged - without Jerusalem once or twice. Then I testified against them, - and said unto them, Why lodge ye about the wall? if ye do so - again, I will lay hands on you. From that time forth came they - no more on the Sabbath. And I commanded the Levites that they - should cleanse themselves, and that they should come and keep - the gates, to sanctify the Sabbath day. Remember me, O my God, - concerning this also, and spare me according to the greatness - of thy mercy.”[233] - -This scripture is an explicit testimony that the destruction of Jerusalem -and the captivity of the Jews at Babylon were in consequence of their -profanation of the Sabbath. It is a striking confirmation of the language -of Jeremiah, already noticed, in which he testified to the Jews that if -they would hallow the Sabbath their city should stand forever; but that -it should be utterly destroyed if they persisted in its profanation. -Nehemiah bears testimony to the accomplishment of Jeremiah’s prediction -concerning the violation of the Sabbath; and with his solemn appeal in -its behalf ends the history of the Sabbath in the Old Testament. - - - - -CHAPTER IX. - -THE SABBATH FROM NEHEMIAH TO CHRIST. - - Great change in the Jewish people respecting idolatry and - Sabbath-breaking after their return from Babylon—Decree - of Antiochus Epiphanes against the Sabbath—Massacre of a - thousand Sabbath-keepers in the wilderness—Similar massacre at - Jerusalem—Decree of the Jewish elders relative to resisting - attacks upon the Sabbath—Other martyrdoms—Victories of Judas - Maccabeus—How Pompey captured Jerusalem—Teaching of the - Jewish doctors respecting the Sabbath—State of the Sabbatic - institution at the first advent of the Saviour. - - -The period of almost five centuries intervenes between the time -of Nehemiah and the commencement of the ministry of the Redeemer. -During this time an extraordinary change came over the Jewish people. -Previously, they had been to an alarming extent idolaters, and -outbreaking violators of the Sabbath. But after their return from Babylon -they were never guilty of idolatry to any extent, the chastisement of -that captivity effecting a cure of this evil.[234] In like manner did -they change their conduct relative to the Sabbath; and during this -period they loaded the Sabbatic institution with the most burdensome and -rigorous ordinances. A brief survey of this period must suffice. Under -the reign of Antiochus Epiphanes, the king of Syria, B. C. 170, the Jews -were greatly oppressed. - - “King Antiochus wrote to his whole kingdom, that all should be - one people, and every one should leave his laws: so all the - heathen agreed according to the commandment of the king. Yea, - many also of the Israelites consented to his religion, and - sacrificed unto idols, and profaned the Sabbath.”[235] - -The greater part of the Hebrews remained faithful to God, and, as a -consequence, were obliged to flee for their lives. Thus the historian -continues:— - - “Then many that sought after justice and judgment went - down into the wilderness, to dwell there: both they, and - their children, and their wives, and their cattle; because - afflictions increased sore upon them. Now when it was told - the king’s servants, and the host that was at Jerusalem, - in the city of David, that certain men, who had broken the - king’s commandment, were gone down into the secret places in - the wilderness, they pursued after them a great number, and - having overtaken them, they camped against them, and made war - against them on the Sabbath day. And they said unto them, Let - that which ye have done hitherto suffice; come forth, and do - according to the commandment of the king, and ye shall live. - But they said, We will not come forth, neither will we do the - king’s commandment, to profane the Sabbath day. So then they - gave them the battle with all speed. Howbeit they answered them - not, neither cast they a stone at them, nor stopped the places - where they lay hid. But said, Let us die all in our innocency: - heaven and earth shall testify for us, that ye put us to death - wrongfully. So they rose up against them in battle on the - Sabbath, and they slew them, with their wives and children, and - their cattle, to the number of a thousand people.”[236] - -In Jerusalem itself a like massacre took place. King Antiochus sent -Appollonius with an army of twenty-two thousand, - - “Who, coming to Jerusalem, and pretending peace, did forbear - till the holy day of the Sabbath, when taking the Jews keeping - holy day, he commanded his men to arm themselves. And so - he slew all them that were gone to the celebrating of the - Sabbath, and running through the city with weapons, slew great - multitudes.”[237] - -In view of these dreadful acts of slaughter, Mattathias, “an honorable -and great man,” the father of Judas Maccabeus, with his friends decreed -thus:— - - “Whosoever shall come to make battle with us on the Sabbath - day we will fight against him; neither will we die all, as our - brethren that were murdered in the secret places.”[238] - -Yet were some martyred after this for observing the Sabbath. Thus we -read:— - - “And others, that had run together into caves near by, to keep - the Sabbath day secretly, being discovered to Philip, were - all burnt together, because they made a conscience to help - themselves for the honor of the most sacred day.”[239] - -After this, Judas Maccabeus did great exploits in defense of the Hebrews, -and in resisting the dreadful oppression of the Syrian government. Of one -of these battles we read:— - - “When he had given them this watchword, _The help of God_, - himself leading the first band, he joined battle with Nicanor. - And by the help of the Almighty they slew above nine thousand - of their enemies, and wounded and maimed the most part of - Nicanor’s host, and so put all to flight; and took their money - that came to buy them, and pursued them far; but lacking - time, they returned: for it was the day before the Sabbath, - and therefore they would no longer pursue them. So when they - had gathered their armor together, and spoiled their enemies, - they occupied themselves about the Sabbath, yielding exceeding - praise and thanks to the Lord, who had preserved them unto that - day, which was the beginning of mercy distilling upon them. - And after the Sabbath, when they had given part of the spoils - to the maimed, and the widows, and orphans, the residue they - divided among themselves and their servants.”[240] - -After this the Hebrews being attacked upon the Sabbath by their enemies, -defeated them with much slaughter.[241] - -About B. C. 63, Jerusalem was besieged and taken by Pompey, the general -of the Romans. To do this, it was necessary to fill an immense ditch, -and to raise against the city a bank on which to place the engines of -assault. Thus Josephus relates the event:— - - “And had it not been our practice, from the days of our - forefathers, to rest on the seventh day, this bank could - never have been perfected, by reason of the opposition the - Jews would have made; for though our law gives us leave then - to defend ourselves against those that begin to fight with - us, and assault us, yet does it not permit us to meddle with - our enemies while they do anything else. Which thing when the - Romans understood, on those days which we call Sabbaths, they - threw nothing at the Jews, nor came to any pitched battle with - them, but raised up their earthen banks, and brought their - engines into such forwardness, that they might do execution the - next days.”[242] - -From this it is seen that Pompey carefully refrained from any attack upon -the Jews on each Sabbath during the siege, but spent that day in filling -the ditch and raising the bank, that he might attack them on the day -following each Sabbath, that is, upon Sunday. Josephus further relates -that the priests were not at all hindered from their sacred ministrations -by the stones thrown among them from the engines of Pompey, even “if -any melancholy accident happened;” and that when the city was taken and -the enemy fell upon them, and cut the throats of those that were in the -temples, yet did not the priests run away or desist from the offering of -the accustomed sacrifices. - -These quotations from Jewish history are sufficient to indicate the -extraordinary change that came over that people concerning the Sabbath, -after the Babylonish captivity. A brief view of the teaching of the -Jewish doctors respecting the Sabbath at the time when our Lord began his -ministry will conclude this chapter:— - - “They enumerated about forty primary works, which they said - were forbidden to be done on the Sabbath. Under each of these - were numerous secondary works, which they said were also - forbidden.... Among the primary works which were forbidden, - were ploughing, sowing, reaping, winnowing, cleaning, grinding, - etc. Under the head of grinding, was included the breaking - or dividing of things which were before united.... Another - of their traditions was, that, as threshing on the Sabbath - was forbidden, the bruising of things, which was a species of - threshing, was also forbidden. Of course, it was violation of - the Sabbath to walk on green grass, for that would bruise or - thresh it. So, as a man might not hunt on the Sabbath, he - might not catch a flea; for that was a species of hunting. As a - man might not carry a burden on the Sabbath, he might not carry - water to a thirsty animal, for that was a species of burden; - but he might pour water into a trough, and lead the animal to - it.... Yet should a sheep fall into a pit, they would readily - lift him out, and bear him to a place of safety.... They said - a man might minister to the sick for the purpose of relieving - their distress, but not for the purpose of healing their - diseases. He might put a covering on a diseased eye, or anoint - it with eye-salve for the purpose of easing the pain, but not - to cure the eye.”[243] - -Such was the remarkable change in the conduct of the Jewish people toward -the Sabbath; and such was the teaching of their doctors respecting it. -The most merciful institution of God for mankind had become a source -of distress; that which God ordained as a delight and a source of -refreshment had become a yoke of bondage; the Sabbath, made for man in -paradise, was now a most oppressive and burdensome institution. It was -time that God should interfere. Next upon the scene of action appears the -Lord of the Sabbath. - - - - -CHAPTER X. - -THE SABBATH DURING THE LAST OF THE SEVENTY WEEKS. - - Mission of the Saviour—His qualifications as a judge of - Sabbatic observance—State of the institution at his advent—The - Saviour at Nazareth—At Capernaum—His discourse in the - corn-field—Case of the man with a withered arm—The Saviour - among his relatives—Case of the impotent man—Of the man born - blind—Of the woman bound by Satan—Of the man who had the - dropsy—Object of our Lord’s teaching and miracles relative to - the Sabbath—Unfairness of many anti-Sabbatarians—Examination of - Matt. 24:20—The Sabbath not abrogated at the crucifixion—Fourth - commandment after that event—Sabbath not changed at the - resurrection of Christ—Examination of John 20:26—Of Acts - 2:1, 2—Redemption furnishes no argument for the change of - the Sabbath—Examination of Ps. 118:22-24—The Sabbath neither - abolished nor changed as late as the close of the seventy weeks. - - -In the fullness of time God sent forth his Son to be the Saviour of the -world. He who fulfilled this mission of infinite benevolence was both the -Son of God and the Son of man. He was with the Father before the world -was, and by him God created all things.[244] The Sabbath being ordained -at the close of that great work as a memorial to keep it in lasting -remembrance, the Son of God, by whom all things were created, could not -be otherwise than a perfect judge of its true design, and of its proper -observance. The sixty-nine weeks of Daniel’s prophecy being accomplished, -the Redeemer began to preach, saying, “The time is fulfilled.”[245] The -ministry of the Saviour was at a time when the Sabbath of the Lord had -become utterly perverted from its gracious design, by the teaching of -the Jewish doctors. As we have seen in the previous chapter, it was to -the people no longer a source of refreshment and delight, but a cause of -suffering and distress. It had been loaded down with traditions by the -doctors of the law until its merciful and beneficent design was utterly -hidden beneath the rubbish of men’s inventions. It being impracticable -for Satan, after the Babylonish captivity, to cause the Jewish people, -even by bloody edicts, to relinquish the Sabbath and openly to profane -it as before that time, he turned their doctors so to pervert it, that -its real character should be utterly changed and its observance entirely -unlike that which would please God. We shall find that the Saviour never -missed an opportunity to correct their false notions respecting the -Sabbath; and that he selected, with evident design, the Sabbath as the -day on which to perform many of his merciful works. It will be found that -no small share of his teaching through his whole ministry was devoted -to a determination of what was lawful on the Sabbath, a singular fact -for those to explain who think that he designed its abrogation. At the -opening of our Lord’s ministry, we read thus:— - - “And Jesus returned in the power of the Spirit into Galilee; - and there went out a fame of him through all the region round - about. And he taught in their synagogues, being glorified of - all. And he came to Nazareth, where he had been brought up; - and, as his custom was, he went into the synagogue on the - Sabbath day, and stood up for to read.”[246] - -Such was the manner of the Saviour relative to the Sabbath. It is evident -that in this he designed to show his regard for that day; for it was not -necessary thus to do in order to gain a congregation, as vast multitudes -were ever ready to throng his steps. His testimony being rejected, our -Lord left Nazareth for Capernaum. Thus the sacred historian says:— - - “But he, passing through the midst of them, went his way, and - came down to Capernaum, a city of Galilee, and taught them on - the Sabbath days. And they were astonished at his doctrine; for - his word was with power. And in the synagogue there was a man - which had a spirit of an unclean devil; and he cried out with - a loud voice, saying, Let us alone; what have we to do with - thee, thou Jesus of Nazareth; art thou come to destroy us? I - know thee who thou art; the Holy One of God. And Jesus rebuked - him, saying, Hold thy peace, and come out of him. And when the - devil had thrown him in the midst, he came out of him, and hurt - him not. And they were all amazed, and spake among themselves, - saying, What a word is this! for with authority and power he - commandeth the unclean spirits, and they come out. And the fame - of him went out into every place of the country round about. - And he arose out of the synagogue, and entered into Simon’s - house. And Simon’s wife’s mother was taken with a great fever; - and they besought him for her. And he stood over her, and - rebuked the fever; and it left her; and immediately she arose - and ministered unto them.”[247] - -These miracles are the first which stand upon record as performed by the -Saviour upon the Sabbath. But the strictness of Jewish views relative to -the Sabbath is seen in that they waited till sunset, that is, till the -Sabbath was passed,[248] before they brought the sick to be healed. Thus -it is added:— - - “And at even when the sun did set, they brought unto him all - that were diseased, and them that were possessed with devils. - And all the city was gathered together at the door. And he - healed many that were sick of divers diseases, and cast out - many devils; and suffered not the devils to speak, because they - knew him.”[249] - -The next mention of the Sabbath is of peculiar interest:— - - “At that time Jesus went on the Sabbath day through the corn; - and his disciples were an hungered, and began to pluck the ears - of corn, and to eat. But when the Pharisees saw it, they said - unto him, Behold thy disciples do that which is not lawful - to do upon the Sabbath day. But he said unto them, Have ye - not read what David did, when he was an hungered, and they - that were with him; how he entered into the house of God, and - did eat the shew-bread, which was not lawful for him to eat, - neither for them which were with him, but only for the priests? - Or have ye not read in the law, how that on the Sabbath day the - priests in the temple profane the Sabbath, and are blameless? - But I say unto you that in this place is one greater than - the temple. But if ye had known what this meaneth, I will - have mercy and not sacrifice, ye would not have condemned the - guiltless. For the Son of man is Lord even of the Sabbath - day.”[250] - -The parallel text in Mark has an important addition to the conclusion as -stated by Matthew:— - - “And he said unto them, The Sabbath was made for man, and not - man for the Sabbath; therefore the Son of man is Lord also of - the Sabbath.”[251] - -The following points should be noted in examining this text:— - -1. That the question at issue did not relate to the act of passing -through the corn on the Sabbath; for the Pharisees themselves were in the -company; and hence it may be concluded that the Saviour and those with -him were either going to, or returning from, the synagogue. - -2. That the question raised by the Pharisees was this: Whether the -disciples, in satisfying their hunger from the corn through which they -were passing, were not violating the law of the Sabbath. - -3. That he to whom this question was proposed was in the highest degree -competent to answer it; for he was with the Father when the Sabbath was -made.[252] - -4. That the Saviour was pleased to appeal to scriptural precedents for -the decision of this question, rather than to assert his own independent -judgment. - -5. That the first case cited by the Saviour was peculiarly appropriate. -David, fleeing for his life, entered the house of God upon the -Sabbath,[253] and ate the shew-bread to satisfy his hunger. The -disciples, to relieve their hunger, simply ate of the corn through which -they were passing upon the Sabbath. If David did right, though eating -in his necessity of that which belonged only to the priests, how little -of blame could be attached to the disciples who had not even violated a -precept of the ceremonial law? Thus much for the disciples’ satisfying -their hunger as they did upon the Sabbath. Our Lord’s next example is -designed to show what labor upon the Sabbath is not a violation of its -sacredness. - -6. And hence the case of the priests is cited. The same God who had said -in the fourth commandment, “Six days shalt thou labor and do all THY -work,” had commanded that the priests upon the Sabbath should offer -certain sacrifices in his temple.[254] - -Herein was no contradiction; for the labor performed by the priests upon -the Sabbath was simply the maintenance of the appointed worship of God -in his temple, and was not doing what the commandment calls “THY WORK.” -Labor of this kind, therefore, the Saviour being judge, was not, and -never had been, a violation of the Sabbath. - -7. But it is highly probable that the Saviour, in this reference to the -priests, had his mind not merely upon the sacrifices which they offered -upon the Sabbath, but upon the fact that they were required to prepare -new shew-bread every Sabbath; when the old was to be removed from the -table before the Lord and eaten by them.[255] This view of the matter -would connect the case of the priests with that of David, and both would -bear with wonderful distinctness upon the act of the disciples. Then -our Lord’s argument could be appreciated when he adds: “But I say unto -you, That in this place is one greater than the temple.” So that if the -shew-bread was to be prepared each Sabbath for the use of those who -ministered in the temple, and those who did this were guiltless, how free -from guilt also must be the disciples who, in following HIM that was -greater than the temple, but who had not where to lay his head, had eaten -of the standing corn upon the Sabbath to relieve their hunger? - -8. But our Lord next lays down a principle worthy of the most serious -attention. Thus he adds: “But if ye had known what this meaneth, I -will have mercy, and not sacrifice, ye would not have condemned the -guiltless.” The Most High had ordained certain labor to be performed upon -the Sabbath, in order that sacrifices might be offered to himself. But -Christ affirms upon the authority of the Scriptures,[256] that there is -something far more acceptable to God than sacrifices, and that this is -acts of mercy. If God held those guiltless who offered sacrifices upon -the Sabbath, how much less would he condemn those who extend mercy and -relief to the distressed and suffering, upon that day. - -9. Nor does the Saviour even leave the subject here; for he adds: “The -Sabbath was made for man, and not man for the Sabbath; therefore the Son -of man is Lord also of the Sabbath.” If the Sabbath was _made_, certain -acts were necessary in order to give existence to it. What were those -acts? (1) God rested upon the seventh day. This made the seventh day the -rest-day or Sabbath of the Lord. (2) He blessed the day; thus it became -his holy day. (3) He sanctified it, or set it apart to a holy use; thus -its observance became a part of man’s duty toward God. There must be a -time when these acts were performed. And on this point there is really -no room for controversy. They were not performed at Sinai, nor in the -wilderness of Sin, but in paradise. And this is strikingly confirmed by -the language here used by the Saviour: “The Sabbath was made for THE man, -not THE man for the Sabbath;”[257] thus citing our minds to the man Adam -that was made of the dust of the ground, and affirming that the Sabbath -was made for him; a conclusive testimony that the Sabbath originated in -paradise. This fact is happily illustrated by a statement of the apostle -Paul: “Neither was the man created for the woman; but the woman for the -man.”[258] It will not be denied that this language has direct reference -to the creation of Adam and Eve. If then we turn back to the beginning, -we shall find Adam made of the dust of the ground, Eve taken from his -side, and the Sabbath made of the seventh day.[259] Thus the Saviour, -to complete the solution of the question raised by the Pharisees, -traces the Sabbath back to the beginning, as he does the institution of -marriage when the same class proposed for his decision the lawfulness of -divorce.[260] His careful statement of the design of the Sabbath and of -marriage, tracing each to the beginning, in the one case striking down -their perversion of the Sabbath, in the other, that of marriage, is the -most powerful testimony in behalf of the sacredness of each institution. -The argument in the one case stands thus: In the beginning God created -_one_ man and _one_ woman, designing that they two should be one flesh. -The marriage relation therefore was designed to unite simply two persons, -and this union _should_ be sacred and indissoluble. Such was the bearing -of his argument upon the question of divorce. In relation to the Sabbath, -his argument is this: God made the Sabbath for the man that he made of -the dust of the ground; and being thus made for an unfallen race, it can -only be a merciful and beneficent institution. He who made the Sabbath -for man before the fall saw what man needed, and knew how to supply that -want. It was given to him for rest, refreshment, and delight; a character -that it sustained after the fall,[261] but which the Jews had wholly lost -sight of.[262] And thus our Lord lays open his whole heart concerning -the Sabbath. He carefully determines what works are not a violation of -the Sabbath; and this he does by Old-Testament examples, that it may be -evident that he is introducing no change in the institution; he sets -aside their rigorous and burdensome traditions concerning the Sabbath, -by tracing it back to its merciful origin in paradise; and having thus -disencumbered the Sabbath of Pharisaic rigor, he leaves it upon its -paradisiacal foundation, enforced by all the authority and sacredness -of that law which he came not to destroy, but to magnify and make -honorable.[263] - -10. Having thus divested the Sabbath of all Pharisaic additions, our Lord -concludes with this remarkable declaration: “Therefore the Son of man is -Lord also of the Sabbath.” (1) It was not a disparagement to the Sabbath, -but an honor, that God’s only Son should claim to be its Lord. (2) Nor -was it derogatory to the character of the Redeemer to be the Lord of the -Sabbath; with all the high honors pertaining to his messiahship he is -ALSO Lord of the Sabbath. Or, if we take the expression in Matthew, he is -“Lord EVEN of the Sabbath day,” it implies that it is not a small honor -to possess such a title. (3) This title implies that the Messiah should -be the _protector_, and not the _destroyer_, of the Sabbath. And hence -that he was the rightful being to decide the proper nature of Sabbatic -observance. With these memorable words ends our Lord’s first discourse -concerning the Sabbath. - -From this time the Pharisees watched the Saviour to find an accusation -against him of violating the Sabbath. The next example will show the -malignity of their hearts, their utter perversion of the Sabbath, the -urgent need of an authoritative correction of their false teachings -respecting it, and the Saviour’s unanswerable defense:— - - “And when he was departed thence, he went into their synagogue: - and behold there was a man which had his hand withered. And - they asked him, saying, Is it lawful to heal on the Sabbath - days? that they might accuse him. And he said unto them, What - man shall there be among you, that shall have one sheep, and - if it fall into a pit on the Sabbath day, will he not lay hold - on it, and lift it out? How much then is a man better than - a sheep? Wherefore, it is lawful to do well on the Sabbath - days. Then saith he to the man, Stretch forth thine hand. And - he stretched it forth; and it was restored whole, like as the - other. Then the Pharisees went out and held a council against - him, how they might destroy him.”[264] - -What was the act that caused this madness of the Pharisees? On the part -of the Saviour, it was a word; on the part of the man, it was the act of -stretching out his arm. Did the law of the Sabbath forbid either of these -things? No one can affirm such a thing. But the Saviour had publicly -transgressed that tradition of the Pharisees that forbade the doing -of anything whatever toward the healing of the sick upon the Sabbath. -And how necessary that such a wicked tradition should be swept away, -if the Sabbath itself was to be preserved for man. But the Pharisees -were filled with such madness that they went out of the synagogue and -consulted how they might destroy the Saviour. Yet Jesus only acted in -behalf of the Sabbath in setting aside those traditions by which they had -perverted it. - -After this, our Lord returned into his own country, and thus we read of -him:— - - “And when the Sabbath day was come, he began to teach in the - synagogue; and many hearing him were astonished, saying, From - whence hath this man these things? and what wisdom is this - which is given unto him, that even such mighty works are - wrought by his hands?”[265] - -Not far from this time we find the Saviour at Jerusalem, and the -following miracle was performed upon the Sabbath:— - - “And a certain man was there which had an infirmity thirty - and eight years. When Jesus saw him lie, and knew that he had - been there now a long time in that case, he saith unto him, - Wilt thou be made whole? The impotent man answered him, Sir, - I have no man, when the water is troubled, to put me into the - pool; but while I am coming, another steppeth down before me. - Jesus saith unto him, Rise, take up thy bed, and walk. And - immediately the man was made whole, and took up his bed and - walked; and on the same day was the Sabbath. The Jews therefore - said unto him that was cured, It is the Sabbath day: It is - not lawful for thee to carry thy bed. He answered them, He - that made me whole, the same said unto me, Take up thy bed, - and walk. Then asked they him, What man is that which said - unto thee, Take up thy bed, and walk?... The man departed and - told the Jews that it was Jesus, which had made him whole. And - therefore did the Jews persecute Jesus, and sought to slay - him, because he had done these things on the Sabbath day. But - Jesus answered them, My Father worketh hitherto, and I work. - Therefore the Jews sought the more to kill him, because he not - only had broken the Sabbath, but said also that God was his - Father, making himself equal with God.”[266] - -Our Lord here stands charged with two crimes: 1. He had broken the -Sabbath. 2. He had made himself equal with God. The first accusation is -based on these particulars: (1) By his word he had healed the impotent -man. But this violated no law of God; it only set at naught that -tradition which forbade anything to be done for curing diseases upon the -Sabbath. (2) He had directed the man to carry his bed. But this as a -burden was a mere trifle,[267] like a cloak or mat, and was designed to -show the reality of his cure, and thus to honor the Lord of the Sabbath -who had healed him. Moreover, it was not such a burden as the Scriptures -forbid upon the Sabbath.[268] (3) Jesus justified what he had done by -comparing his present act of healing to that work which his Father had -done HITHERTO, _i. e._, from the beginning of the creation. Ever since -the Sabbath was sanctified in paradise, the Father, by his providence, -had continued to mankind, even upon the Sabbath, all the merciful acts -by which the human race has been preserved. This work of the Father was -of precisely the same nature as that which Jesus had now done. These -acts did not argue that the Father had _hitherto_ lightly esteemed the -Sabbath, for he had most solemnly enjoined its observance in the law -and in the prophets;[269] and as our Lord had most expressly recognized -their authority,[270] there was no ground to accuse him of disregarding -the Sabbath, when he had only followed the example of the Father from -the beginning. The Saviour’s answer to these two charges will remove all -difficulty:— - - “Then answered Jesus and said unto them, Verily, verily, I say - unto you, The Son can do nothing of himself, but what he seeth - the Father do; for what things soever he doeth, these also - doeth the Son likewise.”[271] - -This answer involves two points: 1. That he was following his Father’s -perfect example, who had ever laid open to him all his works; and hence -as he was doing that only which had ever been the pleasure of the Father -to do, he was not engaged in the overthrow of the Sabbath. 2. And by the -meek humility of this answer—“The Son can do nothing of himself, but what -he seeth the Father do”—he showed the groundlessness of their charge of -self-exaltation. Thus, in nothing was there left a chance to answer him -again. - -Several months after this, the same case of healing was under discussion: - - “Jesus answered and said unto them, I have done one work, and - ye all marvel. Moses therefore gave unto you circumcision - (not because it is of Moses, but of the fathers); and ye on - the Sabbath-day circumcise a man. If a man on the Sabbath day - receive circumcision, that the law of Moses should not be - broken; are ye angry at me, because I have made a man every - whit whole on the Sabbath day?”[272] - -This Scripture contains our Lord’s second answer relative to healing the -impotent man upon the Sabbath. In his first answer he rested his defense -upon the fact that what he had done was precisely the same as that which -his Father had done _hitherto_, that is, from the beginning of the -world; which implies that the Sabbath had existed from the same point, -else the example of the Father during this time would not be relevant. -In this, his second answer, a similar point is involved relative to the -origin of the Sabbath. His defense this time rests upon the fact that -his act of healing no more violated the Sabbath than did the act of -circumcising upon the Sabbath. But if circumcision, which was ordained -in the time of Abraham, was older than the Sabbath—as it certainly was -if the Sabbath originated in the wilderness of Sin—there would be an -impropriety in the allusion; for circumcision would be entitled to the -priority as the more ancient institution. It would be strictly proper -to speak of the more recent institution as involving no violation of an -older one; but it would be otherwise to speak of an ancient institution -as involving no violation of one more recent. The language therefore -implies that the Sabbath was older than circumcision; in other words, -more ancient than the days of Abraham. These two answers of the Saviour -are certainly in harmony with the unanimous testimony of the sacred -writers, that the Sabbath originated with the sanctification of the -rest-day of the Lord in Eden. - -What had the Saviour done to justify the hatred of the Jewish people -toward him? He had healed upon the Sabbath, with one word, a man who had -been helpless thirty-eight years. Was not this act in strict accordance -with the Sabbatic institution? Our Lord has settled this point in the -affirmative by weighty and unanswerable arguments,[273] not in this case -alone, but in others already noticed, and also in those which remain to -be noticed. Had he left the man in his wretchedness because it was the -Sabbath, when a word would have healed him, he would have dishonored the -Sabbath, and thrown reproach upon its Author. We shall find the Lord of -the Sabbath still further at work in its behalf in rescuing it from the -hands of those who had so utterly perverted its design; a work quite -unnecessary, had he designed to nail the institution to his cross. - -The next incident to be noticed is the case of the man that was born -blind. Jesus seeing him said:— - - “I must work the works of him that sent me whilst it is day; - the night cometh when no man can work. As long as I am in the - world, I am the light of the world. When he had thus spoken - he spat on the ground, and made clay of the spittle, and he - anointed the eyes of the blind man with the clay, and said unto - him, Go wash in the pool of Siloam (which is by interpretation, - Sent). He went his way therefore, and washed, and came - seeing.... And it was the Sabbath day when Jesus made the clay - and opened his eyes.”[274] - -Here is the record of another of our Lord’s merciful acts upon the -Sabbath day. He saw a man blind from his birth; moved with compassion -toward him, he moistened clay and anointed his eyes, and sent him to -the pool to wash; and when he had washed he received sight. The act was -alike worthy of the Sabbath and of its Lord: and it pertains only to -the opponents of the Sabbath _now_, as it pertained only to the enemies -of its Lord _then_, to see in this even the slightest violation of the -Sabbath. - -After this we read as follows:— - - “And he was teaching in one of the synagogues on the Sabbath. - And behold there was a woman which had a spirit of infirmity - eighteen years, and was bowed together, and could in no wise - lift up herself. And when Jesus saw her, he called her to him, - and said unto her, Woman, thou art loosed from thine infirmity. - And he laid his hands on her; and immediately she was made - straight, and glorified God. And the ruler of the synagogue - answered with indignation, because that Jesus had healed on - the Sabbath day, and said unto the people, There are six days - in which men ought to work: in them therefore come and be - healed, and not on the Sabbath day. The Lord then answered - him and said, Thou hypocrite, doth not each one of you on the - Sabbath loose his ox or his ass from the stall, and lead him - away to watering? And ought not this woman, being a daughter of - Abraham, whom Satan hath bound, lo, these eighteen years, be - loosed from this bond on the Sabbath day? And when he had said - these things, all his adversaries were ashamed: and all the - people rejoiced for all the glorious things that were done by - him.”[275] - -This time a daughter of Abraham, that is, a pious woman,[276] who had -been bound by Satan eighteen years, was loosed from that bond upon the -Sabbath day. Jesus silenced the clamor of his enemies by an appeal -to their own course of action in loosing the ox and leading him to -water upon the Sabbath. With this answer our Lord made ashamed all his -adversaries, and all the people rejoiced for all the glorious things -that were done by him. The last of these glorious acts with which Jesus -honored the Sabbath is thus narrated:— - - “And it came to pass as he went into the house of one of - the chief Pharisees to eat bread on the Sabbath day, that - they watched him. And, behold, there was a certain man before - him which had the dropsy. And Jesus answering spake unto the - lawyers and Pharisees, saying, Is it lawful to heal on the - Sabbath day? And they held their peace. And he took him, and - healed him, and let him go; and answered them, saying, Which of - you shall have an ass or an ox fallen into a pit, and will not - straightway pull him out on the Sabbath day? And they could not - answer him again to these things.”[277] - -It is evident that the Pharisees and lawyers durst not answer the -question, Is it lawful to heal on the Sabbath day? If they said, “Yes,” -they condemned their own tradition. If they said, “No,” they were unable -to sustain their answer by fair argument. Hence they remained silent. -And when Jesus had healed the man, he asked a second question equally -embarrassing: Which of you shall have an ox fall into a pit and will -not straightway pull him out on the Sabbath? They could not answer him -again to these things. It is apparent that our Lord’s argument with the -Pharisees from time to time relative to the Sabbath had satisfied them -at last that silence relative to their traditions was wiser than speech. -In his public teaching the Saviour declared that the weightier matters -of the law were judgment, MERCY, and faith;[278] and his long-continued -and powerful effort in behalf of the Sabbath, was to vindicate it as a -MERCIFUL institution, and to rid it of Pharisaic traditions, by which it -was perverted from its original purpose. Those who oppose the Sabbath are -here guilty of unfairness in two particulars: 1. They represent these -Pharisaic rigors as actually belonging to the Sabbatic institution. By -this means they turn the minds of men against the Sabbath. 2. And having -done this they represent the effort of the Saviour to set aside those -traditions as directed to the overthrow of the Sabbath itself. - -And now we come to the Saviour’s memorable discourse upon the mount of -Olives, on the very eve of his crucifixion, in which for the last time he -mentions the Sabbath:— - - “When ye therefore shall see the abomination of desolation, - spoken of by Daniel the prophet, stand in the holy place (whoso - readeth, let him understand), then let them which be in Judea - flee into the mountains: let him which is on the house-top - not come down to take anything out of his house; neither let - him which is in the field return back to take his clothes. - And woe unto them that are with child, and to them that give - suck in those days! But pray ye that your flight be not in the - winter, neither on the Sabbath day; for then shall be great - tribulation, such as was not since the beginning of the world - to this time, no, nor ever shall be.”[279] - -In this language our Lord brings to view the dreadful calamities of the -Jewish people, and the destruction of their city and temple as predicted -by Daniel the prophet;[280] and his watchful care over his people as -their Lord leads him to point out their means of escape. - -1. He gives them a token by which they should know when this terrible -overthrow was immediately impending. It was “the abomination of -desolation” standing “in the holy place;” or, as expressed by Luke, the -token was “Jerusalem compassed with armies.”[281] The fulfillment of this -sign is recorded by the historian Josephus. After stating that Cestius, -the Roman commander, at the commencement of the contest between the Jews -and the Romans, encompassed the city of Jerusalem with an army, he adds:— - - “Who, had he but continued the siege a little longer, had - certainly taken the city; but it was, I suppose, owing to the - aversion God had already at the city and the sanctuary, that - he was hindered from putting an end to the war that very day. - It then happened that Cestius was not conscious either how the - besieged despaired of success, nor how courageous the people - were for him; and so he recalled his soldiers from the place, - and by despairing of any expectation of taking it, without - having received any disgrace, he retired from the city, without - any reason in the world.”[282] - -2. This sign being seen, the disciples were to know that the desolation -of Jerusalem was nigh. “Then,” says Christ, “let them which be in Judea -flee into the mountains.” Josephus records the fulfillment of this -injunction:— - - “After this calamity had befallen Cestius, many of the most - eminent of the Jews swam away from the city, as from a ship - when it was going to sink.”[283] - -Eusebius also relates its fulfillment:— - - “The whole body, however, of the church at Jerusalem, having - been commanded by a divine revelation, given to men of approved - piety there before the war, removed from the city, and dwelt - at a certain town beyond the Jordan, called Pella. Here, those - that believed in Christ, having removed from Jerusalem, as if - holy men had entirely abandoned the royal city itself, and - the whole land of Judea; the divine justice for their crimes - against Christ and his apostles, finally overtook them, totally - destroying the whole generation of these evil-doers from the - earth.”[284] - -3. So imminent was the danger when this sign should be seen that not a -moment was to be lost. He that was upon the house-top could not even -come down to take a single article from his house. The man that was in -the field was forbidden to return to the house for his clothes. Not a -moment was to be lost; they must flee as they were, and flee for life. -And pitiable indeed was the case of those who could not flee. - -4. In view of the fact that the disciples must flee the moment that the -promised token should appear, our Lord directed them to pray for two -things: 1. That their flight should not be in the winter. 2. That it -should not be upon the Sabbath day. Their pitiable situation should they -be compelled to flee to the mountains in the depth of winter, without -time to even take their clothes, sufficiently attests the importance -of the first of these petitions, and the tender care of Jesus as the -Lord of his people. The second of these petitions will be found equally -expressive of his care as Lord of the Sabbath. - -5. But it is replied that this last petition has reference only to the -fact that the Jews would then be keeping the Sabbath strictly, and as -a consequence the city gates would be closed that day, and those be -punished with death who should attempt to flee; and hence this petition -indicates nothing in proof of Christ’s regard for the Sabbath. An -assertion so often and so confidently uttered should be well founded in -truth; yet a brief examination will show that such is not the case. 1. -The Saviour’s language has reference to the whole land of Judea, and not -to Jerusalem only: “Let them which be in Judea flee into the mountains.” -The closing of the city gates could not therefore affect the flight of -but a part of the disciples. 2. Josephus states the remarkable fact that -when Cestius was marching upon Jerusalem in fulfillment of the Saviour’s -token, and had reached Lydda, not many miles from Jerusalem, “he found -the city empty of its men; for the whole multitude were gone up to -Jerusalem to the feast of tabernacles.”[285] The law of Moses required -the presence of every male in Israel at this feast in Jerusalem;[286] -and thus, in the providence of God, the disciples had no Jewish enemies -left in the country to hinder their flight. 3. The Jewish nation being -thus assembled at Jerusalem did most openly violate the Sabbath a few -days prior to the flight of the disciples; a singular commentary on their -supposed strictness in keeping it at that time.[287] Thus Josephus says -of the march of Cestius upon Jerusalem that, - - “He pitched his camp at a certain place called Gabao, fifty - furlongs distant from Jerusalem. But as for the Jews, when they - saw the war approaching to their metropolis, they left the - feast, and betook themselves to their arms; and taking courage - greatly from their multitude, went in a sudden and disorderly - manner to the fight, with a great noise, and without any - consideration had of the rest of the seventh day, although the - Sabbath was the day to which they had the greatest regard; but - that rage which made them forget the religious observation [of - the Sabbath] made them too hard for their enemies in the fight; - with such violence therefore did they fall upon the Romans, as - to break into their ranks, and to march through the midst of - them, making a great slaughter as they went,”[288] etc. - -Thus it is seen that on the eve of the disciples’ flight the rage of the -Jews toward their enemies made them utterly disregard the Sabbath! 4. -But after Cestius encompassed the city with his army, thus giving the -Saviour’s signal, he suddenly withdrew it, as Josephus says, “without any -reason in the world.” This was the moment of flight for the disciples, -and mark how the providence of God opened the way for those in Jerusalem:— - - “But when the robbers perceived this unexpected retreat of his, - they resumed their courage, and ran after the hinder parts of - his army, and destroyed a considerable number of both their - horsemen and footmen: and now Cestius lay all night at the camp - which was at Scopus, and as he went off farther next day, he - thereby invited the enemy to follow him, who still fell upon - the hindmost and destroyed them.”[289] - -This sally of the excited multitude in pursuit of the Romans was at the -very moment when the disciples were commanded to flee, and could not but -afford them the needed facility of escape. Had the flight of Cestius -happened upon the Sabbath, undoubtedly the Jews would have pursued him -upon that day, as under less exciting circumstances they had a few days -before gone out several miles to attack him upon the Sabbath. It is seen, -therefore, that whether in city or country, the disciples were not in -danger of being attacked by their enemies, even had their flight been -upon the Sabbath day. - -6. There is therefore but one view that can be taken relative to the -meaning of these words of our Lord, and that is that he thus spake, -out of sacred regard for the Sabbath. For in his tender care for his -people he had given them a precept that would require them to violate -the Sabbath, should the moment for flight happen upon that day. For the -command to flee was imperative the instant the promised signal should -be seen, and the distance to Pella, where they found a place of refuge, -was at least sixty miles. This prayer which the Saviour left with the -disciples would cause them to remember the Sabbath whenever they should -come before God. It was therefore impossible that the apostolic church -should forget the day of sacred rest. Such a prayer, that they might not -at a future time be compelled to violate the Sabbath, was a sure and -certain means of perpetuating its sacred observance for the coming forty -years, until the final destruction of Jerusalem, and was never forgotten -by that early church, as we shall hereafter see.[290] The Saviour, who -had taken unwearied pains during his whole ministry to show that the -Sabbath was a merciful institution and to set aside those traditions by -which it had been perverted from its true design, did, in this his last -discourse, most tenderly commend the Sabbath to his people, uniting in -the same petition their own safety and the sacredness of the rest-day of -the Lord.[291] - -A few days after this discourse, the Lord of the Sabbath was nailed to -the cross as the great sacrifice for the sins of men.[292] The Messiah -was thus cut off in the midst of the seventieth week; and by his death he -caused the sacrifice and oblation to cease.[293] - -Paul thus describes the abrogation of the typical system at the -crucifixion of the Lord Jesus:— - - “Blotting out the handwriting of ordinances that was against - us, which was contrary to us, and took it out of the way, - nailing it to his cross.... Let no man therefore judge you in - meat, or in drink, or in respect of an holy day, or of the new - moon, or of the sabbath days; which are a shadow of things to - come; but the body is of Christ.”[294] - -The object of this action is declared to be the handwriting of -ordinances. The manner of its abrogation is thus stated: 1. Blotted out; -2. Nailed to the cross; 3. Taken out of the way. Its nature is shown in -these words: “Against us” and “contrary to us.” The things contained in -it were meats, drinks, holy days [Gr. ἑορτης a feast day], new moons and -sabbaths.[295] The whole is declared a shadow of good things to come; -and the body which casts this shadow is of Christ. That law which was -proclaimed by the voice of God and written by his own finger upon the -tables of stone, and deposited beneath the mercy-seat, was altogether -unlike that system of carnal ordinances that was written by Moses in a -book, and placed in the side of the ark.[296] It would be absurd to speak -of the tables of STONE as NAILED to the cross; or to speak of BLOTTING -out what was ENGRAVED in STONE. It would be blasphemous to represent -the Son of God as pouring out his blood to blot out what the finger -of his Father had written. It would be to confound all the immutable -principles of morality, to represent the ten commandments as “contrary” -to man’s moral nature. It would be to make Christ the minister of sin, to -represent him as dying to utterly destroy the moral law. Nor does that -man keep truth on his side who represents the ten commandments as among -the things contained in Paul’s enumeration of what was abolished. Nor is -there any excuse for those who would destroy the ten commandments with -this statement of Paul; for he shows, last of all, that what was thus -abrogated was a shadow of good things to come—an absurdity if applied to -the moral law. The feasts, new moons, and sabbaths, of the ceremonial -law, which Paul declared to be abolished in consequence of the abrogation -of that code, have been particularly noticed already.[297] That the -Sabbath of the Lord is not included in their number, the following facts -evince:— - -1. The Sabbath of the Lord was made before sin entered our world. It is -not therefore one of those things that shadow redemption from sin.[298] - -2. Being made FOR man before the fall it is not one of those things that -are AGAINST him and CONTRARY to him.[299] - -3. When the ceremonial sabbaths were ordained they were carefully -distinguished from the Sabbath of the Lord.[300] - -4. The Sabbath of the Lord does not owe its existence to the handwriting -of ordinances, but is found in the very bosom of that law which Jesus -came not to destroy. The abrogation of the ceremonial law could not -therefore abolish the Sabbath of the fourth commandment.[301] - -5. The effort of our Lord through his whole ministry to redeem the -Sabbath from the thralldom of the Jewish doctors, and to vindicate it as -a merciful institution, is utterly inconsistent with the idea that he -nailed it to his cross, as one of those things against man and contrary -to him. - -6. Our Lord’s petition respecting the flight of the disciples from Judea, -recognizes the sacredness of the Sabbath many years after the crucifixion -of the Saviour. - -7. The perpetuity of the Sabbath in the new earth is not easily -reconciled with the idea that it was blotted out and nailed to our -Lord’s cross as one of those things that were contrary to man.[302] - -8. Because the authority of the fourth commandment is expressly -recognized after the Saviour’s crucifixion.[303] - -9. And finally, because the royal law which is unabolished embodies the -ten commandments, and consequently embraces and enforces the Sabbath of -the Lord.[304] - -When the Saviour died upon the cross the whole typical system which -had pointed forward to that event as the commencement of its antitype, -expired with him. The Saviour being dead, Joseph of Arimathea went in -unto Pilate and begged the body of Jesus, and with the assistance of -Nicodemus, buried it in his own new tomb.[305] - - “And that day was the preparation, and the Sabbath drew on. - And the women also, which came with him from Galilee, followed - after, and beheld the sepulcher, and how his body was laid. - And they returned, and prepared spices and ointments; and - rested the Sabbath day according to the commandment. Now upon - the first day of the week, very early in the morning, they - came unto the sepulcher, bringing the spices which they had - prepared, and certain others with them.”[306] - -This text is worthy of special attention. 1. Because it is an express -recognition of the fourth commandment after the crucifixion of the Lord -Jesus. 2. Because it is the most remarkable case of Sabbatic observance -in the whole Bible. The Lord of the Sabbath was dead; preparation being -made for his embalming, when the Sabbath drew on it was suspended, and -they rested, says the sacred historian, according to the commandment. 3. -Because it shows that the Sabbath day according to the commandment is the -day before the first day of the week; thus identifying the seventh day -in the commandment with the seventh day of the New-Testament week. 4. -Because it is a direct testimony that the knowledge of the true seventh -day was preserved as late as the crucifixion; for they observed the day -enjoined in the commandment; and that was the day on which the Most High -had rested from the work of creation. - -In the course of the day following this Sabbath, that is, upon the first -day of the week, it was ascertained that Jesus was risen from the dead. -It appears that this event must have taken place upon that day, though it -is not thus stated in express terms. At this point of time it is supposed -by many that the Sabbath was changed from the seventh to the first day of -the week; and that the sacredness of the seventh day was then transferred -to the first day of the week, which thenceforth was the Christian -Sabbath, enforced by all the authority of the fourth commandment. To -judge of the truthfulness of these positions, let us read with care each -mention of the first day found in the four evangelists. Thus writes -Matthew:— - - “In the end of the Sabbath, as it began to dawn toward the - first day of the week, came Mary Magdalene and the other Mary - to see the sepulcher.” - -Thus also Mark writes:— - - “And when the Sabbath was past, Mary Magdalene and Mary the - mother of James, and Salome, had bought sweet spices, that - they might come and anoint him. And very early in the morning, - the first day of the week, they came unto the sepulcher at the - rising of the sun.... Now when Jesus was risen early the first - day of the week, he appeared first to Mary Magdalene.” - -Luke uses the following language:— - - “And they returned and prepared spices and ointments, and - rested the Sabbath day according to the commandment. Now upon - the first day of the week, very early in the morning, they - came unto the sepulcher, bringing the spices which they had - prepared, and certain others with them.” - -John bears the following testimony:— - - “The first day of the week cometh Mary Magdalene early, when - it was yet dark, unto the sepulcher, and seeth the stone taken - away from the sepulcher.... Then the same day at evening, being - the first day of the week, when the doors were shut where the - disciples were assembled for fear of the Jews, came Jesus - and stood in their midst, and saith unto them, Peace be unto - you.”[307] - -In these texts the foundation of the “Christian Sabbath” must be -sought—if indeed such an institution actually exists—for there are no -other records of the first day which relate to the time when it is -supposed to have become sacred. These texts are supposed to prove that at -the resurrection of the Saviour, the first day absorbed the sacredness -of the seventh, elevating itself from the rank of a secular to that of -a sacred day, and abasing the Sabbath of the Lord to the rank of “the -six working days.”[308] Yet the following facts must be regarded as very -extraordinary indeed if this supposed change of the Sabbath here took -place:— - -1. That these texts should contain no mention of this change of the -Sabbath. 2. That they should carefully discriminate between the Sabbath -of the fourth commandment and the first day of the week. 3. That they -should apply no sacred title to that day; particularly that they should -omit the title of Christian Sabbath. 4. That they should not mention the -fact that Christ rested upon that day; an act essential to its becoming -his Sabbath.[309] 5. That they do not relate the act of taking the -blessing of God from the seventh day, and placing it upon the first; -and indeed that they do not mention any act whatever of blessing and -hallowing the day. 6. That they omit to mention anything that Christ did -to the first day; and that they even neglect to inform us that Christ so -much as took up the first day of the week into his lips! 7. That they -give no precept in support of first-day observance, nor do they contain a -hint of the manner in which the first day of the week can be enforced by -the authority of the fourth commandment. - -Should it be asserted, however, from the words of John, that the -disciples were on this occasion convened for the purpose of honoring the -day of the resurrection, and that Jesus sanctioned this act by meeting -with them, thus accomplishing the change of the Sabbath, it is sufficient -to cite in reply the words of Mark in which the same interview is -narrated:— - - “Afterward he appeared unto the eleven as they sat at meat, - and upbraided them with their unbelief and hardness of heart, - because they believed not them which had seen him after he was - risen.”[310] - -This testimony of Mark shows that the inference so often drawn from the -words of John is utterly unfounded. 1. The disciples were assembled -for the purpose of eating supper. 2. Jesus came into their midst and -upbraided them for their unbelief respecting his resurrection. - -The Scriptures declare that “with God all things are possible;” yet this -statement is limited by the declaration that God cannot lie.[311] Does -the change of the Sabbath pertain to those things that are possible with -God, or is it excluded by that important limitation, _God cannot lie_? -The Law-giver is the God of truth, and his law is the truth.[312] Whether -it would still remain the truth if changed to something else, and whether -the Law-giver would still continue to be the God of truth after he had -thus changed it, remains to be seen. The fourth commandment, which is -affirmed to have been changed, is thus expressed:— - - “Remember the Sabbath day, to keep it holy.... The seventh day - is the Sabbath of the Lord thy God.... For in six days the Lord - made heaven and earth, the sea, and all that in them is, and - rested the seventh day; wherefore the Lord blessed the Sabbath - day, and hallowed it.” - -If now we insert “first day” in place of the seventh, we shall bring the -matter to a test:— - - “Remember the Sabbath day, to keep it holy.... The first day is - the Sabbath of the Lord thy God.... For in six days the Lord - made heaven and earth, the sea, and all that in them is, and - rested the first day, wherefore the Lord blessed the Sabbath - day, and hallowed it.” - -This changes the truth of God into a lie;[313] for it is false that God -rested upon the first day of the week and blessed and hallowed it. Nor -is it possible to change the rest-day of the Creator from that day on -which he rested to one of the six days on which he did not rest.[314] To -change a part of the commandment, and to leave the rest unchanged, will -not therefore answer, as the truth which is left is still sufficient to -expose the falsehood which is inserted. A more radical change is needed, -like the following:— - - “Remember the Christian Sabbath, to keep it holy. The first day - is the Sabbath of the Lord Jesus Christ. For on that day he - arose from the dead; wherefore he blessed the first day of the - week, and hallowed it.” - -After such a change, no part of the original Sabbatic institution -remains. Not only is the rest-day of the Lord left out, but even the -reasons on which the fourth commandment is based are of necessity -omitted also. But does such an edition of the fourth commandment as -this exist? Not in the Bible, certainly. Is it true that such titles -as these are applied to the first day? Never, in the Holy Scriptures. -Did the Law-giver bless and hallow that day? Most assuredly not. He did -not even take the name of it into his lips. Such a change of the fourth -commandment on the part of the God of truth is impossible; for it not -merely affirms that which is false and denies that which is true, but it -turns the truth of God itself into a lie. It is simply the act of setting -up a rival to the Sabbath of the Lord, which, having neither sacredness -nor authority of its own, has contrived to absorb that of the Bible -Sabbath itself. Such is the FOUNDATION of the first-day Sabbath. The -texts which are employed in rearing the institution upon this foundation -will be noticed in their proper order and place. Several of these texts -properly pertain to this chapter:— - - “And after eight days again his disciples were within, and - Thomas with them; then came Jesus, the doors being shut, and - stood in the midst, and said, Peace be unto you.”[315] - -It is not asserted that on this occasion our Lord hallowed the first -day of the week; for that act is affirmed to date from the resurrection -itself on the authority of the texts already quoted. But the sacredness -of the first day being assumed as the foundation, this text furnishes the -first stone for the superstructure; the first pillar in the first-day -temple. The argument drawn from it may be thus stated: Jesus selected -this day as the one in which to manifest himself to his disciples; and -by this act strongly attested his regard for the day. But it is no small -defect in this argument that his next meeting with them was on a fishing -occasion,[316] and his last and most important manifestation, when he -ascended into Heaven, was upon Thursday.[317] The act of the Saviour in -meeting with his disciples must therefore be yielded as insufficient -of itself to show that any day is sacred; for it would otherwise prove -the sacredness of several of the working days. But a still more serious -defect in this argument is found in the fact that this meeting of Jesus -with his disciples does not appear to have been upon the first day of -the week. It was “after eight days” from the previous meeting of Jesus -and the disciples, which, coming at the very close of the resurrection -day, could not but have extended into the second day of the week.[318] -“After eight days” from this meeting, if made to signify only one week, -necessarily carries us to the second day of the week. But a different -expression is used by the Spirit of inspiration when simply one week is -intended. “After seven days” is the chosen term of the Holy Spirit when -designating just one week.[319] “After eight days” most naturally implies -the ninth or tenth day;[320] but allowing it to mean the eighth day, it -fails to prove that this appearance of the Saviour was upon the first -day of the week. To sum up the argument: The first meeting of Jesus -with his disciples in the evening at the close of the first day of the -week was mainly if not wholly upon the second day of the week;[321] the -second meeting could not have been earlier in the week than the second or -third day, and the day seems to have been selected simply because that -Thomas was present; the third meeting was upon a fishing occasion; and -the fourth, was upon Thursday, when he ascended into Heaven. The argument -for first-day sacredness drawn from this text is eminently fitted to -the foundation of that sacredness already examined; and the institution -of the first-day Sabbath itself, unless formed of more substantial -frame-work than enters into its foundation, is at best only a castle in -the air. - -The text which next enters into the fabric of first-day sacredness is the -following:— - - “And when the day of Pentecost was fully come, they were all - with one accord in one place. And suddenly there came a sound - from heaven as of a rushing mighty wind, and it filled all the - house where they were sitting.”[322] - -This text is supposed to contribute an important pillar for the first-day -temple. On this wise it is furnished: The disciples were convened on this -occasion to celebrate the first-day Sabbath, and the Holy Spirit was -poured out at that time in honor of that day. To this deduction there -are, however, the most serious objections. 1. That there is no evidence -that a first-day Sabbath was then in existence. 2. That there is no -intimation that the disciples came together on this occasion for its -celebration. 3. Nor that the Holy Spirit was then poured out in honor of -the first day of the week. 4. That from the ascension of Jesus until the -day of the Spirit’s outpouring, the disciples had continued in prayer -and supplication, so that their being convened on this day was nothing -materially different from what had been the case for the past ten or more -days.[323] 5. That had the sacred writer designed to show that a certain -day of the week was honored by the events narrated, he would doubtless -have stated that fact, and named that day. 6. That Luke was so far from -naming the day of the week that it is even now a disputed point; eminent -first-day authors[324] even asserting that the day of Pentecost that year -came upon the _seventh_ day. 7. That the one great event which the Holy -Spirit designed to mark was the antitype of the feast of Pentecost; the -day of the week on which that should occur being wholly immaterial. How -widely, therefore, do those err who reverse this order, making the day -of the week, which the Holy Spirit has not even named, but which they -assume to be the first day, the thing of chief importance, and passing in -silence over that fact which the Holy Spirit has so carefully noted, that -this event took place upon the day of Pentecost. The conclusion to which -these facts lead is inevitable; viz., that the pillar furnished from this -text for the first-day temple is like the foundation of that edifice, -simply a thing of the imagination, and quite worthy of a place beside -the pillar furnished from the record of our Lord’s second appearance to -his disciples. - -A third pillar for the first-day edifice is the following: Redemption -is greater than creation; therefore the day of Christ’s resurrection -should be observed instead of the day of the Creator’s rest. But this -proposition is open to the fatal objection that the Bible says nothing -of the kind.[325] Who then knows that it is true? When the Creator -gave existence to our world, did he not foresee the fall of man? And, -foreseeing that fall, did he not entertain the purpose of redeeming man? -And does it not follow that the purpose of redemption was entertained in -that of creation? Who then can affirm that redemption is greater than -creation? - -But as the Scriptures do not decide this point, let it be assumed that -redemption is the greater. Who knows that a day should be set apart for -its commemoration? The Bible says nothing on the point. But granting -that a day should be set apart for this purpose, what day should have -the preference? Is it said, That day on which redemption was finished? -It is not true that redemption is finished; the resurrection of the -saints and the redemption of our earth from the curse are included in -that work.[326] But granting that redemption should be commemorated -before it is finished, by setting apart a day in its honor, the question -again arises, What day shall it be? The Bible is silent in reply. If -the most memorable day in the history of redemption should be selected, -undoubtedly the day of the crucifixion, on which the price of human -redemption was paid, must have the preference. Which is the more -memorable day, that on which the infinite Law-giver gave up his only and -well-beloved Son to die an ignominious death for a race of rebels who -had broken his law, or that day on which he restored that beloved Son to -life? The latter event, though of thrilling interest, is the most natural -thing in the world; the crucifixion of the Son of God for sinful men may -be safely pronounced the most wonderful event in the annals of eternity. -The crucifixion day is therefore beyond all comparison the more memorable -day. And that redemption itself is asserted of the crucifixion rather -than of the resurrection is an undoubted fact. Thus it is written:— - - “In whom we have redemption through his blood;” “Christ hath - redeemed us from the curse of the law, being made a curse for - us, for it is written, Cursed is every one that hangeth on a - tree;” “Thou wast slain, and hast redeemed us to God by thy - blood.”[327] - -If, therefore, any day should be observed in memory of redemption, -unquestionably the day of the crucifixion should have the preference. -But it is needless to pursue this point further. Whether the day of the -crucifixion or the day of the resurrection should be preferred is quite -immaterial. The Holy Spirit has said nothing in behalf of either of these -days, but it has taken care that the _event_ in each case should have -its own appropriate memorial. Would you commemorate the crucifixion of -the Redeemer? You need not change the Sabbath to the crucifixion day. -It would be a presumptuous sin in you to do this. Here is the divinely -appointed memorial of the crucifixion:— - - “The Lord Jesus, the same night in which he was betrayed, took - bread; and when he had given thanks, he brake it, and said, - Take, eat; this is my body, which is broken for you; this do in - remembrance of me. After the same manner also he took the cup, - when he had supped, saying, This cup is the new testament in my - blood: this do ye, as oft as ye drink it, in remembrance of me. - For as often as ye eat this bread, and drink this cup, ye do - shew the Lord’s death till he come.”[328] - -It is the death of the Redeemer, therefore, and not the day of his death -that the Holy Spirit has thought worthy of commemoration. Would you also -commemorate the resurrection of the Redeemer? You need not change the -Sabbath of the Bible for that purpose. The great Law-giver has never -authorized such an act. But an appropriate memorial of that event has -been ordained:— - - “Know ye not that so many of us as were baptized into Jesus - Christ, were baptized into his death? Therefore we are buried - with him by baptism into death; that like as Christ was raised - up from the dead by the glory of the Father, even so we also - should walk in newness of life. For if we have been planted - together in the likeness of his death, we shall be also in the - likeness of his resurrection.”[329] - -To be buried in the watery grave as our Lord was buried in the tomb, -and to be raised from the water to walk in newness of life, as our Lord -was raised from the dead by the glory of the Father, is the divinely -authorized memorial of the resurrection of the Lord Jesus. And let it be -observed, it is not the day of the resurrection, but the resurrection -itself, that was thought worthy of commemoration. The events which lie at -the foundation of redemption are the death, burial, and resurrection, of -the Redeemer. Each of these has its appropriate memorial; while the days -on which they severally occurred have no importance attached to them. It -was the death of the Redeemer, and not the day of his death, that was -worthy of commemoration; and hence the Lord’s supper was appointed for -that purpose. It was the resurrection of the Saviour, and not the day of -the resurrection, that was worthy of commemoration; and hence burial in -baptism was ordained as its memorial. It is the change of this memorial -to sprinkling that has furnished so plausible a plea for first-day -observance in memory of the resurrection. - -To celebrate the work of redemption by resting from labor on the first -day of the week after six days of toil, it should be true that our -Lord accomplished the work of human redemption in the six days prior -to that of his resurrection, and that he rested on that day from the -work, blessing it, and setting it apart for that reason. Yet not one of -these particulars is true. Our Lord’s whole life was devoted to this -work. He rested temporarily from it indeed over the Sabbath following -his crucifixion, but resumed the work on the morning of the first day of -the week, which he has never since relinquished, and never will, until -its perfect accomplishment in the resurrection of the saints and the -redemption of the purchased possession. Redemption, therefore, furnishes -no plea for a change of the Sabbath; its own memorials being quite -sufficient, without destroying that of the great Creator. And thus the -third pillar in the temple of first-day sacredness, like the other parts -of that structure which have been already examined, is found to be a -thing of the imagination only. - -A fourth pillar in this temple is taken from an ancient prophecy in which -it is claimed that the Christian Sabbath was foretold:— - - “The stone which the builders refused is become the head stone - of the corner. This is the Lord’s doing; it is marvelous in our - eyes. This is the day which the Lord hath made; we will rejoice - and be glad in it.”[330] - -This text is considered one of the strongest testimonies in support of -the Christian Sabbath. Yet it is necessary to assume the very points -that this text is supposed to prove. 1. It is assumed that the Saviour -became the head of the corner by his resurrection. 2. That the day of -his resurrection was made the Christian Sabbath in commemoration of -that event. 3. And that this day thus ordained should be celebrated by -abstinence from labor, and attendance upon divine worship. - -To these extraordinary assumptions it is proper to reply: 1. There is -no proof that Jesus became the head of the corner on the day of his -resurrection. The Scriptures do not mark the day when this event took -place. His being made head of the corner has reference to his becoming -the chief corner stone of that spiritual temple composed of his people; -in other words, it has reference to his becoming head of that living -body, the saints of the Most High. It does not appear that he assumed -this position until his ascension on high, where he became the chief -corner stone in Zion above, elect and precious.[331] And hence there -is no evidence that the first day of the week is even referred to in -this text. 2. Nor is there the slightest evidence that that day or any -other day was set apart as the Christian Sabbath in memory of Christ’s -resurrection. 3. Nor can there well be found a more extraordinary -assumption than that this text enjoins the Sabbatic observance of the -first day of the week! - -This scripture has manifest reference to the Saviour’s act of becoming -the head of the New-Testament church; and consequently it pertains to -the opening of the gospel dispensation. The day in which the people of -God rejoice, in view of this relation to the Redeemer, can therefore be -understood of no one day of the week; for they are commanded to “rejoice -EVERMORE;”[332] but of the whole period of the gospel dispensation. Our -Lord uses the word day in the same manner when he says:— - - “Your father Abraham rejoiced to see my day; and he saw it, and - was glad.”[333] - -To assert the existence of what is termed the Christian Sabbath on the -ground that this text is the prediction of such an institution, is to -furnish a fourth pillar for the first-day temple quite as substantial as -those already tested. - -The seventieth week of Daniel’s prophecy extends three and a half years -beyond the death of the Redeemer, to the commencement of the great work -for the Gentiles. This period of seven years through which we have been -passing is the most eventful period in the history of the Sabbath. It -embraces the whole history of the Lord of the Sabbath as connected with -that institution: His miracles and teaching, by which it is affirmed -that he weakened its authority; his death, at which many affirm that -he abrogated it; and his resurrection, at which a still larger number -declare that he changed it to the first day of the week. We have had the -most ample evidence, however, that each of these positions is false; and -that the opening of the great work for the Gentiles witnessed the Sabbath -of the fourth commandment neither weakened, abrogated, nor changed. - - - - -CHAPTER XI. - -THE SABBATH DURING THE MINISTRY OF THE APOSTLES. - - The knowledge of God preserved in the family of Abraham—The - call of the Gentiles—The new covenant puts the law of God into - the heart of each Christian—The new covenant has a temple in - Heaven; and an ark containing the great original of that law - which was in the ark upon earth—And before that ark a priest - whose offering can take away sin—The Old and New Testaments - compared—The human family in all ages amenable to the law of - God—The good olive tree shows the intimate relation between the - church of the New Testament and the Hebrew church—The apostolic - church observed the Sabbath—Examination of Acts 13—The assembly - of the apostles at Jerusalem—Sabbatarian origin of the church - at Philippi—Of the church of the Thessalonians—Of the church - of Corinth—The churches in Judea and in many cases among the - Gentiles began with Sabbath-keepers—Examination of 1 Cor. 16:1, - 2—Self-contradiction of Dr. Edwards—Paul at Troas—Examination - of Rom. 14:1-6—Flight of the disciples from Judea—The Sabbath - of the Bible at the close of the first century. - - -We have now traced the Sabbath through the period of its especial -connection with the family of Abraham. The termination of the seventy -weeks brings us to the call of the Gentiles, and to their admission to -equal privileges with the Hebrew race. We have seen that with God there -was no injustice in conferring especial blessings upon the Hebrews, and -at the same time leaving the Gentiles to their own chosen ways.[334] -Twice had he given the human family, as a whole, the most ample means -of grace that their age of the world admitted, and each time did it -result in the almost total apostasy of mankind. Then God selected as -his heritage the family of Abraham, his friend; and by means of that -family preserved in the earth the knowledge of his law, his Sabbath, and -himself, until the coming of the great Messiah. During his ministry, the -Messiah solemnly affirmed the perpetuity of his Father’s law, enjoining -obedience, even to its least commandment;[335] at his death he broke -down that middle wall of partition[336] by which the Hebrews had so long -been preserved a separate people in the earth; and when about to ascend -into Heaven commanded his disciples to go into all the world and preach -the gospel to every creature; teaching them to observe all things which -he had commanded them.[337] With the expiration of the seventieth week, -the apostles enter upon the execution of this great commission to the -Gentiles.[338] Several facts of deep interest should here be noticed:— - -1. The new covenant or testament dates from the death of the Redeemer. -In accordance with the prediction of Jeremiah, it began with the Hebrews -alone, and was confined exclusively to them until the expiration of the -seventieth week. Then the Gentiles were admitted to a full participation -with the Hebrews in its blessings, being no longer aliens and foreigners, -but fellow-citizens with the saints.[339] God entered into covenant this -time with his people as individuals and not as a nation. The promises of -this covenant embrace two points of great interest: (1) That God will -put his law into the hearts of his people. (2) That he will forgive their -sins. These promises being made six hundred years before the birth of -Christ, there can be no question relative to what was meant by the law -of God. It was the law of God then in existence that should be put into -the heart of each new-covenant saint. The new covenant, then, is based -upon the perpetuity of the law of God; it does not abrogate that law, but -takes away sin, the transgression of the law, from the heart, and puts -the law of God in its place.[340] The perpetuity of each precept of the -moral law lies, therefore, at the very foundation of the new covenant. - -2. As the first covenant had a sanctuary, and within that sanctuary an -ark containing the law of God in ten commandments,[341] and had also -a priesthood to minister before that ark, to make atonement for the -sins of men,[342] even thus is it with the new covenant. Instead of the -tabernacle erected by Moses as the pattern of the true, the new covenant -has the greater and more perfect tabernacle, which the Lord pitched and -not man—the temple of God in Heaven.[343] As the great central point -in the earthly sanctuary was the ark containing that law which man had -broken, even thus it is with the heavenly sanctuary. “The temple of God -was opened in Heaven, and there was seen in his temple the ark of his -testament.”[344] Our Lord Jesus Christ as a great High Priest presents -his own blood before the ark of God’s testament in the temple in Heaven. -Respecting this object before which he ministers, let the following -points be noted:— - -1. The ark in the heavenly temple is not empty; it contains the testament -of God; and hence it is the great center of the sanctuary above, as the -ark of God’s testament was the center of the sanctuary on earth.[345] - -2. The death of the Redeemer for the sins of men, and his work as High -Priest before the ark in Heaven, have direct reference to the fact that -within that ark is the law which mankind have broken. - -3. As the atonement and priesthood of Christ have reference to the law -within that ark before which he ministers, it follows that this law -existed and was transgressed before the Saviour came down to die for men. - -4. And hence, the law contained in the ark above is not a law which -originated in the New Testament; for it necessarily existed long anterior -to it. - -5. If, therefore, God has revealed this law to mankind, that revelation -must be sought in the Old Testament. For while the New Testament makes -many references to that law which caused the Saviour to lay down his life -for sinful men, and even quotes from it, it never publishes a second -edition, but cites us to the Old Testament for the original code.[346] - -6. It follows, therefore, that this law is revealed, and that this -revelation is to be found in the Old Testament. - -7. In that volume will be found, (1) The descent of the Holy One upon -Mount Sinai; (2) The proclamation of his law in ten commandments; (3) The -ten commandments written by the finger of God upon two tables of stone; -(4) These tables placed beneath the mercy-seat in the ark of the earthly -sanctuary.[347] - -8. That this remarkable Old-Testament law which was shut up in the ark -of the earthly sanctuary was identical with that in the ark in Heaven, -may be thus shown: (1) The mercy-seat which was placed over the ten -commandments was the place from which pardon was expected, the great -central point in the work of atonement;[348] (2) The law beneath the -mercy-seat was that which made the work of atonement necessary; (3) -There was no atonement that could take away sins; it was only a shadowy -or typical atonement; (4) But there was actual sin, and hence a real -law which man had broken; (5) There must therefore be an atonement that -can take away sins; and that real atonement must pertain to that law -which was broken, and respecting which an atonement had been shadowed -forth.[349] (6) The ten commandments are thus set forth in the Old -Testament as that law which demanded an atonement; while the fact is ever -kept in view that those sacrifices there provided could not avail to -take away sins.[350] (7) But the death of Jesus as the antitype of those -sacrifices, was designed to accomplish precisely what they shadowed -forth, but which they could not effect, viz., to make atonement for -the transgression of that law which was placed in the ark beneath the -mercy-seat.[351] - -We are thus brought to the conclusion that the law of God contained in -the ark in Heaven is identical with that law which was contained in the -ark upon earth; and that both are identical with that law which the new -covenant puts in the heart of each believer.[352] The Old Testament, -therefore, gives us the law of God and pronounces it perfect; it also -provides a typical atonement, but pronounces it inadequate to take away -sins.[353] Hence what was needed was not a new edition of the law of God; -for that which was given already was perfect; but a real atonement to -take away the guilt of the transgressor. So the New Testament responds -precisely to this want, providing a real atonement in the death and -intercession of the Redeemer, but giving no new edition of the law of -God,[354] though it fails not to cite us to the perfect code given long -before. But although the New Testament does not give a new edition of the -law of God, it does show that the Christian dispensation has the great -original of that law in the sanctuary in Heaven. - -9. We have seen that the new covenant places the law of God in the heart -of each believer, and that the original of that law is preserved in the -temple in Heaven. That all mankind are amenable to the law of God, and -that they ever have been, is clearly shown by Paul’s epistle to the -Romans. In the first chapter, he traces the origin of idolatry to the -willful apostasy of the Gentiles, which took place soon after the flood. -In the second chapter, he shows that although God gave them up to their -own ways, and as a consequence left them without his written law, yet -they were not left in utter darkness; for they had by nature the work -of the law written in their hearts; and dim as was this light, their -salvation would be secured by living up to it, or their ruin accomplished -by sinning against it. In the third chapter, he shows what advantage -the family of Abraham had in being taken as the heritage of God, while -all other nations were left to their own ways. It was that the oracles -of God, the written law, was given them in addition to that work of the -law written in the heart, which they had by nature in common with the -Gentiles. He then shows that they were no better than the Gentiles, -because that both classes were transgressors of the law. This he proves -by quotations from the Old Testament. Then he shows that the law of God -has jurisdiction over all mankind:— - - “Now we know that what things soever the law saith, it saith to - them who are under the law, that every mouth may be stopped, - and all the world may become guilty before God.”[355] - -He then shows that the law cannot save the guilty, but must condemn them, -and that justly. Next, he reveals the great fact that redemption through -the death of Jesus is the only means by which God can justify those who -seek pardon, and at the same time remain just himself. And finally he -exclaims:— - - “Do we then make void the law through faith? God forbid; yea, - we establish the law.”[356] - -It follows, therefore, that the law of God is unabolished; that the -sentence of condemnation which it pronounces upon the guilty is as -extensive as is the offer of pardon through the gospel; that its work -exists in the hearts of men by nature; from which we may conclude -that man in his uprightness possessed it in perfection, as is further -proved by the fact that the new covenant, after delivering men from -the condemnation of the law of God, puts that law perfectly into their -hearts. From all of which it follows that the law of God is the great -standard by which sin is shown,[357] and hence the rule of life, by which -all mankind, both Jews and Gentiles, should walk. - -That the church in the present dispensation is really a continuation of -the ancient Hebrew church, is shown by the illustration of the good olive -tree. That ancient church was God’s olive tree, and that olive tree has -never been destroyed.[358] Because of unbelief, _some_ of its branches -were broken off; but the proclamation of the gospel to the Gentiles does -not create a new olive tree; it only grafts into the good olive tree -such of the Gentiles as believe; giving them a place among the original -branches, that with them they may partake of its root and fatness. -This olive tree must date from the call of Abraham after the apostasy -of the Gentiles; its trunk representing the patriarchs, beginning with -the father of the faithful;[359] its branches, the Hebrew people. The -ingrafting of the wild olive into the place of those branches which were -broken off, represents the admission of the Gentiles to equal privileges -with the Hebrews after the expiration of the seventy weeks. The -Old-Testament church, the original olive tree, was a kingdom of priests -and an holy nation; the New-Testament church, the olive tree after the -ingrafting of the Gentiles, is described in the same terms.[360] - -When God gave up the Gentiles to apostasy before the call of Abraham, he -confounded their language, that they should not understand one another, -and thus scattered them abroad upon the face of the earth. Standing over -against this is the gift of tongues on the day of Pentecost, preparatory -to the call of the Gentiles, and their ingrafting into the good olive -tree.[361] - -We have followed the Sabbath to the call of the Gentiles, and the opening -events of the gospel dispensation. We find the law of God, of which the -Sabbath is a part, to be that which made our Lord’s death as an atoning -sacrifice necessary; and that the great original of that law is in the -ark above, before which our Lord ministers as high priest; while a copy -of that law is by the new covenant written within the heart of each -believer. It is seen, therefore, that the law of God is more intimately -connected with the people of God since the death of the Redeemer than -before that event. - -That the apostolic church did sacredly regard the Sabbath, as well as -all the other precepts of the moral law, admits of no doubt. The fact -is proved, not merely because the early Christians were not accused of -its violation by their most inveterate enemies; nor wholly by the fact -that they held sin to be the transgression of the law, and that the -law was the great standard by which sin is shown, and that by which sin -becomes exceeding sinful.[362] These points are certainly very decisive -evidence that the apostolic church did keep the fourth commandment. The -testimony of James relative to the ten commandments, that he who violates -one of them becomes guilty of all, is yet another strong evidence that -the primitive church did sacredly regard the whole law of God.[363] But -besides these facts we have a peculiar guaranty that the Sabbath of the -Lord was not forgotten by the apostolic church. The prayer which our Lord -taught his disciples, that their flight from Judea should not be upon the -Sabbath was, as we have seen, designed to impress its sacredness deeply -upon their minds, and could not but have secured that result.[364] In the -history of the primitive church we have several important references to -the Sabbath. The first of these is as follows:— - - “But when they departed from Perga, they came to Antioch in - Pisidia, and went into the synagogue on the Sabbath day, and - sat down.”[365] - -By invitation of the rulers of the synagogue, Paul delivered an extended -address, proving that Jesus was the Christ. In the course of these -remarks he used the following language:— - - “For they that dwell at Jerusalem, and their rulers, because - they knew him not, nor yet the voices of the prophets which are - read every Sabbath day, they have fulfilled them in condemning - him.”[366] - -When Paul’s discourse was concluded, we read:— - - “And when the Jews were gone out of the synagogue, the Gentiles - besought that these words might be preached to them the next - Sabbath.[367] Now when the congregation was broken up, many of - the Jews and religious proselytes followed Paul and Barnabas: - who speaking to them, persuaded them to continue in the grace - of God. And the next Sabbath day came almost the whole city - together to hear the word of God.”[368] - -These texts show, 1. That by the term Sabbath in the book of Acts is -meant that day on which the Jewish people assembled in the synagogue -to listen to the voices of the prophets. 2. That as this discourse was -fourteen years after the resurrection of Christ, and the record of it -by Luke was some thirty years after that event, it follows that the -alleged change of the Sabbath at the resurrection of Christ had not, -even after many years, come to the knowledge of either Luke or Paul. -3. That here was a remarkable opportunity to mention the change of the -Sabbath, had it been true that the Sabbath had been changed in honor of -Christ’s resurrection. For when Paul was asked to preach the same words -the next Sabbath, he might have answered that the following day was now -the proper day for divine worship. And Luke, in placing this incident -upon record, could not well avoid the mention of this new day, had it -been true that another day had become the Sabbath of the Lord. 4. That -as this second meeting pertained almost wholly to Gentiles, it cannot be -said in this case that Paul preached upon the Sabbath out of regard to -the Jews. On the contrary, the narrative strongly indicates Paul’s regard -for the Sabbath as the proper day for divine worship. 5. Nor can it be -denied that the Sabbath was well understood by the Gentiles in this city, -and that they had some degree of regard for it, a fact which will be -corroborated by other texts. - -Several years after these things, the apostles assembled at Jerusalem -to consider the question of circumcision.[369] “Certain men which came -down from Judea,” finding the Gentiles uncircumcised, had “taught the -brethren, and said, Except ye be circumcised after the manner of Moses -ye cannot be saved.” Had they found the Gentiles neglecting the Sabbath; -unquestionably this would have first called out their rebuke. It is -indeed worthy of notice that no dispute at this time existed in the -church relative to the observance of the Sabbath; for none was brought -before this apostolic assembly. Yet had it been true that the change of -the Sabbath was then advocated, or that Paul had taught the Gentiles to -neglect the Sabbath, without doubt those who brought up the question -of circumcision would have urged that of the Sabbath with even greater -earnestness. That the law of Moses, the observance of which was under -discussion in this assembly, is not the ten commandments, is evident -from several decisive facts. 1. Because that Peter calls the code under -consideration a _yoke_ which neither their fathers nor themselves were -able to bear. But James expressly calls that royal law, which, on his -own showing, embodies the ten commandments, a law of liberty. 2. Because -that this assembly did decide against the authority of the law of Moses; -and yet James, who was a member of this body, did some years afterward -solemnly enjoin obedience to the commandments, affirming that he who -violated one was guilty of all.[370] 3. Because the chief feature in the -law of Moses as here presented was circumcision.[371] But circumcision -was not in the ten commandments; and were it true that the law of Moses -includes these commandments, circumcision would not in that case be a -chief feature of that law. 4. Finally, because that the precepts still -declared obligatory are not properly either of the ten commandments. -These were, first, the prohibition of meats offered to idols; second, -of blood; third, of things strangled; and fourth, of fornication.[372] -Each of these precepts may be often found in the books of Moses,[373] and -the first and last ones come under the second and seventh commandments -respectively; but neither of these cover but a part of that which is -forbidden in either commandment. It is evident, therefore, that the -authority of the ten commandments was not under consideration in this -assembly, and that the decision of that assembly had no relation to -those precepts. For otherwise the apostles released the Gentiles from -all obligation to eight of the ten commandments, and from the greater -prohibitions contained in the other two. - -It is evident that those greatly err who represent the Gentiles as -released from the obligation of the Sabbath by this assembly. The -question did not come before the apostles on this occasion; a strong -proof that the Gentiles had not been taught to neglect the Sabbath, -as they had to omit circumcision, which was the occasion of its being -brought before the apostles at Jerusalem. Yet the Sabbath was referred -to in this very assembly as an existing institution, and that, too, -in connection with the Gentile Christians. Thus when James pronounced -sentence upon the question, he used the following language:— - - “Wherefore my sentence is, that we trouble not them, which - from among the Gentiles are turned to God; but that we write - unto them, that they abstain from pollutions of idols, and - from fornication, and from things strangled, and from blood. - For Moses of old time hath in every city them that preach him, - being read in the synagogues every Sabbath day.”[374] - -This last fact is given by James as a reason for the course proposed -toward the brethren among the Gentiles. “For Moses of old time hath in -every city them that preach him, being read in the synagogues every -Sabbath day.” From this it is apparent that the ancient custom of divine -worship upon the Sabbath was not only preserved by the Jewish people and -carried with them into every city of the Gentiles, but that the Gentile -Christians did attend these meetings. Otherwise the reason assigned by -James would lose all its force, as having no application to this case. -That they did attend them strongly attests the Sabbath as the day of -divine worship with the Gentile churches. - -That the ancient Sabbath of the Lord had neither been abrogated nor -changed prior to this meeting of the apostles, is strongly attested by -the nature of the dispute here adjusted. And the close of their assembly -beheld the Bible Sabbath still sacredly enthroned within the citadel of -the fourth commandment. After this, in a vision of the night, Paul was -called to visit Macedonia. In obedience to this call he came to Philippi, -which is the chief city of that part of Macedonia. Thus Luke records the -visit:— - - “And we were in that city abiding certain days. And on the - Sabbath 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 - which resorted thither. And a certain woman named Lydia, a - seller of purple, of the city of Thyatira, which worshiped God, - heard us; whose heart the Lord opened, that she attended unto - the things which were spoken of Paul.”[375] - -This does not appear to have been a gathering of Jews, but of Gentiles, -who, like Cornelius, were worshipers of the true God. Thus it is seen -that the church of the Philippians originated with a pious assembly of -Sabbath-keeping Gentiles. And it is likely that Lydia and those employed -by her in business, who were evidently observers of the Sabbath, were the -means of introducing the gospel into their own city of Thyatira. - - “Now when they had passed through Amphipolis and Apollonia, - they came to Thessalonica, where was a synagogue of the Jews. - And Paul, as his manner was,[376] went in unto them, and three - Sabbath days reasoned with them out of the Scriptures.... And - some of them believed, and consorted with Paul and Silas; and - of the devout Greeks a great multitude, and of the chief women - not a few.”[377] - -Such was the origin of the Thessalonian church. That it was an assembly -of Sabbath-keepers at its beginning admits of no doubt. For besides the -few Jews who received the gospel through the labors of Paul, there was -a great multitude of devout Greeks; that is, of Gentiles who had united -themselves with the Jews in the worship of God upon the Sabbath. We have -a strong proof of the fact that they continued to observe the Sabbath -after their reception of the gospel in the following words of Paul -addressed to them as a church of Christ:— - - “For ye, brethren, became followers of the churches of God - which in Judea are in Christ Jesus.”[378] - -The churches in Judea, as we have seen, were observers of the Sabbath -of the Lord. The first Thessalonian converts, before they received the -gospel, were Sabbath-keepers, and when they became a Christian church -they adopted the churches in Judea as their proper examples. And this -church was adopted as an example by the churches of Macedonia and Achaia. -In this number were included the churches of Philippi and of Corinth. -Thus writes Paul:— - - “And ye became followers of us, and of the Lord, having - received the word in much affliction, with joy of the Holy - Ghost; so that ye were ensamples to all that believe in - Macedonia and Achaia. For from you sounded out the word of the - Lord, not only in Macedonia and Achaia, but also in every - place your faith to Godward is spread abroad.”[379] - -After these things, Paul came to Corinth. Here, he first found Aquila and -Priscilla. - - “And because he was of the same craft, he abode with them and - wrought; for by their occupation they were tent-makers. And he - reasoned in the synagogue every Sabbath, and persuaded the Jews - and the Greeks.”[380] - -At this place also Paul found Gentiles as well as Jews in attendance -upon the worship of God on the Sabbath. The first members of the church -at Corinth were therefore observers of the Sabbath at the time when they -received the gospel; and, as we have seen, they adopted as their pattern -the Sabbath-keeping church of Thessalonica, who in turn patterned after -the churches in Judea. - -The first churches were founded in the land of Judea. All their members -had from childhood been familiar with the law of God, and well understood -the precept, “Remember the Sabbath day, to keep it holy.” Besides this -precept, all these churches had a peculiar memento of the Sabbath. They -knew from our Lord himself that the time was coming when they must all -suddenly flee from that land. And in view of this fact, they were to pray -that the moment of their sudden flight might not be upon the Sabbath; a -prayer which was designed, as we have seen, to preserve the sacredness of -the Sabbath. That the churches in Judea were composed of Sabbath-keeping -members, admits therefore of no doubt. - -Of the churches founded outside the land of Judea, whose origin is -given in the book of Acts, nearly all began with Jewish converts. -These were Sabbath-keepers when they received the gospel. Among these, -the Gentile converts were engrafted. And it is worthy of notice that -in a large number of cases, those Gentiles are termed “devout Greeks,” -“religious proselytes,” persons that “worshiped God,” that feared God and -that “prayed to God alway.”[381] These Gentiles, at the time of their -conversion to the gospel, were, as we have seen, worshipers of God upon -the Sabbath with the Jewish people. When James had proposed the kind of -letter that should be addressed by the apostles to the Gentile converts, -he assigned a reason for its adoption, the force of which can now be -appreciated: “For Moses,” said he, “of old time hath in EVERY CITY them -that preach him, being read in the synagogue every Sabbath day.” The -Sabbatarian character of the apostolic churches is thus clearly shown. - -In a letter addressed to the Corinthians, about five years after they had -received the gospel, Paul is supposed to contribute a fifth pillar to the -first-day temple. Thus he wrote them:— - - “Now concerning the collection for the saints, as I have given - order to the churches of Galatia, even so do ye. Upon the first - day of the week, let every one of you lay by him in store, as - God hath prospered him, that there be no gatherings when I - come.”[382] - -From this text it is argued in behalf of the first-day Sabbath, 1. That -this was a public collection. 2. That hence the first day of the week -was the day of public worship in the churches of Corinth and Galatia. 3. -And therefore that the Sabbath had been changed to that day. Thus the -change of the Sabbath is inferred from the public assemblies for divine -worship on the first day at Corinth and Galatia; and the existence of -these assemblies on that day is inferred from the words of Paul, “Upon -the first day of the week, let every one of you lay _by him_ in store.” - -What, then, do these words ordain? But one answer can be returned: -They ordain precisely the _reverse_ of a public collection. Each one -should lay by himself on each first day of the week according as God had -prospered him, that when Paul should arrive, they might have their bounty -ready. Mr. J. W. Morton, late Presbyterian missionary to Hayti, bears the -following testimony:— - - “The whole question turns upon the meaning of the expression, - ‘by him;’ and I marvel greatly how you can imagine that it - means ‘in the collection box of the congregation.’ Greenfield, - in his Lexicon, translates the Greek term, ‘_With one’s self, - i. e., at home_.’ Two Latin versions, the Vulgate and that - of Castellio, render it, ‘_apud se_,’ with one’s self; at - home. Three French translations, those of Martin, Osterwald, - and De Sacy, ‘_chez soi_,’ at his own house; at home. The - German of Luther, ‘_bei sich selbst_,’ by himself; at home. - The Dutch, ‘_by hemselven_,’ same as the German. The Italian - of Diodati, ‘_appresso di se_,’ in his own presence; at home. - The Spanish of Felippe Scio, ‘_en su casa_,’ in his own house. - The Portuguese of Ferreira, ‘_para isso_,’ with himself. The - Swedish, ‘_nær sig self_,’ near himself.”[383] - -Dr. Bloomfield thus comments on the original: “παρ ἑαυτῶ, ‘by him.’ -French, _chez lui_, ‘at home.’”[384] - -The Douay Bible reads: “Let every one of you put apart with himself.” -Mr. Sawyer thus translates: “Let each one of you lay aside by himself.” -Theodore Beza’s Latin version has it: “_Apud se_,” _i.e._, at home. The -Syriac reads thus: “Let every one of you lay aside and preserve at home.” - -It is true that an eminent first-day writer, Justin Edwards, D. D., in a -labored effort to prove the change of the Sabbath, brings forward this -text to show that Sunday was the day of religious worship with the early -church. Thus he says:— - - “This laying by in store was NOT laying by AT HOME; for that - would not prevent gatherings when he should come.”[385] - -Such is his language as a theologian upon whom has fallen the difficult -task of proving the change of the Sabbath by the authority of the -Scriptures. But in his Notes on the New Testament, in which he feels at -liberty to speak the truth, he thus squarely contradicts his own language -already quoted. Thus he comments on this text:— - - “Lay by him in store; AT HOME. That there be no gatherings; - that their gifts might be ready when the apostle should - come.”[386] - -Thus even Dr. Edwards confesses that the idea of a public collection -is not found in this scripture. On the contrary, it appears that each -individual, in obedience to this precept, would, at the opening of each -new week, be found AT HOME laying aside something for the cause of -God, according as his worldly affairs would warrant. The change of the -Sabbath, as proved by this text, rests wholly upon an idea which Dr. -Edwards confesses is not found in it. We have seen that the church at -Corinth was a Sabbath-keeping church. It is evident that the change of -the Sabbath could never have been suggested to them by this text. - -This is the only scripture in which Paul even mentions the first day of -the week. It was written nearly thirty years after the alleged change of -the Sabbath. Yet Paul omits all titles of sacredness, simply designating -it as first day of the week; a name to which it was entitled as one of -“the six working days.”[387] It is also worthy of notice that this is the -only precept in the Bible in which the first day is even named; and that -this precept says nothing relative to the sacredness of the day to which -it pertains; even the duty which it enjoins being more appropriate to a -secular than to a sacred day. - -Soon after writing his first epistle to the Corinthians, Paul visited -Troas. In the record of this visit occurs the last instance in which the -first day of the week is mentioned in the New Testament:— - - “And we sailed away from Philippi after the days of unleavened - bread, and came unto them to Troas in five days;[388] where - we abode seven days. And upon the first day of the week, when - the disciples came together to break bread, Paul preached - unto them, ready to depart on the morrow; and continued his - speech until midnight. And there were many lights in the upper - chamber, where they were gathered together. And there sat in - a window a certain young man named Eutychus, being fallen into - a deep sleep; and as Paul was long preaching, he sunk down - with sleep, and fell down from the third loft, and was taken - up dead. And Paul went down, and fell on him, and embracing - him said, Trouble not yourselves; for his life is in him. When - he therefore was come up again, and had broken bread, and - eaten, and talked a long while, even till break of day, so he - departed. And they brought the young man alive, and were not - a little comforted. And we went before to ship, and sailed - unto Assos, there intending to take in Paul; for so had he - appointed, minding himself to go afoot.”[389] - -This scripture is supposed to furnish a sixth pillar for the first-day -temple. The argument may be concisely stated thus: This testimony shows -that the first day of the week was appropriated by the apostolic church -to meetings for the breaking of bread in honor of Christ’s resurrection -upon that day; from which it is reasonable to conclude that this day had -become the Christian Sabbath. - -If this proposition could be established as an undoubted truth, the -change of the Sabbath would not follow as a necessary conclusion; it -would even then amount only to a plausible conjecture. The following -facts will aid us in judging of the truthfulness of this argument for the -change of the Sabbath. 1. That this is the only instance of a religious -meeting upon the first day of the week recorded in the New Testament. 2. -That no stress can be laid upon the expression, “_when_ the disciples -came together,” as proving that meetings for the purpose of breaking -bread were held on each first day of the week; for there is nothing in -the original answering to the word “_when_;” the whole phrase being -translated from three words, the perfect passive participle συνηγμένων, -“being assembled,” and τῶν μαθητῶν, “the disciples;” the sacred writer -simply stating the gathering of the disciples on this occasion.[390] 3. -That the ordinance of breaking bread was not appointed to commemorate -the resurrection of Christ, but to keep in memory his death upon the -cross.[391] The act of breaking bread therefore upon the first day of the -week, is not a commemoration of Christ’s resurrection. 4. That as the -breaking of bread commemorates our Lord’s crucifixion, and was instituted -on the evening with which the crucifixion day began, on which occasion -Jesus himself and all the apostles were present,[392] it is evident that -the day of the crucifixion presents greater claims to the celebration -of this ordinance than does the day of the resurrection. 5. But as our -Lord designated no day for this ordinance, and as the apostolic church -at Jerusalem are recorded to have celebrated it daily,[393] it is -evidently presumption to argue the change of the Sabbath from a single -instance of its celebration upon the first day of the week. 6. That this -instance of breaking bread upon first-day, was with evident reference -to the immediate and final departure of Paul. 7. For it is a remarkable -fact that this, the only instance of a religious meeting on the first -day recorded in the New Testament, was a night meeting. This is proved -by the fact that many lights were burning in that assembly, and that -Paul preached till midnight. 8. And from this fact follows the important -consequence that this first-day meeting was upon Saturday night.[394] -For the days of the week being reckoned from evening to evening, and -evening being at sunset,[395] it is seen that the first day of the week -begins Saturday night at sunset, and ends at sunset on Sunday. A night -meeting, therefore, upon the first day of the week could be only upon -Saturday night. 9. Paul therefore preached until midnight of Saturday -night—for the disciples held a night meeting at the close of the Sabbath, -because he was to leave in the morning—then being interrupted by the fall -of the young man, he went down and healed him, then went up and attended -to the breaking of bread; and at break of day, on Sunday morning, he -departed. 10. Thus are we furnished with conclusive evidence that Paul -and his companions resumed their journey toward Jerusalem on the morning -of the first day of the week; they taking ship to Assos, and he being -pleased to go on foot. This fact is an incidental proof of Paul’s regard -for the Sabbath, in that he waited till it was past before resuming his -journey; and it is a positive proof that he knew nothing of what in -modern times is called the Christian Sabbath. 11. This narrative was -written by Luke at least thirty years after the alleged change of the -Sabbath. It is worthy of note that Luke omits all titles of sacredness, -simply designating the day in question as the first day of the week. -This is in admirable keeping with the fact that in his gospel, when -recording the very event which is said to have changed the Sabbath, -he not only omits the slightest hint of that fact, but designates the -day itself by its secular title of first day of the week, and at the -same time designates the previous day as the Sabbath according to the -commandment.[396] - -The same year that Paul visited Troas, he wrote as follows to the church -at Rome:— - - “Him that is weak in the faith receive ye, but not to doubtful - disputations. For one believeth that he may eat all things: - another, who is weak, eateth herbs. Let not him that eateth - despise him that eateth not; and let not him which eateth not - judge him that eateth; for God hath received him. Who art - thou that judgest another man’s servant? to his own master - he standeth or falleth. Yea, he shall be holden up, for God - is able to make him stand. One man esteemeth one day above - another: another esteemeth every day alike. Let every man be - fully persuaded in his own mind. He that regardeth the day, - regardeth it unto the Lord; and he that regardeth not the day, - to the Lord he doth not regard it. He that eateth, eateth to - the Lord, for he giveth God thanks; and he that eateth not, to - the Lord he eateth not, and giveth God thanks.”[397] - -These words have often been quoted to show that the observance of the -fourth commandment is now a matter of indifference; each individual being -at liberty to act his pleasure in the matter. So extraordinary a doctrine -should be thoroughly tested before being adopted. For as it pleased God -to ordain the Sabbath before the fall of man, and to give it a place in -his code of ten commandments, thus making it a part of that law to which -the great atonement relates; and as the Lord Jesus, during his ministry, -spent much time in explaining its merciful design, and took care to -provide against its desecration at the flight of his people from the land -of Judea, which was ten years in the future when these words were written -by Paul; and as the fourth commandment itself is expressly recognized -after the crucifixion of Christ; if, under these circumstances, we could -suppose it to be consistent with truth that the Most High should abrogate -the Sabbath, we certainly should expect that abrogation to be stated in -explicit language. Yet neither the Sabbath nor the fourth commandment are -here named. That they are not referred to in this language of Paul, the -following reasons will show:— - -1. Such a view would make the observance of one of the ten commandments -a matter of indifference; whereas James shows that to violate one of -them is to transgress the whole.[398] 2. It directly contradicts what -Paul had previously written in this epistle; for in treating of the law -of ten commandments, he styles it holy, spiritual, just, and good; and -states that sin—the transgression of the law—by the commandment becomes -“EXCEEDING SINFUL.”[399] 3. Because that Paul in the same epistle affirms -the perpetuity of that law which caused our Lord to lay down his life for -sinful men;[400] which we have seen before was the ten commandments. 4. -Because that Paul in this case not only did not name the Sabbath and the -fourth commandment, but certainly was not treating of the moral law. 5. -Because that the topic under consideration which leads him to speak as he -does of the days in question was that of eating all kinds of food, or of -refraining from certain things. 6. Because that the fourth commandment -did not stand associated with precepts of such a kind, but with moral -laws exclusively.[401] 7. Because that in the ceremonial law, associated -with the precepts concerning meats, was a large number of festivals, -entirely distinct from the Sabbath of the Lord.[402] 8. Because that -the church of Rome, which began probably with those Jews that were -present from Rome on the day of Pentecost, had many Jewish members in its -communion, as may be gathered from the epistle itself;[403] and would -therefore be deeply interested in the decision of this question relative -to the ceremonial law; the Jewish members feeling conscientious in -observing its distinctions, the Gentile members feeling no such scruples: -hence the admirable counsel of Paul exactly meeting the case of both -classes. 9. Nor can the expression, “every day,” be claimed as decisive -proof that the Sabbath of the Lord is included. At the very time when -the Sabbath was formally committed to the Hebrews, just such expressions -were used, although only the six working days were intended. Thus it was -said: “The people shall go out and gather a certain rate _every_ day;” -and the narrative says, “They gathered it _every_ morning.” Yet when some -of them went out to gather on the Sabbath, God says, “How long refuse -ye to keep my commandments and my laws?”[404] The Sabbath being a great -truth, plainly stated and many times repeated, it is manifest that Paul, -in the expression, “every day,” speaks of the six working days, among -which a distinction had existed precisely coeval with that respecting -meats; and that he manifestly excepts that day which from the beginning -God had reserved unto himself. Just as when Paul quotes and applies to -Jesus the words of David, “All things are put under him,” he adds: “It -is manifest that he is excepted which did put all things under him.”[405] -10. And lastly, in the words of John, “I was in the Spirit on the Lord’s -day,”[406] written many years after this epistle of Paul, we have an -absolute proof that in the gospel dispensation one day is still claimed -by the Most High as his own.[407] - -About ten years after this epistle was written, occurred the memorable -flight of all the people of God that were in the land of Judea. It was -not in the winter; for it occurred just after the feast of tabernacles, -some time in October. And it was not upon the Sabbath; for Josephus, -who speaks of the sudden withdrawal of the Roman army after it had, -by encompassing the city, given the very signal for flight which our -Lord promised his people, tells us that the Jews rushed out of the city -in pursuit of the retreating Romans, which was at the very time when -our Lord’s injunction of instant flight became imperative upon the -disciples. The historian does not intimate that the Jews thus pursued -the Romans upon the Sabbath, although he carefully notes the fact that a -few days previous to this event they did, in their rage, utterly forget -the Sabbath and rush out to fight the Romans upon that day. These -providential circumstances in the flight of the disciples being made -dependent upon their asking such interposition at the hand of God, it is -evident that the disciples did not forget the prayer which the Saviour -taught them relative to this event; and that, as a consequence, the -Sabbath of the Lord was not forgotten by them. And thus the Lord Jesus in -his tender care for his people and in his watchful care in behalf of the -Sabbath, showed that he was alike the Lord of his people and the Lord of -the Sabbath.[408] - -Twenty-six years after the destruction of Jerusalem, the book of -Revelation was committed to the beloved disciple. It bears the following -deeply interesting date as to place and time:— - - “I John, who also am your brother, and companion in - tribulation, and in the kingdom and patience of Jesus Christ, - was in THE ISLE that is called PATMOS, for the word of God, and - for the testimony of Jesus Christ. I was in the Spirit on THE - LORD’S DAY, and heard behind me a great voice, as of a trumpet, - saying, I am Alpha and Omega, the first and the last; and, What - thou seest, write in a book.”[409] - -This book is dated in the isle of Patmos, and upon the Lord’s day. The -place, the day, and the individual, have each a real existence, and not -merely a symbolical or mystical one. Thus John, almost at the close of -the first century, and long after those texts were written which are -now adduced to prove that no distinction in days exists, shows that the -Lord’s day has as real an existence, as has the isle of Patmos, or as had -the beloved disciple himself. - -What day, then, is intended by this designation? Several answers have -been returned to this question. 1. It is the gospel dispensation. 2. It -is the day of Judgment. 3. It is the first day of the week. 4. It is the -Sabbath of the Lord. The first answer cannot be the true one; for it not -only renders the day a mystical term, but it involves the absurdity of -representing John as writing to Christians sixty-five years after the -death of Christ, that the vision which he had just had, was seen by him -in the gospel dispensation; as though it were possible for them to be -ignorant of the fact that if he had a vision at all he must have it in -the existing dispensation. - -Nor can the second answer be admitted as the truth. For while it is -true that John might have a vision CONCERNING the day of Judgment, it -is impossible that he should have a vision ON that day when it was yet -future. If it be no more than an absurdity to represent John as dating -his vision in the isle of Patmos, on the gospel dispensation, it becomes -a positive untruth, if he is made to say that he was in vision at Patmos -on the day of Judgment. - -The third answer, that the Lord’s day is the first day of the week, is -now almost universally received as the truth. The text under examination -is brought forward with an air of triumph as completing the temple of -first-day sacredness, and proving beyond all doubt that that day is -indeed the Christian Sabbath. Yet as we have examined this temple with -peculiar carefulness, we have discovered that the foundation on which it -rests is a thing of the imagination only; and that the pillars by which -it is supported exist only in the minds of those who worship at its -shrine. It remains to be seen whether the dome which is supposed to be -furnished by this text is more real than the pillars on which it rests. - -That the first day of the week has no claim to the title of Lord’s day, -the following facts will show: 1. That, as this text does not define the -term Lord’s day, we must look elsewhere in the Bible for the evidence -that shows the first day to be entitled to such a designation. 2. That -Matthew, Mark, Luke, and Paul, the other sacred writers who mention the -day, use no other designation for it than first day of the week, a name -to which it was entitled as one of the six working days. Yet three of -these writers mention it at the very time when it is said to have become -the Lord’s day; and two of them mention it also some thirty years after -that event. 3. That while it is claimed that the Spirit of inspiration, -by simply leading John to use the term Lord’s day, though he did in no -wise connect the first day of the week therewith, did design to fix this -as the proper title of the first day of the week, it is a remarkable -fact that after John returned from the isle of Patmos he wrote his -gospel;[410] and in that gospel he twice mentioned the first day of the -week; yet in each of these instances where it is certain that first-day -is intended, no other designation is used than plain first day of the -week. This is a most convincing proof that John did not regard the first -day of the week as entitled to this name, or any other, expressive of -sacredness. 4. What still further decides the point against the first -day of the week is the fact that neither the Father nor the Son have -ever claimed the first day in any higher sense than they have each of -the six days given to man for labor. 5. And what completes the chain of -evidence against the claim of first day to this title is the fact that -the testimony adduced by first-day advocates to prove that it has been -adopted by the Most High in place of that day which he once claimed as -his, having been examined, is found to have no such meaning or intent. -In setting aside the third answer, also, as not being in accordance with -truth, the first day of the week may be properly dismissed with it, as -having no claim to our regard as a scriptural institution.[411] - -That the Lord’s day is the Bible Sabbath, admits of clear and certain -proof. The argument stands thus: When God gave to man six days of the -week for labor, he did expressly reserve unto himself the seventh, on -which he placed his blessing in memory of his own act of resting upon -that day, and thenceforward, through the Bible, has ever claimed it -as his holy day. As he has never put away this sacred day and chosen -another, the Sabbath of the Lord is still his holy day. These facts may -be traced in the following scriptures. At the close of the Creator’s -rest, it is said:— - - “And God blessed the seventh day, and sanctified it: because - that in it he had rested from all his work which God created - and made.”[412] - -After the children of Israel had reached the wilderness of Sin, Moses -said to them on the sixth day:— - - “To-morrow is the rest of the holy Sabbath unto the Lord.”[413] - -In giving the ten commandments, the Law-giver thus stated his claim to -this day:— - - “The seventh day is the Sabbath of the Lord thy God.... For - in six days the Lord made heaven and earth, the sea, and all - that in them is, and rested the seventh day: wherefore the Lord - blessed the Sabbath day, and hallowed it.”[414] - -He gives to man the six days on which himself had labored; he reserves -as his own that day upon which he had rested from all his work. About -eight hundred years after this, God spoke by Isaiah as follows:— - - “If thou turn away thy foot from THE SABBATH, from doing thy - pleasure on MY HOLY DAY, ... then shalt thou delight thyself in - the Lord; and I will cause thee to ride upon the high places of - the earth.”[415] - -This testimony is perfectly explicit; the Lord’s day is the ancient -Sabbath of the Bible. The Lord Jesus puts forth the following claim:— - - “The Son of man is Lord also of the Sabbath.”[416] - -Thus, whether it be the Father or the Son whose title is involved, the -only day that can be called “the Lord’s day” is the Sabbath of the -great Creator.[417] And here, at the close of the Bible history of the -Sabbath, two facts of deep interest are presented: 1. That John expressly -recognizes the existence of the Lord’s day at the very close of the first -century. 2. That it pleased the Lord of the Sabbath to place a signal -honor upon his own day in that he selected it as the one on which to give -that revelation to John, which himself alone had been worthy to receive -from the Father. - - - - -PART II—SECULAR HISTORY. - - - - -CHAPTER XII. - -EARLY APOSTASY IN THE CHURCH. - - General purity of the apostolic churches—Early decline of their - piety—False teachers arose in the church immediately after - the apostles—The great Romish apostasy began before the death - of Paul—An evil thing not rendered good by beginning in the - apostolic age—How to decide between truth and error—Age cannot - change the fables of men into the truth of God—Historical - testimony concerning the early development of the great - apostasy—Such an age no standard by which to correct the - Bible—Testimony of Bower relative to the traditions of this - age—Testimony of Dowling—Dr. Cumming’s opinion of the authority - of the fathers—Testimony of Adam Clarke—The church of Rome - has corrupted the writings of the fathers—Nature of tradition - illustrated—The two rules of faith which divide Christendom—The - first-day Sabbath can only be sustained by adopting the rule of - the Romanists. - - -The book of Acts is an inspired history of the church. During the period -which is embraced in its record, the apostles and their fellow-laborers -were upon the stage of action, and under their watchcare the churches of -Christ preserved, to a great extent, their purity of life and doctrine. -These apostolic churches are thus set forth as the proper examples for -all coming time. This book fitly connects the narratives of the four -evangelists with the apostolic epistles, and thus joins together the -whole New Testament. But when we leave the period embraced in this -inspired history, and the churches which were founded and governed -by inspired men, we enter upon altogether different times. There is, -unfortunately, great truth in the severe language of Gibbon:— - - “The theologian may indulge the pleasing task of describing - religion as she descended from Heaven, arrayed in her native - purity. A more melancholy duty is imposed on the historian. He - must discover the inevitable mixture of error and corruption, - which she contracted in a long residence upon earth, among a - weak and degenerate race of beings.”[418] - -What says the book of Acts respecting the time immediately following the -labors of Paul? In addressing the elders of the Ephesian church, Paul -said:— - - “For I know this, that after my departing shall grievous wolves - enter in among you, not sparing the flock. Also of your own - selves shall men arise, speaking perverse things, to draw away - disciples after them.”[419] - -It follows from this testimony that we are not authorized to receive -the teaching of any man simply because he lived immediately after the -apostolic age, or even in the days of the apostles themselves. Grievous -wolves were to enter the midst of the people of God, and of their own -selves were men to arise, speaking perverse things. If it be asked how -these are to be distinguished from the true servants of God, this is the -proper answer: Those who spoke and acted in accordance with the teachings -of the apostles were men of God; those who taught otherwise were of that -class who should speak perverse things to draw away disciples after them. - -What say the apostolic epistles relative to this apostasy? To the -Thessalonians, it is written:— - - “Let no man deceive you by any means; for that day shall - not come, except there come a falling away first, and that - man of sin be revealed, the son of perdition; who opposeth - and exalteth himself above all that is called God, or that - is worshiped; so that he as God sitteth in the temple of - God, showing himself that he is God.... For the mystery of - iniquity doth already work; only he who now letteth will let, - until he be taken out of the way. And then shall that wicked - be revealed, whom the Lord shall consume with the spirit - of his mouth, and shall destroy with the brightness of his - coming.”[420] - -To Timothy, in like manner, it is said:— - - “Preach the word; be instant in season, out of season; reprove, - rebuke, exhort with all long-suffering and doctrine. For the - time will come when they will not endure sound doctrine; but - after their own lusts shall they heap to themselves teachers, - having itching ears; and they shall turn away their ears from - the truth, and shall be turned unto fables.”[421] - -These texts are most explicit in predicting a great apostasy in the -church, and in stating the fact that that apostasy had already commenced. -The Romish church, the eldest in apostasy, prides itself upon its -apostolic character. In the language of Paul to the Thessalonians, -already quoted, that great Antichristian body may indeed find its claim -to an origin in apostolic times vindicated, but its apostolic character -most emphatically denied. And herein is found a striking illustration -of the fact that an evil thing is not rendered good by the accidental -circumstance of its originating in the days of the apostles. Every -thing, at its commencement, is either right or wrong. If right, it may be -known by its agreement with the divine standard. If wrong at its origin, -it can never cease to be such. Satan’s great falsehood which involved our -race in ruin has not yet become the truth, although six thousand years -have elapsed since it was uttered. Think of this, ye who worship at the -shrine of venerable error. When the fables of men obtained the place of -the truth of God, he was thereby dishonored. How, then, can he accept -obedience to them as any part of that pure devotion which he requires at -our hands? They that worship God must worship him in Spirit and in truth. -How many ages must pass over the fables of men before they become changed -into divine truth? That these predictions of the New Testament respecting -the great apostasy in the church were fully realized, the pages of -ecclesiastical history present ample proof. Mr. Dowling, in his History -of Romanism, bears the following testimony:— - - “There is scarcely anything which strikes the mind of the - careful student of ancient ecclesiastical history with greater - surprise than the comparatively early period at which many of - the corruptions of Christianity, which are embodied in the - Romish system, took their rise; yet it is not to be supposed - that when the first originators of many of these unscriptural - notions and practices planted those germs of corruption, they - anticipated or even imagined they would ever grow into such a - vast and hideous system of superstition and error, as is that - of popery.... Each of the great corruptions of the latter ages - took its rise in a manner which it would be harsh to say was - deserving of strong reprehension.... The worship of images, the - invocation of saints, and the superstition of relics, were but - expansions of the natural feelings of veneration and affection - cherished toward the memory of those who had suffered and died - for the truth.”[422] - -Robinson, author of the “History of Baptism,” bears the following -testimony:— - - “Toward the latter end of the second century most of the - churches assumed a new form, the first simplicity disappeared; - and insensibly, as the old disciples retired to their graves, - their children along with new converts, both Jews and Gentiles, - came forward and new modeled the cause.”[423] - -The working of the mystery of iniquity in the first centuries of the -Christian church is thus described by a recent writer:— - - “During these centuries the chief corruptions of popery were - either introduced in principle, or the seeds of them so - effectually sown as naturally to produce those baneful fruits - which appeared so plentifully at a later period. In Justin - Martyr’s time, within fifty years of the apostolic age, the - cup was mixed with water, and a portion of the elements sent - to the absent. The bread, which at first was sent only to the - sick, was, in the time of Tertullian and Cyprian, carried home - by the people and locked up as a divine treasure for their - private use. At this time, too, the ordinance of the supper - was given to infants of the tenderest age, and was styled the - sacrifice of the body of Christ. The custom of praying for the - dead, Tertullian states, was common in the second century, and - became the universal practice of the following ages; so that it - came in the fourth century to be reckoned a kind of heresy to - deny the efficacy of it. By this time the invocation of saints, - the superstitious use of images, of the sign of the cross, and - of consecrated oil, were become established practices, and - pretended miracles were confidently adduced in proof of their - supposed efficacy. Thus did that mystery of iniquity, which was - already working in the time of the apostles, speedily after - their departure, spread its corruptions among the professors of - Christianity.”[424] - -Neander speaks thus of the early introduction of image worship:— - - “And yet, perhaps, religious images made their way from - domestic life into the churches, as early as the end of the - third century; and the walls of the churches were painted in - the same way.”[425] - -The early apostasy of the professed church is a fact which rests upon -the authority of inspiration, not less than upon that of ecclesiastical -history. “The mystery of iniquity,” said Paul, “doth already work.” We -are constrained to marvel that so large a portion of the people of God -were _so soon_ removed from the grace of God unto another gospel. - -What shall be said of those who go to this period of church history, and -even to later times, to correct their Bibles? Paul said that men would -rise in the very midst of the elders of the apostolic church, who would -speak perverse things, and that men would turn away their ears from the -truth, and would be turned unto fables. Are the traditions of this period -of sufficient importance to make void God’s word? The learned historian -of the popes, Archibald Bower, uses the following emphatic language:— - - “To avoid being imposed upon, we ought to treat tradition as - we do a notorious and known liar, to whom we give no credit, - unless what he says is confirmed to us by some person of - undoubted veracity.... False and lying traditions are of - an early date, and the greatest men have, out of a pious - credulity, suffered themselves to be imposed upon by them.”[426] - -Mr. Dowling bears a similar testimony:— - - “‘The Bible, I say, the Bible only, is the religion of - Protestants!’ Nor is it of any account in the estimation of - the genuine Protestant _how early_ a doctrine originated, if - it is not found in the Bible. He learns from the New Testament - itself that there were errors in the time of the apostles, and - that their pens were frequently employed in combating those - errors. Hence, if a doctrine be propounded for his acceptance, - he asks, Is it to be found in the inspired word? Was it taught - by the Lord Jesus Christ and his apostles?... More than this, - we will add, that though Cyprian, or Jerome, or Augustine, - or even the fathers of an earlier age, Tertullian, Ignatius, - or Irenæus, could be plainly shown to teach the unscriptural - doctrines and dogmas of Popery, which, however, is by no means - admitted, still the consistent Protestant would simply ask, Is - the doctrine to be found in the Bible? Was it taught by Christ - and his apostles?... He who receives a single doctrine upon the - mere authority of tradition, let him be called by what name he - will, by so doing steps down from the Protestant rock, passes - over the line which separates Protestantism from Popery, and - can give no valid reason why he should not receive all the - earlier doctrines and ceremonies of Romanism upon the same - authority.”[427] - -Dr. Cumming of London thus speaks of the authority of the fathers of the -early church:— - - “Some of these were distinguished for their genius, some for - their eloquence, a few for their piety, and too many for - their fanaticism and superstition. It is recorded by Dr. - Delahogue (who was Professor in the Roman Catholic College of - Maynooth), on the authority of Eusebius, that the fathers who - were really most fitted to be the luminaries of the age in - which they lived, were too busy in preparing their flocks for - martyrdom to commit anything to writing; and, therefore, by - the admission of this Roman Catholic divine, we have not the - full and fair exponent of the views of all the fathers of the - earlier centuries, but only of those who were most ambitious of - literary distinction, and least attentive to their charges.... - The most devoted and pious of the fathers were busy teaching - their flocks; the more vain and ambitious occupied their time - in preparing treatises. If all the fathers who signalized - the age had committed their sentiments to writing, we might - have had a fair representation of the theology of the church - of the fathers; but as only a few have done so (many even of - their writings being mutilated or lost), and these not the - most devoted and spiritually minded, I contend that it is as - unjust to judge of the theology of the early centuries by - the writings of the few fathers who are its only surviving - representatives, as it would be to judge of the theology of the - nineteenth century by the sermons of Mr. Newman, the speeches - of Dr. Candlish, or the various productions of the late Edward - Irving.”[428] - -Dr. Adam Clarke bears the following decisive testimony on the same -subject:— - - “But of these we may safely state that there is not a _truth_ - in the most orthodox creed that cannot be proved by their - authority; nor a _heresy_ that has disgraced the Romish church, - that may not challenge them as its abettors. In points of - _doctrine_, their authority is, _with me_, nothing. The WORD of - God alone contains my creed. On a number of points I can go to - the Greek and Latin fathers of the church to know what _they - believed_; and what the people of their respective communions - believed: but after all this, I must return to God’s word to - know what he would have _me_ to believe.”[429] - -In his life, he uses the following strong language:— - - “We should take heed how we quote the fathers in proof of the - doctrines of the gospel; because he who knows them best, knows - that on many of those subjects they blow hot and cold.”[430] - -The following testimonies will in part explain the unreliable nature of -the fathers. Thus Ephraim Pagitt testifies:— - - “The church of Rome having been conscious of their errors and - corruptions, both in faith and manners, have sundry times, - pretended reformations; yet their great pride and infinite - profit, arising from purgatory, pardons, and such like, hath - hindered all such reformations. Therefore, to maintain their - greatness, errors, and new articles of faith, 1. They have - corrupted many of the ancient fathers, and reprinting them, - make them speak as they would have them.... 2. They have - written many books in the names of these ancient writers, - and forged many decrees, canons, and councils, to bear false - witness to them.”[431] - -And Wm. Reeves testifies to the same fact:— - - “The church of Rome has had all the opportunities of time, - place, and power, to establish the kingdom of darkness; and - that in coining, clipping, and washing, the primitive records - to their own good liking, they have not been wanting to - themselves, is notoriously evident.”[432] - -The traditions of the early church are considered by many quite as -reliable as the language of the Holy Scriptures. A single instance taken -from the Bible will illustrate the character of tradition, and show the -amount of reliance that can be placed upon it:— - - “Then Peter, turning about, seeth the disciple whom Jesus - loved, following (which also leaned on his breast at supper, - and said, Lord, which is he that betrayeth thee?); Peter seeing - him, saith to Jesus, Lord, and what shall this man do? Jesus - saith unto him, If I will that he tarry till I come, what is - that to thee? Follow thou me. Then went this saying abroad - among the brethren, that that disciple should not die; yet - Jesus said not unto him, He shall not die; but, If I will that - he tarry till I come, what is that to thee?”[433] - -Here is the account of a tradition which actually originated in the very -bosom of the apostolic church, which nevertheless handed down to the -following generations an entire mistake. Observe how carefully the word -of God corrects this error. - -Two rules of faith really embrace the whole Christian world. One of these -is the word of God alone; the other is the word of God and the traditions -of the church. Here they are:— - - I. THE RULE OF THE MAN OF GOD, THE BIBLE ALONE. - - “All Scripture is given by inspiration of God, and is - profitable for doctrine, for reproof, for correction, for - instruction in righteousness; that the man of God may be - perfect, thoroughly furnished unto all good works.”[434] - - II. THE RULE OF THE ROMANIST, THE BIBLE AND TRADITION. - - “If we would have the whole rule of Christian faith and - practice, we must not be content with those scriptures which - Timothy knew from his infancy, that is, with the Old Testament - alone; nor yet with the New Testament, without taking along - with it the traditions of the apostles, and the interpretation - of the church, to which the apostles delivered both the book - and the true meaning of it.”[435] - -It is certain that the first-day Sabbath cannot be sustained by the -first of these rules; for the word of God says nothing respecting such -an institution. The second of these rules is necessarily adopted by all -those who advocate the sacredness of the first day of the week. For the -writings of the fathers and the traditions of the church furnish all the -testimony which can be adduced in support of that day. To adopt the first -rule is to condemn the first-day Sabbath as a human institution. To adopt -the second is virtually to acknowledge that the Romanists are right; for -it is by this rule that they are able to sustain their unscriptural -dogmas. Mr. W. B. Taylor, an able anti-Sabbatarian writer, states this -point with great clearness:— - - “The triumph of the consistent Roman Catholic over all - observers of Sunday, calling themselves Protestants, is indeed - complete and unanswerable.... It should present a subject - of very grave reflection to Christians of the reformed and - evangelical denominations, to find that no single argument or - suggestion can be offered in favor of Sunday observance, that - will not apply with equal force and to its fullest extent in - sustaining the various other ‘holy days’ appointed by ‘the - church.’”[436] - -Listen to the argument of a Roman Catholic:— - - “The word of God commandeth the seventh day to be the Sabbath - of our Lord, and to be kept holy: you [Protestants] without any - precept of Scripture, change it to the first day of the week, - only authorized by our traditions. Divers English Puritans - oppose against this point, that the observation of the first - day is proved out of Scripture, where it is said ‘the first day - of the week.’[437] Have they not spun a fair thread in quoting - these places? If we should produce no better for purgatory - and prayers for the dead, invocation of the saints, and the - like, they might have good cause indeed to laugh us to scorn; - for where is it written that these were Sabbath days in which - those meetings were kept? Or where is it ordained they should - be always observed? Or, which is the sum of all, where is it - decreed that the observation of the first day should abrogate - or abolish the sanctifying of the seventh day, which God - commanded everlastingly to be kept holy? Not one of those is - expressed in the written word of God.”[438] - -Whoever therefore enters the lists in behalf of the first-day Sabbath, -must of necessity do this—though perhaps not aware of the fact—under the -banner of the church of Rome. - - - - -CHAPTER XIII. - -THE SUNDAY-LORD’S DAY NOT TRACEABLE TO THE APOSTLES. - - General statement respecting the Ante-Nicene fathers—The - change of the Sabbath never mentioned by one of these - fathers—Examination of the historical argument for Sunday as - the Lord’s day—This argument compared with the like argument - for the Catholic festival of the Passover. - - -The Ante-Nicene fathers[439] are those Christian writers who flourished -after the time of the apostles, and before the Council of Nice, A. D. -325. Those who govern their lives by the volume of Inspiration do not -recognize any authority in these fathers to change any precept of that -book, nor any authority in them to add any new precepts to it. But -those whose rule of life is the Bible as modified by tradition, regard -the early fathers of the church as nearly or quite equal in authority -with the inspired writers. They declare that the fathers conversed with -the apostles; or if they did not do this, they conversed with some who -had seen some of the apostles; or at least they lived within a few -generations of the apostles, and so learned by tradition, which involved -only a few transitions from father to son, what was the true doctrine of -the apostles. - -Thus with perfect assurance they supply the lack of inspired testimony -in behalf of the so-called Christian Sabbath by plentiful quotations -from the early fathers. What if there be no mention of the change of the -Sabbath in the New Testament? And what if there be no commandment for -resting from labor on the first day of the week? Or, what if there be no -method revealed in the Bible by which the first day of the week can be -enforced by the fourth commandment? They supply these serious omissions -in the Scriptures by testimonies which they say were written by men who -lived during the first three hundred years after the apostles. - -On such authority as this the multitude dare to change the Sabbath of the -fourth commandment. But next to the deception under which men fall when -they are made to believe that the Bible may be corrected by the fathers, -is the deception practiced upon them as to what the fathers actually -teach. It is asserted that the fathers bear explicit testimony to the -change of the Sabbath by Christ as a historical fact, and that they knew -that this was so because they had conversed with the apostles, or with -some who had conversed with them. It is also asserted that the fathers -called the first day of the week the Christian Sabbath, and that they -refrained from labor on that day as an act of obedience to the fourth -commandment. - -Now it is a most remarkable fact that every one of these assertions -is false. The people who trust in the fathers as their authority for -departing from God’s commandment are miserably deceived as to what the -fathers teach. - -1. The fathers are so far from testifying that the apostles told them -Christ changed the Sabbath, that not even one of them ever alludes to the -idea of such a change. - -2. No one of them ever calls the first day the Christian Sabbath, nor -indeed ever calls it a Sabbath of any kind. - -3. They never represent it as a day on which ordinary labor was sinful; -nor do they represent the observance of Sunday as an act of obedience to -the fourth commandment. - -4. The modern doctrine of the change of the Sabbath was therefore -absolutely unknown in the first centuries of the Christian church.[440] - -But though no statement asserting the change of the Sabbath can be -produced from the writings of the fathers of the first three hundred -years, it is claimed that their testimony furnishes decisive proof that -the first day of the week is the Lord’s day of Rev. 1:10. The biblical -argument that the Lord’s day is the seventh day and no other, because -that day alone is in the Holy Scriptures claimed by the Father and the -Son as belonging in a peculiar sense to each, is given in chapter eleven, -and is absolutely decisive. But this is set aside without answer, and the -claim of the first day to this honorable distinction is substantiated out -of the fathers as follows:— - -The term Lord’s day as a name for the first day of the week can be traced -back through the first three centuries, from the fathers who lived -toward their close, to the ones next preceding who mention the first day, -and so backward by successive steps till we come to one who lived in -John’s time, and was his disciple; and this disciple of John calls the -first day of the week the Lord’s day. It follows therefore that John must -have intended the first day of the week by the term Lord’s day, but did -not define his meaning because it was familiarly known by that name in -his time. Thus by history we prove the first day of the week to be the -Lord’s day of Rev. 1:10; and then by Rev. 1:10, we prove the first day -of the week to be the sacred day of this dispensation; for the spirit of -inspiration by which John wrote would not have called the first day by -this name if it were only a human institution, and if the seventh day was -still by divine appointment the Lord’s holy day. - -This is a concise statement of the strongest argument for first-day -sacredness which can be drawn from ecclesiastical history. It is the -argument by which first-day writers prove Sunday to be the day called by -John the Lord’s day. This argument rests upon the statement that Lord’s -day as a name for Sunday can be traced back to the disciples of John, and -that it is the name by which that day was familiarly known in John’s time. - -But this entire statement is false. The truth is, no writer of the first -century, and no one of the second, prior to A. D. 194, who is known to -speak of the first day of the week, ever calls it the Lord’s day! Yet the -first day is seven times mentioned by the sacred writers _before_ John’s -vision upon Patmos on the Lord’s day, and is twice mentioned by John -in his gospel which he wrote _after_ his return from that island, and -is mentioned some sixteen times by ecclesiastical writers of the second -century prior to A. D. 194, and never in a single instance is it called -the Lord’s day! We give all the instances of its mention in the Bible. -Moses, in the beginning, by divine inspiration, gave to the day its name, -and though the resurrection of Christ is said to have made it the Lord’s -day, yet every sacred writer who mentions the day after that event still -adheres to the plain name of first day of the week. Here are all the -instances in which the inspired writers mention the day:— - -Moses, B. C. 1490. “The evening and the morning were the first day.” Gen. -1:5. - -Matthew, A. D. 41. “In the end of the Sabbath, as it began to dawn toward -the first day of the week.” Matt. 28:1. - -Paul, A. D. 57. “Upon the first day of the week.” 1 Cor. 16:2. - -Luke, A. D. 60. “Now upon the first day of the week.” Luke 24:1. - -Luke, A. D. 63. “And upon the first day of the week.” Acts 20:7. - -Mark, A. D. 64. “And very early in the morning, the first day of the -week.” Mark 16:2. “Now when Jesus was risen early the first day of the -week.” Verse 9. - -After the resurrection of Christ, and before John’s vision, A. D. 96, the -day is six times mentioned by inspired men, and every time as plain first -day of the week. It certainly was not familiarly known as Lord’s day -before the time of John’s vision. To speak the exact truth, it was not -called by that name at all, nor by any other name equivalent to that, -nor is there any record of its being set apart by divine authority as -such. - -But in the year 96, John says, “I was in the Spirit on the Lord’s day.” -Rev. 1:10. Now it is evident that this must be a day which the Lord had -set apart for himself, and which he claimed as his. This was all true in -the case of the seventh day, but was not in any respect true in that of -the first day. He could not therefore call the first day by this name, -for it was not such. But if the Spirit of God designed at this point to -create a new institution and to call a certain day the Lord’s day which -before had never been claimed by him as such, it was necessary that he -should specify that new day. He did not define the term, which proves -that he was not giving a sacred name to some new institution, but was -speaking of a well-known, divinely appointed day. But _after_ John’s -return from Patmos, he wrote his gospel,[441] and in that gospel he twice -had occasion to mention the first day of the week. Let us see whether he -adheres to the manner of the other sacred writers, or whether, when we -know he means the first day, he gives to it a sacred name. - -John, A. D. 97. “The first day of the week cometh Mary Magdalene early.” -John 20:1. “Then the same day at evening, being the first day of the -week.” Verse 19. - -These texts complete the Bible record of the first day of the week. They -furnish conclusive evidence that John did not receive new light in vision -at Patmos, bidding him call the first day of the week the Lord’s day, and -when taken with all the instances preceding, they constitute a complete -demonstration that the first day was not familiarly known as the Lord’s -day in John’s time, nor indeed known at all by that name then. Let us now -see whether Lord’s day as a title for the first day can be traced back to -John by means of the writings of the fathers. - -The following is a concise statement of the testimony by which the -fathers are made to prove that John used the term Lord’s day as a name -for the first day of the week. A chain of seven successive witnesses, -commencing with one who was the disciple of John, and extending forward -through several generations, is made to connect and identify the Lord’s -day of John with the Sunday-Lord’s day of a later age. Thus, Ignatius, -the disciple of John, is made to speak familiarly of the first day -as the Lord’s day. This is directly connecting the fathers and the -apostles. Then the epistle of Pliny, A. D. 104, in connection with the -Acts of the Martyrs, is adduced to prove that the martyrs in his time -and forward were tested as to their observance of Sunday, the question -being, “Have you kept the Lord’s day?” Next, Justin Martyr, A. D. 140, -is made to speak of Sunday as the Lord’s day. After this, Theophilus of -Antioch, A. D. 168, is brought forward to bear a powerful testimony to -the Sunday-Lord’s day. Then Dionysius of Corinth, A. D. 170, is made to -speak to the same effect. Next Melito of Sardis, A. D. 177, is produced -to confirm what the others have said. And finally, Irenæus, A. D. 178, -who had been the disciple of Polycarp, who had been the disciple of John -the apostle, is brought forward to bear a decisive testimony in behalf of -Sunday as the Lord’s day and the Christian Sabbath. - -These are the first seven witnesses who are cited to prove Sunday the -Lord’s day. They bring us nearly to the close of the second century. They -constitute the chain of testimony by which the Lord’s day of the apostle -John is identified with the Sunday-Lord’s day of later times. First-day -writers present these witnesses as proving positively that Sunday is -the Lord’s day of the Scriptures, and the Christian church accepts this -testimony in the absence of that of the inspired writers. But the folly -of the people, and the wickedness of those who lead them, may be set -forth in one sentence:— - -The first, second, third, fourth, and seventh, of these testimonies are -inexcusable frauds, while the fifth and sixth have no decisive bearing -upon the case. - -1. Ignatius, the first of these witnesses, it is said, must have known -Sunday to be the Lord’s day, for he calls it such, and he had conversed -with the apostle John. But in the entire writings of this father the term -Lord’s day does not once occur, nor is there in them all a single mention -of the first day of the week! The reader will find a critical examination -of the epistles of Ignatius in chapter fourteen of this history. - -2. It is a pure fabrication that the martyrs in Pliny’s time, about A. D. -104, and thence onward, were tested by the question whether they had kept -the Sunday-Lord’s day. No question at all resembling this is to be found -in the words of the martyrs till we come to the fourth century, and then -the reference is not at all to the first day of the week. This is fully -shown in chapter fifteen. - -3. The Bible Dictionary of the American Tract Society, page 379, brings -forward the third of these Sunday-Lord’s day witnesses in the person of -Justin Martyr, A. D. 140. It makes him call Sunday the Lord’s day by -quoting him as follows:— - - “Justin Martyr observes that ‘on the Lord’s day all Christians - in the city or country meet together, because that is the day - of our Lord’s resurrection.’” - -But Justin never gave to Sunday the title of Lord’s day, nor indeed any -other sacred title. Here are his words correctly quoted:— - - “And on the day called Sunday, all who live in cities or in the - country gather together to one place, and the memoirs of the - apostles, or the writings of the prophets, are read, as long as - time permits,” etc.[442] - -Justin speaks of the day called Sunday. But that he may be made to help -establish its title to the name of Lord’s day, his words are deliberately -changed. Thus the third witness to Sunday as the Lord’s day, like the -first and the second, is made such by fraud. But the fourth fraud is even -worse than the three which precede. - -4. The fourth testimony to the Sunday-Lord’s day is furnished in Dr. -Justin Edwards’ Sabbath Manual, p. 114:— - - “Theophilus, bishop of Antioch, about A. D. 162, says: ‘Both - custom and reason challenge from us that we should honor _the - Lord’s day_, seeing on that day it was that our Lord Jesus - completed his resurrection from the dead.’” - -Dr. Edwards does not pretend to give the place in Theophilus where these -words are to be found. Having carefully and minutely examined every -paragraph of the writings of Theophilus several times over, I state -emphatically that nothing of the kind is to be found in that writer. He -never uses the term Lord’s day, and he does not even speak of the first -day of the week. These words which are so well adapted to create the -impression that the Sunday-Lord’s day is of apostolic institution, are -put into his mouth by the falsehood of some one. - -Here are four frauds, constituting the first four instances of the -alleged use of Lord’s day as a name for Sunday. Yet it is by means of -these very frauds that the Sunday-Lord’s day of later ages is identified -with the Lord’s day of the Bible. Somebody invented these frauds. The use -to which they are put plainly indicates the purpose for which they were -framed. The title of Lord’s day must be proved to pertain to Sunday by -apostolic authority. For this purpose these frauds were a necessity. The -case of the Sunday-Lord’s day may be fitly illustrated by that of the -long line of popes. Their apostolic authority as head of the Catholic -church depends on their being able to identify the apostle Peter as the -first of their line, and to prove that his authority was transmitted to -them. There is no difficulty in tracing back their line to the early -ages, though the earliest Roman bishops were modest, unassuming men, -wholly unlike the popes of after times. But when they come to make Peter -the head of their line, and to identify his authority and theirs, they -can do it only by fraudulent testimonials. And such is the case with -first-day observance. It may be traced back as a festival to the time of -Justin Martyr, A. D. 140, but the day had then no sacred name, and at -that time claimed no apostolic authority. But these must be secured at -any cost, and so its title of Lord’s day is by a series of fraudulent -testimonials traced to the apostle John, as in like manner the authority -of the popes is traced to the apostle Peter. - -5. The fifth witness of this series is Dionysius of Corinth, A. D. 170. -Unlike the four which have been already examined, Dionysius actually uses -the term Lord’s day, though he says nothing identifying it with the first -day of the week. His words are these:— - - “To-day we have passed the Lord’s holy day, in which we have - read your epistle; in reading which we shall always have our - minds stored with admonition, as we shall, also, from that - written to us before by Clement.”[443] - -The epistle of Dionysius to Soter, bishop of Rome, from which this -sentence is taken, has perished. Eusebius, who wrote in the fourth -century, has preserved to us this sentence, but we have no knowledge of -its connection. First-day writers quote Dionysius as the fifth of their -witnesses that Sunday is the Lord’s day. They say that Sunday was so -familiarly known as Lord’s day in the time of Dionysius, that he calls it -by that name without even stopping to tell what day he meant. - -But it is not honest to present Dionysius as a witness to the -Sunday-Lord’s day, for he makes no application of the term. But it is -said he certainly meant Sunday because that was the familiar name of the -day in his time, even as is indicated by the fact that he did not define -the term. And how is it known that Lord’s day was the familiar name of -Sunday in the time of Dionysius? The four witnesses already examined -furnish all the evidence in proof of this, for there is no writer this -side of Dionysius who calls Sunday the Lord’s day until almost the entire -period of a generation has elapsed. So Dionysius constitutes the fifth -witness of the series by virtue of the fact that the first four witnesses -prove that in his time, Lord’s day was the common name for first day of -the week. But the first four testify to nothing of the kind until the -words are by fraud put into their mouths! Dionysius is a witness for the -Sunday-Lord’s day because that four fraudulent testimonials from the -generations preceding him fix this as the meaning of his words! And the -name Lord’s day must have been a very common one for first day of the -week because Dionysius does not define the term! And yet those who say -this know that this _one_ sentence of his epistle remains, while the -connection, which doubtless fixed his meaning, has perished. - -But Dionysius does not merely use the term Lord’s day. He uses a stronger -term than this—“the Lord’s _holy_ day.” Even for a long period after -Dionysius, no writer gives to Sunday so sacred a title as “the Lord’s -holy day.” Yet this is the very title given to the Sabbath in the Holy -Scriptures, and it is a well-ascertained fact that at this very time it -was extensively observed, especially in Greece, the country of Dionysius, -and that, too, as an act of obedience to the fourth commandment.[444] - -6. The sixth witness in this remarkable series is Melito of Sardis, A. -D. 177. The first four, who never use the term Lord’s day, are by direct -fraud made to call Sunday by that name; the fifth, who speaks of the -Lord’s holy day, is claimed on the strength of these frauds to have meant -by it Sunday; while the sixth is not certainly proved to have spoken of -any day! Melito wrote several books now lost, the titles of which have -been preserved to us by Eusebius.[445] One of these, as given in the -English version of Eusebius, is “On the Lord’s Day.” Of course, first-day -writers claim that this was a treatise concerning Sunday, though down to -this point no writer calls Sunday by this name. But it is an important -fact that the word _day_ formed no part of the title of Melito’s book. It -was a discourse on something pertaining to the Lord—ὁ περι τῆς κυριακῆς -λόγος—but the essential word ἡμερας, _day_, is wanting. It may have been -a treatise on the life of Christ, for Ignatius thus uses these words -in connection: κυριακὴν ζωὴν, _Lord’s life_. Like the sentence from -Dionysius, it would not even seem to help the claim of Sunday to the -title of Lord’s day were it not for the series of frauds in which it -stands. - -7. The seventh witness summoned to prove that Lord’s day was the -apostolic title of Sunday, is Irenæus. Dr. Justin Edwards professes to -quote him as follows:—[446] - - “Hence Irenæus, bishop of Lyons, a disciple of Polycarp, who - had been the companion of the apostles, A. D. 167 [it should be - A. D. 178], says that the Lord’s day was the Christian Sabbath. - His words are, ‘On the Lord’s day every one of us Christians - keeps the Sabbath, meditating on the law, and rejoicing in the - works of God.’” - -This witness is brought forward in a manner to give the utmost weight and -authority to his words. He was the disciple of that eminent Christian -martyr, Polycarp, and Polycarp was the companion of the apostles. What -Irenæus says is therefore in the estimation of many as worthy of our -confidence as though we could read it in the writings of the apostles. -Does not Irenæus call Sunday the Christian Sabbath and the Lord’s day? -Did he not learn these things from Polycarp? And did not Polycarp get -them from the fountain head? What need have we of further witness that -Lord’s day is the apostolic name for Sunday? What if the six earlier -witnesses have failed us? Here is one that says all that can be asked, -and he had his doctrine from a man who had his from the apostles! - -Why then does not this establish the authority of Sunday as the Lord’s -day? The first reason is that neither Irenæus nor any other man can add -to or change one precept of the word of God, on any pretense whatever. -We are never authorized to depart from the words of the inspired writers -on the testimony of men who conversed with the apostles, or rather who -conversed with some who had conversed with them. But the second reason is -that every word of this pretended testimony of Irenæus is a fraud! Nor -is there a single instance in which the term Lord’s day is to be found -in any of his works, nor in any fragment of his works preserved in other -authors![447] And this completes the seven witnesses by whom the Lord’s -day of the Catholic church is traced back to and identified with the -Lord’s day of the Bible! It is not till A. D. 194, sixteen years after -the latest of these witnesses, that we meet the first instance in which -Sunday is called the Lord’s day. In other words, Sunday is not called the -Lord’s day till ninety-eight years after John was upon Patmos, and one -hundred and sixty-three years after the resurrection of Christ! - -But is not this owing to the fact that the records of that period have -perished? By no means; for the day is six times mentioned by the inspired -writers between the resurrection of Christ, A. D. 31, and John’s vision -upon Patmos, A. D. 96; namely, by Matthew, A. D. 41; by Paul, A. D. 57; -by Luke, A. D. 60, and A. D. 63; and by Mark, A. D. 64; and always as -first day of the week. John, after his return from Patmos, A. D. 97, -twice mentions the day, still calling it first day of the week. - -After John’s time, the day is next mentioned in the so-called epistle of -Barnabas, written probably as early as A. D. 140, and is there called -“the eighth day.” Next it is mentioned by Justin Martyr in his Apology, -A. D. 140, once as “the day on which we all hold our common assembly;” -once as “the first day on which God ... made the world;” once as “the -same day [on which Christ] rose from the dead;” once as “the day after -that of Saturn;” and three times as “Sunday,” or “the day of the sun.” -Next the day is mentioned by Justin Martyr in his Dialogue with Trypho, -A. D. 155, in which he twice calls it the “eighth day;” once “the first -of all the days;” once as “the first” “of all the days of the [weekly] -cycle;” and twice as “the first day after the Sabbath.” Next it is once -mentioned by Irenæus, A. D. 178, who calls it simply “the first day of -the week.” And next it is mentioned once by Bardesanes, who calls it -simply “the first of the week.” The variety of names by which the day is -mentioned during this time is remarkable; but it is _never_ called Lord’s -day, nor ever called by _any sacred_ name. - -Though Sunday is mentioned in so many different ways during the second -century, it is not till we come almost to the close of that century that -we find the first instance in which it is called Lord’s day. Clement, -of Alexandria, A. D. 194, uses this title with reference to “the eighth -day.” If he speaks of a natural day, he no doubt means Sunday. It is not -certain, however, that he speaks of a natural day, for his explanation -gives to the term an entirely different sense. Here are his words:— - - “And the Lord’s day Plato prophetically speaks of in the tenth - book of the _Republic_, in these words: ‘And when seven days - have passed to each of them in the meadow, on the eighth they - are to set out and arrive in four days.’ By the meadow is to be - understood the fixed sphere, as being a mild and genial spot, - and the locality of the pious; and by the seven days, each - motion of the seven planets, and the whole practical art which - speeds to the end of rest. But after the wandering orbs, the - journey leads to Heaven, that is, to the eighth motion and day. - And he says that souls are gone on the fourth day, pointing out - the passage through the four elements. But the seventh day is - recognized as sacred, not by the Hebrews only, but also by the - Greeks; according to which the whole world of all animals and - plants revolve.”[448] - -Clement was originally a heathen philosopher, and these strange -mysticisms which he here puts forth upon the words of Plato are only -modifications of his former heathen notions. Though Clement says -that Plato speaks of the Lord’s day, it is certain that he does not -understand him to speak of literal days nor of a literal meadow. On the -contrary, he interprets the meadow to represent “the fixed sphere, as -being a mild and genial spot, and the locality of the pious;” which must -refer to their future inheritance. The seven days are not so many literal -days, but they represent “each motion of the seven planets, and the whole -practical art which speeds to the end of rest.” This seems to represent -the present period of labor which is to end in the rest of the saints. -For he adds: “But after the wandering orbs [represented by Plato’s seven -days] the journey leads to _Heaven_, that is, to _the eighth_ motion and -_day_.” The seven days, therefore, do here represent the period of the -Christian’s pilgrimage, and the eighth day of which Clement here speaks -is not Sunday, but Heaven itself! Here is the first instance of Lord’s -day as a name for the eighth day, but this eighth day is a mystical one, -and means Heaven! - -But Clement uses the term Lord’s day once more, and this time clearly, as -representing, not a literal day, but the whole period of our regenerate -life. For he speaks of it in treating of fasting, and he sets forth -fasting as consisting in abstinence from sinful pleasures, not only in -deeds, to use his distinction, as forbidden by the law, but in thoughts, -as forbidden by the gospel. Such fasting pertains to the entire life of -the Christian. And thus Clement sets forth what is involved in observing -this duty in the gospel sense:— - - “He, in fulfillment of the precept, according to the gospel, - keeps the Lord’s day, when he abandons an evil disposition, - and assumes that of the Gnostic, glorifying the Lord’s - resurrection in himself.”[449] - -From this statement we learn, not merely his idea of fasting, but also -that of celebrating the Lord’s day, and glorifying the resurrection of -Christ. This, according to Clement, does not consist in paying special -honors to Sunday, but in abandoning an evil disposition, and in assuming -that of the Gnostic, a Christian sect to which he belonged. Now it is -plain that this kind of Lord’s-day observance pertains to no one day -of the week, but embraces the entire life of the Christian. Clement’s -Lord’s day was not a literal, but a mystical, day, embracing, according -to this, his second use of the term, the entire regenerate life of the -Christian; and according to his first use of the term, embracing also the -future life in Heaven. And this view is confirmed by Clement’s statement -of the contrast between the Gnostic sect to which he belonged and other -Christians. He says of their worship that it was “NOT ON SPECIAL DAYS, -as some others, but _doing this continually_ in our whole life.” And -he speaks further of the worship of the Gnostic that it was “_not_ in -a specified place, or selected temple, or at certain festivals, and on -appointed days, _but during his whole life_.”[450] - -It is certainly a very remarkable fact that the first writer who speaks -of the Lord’s day as the eighth day uses the term, not with reference to -a literal, but a mystical, day. It is not Sunday, but the Christian’s -life, or Heaven itself! This doctrine of a perpetual Lord’s day, we -shall find alluded to in Tertullian, and expressly stated in Origen, who -are the next two writers that use the term Lord’s day. But Clement’s -mystical or perpetual Lord’s day shows that he had no idea that John, by -Lord’s day, meant Sunday; for in that case, he must have recognized that -as the true Lord’s day, and the Gnostics’ special day of worship. - -Tertullian, A. D. 200, is the next writer who uses the term Lord’s day. -He defines his meaning, and fixes the name upon the day of Christ’s -resurrection. Kitto[451] says this is “the earliest authentic instance” -in which the name is thus applied, and we have proved this true by -actual examination of every writer, unless the reader can discover some -reference to Sunday in Clement’s mystical eighth day. Tertullian’s words -are these:— - - “We, however (just as we have received), only on the Lord’s - day of the resurrection [_solo die dominico resurrexionis_] - ought to guard, not only against kneeling, but every posture - and office of solicitude; deferring even our business, lest we - give any place to the devil. Similarly, too, in the period of - Pentecost; which period we distinguish by the same solemnity of - exultation.”[452] - -Twice more does Tertullian use the term Lord’s day, and once more does he -define it, this time calling it the “eighth day.” And in each of these -two cases does he place the day which he calls Lord’s day in the same -rank with the Catholic festival of Pentecost, even as he does in the -instance already quoted. As the second instance of Tertullian’s use of -Lord’s day, we quote a portion of the rebuke which he addressed to his -brethren for mingling with the heathen in their festivals. He says:— - - “Oh! better fidelity of the nations to their own sects, which - claims no solemnity of the Christians for itself! Not the - Lord’s day, not Pentecost, _even if they had known them_, would - they have shared with us; for they would fear lest they should - seem to be Christians. _We_ are not apprehensive lest we seem - to be _heathens_! If any indulgence is to be granted to the - flesh, you have it. I will not say your own days, but more - too; for to the _heathens_ each festive day occurs but once - annually; _you_ have a festive day every eighth day.”[453] - -The festival which Tertullian here represents as coming every eighth day -was no doubt the one which he has just called the Lord’s day. Though he -elsewhere[454] speaks of the Sunday festival as observed at least by some -portion of the heathen, he here speaks of the Lord’s day as unknown to -those heathen of whom he now writes. This strongly indicates that the -Sunday festival had but recently begun to be called by the name of Lord’s -day. But he once more speaks of the Lord’s day:— - - “As often as the anniversary comes round, we make offerings - for the dead as birth-day honors. We count fasting or kneeling - in worship on the Lord’s day to be unlawful. We rejoice in the - same privilege also from Easter to Whitsunday [the Pentecost]. - We feel pained should any wine or bread, even though our own, - be cast upon the ground. At every forward step and movement, at - every going in and out, when we put on our clothes and shoes, - when we bathe, when we sit at table, when we light the lamps, - on couch, on seat, in all the ordinary actions of daily life, - we trace upon the forehead the sign [of the cross]. - - “If, for these and other such rules, you insist upon having - positive Scripture injunction, you will find none. Tradition - will be held forth to you as the _originator_ of them, custom - as their strengthener, and faith as their observer. That reason - will support tradition, and custom, and faith, you will either - yourself perceive, or learn from some one who has.”[455] - -This completes the instances in which Tertullian uses the term Lord’s -day, except a mere allusion to it in his discourse on Fasting. It is very -remarkable that in each of the three cases, he puts it on a level with -the festival of Whitsunday, or Pentecost. He also associates it directly -with “offerings for the dead” and with the use of “the sign of the -cross.” When asked for authority from the Bible for these things, he does -not answer, “We have the authority of John for the Lord’s day, though we -have nothing but tradition for the sign of the cross and offerings for -the dead.” On the contrary, he said there was no Scripture injunction for -any of them. If it be asked, How could the title of Lord’s day be given -to Sunday except by tradition derived from the apostles? the answer will -be properly returned, What was the origin of offerings for the dead? -And how did the sign of the cross come into use among Christians? The -title of Lord’s day as a name for Sunday is no nearer apostolic than is -the sign of the cross, and offerings for the dead; for it can be traced -no nearer to apostolic times than can these most palpable errors of the -great apostasy. - -Clement taught a perpetual Lord’s day; Tertullian held a similar view, -asserting that Christians should celebrate a perpetual Sabbath, not by -abstinence from labor, but from sin.[456] Tertullian’s method of Sunday -observance will be noticed hereafter. - -Origen, A. D. 231, is the third of the ancient writers who call “the -eighth day” the Lord’s day. He was the disciple of Clement, the first -writer who makes this application. It is not strange, therefore, that he -should teach Clement’s doctrine of a perpetual Lord’s day, nor that he -should state it even more distinctly than did Clement himself. Origen, -having represented Paul as teaching that all days are alike, continues -thus:— - - “If it be objected to us on this subject that we ourselves are - accustomed to observe certain days, as for example the Lord’s - day, the Preparation, the Passover, or Pentecost, I have to - answer, that to the perfect Christian, who is ever in his - thoughts, words, and deeds, serving his natural Lord, God the - Word, all his days are the Lord’s, and he is always keeping the - Lord’s day.”[457] - -This was written some forty years after Clement had propounded his -doctrine of the Lord’s day. The imperfect Christian might honor a Lord’s -day which stood in the same rank with the Preparation, the Passover, -and the Pentecost. But the perfect Christian observed the true Lord’s -day, which embraced all the days of his regenerate life. Origen uses -the term Lord’s day for two different days. 1. For a natural day, which -in his judgment stood in the same rank with the Preparation day, the -Passover, and the Pentecost. 2. For a mystical day, as did Clement, which -is the entire period of the Christian’s life. The mystical day, in his -estimation, was the true Lord’s day. It therefore follows that he did not -believe Sunday to be the Lord’s day by apostolic appointment. But, after -Origen’s time, Lord’s day becomes a common name for the so-called eighth -day. Yet these three men, Clement, Tertullian, and Origen, who first -make this application, not only do not claim that this name was given to -the day by the apostles, but do plainly indicate that they had no such -idea. Offerings for the dead and the use of the sign of the cross are -found as near to apostolic times as is the use of Lord’s day as a name -for Sunday. The three have a common origin, as shown by Tertullian’s own -words. Origen’s views of the Sabbath, and of the Sunday festival, will be -noticed hereafter. - -Such is the case with the claim of Sunday to the title of Lord’s day. The -first instance of its use, if Clement be supposed to refer to Sunday, is -not till almost one century after John was in vision upon Patmos. Those -who first call it by that name had no idea that it was such by divine or -apostolic appointment, as they plainly show. In marked contrast with this -is the Catholic festival of the Passover. Though never commanded in the -New Testament, it can be traced back to men who say that they had it from -the apostles! - -Thus the churches of Asia Minor had the festival from Polycarp who, -as Eusebius states the claim of Polycarp, had “observed it with John -the disciple of our Lord, and the rest of the apostles with whom he -associated.”[458] Socrates says of them that they maintain that this -observance “was delivered to them by the apostle John.”[459] Anatolius -says of these Asiatic Christians that they received “the rule from an -unimpeachable authority, to wit, the evangelist John.”[460] - -Nor was this all. The western churches also, with the church of Rome -at their head, were strenuous observers of the Passover festival. They -also traced the festival to the apostles. Thus Socrates says of them: -“The Romans and those in the western parts assure us that their usage -originated with the apostles Peter and Paul.”[461] But he says these -parties cannot prove this by written testimony. Sozomen says of the -Romans, with respect to the Passover festival, that they “have never -deviated from their original usage in this particular; the custom having -been handed down to them by the holy apostles Peter and Paul.”[462] - -If the Sunday-Lord’s day could be traced to a man who claimed to have -celebrated it with John and other of the apostles, how confidently -would this be cited as proving positively that it is an apostolic -institution! And yet this can be done in the case of the Passover -festival! Nevertheless, a single fact in the case of this very festival -is sufficient to teach us the folly of trusting in tradition. Polycarp -claimed that John and other of the apostles taught him to observe the -festival on the fourteenth day of the first month, whatever day of -the week it might be; while the elders of the Roman church asserted -that Peter and Paul taught them that it must be observed on the Sunday -following Good Friday![463] - -The Lord’s day of the Catholic church can be traced no nearer to John -than A. D. 194, or perhaps in strict truth to A. D. 200, and those -who then use the name show plainly that they did not believe it to be -the Lord’s day by apostolic appointment. To hide these fatal facts by -seeming to trace the title back to Ignatius the disciple of John, and -thus to identify Sunday with the Lord’s day of that apostle, a series -of remarkable frauds has been committed which we have had occasion to -examine. But even could the Sunday-Lord’s day be traced to Ignatius, -the disciple of John, it would then come no nearer being an apostolic -institution than does the Catholic festival of the Passover, which can -be traced to Polycarp, another of John’s disciples, who claimed to have -received it from John himself! - - - - -CHAPTER XIV. - -THE FIRST WITNESSES FOR SUNDAY. - - Origin of Sunday observance the subject of present - inquiry—Contradictory statements of Mosheim and Neander—The - question between them stated, and the true data for deciding - that question—The New Testament furnishes no support for - Mosheim’s statement—Epistle of Barnabas a forgery—The testimony - of Pliny determines nothing in the case—The epistle of Ignatius - probably spurious, and certainly interpolated so far as it is - made to sustain Sunday—Decision of the question. - - -The first day of the week is now almost universally observed as the -Christian Sabbath. The origin of this institution is still before us -as the subject of inquiry. This is presented by two eminent church -historians; but so directly do they contradict each other, that it is a -question of curious interest to determine which of them states the truth. -Thus Mosheim writes respecting the first century:— - - “All Christians were unanimous in setting apart the first day - of the week, on which the triumphant Saviour arose from the - dead, for the solemn celebration of public worship. This pious - custom, which was derived from the example of the church of - Jerusalem, was founded upon the express appointment of the - apostles, who consecrated that day to the same sacred purpose, - and was observed universally throughout the Christian churches, - as appears from the united testimonies of the most credible - writers.”[464] - -Now let us read what Neander, the most distinguished of church -historians, says of this apostolic authority for Sunday observance:— - - “The festival of Sunday, like all other festivals, was always - only a human ordinance, and it was far from the intentions of - the apostles to establish a divine command in this respect, - far from them, and from the early apostolic church, to transfer - the laws of the Sabbath to Sunday. Perhaps at the end of the - second century a false application of this kind had begun to - take place; for men appear by that time to have considered - laboring on Sunday as a sin.”[465] - -How shall we determine which of these historians is in the right? Neither -of them lived in the apostolic age of the church. Mosheim was a writer -of the eighteenth century, and Neander, of the nineteenth. Of necessity -therefore they must learn the facts in the case from the writings of -that period which have come down to us. These contain all the testimony -which can have any claim to be admitted in deciding this case. These are, -first, the inspired writings of the New Testament; second, the reputed -productions of such writers of that age as are supposed to mention the -first day, viz., the epistle of Barnabas; the letter of Pliny, governor -of Bythinia, to the emperor Trajan; and the epistle of Ignatius. These -are all the writings prior to the middle of the second century—and this -is late enough to amply cover the ground of Mosheim’s statement—which can -be introduced as even referring to the first day of the week. - -The questions to be decided by this testimony are these: Did the apostles -set apart Sunday for divine worship (as Mosheim affirms)? or does the -evidence in the case show that the festival of Sunday, like all other -festivals, was always only a human ordinance (as is affirmed by Neander)? - -It is certain that the New Testament contains no appointment of Sunday -for the solemn celebration of public worship. And it is equally true that -there is no example of the church of Jerusalem on which to found such -observance. The New Testament therefore furnishes no support[466] for the -statement of Mosheim. - -The three epistles which have come down to us purporting to have been -written in the apostolic age, or immediately subsequent to that age, next -come under examination. These are all that remain to us of a period more -extended than that embraced in the statement of Mosheim. He speaks of the -first century only; but we summon all the writers of that century, and -of the following one prior to the time of Justin Martyr, A. D. 140, who -are even supposed to mention the first day of the week. Thus the reader -is furnished with all the data in the case. The epistle of Barnabas -speaks as follows in behalf of first-day observance:— - - “Lastly he saith unto them, Your new-moons and your sabbaths I - cannot bear them. Consider what he means by it; the sabbaths, - says he, which ye now keep, are not acceptable unto me, but - those which I have made; when resting from all things, I shall - begin the eighth day, that is, the beginning of the other - world; for which cause we observe the eighth day with gladness, - in which Jesus arose from the dead, and having manifested - himself to his disciples, ascended into Heaven.”[467] - -It might be reasonably concluded that Mosheim would place great reliance -upon this testimony as coming from an apostle, and as being somewhat -better suited to sustain the sacredness of Sunday than anything -previously examined by us. Yet he frankly acknowledges that this epistle -is spurious. Thus he says:— - - “The epistle of Barnabas was the production of some Jew, - who, most probably, lived in this century, and whose mean - abilities and superstitious attachment to Jewish fables, show, - notwithstanding the uprightness of his intentions, that he must - have been a very different person from the true Barnabas, who - was St. Paul’s companion.”[468] - -In another work, Mosheim says of this epistle:— - - “As to what is suggested by some, of its having been written by - that Barnabas who was the friend and companion of St. Paul, the - futility of such a notion is easily to be made apparent from - the letter itself; several of the opinions and interpretations - of Scripture which it contains, having in them so little of - either truth, dignity or force, as to render it impossible that - they could ever have proceeded from the pen of a man divinely - instructed.”[469] - -Neander speaks thus of this epistle:— - - “It is impossible that we should acknowledge this epistle to - belong to that Barnabas who was worthy to be the companion of - the apostolic labors of St. Paul.”[470] - -Prof. Stuart bears a similar testimony:— - - “That a man by the name of Barnabas wrote this epistle I doubt - not; that the chosen associate of Paul wrote it, I with many - others must doubt.”[471] - -Dr. Killen, Professor of Ecclesiastical History, to the General Assembly -of the Presbyterian church of Ireland, uses the following language:— - - “The tract known as the Epistle of Barnabas was probably - composed in A. D. 135. It is the production apparently of a - convert from Judaism who took special pleasure in allegorical - interpretation of Scripture.”[472] - -Prof. Hackett bears the following testimony:— - - “The letter still extant, which was known as that of Barnabas - even in the second century, cannot be defended as genuine.”[473] - -Mr. Milner speaks of the reputed epistle of Barnabas as follows:— - - “It is a great injury to him to apprehend the epistle, which - goes by his name, to be his.”[474] - -Kitto speaks of this production as, - - “The so-called epistle of Barnabas, probably a forgery of the - second century.”[475] - -Says the Encyclopedia of Religious Knowledge, speaking of the Barnabas of -the New Testament:— - - “He could not be the author of a work so full of forced - allegories, extravagant and unwarrantable explications of - Scripture, together with stories concerning beasts, and such - like conceits, as make up the first part of this epistle.”[476] - -Eusebius, the earliest of church historians, places this epistle in the -catalogue of spurious books. Thus he says:— - - “Among the spurious must be numbered both the books called, - ‘The Acts of Paul,’ and that called, ‘Pastor,’ and ‘The - Revelation of Peter.’ Besides these the books called ‘The - Epistle of Barnabas,’ and what are called, ‘The Institutions of - the Apostles.’”[477] - -Sir Wm. Domville speaks as follows:— - - “But the epistle was not written by Barnabas; it was not merely - unworthy of him,—it would be a disgrace to him, and what is of - much more consequence, it would be a disgrace to the Christian - religion, as being the production of one of the authorized - teachers of that religion in the times of the apostles, which - circumstance would seriously damage the evidence of its divine - origin. Not being the epistle of Barnabas, the document is, as - regards the Sabbath question, nothing more than the testimony - of some unknown writer to the practice of Sunday observance by - some Christians of some unknown community, at some uncertain - period of the Christian era, with no sufficient ground for - believing that period to have been the first century.”[478] - -Coleman bears the following testimony:— - - “The epistle of Barnabas, bearing the honored name of the - companion of Paul in his missionary labors, is evidently - spurious. It abounds in fabulous narratives, mystic, - allegorical interpretations of the Old Testament, and fanciful - conceits, and is generally agreed by the learned to be of no - authority.”[479] - -As a specimen of the unreasonable and absurd things contained in this -epistle, the following passage is quoted:— - - “Neither shalt thou eat of the hyena: that is, again, be not an - adulterer; nor a corrupter of others; neither be like to such. - And wherefore so? Because that creature every year changes its - kind, and is sometimes male, and sometimes female.”[480] - -Thus first-day historians being allowed to decide the case, we are -authorized to treat this epistle as a forgery. And whoever will read -its ninth chapter—for it will not bear quoting—will acknowledge the -justice of this conclusion. This epistle is the only writing purporting -to come from the first century except the New Testament, in which the -first day is even referred to. That this furnishes no support for Sunday -observance, even Mosheim acknowledges. - -The next document that claims our attention is the letter of Pliny, the -Roman governor of Bythinia, to the emperor Trajan. It was written about -A. D. 104. He says of the Christians of his province:— - - “They affirmed that the whole of their guilt or error was, that - they met on a certain stated day, before it was light, and - addressed themselves in a form of prayer to Christ, as to some - god, binding themselves by a solemn oath, not for the purposes - of any wicked design, but never to commit any fraud, theft, or - adultery; never to falsify their word, nor deny a trust when - they should be called upon to deliver it up; after which it was - their custom to separate, and then re-assemble to eat in common - a harmless meal.”[481] - -This epistle of Pliny certainly furnishes no support for Sunday -observance. The case is presented in a candid manner by Coleman. He says -of this extract:— - - “This statement is evidence that these Christians kept a day as - holy time, but whether it was the last or the first day of the - week, does not appear.”[482] - -Charles Buck, an eminent first-day writer, saw no evidence in this -epistle of first-day observance, as is manifest from the indefinite -translation which he gives it. Thus he cites the epistle:— - - “These persons declare that their whole crime, if they are - guilty, consists in this: that on certain days they assemble - before sunrise to sing alternately the praises of Christ as of - God.”[483] - -Tertullian, who wrote A. D. 200, speaks of this very statement of Pliny -thus:— - - “He found in their religious services nothing but meetings _at - early morning_ for singing hymns to Christ and God, and sealing - home their way of life by a united pledge to be faithful to - their religion, forbidding murder, adultery, dishonesty, and - other crimes.”[484] - -Tertullian certainly found in this no reference to the festival of Sunday. - -Mr. W. B. Taylor speaks of this stated day as follows:— - - “As the Sabbath day appears to have been quite as commonly - observed at this date as the sun’s day (if not even more so), - it is just as probable that this ‘stated day’ referred to by - Pliny was the seventh day, as that it was the first day; though - the latter is generally _taken for granted_.”[485] - -Taking for granted the very point that should be proved, is no new -feature in the evidence thus far examined in support of first-day -observance. Although Mosheim relies on this expression of Pliny as a -chief support of Sunday, yet he speaks thus of the opinion of another -learned man:— - - “B. Just. Hen. Boehmer, would indeed have us to understand this - day to have been the same with the Jewish Sabbath.”[486] - -This testimony of Pliny was written a few years subsequent to the time -of the apostles. It relates to a church which probably had been founded -by the apostle Peter.[487] It is certainly far more probable that this -church, only forty years after the death of Peter, was keeping the fourth -commandment, than that it was observing a day never enjoined by divine -authority. It must be conceded that this testimony from Pliny proves -nothing in support of Sunday observance; for it does not designate what -day of the week was thus observed. - -The epistles of Ignatius of Antioch so often quoted in behalf of -first-day observance, next claim our attention. He is represented as -saying:— - - “Wherefore if they who are brought up in these ancient laws - came nevertheless to the newness of hope; no longer observing - sabbaths, but keeping the Lord’s day, in which also our life - is sprung up by him, and through his death, whom yet some - deny (by which mystery we have been brought to believe, - and therefore wait that we may be found the disciples of - Jesus Christ, our only master): how shall we be able to - live different from him; whose disciples the very prophets - themselves being, did by the Spirit expect him as their - master.”[488] - -Two important facts relative to this quotation are worthy of particular -notice: 1. That the epistles of Ignatius are acknowledged to be spurious -by first-day writers of high authority; and those epistles which some -of them except as possibly genuine, do not include in their number the -epistle to the Magnesians from which the above quotation is made, nor do -they say anything relative to first-day observance. 2. That the epistle -to the Magnesians would say nothing of any day, were it not that the -word day had been fraudulently inserted by the translator! In support of -the first of these propositions the following testimony is adduced. Dr. -Killen speaks as follows:— - - “In the sixteenth century, fifteen letters were brought out - from beneath the mantle of a hoary antiquity, and offered - to the world as the productions of the pastor of Antioch. - Scholars refused to receive them on the terms required, and - forthwith eight of them were admitted to be forgeries. In - the seventeenth century, the seven remaining letters, in a - somewhat altered form, again came forth from obscurity, and - claimed to be the works of Ignatius. Again discerning critics - refused to acknowledge their pretensions; but curiosity was - roused by this second apparition, and many expressed an earnest - desire to obtain a sight of the real epistles. Greece, Syria, - Palestine, and Egypt, were ransacked in search of them, and - at length three letters are found. The discovery creates - general gratulation; it is confessed that four of the epistles - so lately asserted to be genuine, are apocryphal; and it is - boldly said that the three now forthcoming are above challenge. - But truth still refuses to be compromised, and sternly disowns - these claimants for her approbation. The internal evidence of - these three epistles abundantly attests that, like the last - three books of the Sibyl, they are only the last shifts of a - grave imposture.”[489] - -The same writer thus states the opinion of Calvin:— - - “It is no mean proof of the sagacity of the great Calvin, - that, upwards of three hundred years ago, he passed a sweeping - sentence of condemnation on these Ignatian epistles.”[490] - -Of the three epistles of Ignatius still claimed as genuine, Prof. C. F. -Hudson speaks as follows:— - - “Ignatius of Antioch was martyred probably A. D. 115. Of the - eight epistles ascribed to him, three are genuine; viz., those - addressed to Polycarp, the Ephesians, and the Romans.”[491] - -It will be observed that the three epistles which are here mentioned as -genuine do not include that epistle from which the quotation in behalf of -Sunday is taken, and it is a fact also that they contain no allusion to -Sunday. Sir Wm. Domville, an anti-Sabbatarian writer, uses the following -language:— - - “Every one at all conversant with such matters is aware that - the works of Ignatius have been more interpolated and corrupted - than those of any other of the ancient fathers; and also that - some writings have been attributed to him which are wholly - spurious.”[492] - -Robinson, an eminent English Baptist writer of the last century, -expresses the following opinion of the epistles ascribed to Ignatius, -Barnabas, and others:— - - “If any of the writings attributed to those who are called - apostolical fathers, as Ignatius, teacher at Antioch, Polycarp, - at Smyrna, Barnabas, who was half a Jew, and Hermas, who was - brother to Pius, teacher at Rome, if any of these be genuine, - of which there is great reason to doubt, they only prove the - piety and illiteracy of the good men. Some are worse, and - the best not better, than the godly epistles of the lower - sort of Baptists and Quakers in the time of the civil war in - England. Barnabas and Hermas both mention baptism; but both of - these books are contemptible reveries of wild and irregular - geniuses.”[493] - -The doubtful character of these Ignatian epistles is thus sufficiently -attested. The quotation in behalf of Sunday is not taken from one of -the three epistles that are still claimed as genuine; and what is still -further to be observed, it would say nothing in behalf of any day were it -not for an extraordinary license, not to say fraud, which the translator -has used in inserting the word _day_. This fact is shown with critical -accuracy by Kitto, whose Cyclopedia is in high repute among first-day -scholars. Thus he presents the original of Ignatius with comments and a -translation as follows:— - - “We must here notice one other passage ... as bearing on the - subject of the Lord’s day, though it certainly contains no - mention of it. It occurs in the epistle of Ignatius to the - Magnesians (about A. D. 100.) The whole passage is confessedly - obscure, and the text may be corrupt.... The passage is as - follows:— - - Εἰ οὖν ὁι ἐν πἀλαιοῖς πράγμασιν ἀναστραφέντες, εἰς καινότητα - ἐλπίδος ἤλθον—μηκέτι σαββατίζοντες, ἀλλὰ κατὰ κυριακὴν ζωὴν - ζῶντες—(ἐν ἡ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δὶ’ ἀυτοῦ, etc.)[494] - - “Now many commentators assume (on what ground does not appear), - that after κυριακὴν [Lord’s] the word ἡμέραν [day] is to be - understood.... Let us now look at the passage simply as it - stands. The defect of the sentence is the want of a substantive - to which ἀυτοῦ can refer. This defect, so far from being - remedied, is rendered still more glaring by the introduction of - ἡμέρα. Now if we take κυριακὴ ζωὴ as simply ‘the life of the - Lord,’ having a more personal meaning, it certainly goes nearer - to supplying the substantive to ἀυτοῦ.... Thus upon the whole - the meaning might be given thus:— - - “If those who lived under the old dispensation have come to - the newness of hope, no longer keeping sabbaths, but living - according to our Lord’s life (in which, as it were, our life - has risen again through him, &c.).... - - “On this view the passage does not refer at all to the Lord’s - day; but even on the opposite supposition it cannot be regarded - as affording any positive evidence to the early use of the term - ‘Lord’s day’ (for which it is often cited), since the material - word ἡμέρα [day] is purely conjectural.”[495] - -The learned Morer, a clergyman of the church of England, confirms this -statement of Kitto. He renders Ignatius thus:— - - “If therefore they who were well versed in the works of ancient - days came to newness of hope, not sabbatizing, but living - according to the dominical life, &c.... The Medicean copy, the - best and most like that of Eusebius, leaves no scruple, because - ζωὴν is expressed and determines the word dominical to the - person of Christ, and not to the day of his resurrection.”[496] - -Sir Wm. Domville speaks on this point as follows:— - - “Judging therefore by the tenor of the epistle itself, the - literal translation of the passage in discussion, ‘no longer - observing sabbaths, but living according to the Lord’s life,’ - appears to give its true and proper meaning; and if this be - so, Ignatius, whom Mr. Gurney[497] puts forward as a material - witness to prove the observance of the Lord’s day in the - beginning of the second century, fails to prove any such fact, - it appearing on a thorough examination of his testimony that he - does not even mention the Lord’s day, nor in any way allude to - the religious observance of it, whether by that name or by any - other.”[498] - -It is manifest, therefore, that this famous quotation has no reference -whatever to the first day of the week, and that it furnishes no evidence -that that day was known in the time of Ignatius by the title of Lord’s -day.[499] The evidence is now before the reader which must determine -whether Mosheim or Neander spoke in accordance with the facts in -the case. And thus it appears that in the New Testament, and in the -uninspired writers of the period referred to, there is absolutely nothing -to sustain the strong Sunday statement of Mosheim. When we come to the -fourth century, we shall find a statement by him which essentially -modifies what he has here said. Of the epistles ascribed to Barnabas, -Pliny, and Ignatius, we have found that the first is a forgery; that the -second speaks of a stated day without defining what one; and that the -third, which is probably a spurious document, would say nothing relative -to Sunday, if the advocates of first-day sacredness had not interpolated -the word _day_ into the document! We can hardly avoid the conclusion -that Mosheim spoke on this subject as a doctor of divinity, and not as -a historian; and with the firmest conviction that we speak the truth, -we say with Neander, “The festival of Sunday was always only a human -ordinance.” - - - - -CHAPTER XV. - -EXAMINATION OF A FAMOUS FALSEHOOD. - - Were the martyrs in Pliny’s time and afterward tested by the - question whether they had kept Sunday or not?—Argument in the - affirmative quoted from Edwards—Its origin—No facts to sustain - such an argument prior to the fourth century—A single instance - at the opening of that century all that can be claimed in - support of the assertion—Sunday not even alluded to in that - instance—Testimony of Mosheim relative to the work in which - this is found. - - -Certain doctors of divinity have made a special effort to show that -the “stated day” of Pliny’s epistle is the first day of the week. For -this purpose they adduce a fabulous narrative which the more reliable -historians of the church have not deemed worthy of record. The argument -is this: That in Pliny’s time and afterward, that is, from the close of -the first century and onward, whenever the Christians were brought before -their persecutors for examination, they were asked whether they had kept -the Lord’s day, this term being used to designate the first day of the -week. And hence two facts are asserted to be established: 1. That when -Pliny says that the Christians who were examined by him were accustomed -to meet on a stated day, that day was undoubtedly the first day of the -week. 2. That the observance of the first day of the week was the grand -test by which Christians were known to their heathen persecutors. 3. That -Lord’s day was the name by which the first day of the week was known in -the time of Pliny, a few years after the death of John. To prove these -points, Dr. Edwards makes the following statement:— - - “Hence the fact that their persecutors, when they wished to - know whether men were Christians, were accustomed to put to - them this question, viz., ‘_Dominicum servasti?_’—‘Hast thou - kept the Lord’s day?’ If they had they were Christians. This - was the badge of their Christianity, in distinction from Jews - and pagans. And if they said they had, and would not recant, - they must be put to death. And what, when they continued - steadfast, was their answer? ‘_Christianus sum; intermittere - non possum_;’—‘I am a Christian; I cannot omit it.’ It is - a badge of my religion, and the man who assumes it must of - course keep the Lord’s day, because it is the will of his Lord; - and should he abandon it, he would be an apostate from his - religion.”[500] - -Mr. Gurney, an English first-day writer of some note, uses the same -argument and for the same purpose.[501] The importance attached to this -statement, and the prominence given to it by the advocates of first-day -sacredness, render it proper that its merits should be examined. Dr. -Edwards gives no authority for his statement; but Mr. Gurney traces the -story to Dr. Andrews, bishop of Winchester, who claimed to have taken -it from the _Acta Martyrum_, an ancient collection of the acts of the -martyrs. It was in the early part of the seventeenth century that Bishop -Andrews first brought this forward in his speech in the court of Star -Chamber, against Thraske, who was accused before that arbitrary tribunal -of maintaining the heretical opinion that Christians are bound to keep -the seventh day as the Sabbath of the Lord. The story was first produced, -therefore, for the purpose of confounding an observer of the Sabbath when -on trial by his enemies for keeping that day. Sir Wm. Domville, an able -anti-Sabbatarian writer, thus traces out the matter:— - - “The bishop, as we have seen, refers to the _Acta_ of the - martyrs as justifying his assertion respecting the question, - _Dominicum servasti?_ but he does not cite a single instance - from them in which that question was put. We are left therefore - to hunt out the instances for ourselves, wherever, if anywhere, - they are to be found. The most complete collection of the - memoirs and legends still extant, relative to the lives and - sufferings of the Christian martyrs, is that by Ruinart, - entitled, ‘_Acta primorum Martyrum sincera et selecta_.’ I have - carefully consulted that work, and I take upon myself to affirm - that among the questions there stated to have been put to the - martyrs in and before the time of Pliny, and for nearly two - hundred years afterwards, the question, _Dominicum servasti?_ - does not once occur; nor any equivalent question.”[502] - -This shows at once that no proof can be obtained from this quarter, -either that the “stated day” of Pliny was the first day of the week, or -that the martyrs of the early church were tested by the question whether -they had observed it or not. It also shows the statement to be false -that the martyrs of Pliny’s time called Sunday the Lord’s day and kept -it as such. After quoting all the questions put to martyrs in and before -Pliny’s time, and thus proving that no such question as is alleged, was -put to them, Domville says:— - - “This much may suffice to show that _Dominicum servasti?_ - was no question in Pliny’s time, as Mr. Gurney intends us to - believe it was. I have, however, still other proof of Mr. - Gurney’s unfair dealing with the subject, but I defer stating - it for the present, that I may proceed in the inquiry, What may - have been the authority on which Bishop Andrews relied when - stating that _Dominicum servasti?_ was ever a usual question - put by the heathen persecutors? I shall with this view pass - over the martyrdoms which intervened between Pliny’s time and - the fourth century, as they contain nothing to the purpose, - and shall come at once to that martyrdom the narrative of - which was, I have no doubt, the source from which Bishop - Andrews derived his question, _Dominicum servasti?_ ‘Hold you - the Lord’s day?’ This martyrdom happened A. D. 304.[503] The - sufferers were Saturninus and his four sons, and several other - persons. They were taken to Carthage, and brought before the - proconsul Amulinus. In the account given of their examinations - by him, the phrases, ‘CELEBRARE _Dominicum_,’ and ‘AGERE - _Dominicum_,’ frequently occur, but in no instance is the verb - ‘_servare_’ used in reference to _Dominicum_. I mention this - chiefly to show that when Bishop Andrews, alluding, as no doubt - he does, to the narrative of this martyrdom, says the question - was, _Dominicum servasti?_ it is very clear he had not his - author at hand, and that in trusting to his memory, he coined a - phrase of his own.”[504] - -Domville quotes at length the conversation between the proconsul and the -martyrs, which is quite similar in most respects to Gurney’s and Edward’s -quotation from Andrews. He then adds:— - - “The narrative of the martyrdom of Saturninus being the only - one which has the appearance of supporting the assertion of - Bishop Andrews that, ‘Hold you the Lord’s day?’ was the usual - question to the martyrs, what if I should prove that even this - narrative affords no support to that assertion? yet nothing - is more easy than this proof; for Bishop Andrews has quite - mistaken the meaning of the word _Dominicum_ in translating it - ‘the Lord’s day.’ It had no such meaning. It was a barbarous - word in use among some of the ecclesiastical writers in, and - subsequent to, the fourth century, to express sometimes a - church, and at other times the Lord’s supper, but NEVER the - Lord’s day.[505] My authorities on this point are— - - “1. Ruinart, who, upon the word _Dominicum_, in the narrative - of the martyrdom of Saturninus, has a note, in which he says it - is a word signifying the Lord’s supper[506] (‘_Dominicum vero - desinat sacra mysteria_’), and he quotes Tertullian and Cyprian - in support of this interpretation. - - “2. The editors of the Benedictine edition of St. Augustine’s - works. They state that the word _Dominicum_ has the two - meanings of a church and the Lord’s supper. For the former they - quote among other authorities, a canon of the council of Neo - Cesarea. For the latter meaning they quote Cyprian, and refer - also to St. Augustine’s account of his conference with the - Donatists, in which allusion is made to the narrative of the - martyrdom of Saturninus.[507] - - “3. Gesner, who, in his Latin Thesaurus published in 1749, - gives both meanings to the word _Dominicum_. For that of the - Lord’s supper he quotes Cyprian; for that of a church he quotes - Cyprian and also Hillary.”[508] - -Domville states other facts of interest bearing on this point, and then -pays his respects to Mr. Gurney as follows:— - - “It thus appearing that the reference made by Bishop Andrews - to the ‘Acts of Martyrs’ completely fails to establish his - dictum respecting the question alleged to have been put to the - martyrs, and it also appearing that there existed strong and - obvious reasons for not placing implicit reliance upon that - dictum, what are we to think of Mr. Gurney’s regard for truth, - when we find he does not scruple to tell his readers that the - ‘stated day’ mentioned in Pliny’s letter as that on which the - Christians held their religious assemblies, was ‘clearly the - first day of the week,’ is proved by the very question which - it was customary for the Roman persecutors to address to the - martyrs, _Dominicum servasti?_—‘Hast thou kept the Lord’s day?’ - For this unqualified assertion, prefixed as it is by the word - ‘clearly,’ in order to make it the more impressive, Mr. Gurney - is without any excuse.”[509] - -The justice of Domville’s language cannot be questioned when he -characterizes this favorite first-day argument as— - - “One of those daring misstatements of facts so frequent in - theological writings, and which, from the confident tone so - generally assumed by the writers on such occasions, are usually - received without examination, and allowed, in consequence, to - pass current for truth.”[510] - -The investigation to which this statement has been subjected, shows, -1. That no such question as, Hast thou kept the Lord’s day? is upon -record as proposed to the martyrs in the time of Pliny. 2. That no such -question was asked to any martyr prior to the commencement of the fourth -century. 3. That a single instance of martyrdom in which any question -of the kind was asked, is all that can be claimed. 4. That in this one -case, which is all that has even the slightest appearance of sustaining -the story under examination, a correct translation of the original Latin -shows that the question had no relation whatever to the observance of -Sunday! All this has been upon the assumption that the _Acta Martyrum_, -in which this story is found, is an authentic work. Let Mosheim testify -relative to the character of this work for veracity:— - - “As to those accounts which have come down to us under the - title of _Acta Martyrum_, or, the Acts of the Martyrs, their - authority is certainly for the most part of a very questionable - nature; indeed, speaking generally, it might be coming nearer - to the truth, perhaps, were we to say that they are entitled to - no sort of credit whatever.”[511] - -Such is the authority of the work from which this story is taken. It is -not strange that first-day historians should leave the repetition of it -to theologians. - -Such are the facts respecting this extraordinary falsehood. They -constitute so complete an exposure of this famous historical argument for -Sunday as to consign it to the just contempt of all honest men. But this -is too valuable an argument to be lightly surrendered, and moreover it is -as truthful as are certain other of the historical arguments for Sunday. -It will not do to give up this argument because of its dishonesty; for -others will have to go with it for possessing the same character. - -Since the publication of Domville’s elaborate work, James Gilfillan -of Scotland has written a large volume entitled, “The Sabbath,” which -has been extensively circulated both in Europe and in America, and is -esteemed a standard work by the American Tract Society and by first-day -denominations in general. Gilfillan had read Domville as appears from his -statements on pages 10, 142, 143, 616, of his volume. He was therefore -acquainted with Domville’s exposure of the fraud respecting “_Dominicum -servasti?_” But though he was acquainted with this exposure, he offers -not one word in reply. On the contrary, he repeats the story with as much -assurance as though it had not been proved a falsehood. But as Domville -had shown up the matter from the _Acta Martyrum_, it was necessary for -Gilfillan to trace it to some other authority, and so he assigns it to -Cardinal Baronius. Here are Gilfillan’s words:— - - “From the days of the apostles downwards for many years, the - followers of Christ had no enemies more fierce and unrelenting - than that people [the Jews], who cursed them in the synagogue, - sent out emissaries into all countries to calumniate their - Master and them, and were abettors wherever they could, of the - martyrdom of men, such as Polycarp, of whom the world was not - worthy. Among the reasons of this deadly enmity was the change - of the Sabbatic day. The Romans, though they had no objection - on this score, punished the Christians for the faithful - observance of their day of rest, one of the testing questions - put to the martyrs being, _Dominicum servasti?_—Have you kept - the Lord’s day?—_Baron. An. Eccles._, A. D. 303, Num. 35, - etc.”[512] - -Gilfillan having reproduced this statement and assigned as his authority -the annalist Baronius, more recent first-day writers take courage and -repeat the story after him. Now they are all right, as they think. What -if the _Acta Martyrum_ has failed them? Domville ought to have gone to -Baronius, who, in their judgment, is the true source of information in -this matter. Had he done this, they say, he would have been saved from -misleading his readers. But let us ascertain what evil Domville has done -in this case. It all consists in the assertion of two things out of the -_Acta Martyrum_.[513] - -1. That no such question as “_Dominicum servasti?_” was addressed to any -martyr till the early part of the fourth century, some two hundred years -after the time of Pliny. - -2. That the question even then did not relate to what is called the -Lord’s day, but to the Lord’s supper. - -Now it is a remarkable fact that Gilfillan has virtually admitted the -truth of the first of these statements, for the earliest instance which -he could find in Baronius is A. D. 303, as his reference plainly shows. -It differs only one year from the date assigned in Ruinart’s _Acta -Martyrum_, and relates to the very case which Domville has quoted from -that work! Domville’s first and most important statement is therefore -vindicated by Gilfillan himself, though he has not the frankness to say -this in so many words. - -Domville’s second point is that _Dominicum_, when used as a noun, as in -the present case, signifies either a church or the Lord’s supper, but -never signifies Lord’s day. He establishes the fact by incontestible -evidence. Gilfillan was acquainted with all this. He could not answer -Domville, and yet he was not willing to abandon the falsehood which -Domville had exposed. So he turns from the _Acta Martyrum_ in which the -compiler expressly defines the word to mean precisely what Domville -asserts, and brings forward the great Romish annalist, Cardinal Baronius. -Now, say our first-day friends, we are to have the truth from a high -authority. Gilfillan has found in Baronius an express statement that the -martyrs were tested by the question, “Have you kept the Lord’s day?” No -matter then as to the _Acta Martyrum_ from which Bishop Andrews first -produced this story. That, indeed, has failed us, but we have in its -stead the weighty testimony of the great Baronius. To be sure he fixes -this test no earlier than the fourth century, which renders it of no -avail as proof that Pliny’s stated day was Sunday; but it is worth much -to have Baronius bear witness that certain martyrs in the fourth century -were put to death because they observed the Sunday-Lord’s day. - -But these exultant thoughts are vain. I must state a grave fact in -plain language: Gilfillan has deliberately falsified the testimony -of Baronius! That historian records at length the martyrdom of -Saturninus and his company in northern Africa in A. D. 303. It is the -very story which Domville has cited from the _Acta Martyrum_, and -Baronius repeatedly indicates that he himself copied it from that work. -He gives the various questions propounded by the proconsul, and the -several answers which were returned by each of the martyrs. I copy from -Baronius the most important of these. They were arrested while they -were celebrating the Lord’s sacrament according to custom.[514] The -following is the charge on which they were arrested: They had celebrated -the _Collectam Dominicam_ against the command of the emperors.[515] The -proconsul asked the first whether he had celebrated the _Collectam_, -and he replied that he was a Christian, and had done this.[516] Another -says, “I have not only been in the _Collecta_, but I have celebrated the -_Dominicum_ with the brethren because I am a Christian.”[517] Another -says we have celebrated the _Dominicum_, because the _Dominicum_ cannot -be neglected.[518] Another said that the Collecta was made (or observed) -at his house.[519] The proconsul questioning again one of those already -examined, received this answer: “The _Dominicum_ cannot be disregarded, -the law so commands.”[520] When one was asked whether the _Collecta_ -was made (or observed) at his house, he answered, “In my house we have -celebrated the _Dominicum_.” He added, “Without the _Dominicum_ we cannot -be,” or live.[521] To another, the proconsul said that he did not wish -to know whether he was a Christian, but whether he participated in the -_Collecta_. His reply was: “As if one could be a Christian without the -_Dominicum_, or as if the _Dominicum_ can be celebrated without the -Christian.”[522] And he said further to the proconsul: “We have observed -the _Collecta_ most sacredly; we have always convened in the _Dominicum_ -for reading the Lord’s word.”[523] Another said: “I have been in -[literally, have made] the _Collecta_ with my brethren, I have celebrated -the _Dominicum_.”[524] After him another proclaimed the _Dominicum_ -to be the hope and safety of the Christian, and when tortured as the -others, he exclaimed, ”I have celebrated the _Dominicum_ with a devoted -heart, and with my brethren I have made the _Collecta_ because I am a -Christian.”[525] When the proconsul again asked one of these whether he -had conducted the _Dominicum_, he replied that he had because Christ was -his Saviour.[526] - -I have thus given the substance of this famous examination, and have set -before the reader the references therein made to the _Dominicum_. It is -to be observed that _Collecta_ is used as another name for _Dominicum_. -Now does Baronius use either of these words to signify Lord’s day? It -so happens that he has defined these words with direct reference to -this very case no less than seven times. Now let us read these seven -definitions:— - -When Baronius records the first question addressed to these martyrs, -he there defines these words as follows: “By the words _Collectam_, -_Collectionem_, and _Dominicum_, the author always understands the -sacrifice of the Mass.”[527] After recording the words of that martyr who -said that the law commanded the observance of the _Dominicum_, Baronius -defines his statement thus: “Evidently the Christian law concerning the -_Dominicum_, no doubt about celebrating the sacrifice.”[528] Baronius, -by the Romish words sacrifice and Mass refers to the celebration of the -Lord’s supper by these martyrs. At the conclusion of the examination, -he again defines the celebration of the _Dominicum_. He says: “It -has been shown above in relating these things that the Christians -were moved, even in the time of severe persecution, to celebrate the -_Dominicum_. Evidently, as we have declared elsewhere in many places, it -was a sacrifice without bloodshed, and of divine appointment.”[529] He -presently defines _Dominicum_ again, saying, “Though it is a fact that -the same expression was employed at times with reference to the _temple_ -of God, yet since all the churches upon the earth have united in this -matter, and from other things related above, it has been sufficiently -shown concerning the celebration of the _Dominicum_, _that only the -sacrifice of the Mass can be understood_.”[530] Observe this last -statement. He says though the word has been employed to designate the -temple of the Lord, yet in the things here related it can _only_ signify -the sacrifice of the Mass. These testimonies are exceedingly explicit. -But Baronius has not yet finished. In the index to Tome 3, he explains -these words again with direct reference to this very martyrdom. Thus -under _Collecta_ is this statement: “The _Collecta_, the _Dominicum_, the -Mass, the same [A. D.] 303, xxxix.”[531] Under _Missa_: “The Mass is the -same as the _Collecta_, or _Dominicum_ [A. D.], 303, xxxix.”[532] Under -_Dominicum_: “To celebrate the _Dominicum_ is the same as to conduct the -Mass [A. D.], 303, xxxix.; xlix.; li.”[533] - -It is not possible to mistake the meaning of Baronius. He says that -_Dominicum_ signifies the Mass! The celebration of the supper by these -martyrs was doubtless very different from the pompous ceremony which -the church of Rome now observes under the name of Mass. But it was the -sacrament of the Lord’s supper, concerning which they were tested, and -for observing which they were put to a cruel death. The word _Dominicum_ -signifies “the sacred mysteries,” as Ruinart defines it; and Baronius, in -_seven_ times affirming _this_ definition, though acknowledging that it -has sometimes been used to signify temple of God, plainly declares that -in this record, it can have _no other meaning_ than that service which -the Romanists call the sacrifice of the Mass. Gilfillan had read all -this, yet he dares to quote Baronius as saying that these martyrs were -tested by the question, “Have you kept Lord’s day?” He could not but know -that he was writing a direct falsehood; but he thought the honor of God, -and the advancement of the cause of truth, demanded this act at his hands. - -Before Gilfillan wrote his work, Domville had called attention to the -fact that the sentence, “_Dominicum servasti?_” does not occur in the -_Acta Martyrum_, a different verb being used every time. But this is the -popular form of this question, and must not be given up. So Gilfillan -declares that Baronius uses it in his record of the martyrdoms in A. -D. 303. But we have cited the different forms of question recorded by -Baronius, and find them to be precisely the same with those of the _Acta -Martyrum_. “_Dominicum servasti?_” does not occur in that historian, and -Gilfillan, in stating that it does, is guilty of untruth. This, however, -is comparatively unimportant. But for asserting that Baronius speaks of -Lord’s day under the name of _Dominicum_, Gilfillan stands convicted of -inexcusable falsehood in matters of serious importance. - - - - -CHAPTER XVI. - -ORIGIN OF FIRST-DAY OBSERVANCE. - - Sunday a heathen festival from remote antiquity—Origin of the - name—Reasons which induced the leaders of the church to adopt - this festival—It was the day generally observed by the Gentiles - in the first centuries of the Christian era—To have taken a - different day would have been exceedingly inconvenient—They - hoped to facilitate the conversion of the Gentiles by keeping - the same day that they observed—Three voluntary weekly - festivals in the church in memory of the Redeemer—Sunday soon - elevated above the other two—Justin Martyr—Sunday observance - first found in the church of Rome—Irenæus—First act of papal - usurpation was in behalf of Sunday—Tertullian—Earliest trace of - abstinence from labor on Sunday—General statement of facts—The - Roman church made its first great attack upon the Sabbath by - turning it into a fast. - - -The festival of Sunday is more ancient than the Christian religion, its -origin being lost in remote antiquity. It did not originate, however, -from any divine command nor from piety toward God: on the contrary, it -was set apart as a sacred day by the heathen world in honor of their -chief god, the sun. It is from this fact that the first day of the week -has obtained the name of Sunday, a name by which it is known in many -languages. Webster thus defines the word:— - - “Sunday; so called because this day was anciently dedicated - to the sun or to its worship. The first day of the week; the - Christian Sabbath; a day consecrated to rest from secular - employments, and to religious worship; the Lord’s day.” - -And Worcester, in his large dictionary, uses similar language:— - - “Sunday; so named because anciently dedicated to the sun or to - its worship. The first day of the week; the Christian Sabbath, - consecrated to rest from labor and to religious worship; the - Lord’s day.” - -These lexicographers call Sunday the Christian Sabbath, etc., because -in the general theological literature of our language, it is thus -designated, though never thus in the Bible. Lexicographers do not -undertake to settle theological questions, but simply to define terms as -currently used in a particular language. Though all the other days of the -week have heathen names, Sunday alone was a conspicuous heathen festival -in the days of the early church. The _North British Review_, in a labored -attempt to justify the observance of Sunday by the Christian world, -styles that day, “THE WILD SOLAR HOLIDAY [_i. e._, festival in honor of -the sun] OF ALL PAGAN TIMES.”[534] - -Verstegan says:— - - “The most ancient Germans being pagans, and having appropriated - their first day of the week to the peculiar adoration of the - sun, whereof that day doth yet in our English tongue retain the - name of Sunday, and appropriated the next day unto it unto the - especial adoration of the moon, whereof it yet retaineth with - us, the name of Monday; they ordained the next day to these - most heavenly planets to the particular adoration of their - great reputed god, Tuisco, whereof we do yet retain in our - language the name of Tuesday.”[535] - -The same author thus speaks concerning the idols of our Saxon ancestors:— - - “Of these, though they had many, yet seven among the rest they - especially appropriated unto the seven days of the week.... - Unto the day dedicated unto the especial adoration of the idol - of the sun, they gave the name of Sunday, as much as to say - the sun’s day or the day of the sun. This idol was placed in - a temple, and there adored and sacrificed unto, for that they - believed that the sun in the firmament did with or in this idol - correspond and co-operate.”[536] - -Jennings makes this adoration of the sun more ancient than the -deliverance of Israel from Egypt. For, in speaking of the time of that -deliverance, he speaks of the Gentiles as, - - “The idolatrous nations who in honor to their chief god, the - sun, began their day at his rising.”[537] - -He represents them also as setting apart Sunday in honor of the same -object of adoration:— - - “The day which the heathens in general consecrated to the - worship and honor of their chief god, the sun, which, according - to our computation, was the first day of the week.”[538] - -The _North British Review_ thus defends the introduction of this ancient -heathen festival into the Christian church:— - - “That very day was the Sunday of their heathen neighbors and - respective countrymen; and patriotism gladly united with - expediency in making it at once their Lord’s day and their - Sabbath.... If the authority of the church is to be ignored - altogether by Protestants, there is no matter; because - opportunity and common expediency are surely argument enough - for so ceremonial a change as the mere day of the week for - the observance of the rest and holy convocation of the Jewish - Sabbath. That primitive church, in fact, was shut up to the - adoption of the Sunday, until it became established and - supreme, when it was too late to make another alteration; - and it was no irreverent nor undelightful thing to adopt it, - inasmuch as the first day of the week was their own high day at - any rate; so that their compliance and civility were rewarded - by the redoubled sanctity of their quiet festival.”[539] - -It would seem that something more potent than “patriotism” and -“expediency” would be requisite to transform this heathen festival into -the Christian Sabbath, or even to justify its introduction into the -Christian church. A further statement of the reasons which prompted its -introduction, and a brief notice of the earlier steps toward transforming -it into a Christian institution, will occupy the remainder of this -chapter. Chafie, a clergyman of the English Church, in 1652, published a -work in vindication of first-day observance, entitled, “The Seventh-day -Sabbath.” After showing the general observance of Sunday by the heathen -world in the early ages of the church, Chafie thus states the reasons -which forbid the Christians attempting to keep any other day:— - - “1. Because of the contempt, scorn, and derision they thereby - should be had in, among all the Gentiles with whom they - lived.... How grievous would be their taunts and reproaches - against the poor Christians living with them and under their - power for their new set sacred day, had the Christians chosen - any other than the Sunday.... 2. Most Christians then were - either servants or of the poorer sort of people; and the - Gentiles, most probably, would not give their servants liberty - to cease from working on any other set day constantly, except - on their Sunday.... 3. Because had they assayed such a change - it would have been but labor in vain; ... they could never have - brought it to pass.”[540] - -Thus it is seen that at the time when the early church began to -apostatize from God and to foster in its bosom human ordinances, the -heathen world—as they had long done—very generally observed the first day -of the week in honor of the sun. Many of the early fathers of the church -had been heathen philosophers. Unfortunately they brought with them into -the church many of their old notions and principles. Particularly did -it occur to them that by uniting with the heathen in the day of weekly -celebration they should greatly facilitate their conversion. The reasons -which induced the church to adopt the ancient festival of the heathen as -something made ready to hand, are thus stated by Morer:— - - “It is not to be denied but we borrow the name of this day - from the ancient Greeks and Romans, and we allow that the old - Egyptians worshiped the sun, and as a standing _memorial_ of - their veneration, dedicated this day to him. And we find by the - influence of their examples, _other_ nations, and among them - the Jews themselves, doing him homage;[541] yet these abuses - did not hinder the fathers of the Christian church simply to - repeal, or altogether lay by, the day or its name, but only to - sanctify and improve both, as they did also the pagan temples - polluted before with idolatrous services, and other instances - wherein those good men were always tender to work any other - change than what was evidently necessary, and in such things - as were plainly inconsistent with the Christian religion; so - that Sunday being the day on which the Gentiles solemnly adored - that planet, and called it Sunday, partly from its influence on - that day especially, and partly in respect to its divine body - (as they conceived it), the Christians thought fit to keep the - same day and the same name of it, that they might not appear - causelessly peevish, and by that means hinder the conversion - of the Gentiles, and bring a greater prejudice than might be - otherwise taken against the gospel.”[542] - -In the time of Justin Martyr, Sunday was a weekly festival, widely -celebrated by the heathen in honor of their god, the sun. And so, in -presenting to the heathen emperor of Rome an “Apology” for his brethren, -Justin takes care to tell him thrice that the Christians held their -assemblies on this day of general observance.[543] Sunday therefore makes -its first appearance in the Christian church as an institution identical -in time with the weekly festival of the heathen, and Justin, who first -mentions this festival, had been a heathen philosopher. Sixty years -later, Tertullian acknowledges that it was not without an appearance of -truth that men declared the sun to be the god of the Christians. But he -answered that though they worshiped toward the east like the heathen, -and devoted Sunday to rejoicing, it was for a reason far different from -sun-worship.[544] And on another occasion, in defending his brethren -from the charge of sun-worship, he acknowledges that these acts, prayer -toward the east, and making Sunday a day of festivity, did give men a -chance to think the sun was the God of the Christians.[545] Tertullian is -therefore a witness to the fact that Sunday was a heathen festival when -it obtained a foothold in the Christian church, and that the Christians, -in consequence of observing it, were taunted with being sun-worshipers. -It is remarkable that in his replies he never claims for their observance -any divine precept or apostolic example. His principal point was that -they had as good a right to do it as the heathen had. One hundred and -twenty one years after Tertullian, Constantine, while yet a heathen, put -forth his famous edict in behalf of the heathen festival of the sun, -which day he pronounced “venerable.” And this heathen law caused the -day to be observed everywhere throughout the Roman Empire, and firmly -established it both in Church and State. It is certain, therefore, that -at the time of its entrance into the Christian church, Sunday was an -ancient weekly festival of the heathen world. - -That this heathen festival was upon the day of Christ’s resurrection -doubtless powerfully contributed to aid “patriotism” and “expediency” in -transforming it into the Lord’s day or Christian Sabbath. For, with pious -motives, as we may reasonably conclude, the professed people of God early -paid a voluntary regard to several days, memorable in the history of the -Redeemer. Mosheim, whose testimony in behalf of Sunday has been presented -already, uses the following language relative to the crucifixion day:— - - “It is also probable that Friday, the day of Christ’s - crucifixion, was early distinguished by particular honors from - the other days of the week.”[546] - -And of the second century, he says:— - - “Many also observed the fourth day of the week, on which - Christ was betrayed; and the sixth, which was the day of his - crucifixion.”[547] - -Dr. Peter Heylyn says of those who chose Sunday:— - - “Because our Saviour rose that day from amongst the dead, so - chose they Friday for another, by reason of our Saviour’s - passion; and Wednesday on the which he had been betrayed: the - Saturday, or ancient Sabbath, being meanwhile retained in the - eastern churches.”[548] - -Of the comparative sacredness of these three voluntary festivals, the -same writer testifies:— - - “If we consider either the preaching of the word, the - ministration of the sacraments, or the public prayers: the - Sunday in the eastern churches had no great prerogative above - other days, especially above the Wednesday and the Friday, save - that the meetings were more solemn, and the concourse of people - greater than at other times, as is most likely.”[549] - -And besides these three weekly festivals, there were also two annual -festivals of great sacredness. These were the Passover and the Pentecost. -And it is worthy of special notice that although the Sunday festival can -be traced no higher in the church than Justin Martyr, A. D. 140, the -Passover can be traced to a man who claimed to have received it from -the apostles. See chapter thirteen. Among these festivals, considered -simply as voluntary memorials of the Redeemer, Sunday had very little -pre-eminence. For it is well stated by Heylyn:— - - “Take which you will, either the fathers or the moderns, and - we shall find no Lord’s day instituted by any apostolical - mandate; no Sabbath set on foot by them upon the first day of - the week.”[550] - -Domville bears the following testimony, which is worthy of lasting -remembrance:— - - “Not any ecclesiastical writer of the first three centuries - attributed the origin of Sunday observance either to Christ or - to his apostles.”[551] - -“Patriotism” and “expediency,” however, erelong elevated immeasurably -above its fellows that one of these voluntary festivals which -corresponded to “the wild solar holiday” of the heathen world, making -that day at last “the Lord’s day” of the Christian church. The earliest -testimony in behalf of first-day observance that has _any_ claim to be -regarded as genuine is that of Justin Martyr, written about A. D. 140. -Before his conversion, he was a heathen philosopher. The time, place, and -occasion of his first Apology or Defense of the Christians, addressed to -the Roman Emperor, is thus stated by an eminent Roman Catholic historian. -He says that Justin Martyr - - “Was at Rome when the persecution that was raised under the - reign of Antoninus Pius, the successor of Adrian, began to - break forth, where he composed an excellent apology in behalf - of the Christians.”[552] - -Of the works ascribed to Justin Martyr, Milner says:— - - “Like many of the ancient fathers he appears to us under the - greatest disadvantage. Works really his have been lost; and - others have been ascribed to him, part of which are not his; - and the rest, at least, of ambiguous authority.”[553] - -If the writings ascribed to him are genuine, there is little propriety -in the use made of his name by the advocates of the first-day Sabbath. -He taught the abrogation of the Sabbatic institution; and there is no -intimation in his words that the Sunday festival which he mentions was -other than a voluntary observance. Thus he addresses the emperor of Rome:— - - “And upon the day called Sunday, all that live either in city - or country meet together at the same place, where the writings - of the apostles and prophets are read, as much as time will - give leave; when the reader has done, the bishop makes a - sermon, wherein he instructs the people, and animates them - to the practice of such lovely precepts: at the conclusion - of this discourse, we all rise up together and pray; and - prayers being over, as I now said, there is bread and wine and - water offered, and the bishop, as before, sends up prayers - and thanksgivings, with all the fervency he is able, and the - people conclude all with the joyful acclamation of Amen. Then - the consecrated elements are distributed to, and partaken of, - by all that are present, and sent to the absent by the hands - of the deacons. But the wealthy and the willing, for every - one is at liberty, contribute as they think fitting; and this - collection is deposited with the bishop, and out of this he - relieves the orphan and the widow, and such as are reduced to - want by sickness or any other cause, and such as are in bonds, - and strangers that come from far; and, in a word, he is the - guardian and almoner to all the indigent. Upon Sunday we all - assemble, that being the first day in which God set himself - to work upon the dark void, in order to make the world, and - in which Jesus Christ our Saviour rose again from the dead; - for the day before Saturday he was crucified, and the day - after, which is Sunday, he appeared unto his apostles and - disciples, and taught them what I have now proposed to your - consideration.”[554] - -This passage, if genuine, furnishes the earliest reference to the -observance of Sunday as a religious festival in the Christian church. -It should be remembered that this language was written at Rome, and -addressed directly to the emperor. It shows therefore what was the -practice of the church in that city and vicinity, but does not determine -how extensive this observance was. It contains strong incidental proof -that apostasy had made progress at Rome; the institution of the Lord’s -supper being changed in part already to a human ordinance; water being -now as essential to the Lord’s supper as the wine or the bread. And -what is still more dangerous as perverting the institution of Christ, -the consecrated elements were sent to the absent, a step which speedily -resulted in their becoming objects of superstitious veneration, and -finally of worship. Justin tells the emperor that Christ thus ordained; -but such a statement is a grave departure from the truth of the New -Testament. - -This statement of reasons for Sunday observance is particularly worthy -of attention. He tells the emperor that they assembled upon the day -called Sunday. This was equivalent to saying to him, We observe the day -on which our fellow-citizens offer their adoration to the sun. Here -both “patriotism” and “expediency” discover themselves in the words -of Justin, which were addressed to a persecuting emperor in behalf of -the Christians. But as if conscious that the observance of a heathen -festival as the day of Christian worship was not consistent with their -profession as worshipers of the Most High, Justin bethinks himself for -reasons in defense of this observance. He assigns no divine precept nor -apostolic example for this festival. For his reference to what Christ -taught his disciples, as appears from the connection, was to the general -system of the Christian religion, and not to the observance of Sunday. -If it be said that Justin might have learned from tradition what is -not to be found in the New Testament relative to Sunday observance, -and that after all Sunday may be a divinely-appointed festival, it is -sufficient to answer, 1. That this plea would show only tradition in -favor of the Sunday festival. 2. That Justin Martyr is a very unsafe -guide; his testimony relative to the Lord’s supper differs from that of -the New Testament. 3. That the American Tract Society, in a work which it -publishes against Romanism, bears the following testimony relative to the -point before us:— - - “Justin Martyr appears indeed peculiarly unfitted to lay claim - to authority. It is notorious that he supposed a pillar erected - on the island of the Tiber to Semo Sanchus, an old Sabine - deity, to be a monument erected by the Roman people in honor of - the impostor Simon Magus. Were so gross a mistake to be made by - a modern writer in relating a historical fact, exposure would - immediately take place, and his testimony would thenceforward - be suspected. And assuredly the same measure should be meted to - Justin Martyr, who so egregiously errs in reference to a fact - alluded to by Livy the historian.”[555] - -Justin assigns the following reasons in support of Sunday observance: -“That being the first day in which God set himself to work upon the dark -void in order to make the world, and in which Jesus Christ our Saviour -rose again from the dead.” Bishop Jeremy Taylor most fittingly replies to -this:— - - “The first of these looks more like an excuse than a just - reason; for if anything of the creation were made the cause of - a Sabbath, it ought to be the end, not the beginning; it ought - to be the rest, not the first part of the work; it ought to be - that which God assigned, not [that] which man should take by - way of after justification.”[556] - -It is to be observed, therefore, that the first trace of Sunday as a -Christian festival is found in the church of Rome. Soon after this time, -and thenceforward, we shall find “the bishop” of that church making -vigorous efforts to suppress the Sabbath of the Lord, and to elevate in -its stead the festival of Sunday. - -It is proper to note the fact also that Justin was a decided opponent -of the ancient Sabbath. In his “Dialogue with Trypho the Jew” he thus -addressed him:— - - “This new law teaches you to observe a perpetual Sabbath; and - you, when you have spent one day in idleness, think you have - discharged the duties of religion.... If any one is guilty - of adultery, let him repent, then he hath kept the true and - delightful Sabbath unto God.... For we really should observe - that circumcision which is in the flesh, and the Sabbath, - and all the feasts, if we had not known the reason why they - were imposed upon you, namely, upon the account of your - iniquities.... It was because of your iniquities, and the - iniquities of your fathers, that God appointed you to observe - the Sabbath.... You see that the heavens are not idle, nor do - they observe the Sabbath. Continue as ye were born. For if - before Abraham there was no need of circumcision, nor of the - sabbaths, nor of feasts, nor of offerings before Moses; so now - in like manner there is no need of them, since Jesus Christ, - the Son of God, was by the determinate counsel of God, born of - a virgin of the seed of Abraham without sin.”[557] - -This reasoning of Justin deserves no reply. It shows, however, the -unfairness of Dr. Edwards, who quotes Justin Martyr as a witness for the -change of the Sabbath;[558] whereas Justin held that God made the Sabbath -on account of the wickedness of the Jews, and that he totally abrogated -it in consequence of the first advent of Christ; the Sunday festival of -the heathen being evidently adopted by the church at Rome from motives -of “expediency” and perhaps of “patriotism.” The testimony of Justin, if -genuine, is peculiarly valuable in one respect. It shows that as late as -A. D. 140 the first day of the week had acquired no title of sacredness; -for Justin several times mentions the day: thrice as “the day called -Sunday” and twice as “the eighth day;” and by other terms also, but never -by any sacred name.[559] - -The next important witness in behalf of first-day sacredness is thus -presented by Dr. Edwards:— - - “Hence Irenæus, bishop of Lyons, a disciple of Polycarp, who - had been the companion of the apostles, A. D. 167, says that - the Lord’s day was the Christian Sabbath. His words are, ‘On - the Lord’s day every one of us Christians keeps the Sabbath, - meditating on the law and rejoicing in the works of God.’”[560] - -This testimony is highly valued by first-day writers, and is often and -prominently set forth in their publications. Sir Wm. Domville, whose -elaborate treatise on the Sabbath has been several times quoted, states -the following important fact relative to this quotation:— - - “I have carefully searched through all the extant works of - Irenæus and can with certainty state that no such passage, or - any one at all resembling it, is there to be found. The edition - I consulted was that by Massuet (Paris, 1710); but to assure - myself still further, I have since looked to the editions by - Erasmus (Paris, 1563), and Grabe (Oxford, 1702), and in neither - do I find the passage in question.”[561] - -It is a remarkable fact that those who quote this as the language of -Irenæus, if they give any reference, cite their readers to Dwight’s -Theology instead of referring them to the place in the works of Irenæus -where it is to be found. It was Dr. Dwight who first enriched the -theological world with this invaluable quotation. Where, then, did Dwight -obtain this testimony which has so many times been given as that of -Irenæus? On this point Domville remarks:— - - “He had the misfortune to be afflicted with a disease in his - eyes from the early age of twenty-three, a calamity (says - his biographer) by which he was deprived of the capacity for - reading and study.... The knowledge which he gained from books - after the period above mentioned [by which the editor must mean - his age of twenty-three] was almost exclusively at second hand, - by the aid of others.”[562] - -Domville states another fact which gives us unquestionably the origin of -this quotation:— - - “But although not to be found in Irenæus, there are in - the writings ascribed to another father, namely, in the - interpolated epistle of Ignatius to the Magnesians, and in one - of its interpolated passages, expressions so clearly resembling - those of Dr. Dwight’s quotation as to leave no doubt of the - source from which he quoted.”[563] - -Such, then, is the end of this famous testimony of Irenæus, who had -it from Polycarp, who had it from the apostles! It was furnished the -world by a man whose eyesight was impaired; who in consequence of this -infirmity took at second hand an interpolated passage from an epistle -falsely ascribed to Ignatius, and published it to the world as the -genuine testimony of Irenæus. Loss of eyesight, as we may charitably -believe, led Dr. Dwight into the serious error which he has committed; -but by the publication of this spurious testimony, which seemed to -come in a direct line from the apostles, he has rendered multitudes as -incapable of reading aright the fourth commandment, as he, by loss of -natural eyesight, was of reading Irenæus for himself. This case admirably -illustrates tradition as a religious guide; it is the blind leading the -blind until both fall into the ditch. - -Nor is this all that should be said in the case of Irenæus. In all his -writings there is _no instance_ in which he calls Sunday the Lord’s day! -And what is also very remarkable, there is no sentence extant written -by him in which he even mentions the first day of the week![564] It -appears, however, from several statements in ancient writers, that he did -mention the day, though no sentence of _his_ in which it is mentioned -is in existence. He held that the Sabbath was a typical institution, -which pointed to the seventh thousand years as the great day of rest -to the church;[565] he said that Abraham was “without observance of -Sabbaths;”[566] and yet he makes the origin of the Sabbath to be the -sanctification of the seventh day.[567] But he expressly asserts the -perpetuity and authority of the ten commandments, declaring that they -are identical with the law of nature implanted from the beginning in -mankind, that they remain permanently with us, and that if any one does -not observe them he has no salvation.[568] - -It is a remarkable fact that the first instance upon record in which the -bishop of Rome attempted to rule the Christian church was by AN EDICT IN -BEHALF OF SUNDAY. It had been the custom of all the churches to celebrate -the passover, but with this difference: that while the eastern churches -observed it upon the fourteenth day of the first month, no matter what -day of the week this might be, the western churches kept it upon the -Sunday following that day; or rather, upon the Sunday following Good -Friday. Victor, bishop of Rome, in the year 196,[569] took upon him to -impose the Roman custom upon all the churches; that is, to compel them to -observe the passover upon Sunday. “This bold attempt,” says Bower, “we -may call the first essay of papal usurpation.”[570] And Dowling terms it -the “earliest instance of Romish assumption.”[571] The churches of Asia -Minor informed Victor that they could not comply with his lordly mandate. -Then, says Bower:— - - “Upon the receipt of this letter, Victor, giving the reins - to an impotent and ungovernable passion, published bitter - invectives against all the churches of Asia, declared them cut - off from his communion, sent letters of excommunication to - their respective bishops; and, at the same time, in order to - have them cut off from the communion of the whole church, wrote - to the other bishops, exhorting them to follow his example, - and forbear communicating with their refractory brethren of - Asia.”[572] - -The historian informs us that “not one followed his example or advice; -not one paid any sort of regard to his letters, or showed the least -inclination to second him in such a rash and uncharitable attempt.” He -further says:— - - “Victor being thus baffled in his attempt, his successors - took care not to revive the controversy; so that the Asiatics - peaceably followed their ancient practice till the Council - of Nice, which out of complaisance to Constantine the Great, - ordered the solemnity of Easter to be kept everywhere on the - same day, after the custom of Rome.”[573] - -The victory was not obtained for Sunday in this struggle, as Heylyn -testifies, - - “Till the great Council of Nice [A. D. 325] backed by the - authority of as great an emperor [Constantine] settled it - better than before; none but some scattered schismatics, now - and then appearing, that durst oppose the resolution of that - famous synod.”[574] - -Constantine, by whose powerful influence the Council of Nice was induced -to decide this question in favor of the Roman bishop, that is, to fix the -passover upon Sunday, urged the following strong reason for the measure:— - - “Let us then have nothing in common with the most hostile - rabble of the Jews.”[575] - -This sentence is worthy of notice. A determination to have nothing in -common with the Jews had very much to do with the suppression of the -Sabbath in the Christian church. Those who rejected the Sabbath of the -Lord and chose in its stead the more popular and more convenient Sunday -festival of the heathen, were so infatuated with the idea of having -nothing in common with the Jews, that they never even questioned the -propriety of a festival in common with the heathen. - -This festival was not weekly, but annual; but the removal of it from the -fourteenth of the first month to the Sunday following Good Friday was the -first legislation attempted in honor of Sunday as a Christian festival; -and as Heylyn quaintly expresses it, “The Lord’s day found it no small -matter to obtain the victory.”[576] In a brief period after the Council -of Nice, by the laws of Theodosius, capital punishment was inflicted upon -those who should celebrate the feast of the passover upon any other day -than Sunday.[577] The Britons of Wales were long able to maintain their -ground against this favorite project of the Roman church, and as late as -the sixth century “obstinately resisted the imperious mandates of the -Roman pontiffs.”[578] - -Four years after the commencement of the struggle just narrated, bring -us to the testimony of Tertullian, the oldest of the Latin fathers, who -wrote about A. D. 200. Dr. Clarke tells us that the fathers “blow hot -and cold.” Tertullian is a fair example of this. He places the origin -of the Sabbath at the creation, but elsewhere says that the patriarchs -did not keep it. He says that Joshua broke the Sabbath at Jericho, and -afterward shows that he did not break it. He says that Christ broke the -Sabbath, and in another place proves that he did not. He represents the -eighth day as more honorable than the seventh, and elsewhere states the -reverse. He states that the law is abolished, and in other places teaches -its perpetuity and authority. He declares that the Sabbath was abrogated -by Christ, and afterward asserts that “Christ did not at all rescind -the Sabbath,” but imparted “an additional sanctity” to “the Sabbath day -itself, which from the beginning had been consecrated by the benediction -of the Father.” And he goes on to say that Christ “furnished to this day -divine safeguards—a course which his adversary would have pursued for -some other days, to avoid honoring the Creator’s Sabbath.” - -This last statement is very remarkable. The Saviour furnished additional -safeguards to the Creator’s Sabbath. But “his adversary” would have done -this to some other days. Now it is plain, first, that Tertullian did -not believe that Christ sanctified some other day to take the place of -the Sabbath; and second, that he believed the consecration of another -day to be the work of the adversary of God! When he wrote these words -he certainly did not believe in the sanctification of Sunday by Christ. -But Tertullian and his brethren found themselves observing as a festival -that day on which the sun was worshiped, and they were, in consequence, -taunted with being worshipers of the sun. Tertullian denies the charge, -though he acknowledges that there was some appearance of truth to it. He -says:— - - “Others, again, certainly with more information and greater - verisimilitude, believe that the sun is our God. We shall be - counted Persians, perhaps, though we do not worship the orb - of day painted on a piece of linen cloth, having himself - everywhere in his own disk. The idea, no doubt, has originated - from our being known to turn to the east in prayer. But you, - many of you, also, under pretense sometimes of worshiping - the heavenly bodies, move your lips in the direction of the - sunrise. In the same way, if we devote Sunday to rejoicing, - from a far different reason than sun-worship, we have some - resemblance to those of you who devote the day of Saturn to - ease and luxury, though they, too, go far away from Jewish - ways, of which they are ignorant.”[579] - -Tertullian pleads no divine command nor apostolic example for this -practice. In fact, he offers no reason for the practice, though he -intimates that he had one to offer. But he finds it necessary in another -work to repel this same charge of sun-worship, because of Sunday -observance. In this second answer to this charge he states the ground of -defense more distinctly, and here we shall find his best reason. These -are his words:— - - “Others, with greater regard to good manners, it must be - confessed, suppose that the sun is the god of the Christians, - because it is a well-known fact that we pray toward the east, - or because we make Sunday a day of festivity. What then? Do you - do less than this? Do not many among you, with an affectation - of sometimes worshiping the heavenly bodies likewise, move - your lips in the direction of the sunrise? It is you, at all - events, who have even admitted the sun into the calendar of the - week; and you have selected its day [Sunday], in preference to - the preceding day, as the most suitable in the week for either - an entire abstinence from the bath, or for its postponement - until the evening, or for taking rest, and for banqueting. By - resorting to these customs, you deliberately deviate from your - own religious rites to those of strangers.”[580] - -Tertullian, in this discourse, addresses himself to the nations still -in idolatry. With some of these, Sunday was an ancient festival; with -others, it was of comparatively recent date. But some of these heathen -reproached the Sunday Christians with being sun-worshipers. And now -observe the answer. He does not say, “We Christians are commanded to -celebrate the first day of the week in honor of Christ’s resurrection.” -His answer is doubtless the best that he knew how to frame. It is a mere -retort, and consists in asserting, first, that the Christians had done no -more than their accusers, the heathen; and second, that they had as good -a right to make Sunday a day of festivity as had the heathen! - -The origin of first-day observance has been the subject of inquiry in -this chapter. We have found that Sunday from remote antiquity was a -heathen festival in honor of the sun, and that in the first centuries -of the Christian era this ancient festival was in general veneration in -the heathen world. We have learned that patriotism and expediency, and a -tender regard for the conversion of the Gentile world, caused the leaders -of the church to adopt as their religious festival the day observed by -the heathen, and to retain the same name which the heathen had given -it. We have seen that the earliest instance upon record of the actual -observance of Sunday in the Christian church, is found in the church of -Rome about A. D. 140. The first great effort in its behalf, A. D. 196, -is by a singular coincidence the first act of papal usurpation. The -first instance of a sacred title being applied to this festival, and the -earliest trace of abstinence from labor on that day, are found in the -writings of Tertullian at the close of the second century. The origin of -the festival of Sunday is now before the reader; the steps by which it -has ascended to supreme power will be pointed out in their proper order -and place. - -One fact of deep interest will conclude this chapter. The first great -effort made to put down the Sabbath was the act of the church of Rome in -turning it into a fast while Sunday was made a joyful festival. While the -eastern churches retained the Sabbath, a portion of the western churches, -with the church of Rome at their head, turned it into a fast. As a part -of the western churches refused to comply with this ordinance, a long -struggle ensued, the result of which is thus stated by Heylyn:— - - “In this difference it stood a long time together, till in the - end the Roman church obtained the cause, and Saturday became - a fast almost through all the parts of the western world. I - say the western world, and of that alone: the eastern churches - being so far from altering their ancient custom that in the - sixth council of Constantinople, A. D. 692, they did admonish - those of Rome to forbear fasting on that day upon pain of - censure.”[581] - -Wm. James, in a sermon before the University of Oxford, thus states the -time when this fast originated:— - - “The western church began to fast on Saturday at the beginning - of the third century.”[582] - -Thus it is seen that this struggle began with the third century, that is, -immediately after the year 200. Neander thus states the motive of the -Roman church:— - - “In the western churches, particularly the Roman, where - opposition to Judaism was the prevailing tendency, this very - opposition produced the custom of celebrating the Saturday in - particular as a fast day.”[583] - -By Judaism, Neander meant the observance of the seventh day as the -Sabbath. Dr. Charles Hase, of Germany, states the object of the Roman -church in very explicit language:— - - “The Roman church regarded Saturday as a fast day in direct - opposition to those who regarded it as a Sabbath. Sunday - remained a joyful festival in which all fasting and worldly - business was avoided as much as possible, but the original - commandment of the decalogue respecting the Sabbath was not - then applied to that day.”[584] - -Lord King attests this fact in the following words:— - - “Some of the western churches, that they might not seem to - Judaize, fasted on Saturday, as Victorinus Petavionensis - writes: We use to fast on the seventh day. And it is our custom - then to fast, that we may not seem, with the Jews, to observe - the Sabbath.”[585] - -Thus the Sabbath of the Lord was turned into a fast in order to render -it despicable before men. Such was the first great effort of the Roman -church toward the suppression of the ancient Sabbath of the Bible. - - - - -CHAPTER XVII. - -THE NATURE OF EARLY FIRST-DAY OBSERVANCE. - - The history of first-day observance compared with that of the - popes—First-day observance defined in the very words of each of - the early fathers who mention it—The reasons which each had for - its observance stated in his own words—Sunday in their judgment - of no higher sacredness than Easter or Whitsunday, or even than - the fifty days between those festivals—Sunday not a day of - abstinence from labor—The reasons which are offered by those of - them who rejected the Sabbath stated in their own words. - - -The history of first-day observance in the Christian church may be fitly -illustrated by that of the bishops of Rome. The Roman bishop now claims -supreme power over all the churches of Christ. He asserts that this power -was given to Peter, and by him was transmitted to the bishops of Rome; or -rather that Peter was the first Roman bishop, and that a succession of -such bishops from his time to the present have exercised this absolute -power in the church. They are able to trace back their line to apostolic -times, and they assert that the power now claimed by the pope was claimed -and exercised by the first pastors of the church of the Romans. Those who -now acknowledge the supremacy of the pope believe this assertion, and -with them it is a conclusive evidence that the pope is by divine right -possessed of supreme power. But the assertion is absolutely false. The -early pastors, or bishops, or elders, of the church of the Romans were -modest, unassuming ministers of Christ, wholly unlike the arrogant bishop -of Rome, who now usurps the place of Christ as the head of the Christian -church. - -The first day of the week now claims to be the Christian Sabbath, and -enforces its authority by means of the fourth commandment, having set -aside the seventh day, which that commandment enjoins, and usurped -its place. Its advocates assert that this position and this authority -were given to it by Christ. As no record of such gift is found in the -Scriptures, the principal argument in its support is furnished by tracing -first-day observance back to the early Christians, who, it is said, would -not have hallowed the day if they had not been instructed to do it by the -apostles; and the apostles would not have taught them to do it if Christ -had not, in their presence, changed the Sabbath. - -But first-day observance can be traced no nearer to apostolic times than -A. D. 140, while the bishops of Rome can trace their line to the very -times of the apostles. Herein is the papal claim to apostolic authority -better than is that of the first-day Sabbath. But with this exception, -the historical argument in behalf of each is the same. Both began with -very moderate pretensions, and gradually gaining in power and sacredness, -grew up in strength together. - -Let us now go to those who were the earliest observers of Sunday and -learn from them the nature of that observance at its commencement. -We shall find, first, that no one claimed for first-day observance -any divine authority; second, that none of them had ever heard of the -change of the Sabbath, and none believed the first-day festival to be a -continuation of the Sabbatic institution; third, that labor on that day -is never set forth as sinful, and that abstinence from labor is never -mentioned as a feature of its observance, nor even implied, only so far -as necessary in order to spend a portion of the day in worship; fourth, -that if we put together all the hints respecting Sunday observance, which -are scattered through the fathers of the first three centuries, for no -one of them gives more than two of these, and generally a single hint is -all that is found in one writer, we shall find just four items: (1) an -assembly on that day in which the Bible was read and expounded, and the -supper celebrated, and money collected; (2) that the day must be one of -rejoicing; (3) that it must not be a day of fasting; (4) that the knee -must not be bent in prayer on that day. - -The following are all the hints respecting the nature of first-day -observance during the first three centuries. The epistle falsely ascribed -to Barnabas simply says: “We keep the eighth day with joyfulness.”[586] -Justin Martyr, in words already quoted at full length, describes the -kind of meeting which they held at Rome and in that vicinity on that -day, and this is all that he connects with its observance.[587] Irenæus -taught that to commemorate the resurrection, the knee must not be bent -on that day, and mentions nothing else as essential to its honor. This -act of standing in prayer was a symbol of the resurrection, which was to -be celebrated only on that day, as he held.[588] Bardesanes the Gnostic -represents the Christians as everywhere meeting for worship on that day, -but he does not describe that worship, and he gives no other honor to -the day.[589] Tertullian describes Sunday observance as follows: “We -devote Sunday to rejoicing,” and he adds, “We have some resemblance to -those of you who devote the day of Saturn to _ease_ and _luxury_.”[590] -In another work he gives us a further idea of the festive character -of Sunday. Thus he says to his brethren: “If any _indulgence is to be -granted to the flesh_, you have it. I will not say your own days, but -more too; for to the heathens each festive day occurs but once annually; -you have _a festive_ day _every eighth day_.”[591] Dr. Heylyn spoke the -truth when he said:— - - “Tertullian tells us that they did devote the Sunday partly - unto mirth and recreation, not to devotion altogether; when - in a hundred years after Tertullian’s time there was no law - or constitution to restrain men from labor on this day in the - Christian church.”[592] - -The Sunday festival in Tertullian’s time was not like the modern -first-day Sabbath, but was essentially the German festival of Sunday, -a day for worship and for recreation, and one on which labor was not -sinful. But Tertullian speaks further respecting Sunday observance, and -the words now to be quoted have been used as proof that labor on that day -was counted sinful. This is the only statement that can be found prior to -Constantine’s Sunday law that has such an appearance, and the proof is -decisive that such was not its meaning. Here are his words:— - - “We, however (just as we have received), only on the day of the - Lord’s resurrection, ought to guard, not only against kneeling, - but every posture and office of solicitude, deferring even our - businesses, lest we give any place to the devil. Similarly, - too, in the period of Pentecost; which period we distinguish by - the same solemnity of exultation.”[593] - -He speaks of “deferring even our businesses;” but this does not -necessarily imply anything more than its postponement during the hours -devoted to religious services. It falls very far short of saying that -labor on Sunday is a sin. But we will quote Tertullian’s next mention of -Sunday observance before noticing further the words last quoted. Thus he -says:— - - “We count fasting or kneeling in worship on the Lord’s day to - be unlawful. We rejoice in the same privilege also from Easter - to Whitsunday.”[594] - -These two things, fasting and kneeling, are the only acts which the -fathers set down as unlawful on Sunday, unless, indeed, mourning may be -included by some in the list. It is certain that labor is never thus -mentioned. And observe that Tertullian repeats the important statement -of the previous quotation that the honor due to Sunday pertains also to -the “period of Pentecost,” that is, to the fifty days between Easter or -Passover and Whitsunday or Pentecost. If, therefore, labor on Sunday -was in Tertullian’s estimation sinful, the same was true for the period -of Pentecost, a space of fifty days! But this is not possible. We can -conceive of the deferral of business for one religious assembly each -day for fifty days, and also that men should neither fast nor kneel -during that time, which was precisely what the religious celebration of -Sunday actually was. But to make Tertullian assert that labor on Sunday -was a sin is to make him declare that such was the case for fifty days -together, which no one will venture to say was the doctrine of Tertullian. - -In another work Tertullian gives us one more statement respecting the -nature of Sunday observance: “We make Sunday a day of festivity. What -then? Do you do less than this?”[595] His language is very extraordinary -when it is considered that he was addressing heathen. It seems that -Sunday as a Christian festival was so similar to the festival which -these heathen observed that he could challenge them to show wherein the -Christians went further than did these heathen whom he here addressed. - -The next father who gives us the nature of early Sunday observance is -Peter of Alexandria. He says: “But the Lord’s day we celebrate as a day -of joy, because on it he rose again, on which day we have received it for -a custom not even to bow the knee.”[596] He marks two things essential. -It must be a day of joy, and Christians must not kneel on that day. -Zonaras, an ancient commentator on these words of Peter, explains the day -of joy by saying, “We ought not to fast; for it is a day of joy for the -resurrection of the Lord.”[597] Next in order, we quote the so-called -Apostolical Constitutions. These command Christians to assemble for -worship every day, “but principally on the Sabbath day. And on the day of -our Lord’s resurrection, which is the Lord’s day, meet more diligently, -sending praise to God,” etc. The object of assembling was “to hear the -saving word concerning the resurrection,” to “pray thrice standing,” to -have the prophets read, to have preaching and also the supper.[598] -These “Constitutions” not only give the nature of the worship on Sunday -as just set forth, but they also give us an idea of Sunday as a day of -festivity:— - - “Now we exhort you, brethren and fellow-servants, to avoid - vain talk and obscene discourses, and jestings, drunkenness, - lasciviousness, luxury, unbounded passions, with foolish - discourses, _since we do not permit you so much as on the - Lord’s days_, which are days of joy, to speak or act anything - unseemly.”[599] - -This language plainly implies that the so-called Lord’s day was a day of -greater mirth than the other days of the week. Even on the Lord’s day -they must not speak or act anything unseemly, though it is evident that -their license on that day was greater than on other days. Once more these -“Constitutions” give us the nature of Sunday observance: “Every Sabbath -day excepting one, and every Lord’s day hold your solemn assemblies, and -rejoice; for he will be guilty of sin who fasts on the Lord’s day.”[600] -But no one can read so much as once that “he is guilty of sin who -performs work on this day.” - -Next, we quote the epistle to the Magnesians in its longer form, which -though not written by Ignatius was actually written about the time that -the Apostolical Constitutions were committed to writing. Here are the -words of this epistle:— - - “And after the observance of the Sabbath, let every friend of - Christ keep the Lord’s day as a festival, the resurrection day, - the queen and chief of all the days.”[601] - -The writer of the Syriac Documents concerning Edessa comes last, and he -defines the services of Sunday as follows: “On the first [day] of the -week, let there be service, and the reading of the Holy Scriptures, and -the oblation.”[602] These are all the passages in the writings of the -first three centuries which describe early first-day observance. Let -the reader judge whether we have correctly stated the nature of that -observance. Next we invite attention to the several reasons offered by -these fathers for celebrating the festival of Sunday. - -The reputed epistle of Barnabas supports the Sunday festival by saying -that it was the day “on which Jesus rose again from the dead,” and it -intimates that it prefigures the eighth thousand years, when God shall -create the world anew.[603] - -Justin Martyr has four reasons:— - -1. “It is the first day on which God having wrought a change in the -darkness and matter, made the world.”[604] - -2. “Jesus Christ our Saviour on the same day rose from the dead.”[605] - -3. “It is possible for us to show how the eighth day possessed a certain -mysterious import, which the seventh day did not possess, and which -was promulgated by God through these rites,”[606] _i. e._, through -circumcision. - -4. “The command of circumcision, again, bidding [them] always circumcise -the children on the eighth day, was a type of the true circumcision, by -which we are circumcised from deceit and iniquity through Him who rose -from the dead on the first day after the Sabbath.”[607] - -Clement, of Alexandria, appears to treat solely of a mystical eighth -day or Lord’s day. It is perhaps possible that he has some reference to -Sunday. We therefore quote what he says in behalf of this day, calling -attention to the fact that he produces his testimony, not from the Bible, -but from a heathen philosopher. Thus he says:— - - “And the Lord’s day Plato prophetically speaks of in the tenth - book of the _Republic_, in these words: ‘And when seven days - have passed to each of them in the meadow on the eighth day - they are to set out and arrive in four days.’”[608] - -Clement’s reasons for Sunday are found outside the Scriptures. The next -father will give us a good reason for Clement’s action in this case. - -Tertullian is the next writer who gives reasons for the Sunday festival. -He is speaking of “offerings for the dead,” the manner of Sunday -observance, and the use of the sign of the cross upon the forehead. Here -is the ground on which these observances rest:— - - “If, for these and other such rules, you insist upon having - positive Scripture injunction, you will find none. Tradition - will be held forth to you as the originator of them, custom, as - their strengthener, and faith, as their observer. That reason - will support tradition, and custom, and faith, you will either - yourself perceive, or learn from some one who has.”[609] - -Tertullian’s frankness is to be commended. He had no Scripture to offer, -and he acknowledges the fact. He depended on tradition, and he was not -ashamed to confess it. The next of the fathers who gives Scripture -evidence in support of the Sunday festival, is Origen. Here are his -words:— - - “The manna fell on the Lord’s day, and not on the Sabbath to - show the Jews that even then the Lord’s day was preferred - before it.”[610] - -Origen seems to have been of Tertullian’s judgment as to the -inconclusiveness of the arguments adduced by his predecessors. He -therefore coined an original argument which seems to have been very -conclusive in his estimation as he offers this alone. But he must have -forgotten that the manna fell on all the six working days, or he would -have seen that while his argument does not elevate Sunday above the other -five working days, it does make the Sabbath the least reputable day of -the seven! And yet the miracle of the manna was expressly designed to set -forth the sacredness of the Sabbath and to establish its authority before -the people. Cyprian is the next father who gives an argument for the -Sunday festival. He contents himself with one of Justin’s old arguments, -viz., that one drawn from circumcision. Thus he says:— - - “For in respect of the observance of the eighth day in the - Jewish circumcision of the flesh, a sacrament was given - beforehand in shadow and in usage; but when Christ came, it - was fulfilled in truth. For because the eighth day, that is, - the first day after the Sabbath, was to be that on which the - Lord should rise again, and should quicken us, and give us - circumcision of the Spirit, the eighth day, that is, the first - day after the Sabbath, and the Lord’s day, went before in the - figure; which figure ceased when by and by the truth came, and - spiritual circumcision was given to us.”[611] - -Such is the only argument adduced by Cyprian in behalf of the first-day -festival. The circumcision of infants when eight days old was, in his -judgment, a type of infant baptism. But circumcision on the eighth day of -the child’s life, in his estimation, did not signify that baptism need to -be deferred till the infant is eight days old, but, as here stated, did -signify that the eighth day was to be the Lord’s day! But the eighth day, -on which circumcision took place, was not the first day of the week, but -the eighth day of each child’s life, whatever day of the week that might -be. - -The next father who gives a reason for celebrating Sunday as a day of -joy, and refraining from kneeling on it, is Peter of Alexandria, who -simply says, “Because on it he rose again.”[612] - -Next in order come the Apostolical Constitutions, which assert that the -Sunday festival is a memorial of the resurrection:— - - “But keep the Sabbath, and the Lord’s day festival; because the - former is a memorial of the creation, and the latter of the - resurrection.”[613] - -The writer, however, offers no proof that Sunday was set apart by divine -authority in memory of the resurrection. But the next person who gives -his reasons for keeping Sunday “as a festival” is the writer of the -longer form of the reputed epistle of Ignatius to the Magnesians. He -finds the eighth day prophetically set forth in the title to the sixth -and twelfth psalms! In the margin, the word Sheminith is translated “the -eighth.” Here is this writer’s argument for Sunday:— - - “Looking forward to this, the prophet declared, ‘To the end for - the eighth day,’ on which our life both sprang up again, and - the victory over death was obtained in Christ.”[614] - -There is yet another of the fathers of the first three centuries who -gives the reasons then used in support of the Sunday festival. This is -the writer of the Syriac Documents concerning Edessa. He comes next in -order and closes the list. Here are four reasons:— - - 1. “Because on the first day of the week our Lord rose from the - place of the dead.”[615] - - 2. “On the first day of the week he arose upon the world,”[616] - _i. e._, he was born upon Sunday. - - 3. “On the first day of the week he ascended up to Heaven.”[617] - - 4. “On the first day of the week he will appear at last with - the angels of Heaven.”[618] - -The first of these reasons is as good a one as man can devise out of -his own heart for doing what God never commanded; the second and fourth -are mere assertions of which mankind know nothing; while the third is a -positive untruth, for the ascension was upon Thursday. - -We have now presented every reason for the Sunday festival which can be -found in all the writings of the first three centuries. Though generally -very trivial, and sometimes worse than trivial, they are nevertheless -worthy of careful study. They constitute a decisive testimony that the -change of the Sabbath by Christ or by his apostles from the seventh to -the first day of the week was absolutely unknown during that entire -period. But were it true that such change had been made they must -have known it. Had they believed that Christ changed the Sabbath to -commemorate his resurrection, how emphatically would they have stated -that fact instead of offering reasons for the festival of Sunday which -are so worthless as to be, with one or two exceptions, entirely discarded -by modern first-day writers. Or had they believed that the apostles -honored Sunday as the Sabbath or Lord’s day, how would they have produced -these facts in triumph! But Tertullian said that they had no positive -Scripture injunction for the Sunday festival, and the others, by offering -reasons that were only devised in their own hearts, corroborated his -testimony, and all of them together establish the fact that even in their -own estimation the day was only sustained by the authority of the church. -They were totally unacquainted with the modern doctrine that the seventh -day in the commandment means simply one day in seven, and that the -Saviour, to commemorate his resurrection, appointed that the first day of -the week should be that one of the seven to which the commandment should -apply! - -We have given every statement in the fathers of the first three centuries -in which the manner of celebrating the Sunday festival is set forth. We -have also given every reason for that observance which is to be found in -any of them. These two classes of testimonies show clearly that ordinary -labor was not one of the things which were forbidden on that day. We -now offer direct proof that other days which on all hands are accounted -nothing but church festivals were expressly declared by the fathers to be -equal if not superior in sacredness to the Sunday festival. - -The “Lost Writings of Irenæus” gives us his mind concerning the relative -sacredness of the festival of Sunday and that of either Easter or -Pentecost. This is the statement:— - - “Upon which [feast] we do not bend the knee, because it is - of _equal significance_ with the Lord’s day, for the reason - already alleged concerning it.”[619] - -Tertullian in a passage already quoted, which by omitting the sentence -we are about to quote, has been used as the strongest testimony to the -first-day Sabbath in the fathers, expressly equals in sacredness the -period of Pentecost—a space of fifty days—with the festival which he -calls Lord’s day. Thus he says:— - - “Similarly, too, in the period of Pentecost; which period we - distinguish by _the same solemnity of exultation_.”[620] - -He states the same fact in another work:— - - “We count fasting or kneeling in worship on the Lord’s day - to be unlawful. We rejoice _in the same privilege_ also from - Easter to Whitsunday.”[621] - -Origen classes the so-called Lord’s day with three other church -festivals:— - - “If it be objected to us on this subject that we ourselves are - accustomed to observe certain days, as for example the Lord’s - day, the Preparation, the Passover, or Pentecost, I have to - answer, that to the perfect Christian, who is ever in his - thoughts, words, and deeds, serving his natural Lord, God the - Word, all his days are the Lord’s, and he is always keeping the - Lord’s day.”[622] - -Irenæus and Tertullian make the Sunday Lord’s day equal in sacredness -with the period from the Passover to the Pentecost; but Origen, after -classing the day with several church festivals, virtually confesses that -it has no pre-eminence above other days. - -Commodianus, who once uses the term Lord’s day, speaks of the -Catholic festival of the Passover as “Easter, that day of ours _most -blessed_.”[623] This certainly indicates that in his estimation no other -sacred day was superior in sanctity to Easter. - -The “Apostolical Constitutions” treat the Sunday festival in the same -manner that it is treated by Irenæus and Tertullian. They make it equal -to the sacredness of the period from Easter to the Pentecost. Thus they -say:— - - “He will be guilty of sin who fasts on the Lord’s day, being - the day of the resurrection, or during the time of Pentecost, - or in general, who is sad on a festival day to the Lord.”[624] - -These testimonies prove conclusively that the festival of Sunday, in the -judgment of such men as Irenæus, Tertullian, and others, stood in the -same rank with that of Easter, or Whitsunday. They had no idea that one -was commanded by God, while the others were only ordained by the church. -Indeed, Tertullian, as we have seen, expressly declares that there is no -precept for Sunday observance.[625] - -Besides these important facts, we have decisive evidence that Sunday was -not a day of abstinence from labor, and our first witness is Justin, the -earliest witness to the Sunday festival in the Christian church. Trypho -the Jew said to Justin, by way of reproof, “You observe no festivals or -Sabbaths.”[626] This was exactly adapted to bring out from Justin the -statement that, though he did not observe the seventh day as the Sabbath, -he did thus rest on the first day of the week, if it were true that that -day was with him a day of abstinence from labor. But he gives no such -answer. He sneers at the very idea of abstinence from labor, declaring -that “God does not take pleasure in such observances.” Nor does he -intimate that this is because the Jews did not rest upon the right day, -but he condemns the very idea of refraining from labor for a day, stating -that “the new law,” which has taken the place of the commandments given -on Sinai[627] requires a perpetual Sabbath, and this is kept by repenting -of sin and refraining from its commission. Here are his words:— - - “The new law requires you to keep a perpetual Sabbath, and you, - _because you are idle for one day_, suppose you are pious, not - discerning why this has been commanded you; and if you eat - unleavened bread, you say the will of God has been fulfilled. - The Lord our God does not take pleasure in such observances: - if there is any perjured person or a thief among you, let him - cease to be so; if any adulterer, let him repent; then he has - kept the sweet and true Sabbaths of God.”[628] - -This language plainly implies that Justin did not believe that any day -should be kept as a Sabbath by abstinence from labor, but that all days -should be kept as sabbaths by abstinence from sin. This testimony is -decisive, and it is in exact harmony with the facts already adduced -from the fathers, and with others yet to be presented. Moreover, it is -confirmed by the express testimony of Tertullian. He says:— - - “By us (to whom _Sabbaths are strange_, and the new moons, - and festivals formerly beloved by God) the Saturnalia and - new year’s and mid-winter’s festivals and Matronalia are - frequented.”[629] - -And he adds in the same paragraph, in words already quoted:— - - “If _any indulgence is to be granted to the flesh_, you have - it. I will not say _your own days_, but _more too_; for to the - _heathens_ each festive day occurs but once annually; you have - a _festive day every eighth day_.”[630] - -Tertullian tells his brethren in plain language that they kept no -sabbaths, but did keep many heathen festivals. If the Sunday festival, -which was a day of “indulgence” to the flesh, and which he here mentions -as the “eighth day,” was kept by them as the Christian Sabbath in place -of the ancient seventh day, then he would not have asserted that to us -“sabbaths are strange.” But Tertullian has precisely the same Sabbath as -Justin Martyr. He does not keep the first day in place of the seventh, -but he keeps a “perpetual sabbath,” in which he professes to refrain from -sin every day, and actually abstains from labor on none. Thus, after -saying that the Jews teach that “from the beginning God sanctified the -seventh day” and therefore observe that day, he says:— - - “Whence we [Christians] understand that we still more ought to - observe a Sabbath from all ‘servile work’ always, and not only - every seventh day, but through all time.”[631] - -Tertullian certainly had no idea that Sunday was the Sabbath in any other -sense than were all the seven days of the week. We shall find a decisive -confirmation of this when we come to quote Tertullian respecting the -origin of the Sabbath. We shall also find that Clement expressly makes -Sunday a day of labor. - -Several of the early fathers wrote in opposition to the observance of -the seventh day. We now give the reasons assigned by each for that -opposition. The writer called Barnabas did not keep the seventh day, not -because it was a ceremonial ordinance unworthy of being observed by a -Christian, but because it was so pure an institution that even Christians -cannot truly sanctify it till they are made immortal. Here are his words:— - - “Attend, my children, to the meaning of this expression, ‘He - finished in six days.’ This implieth that the Lord will finish - all things in six thousand years, for a day is with him a - thousand years. And he himself testifieth, saying, ‘Behold, - to-day will be as a thousand years.’ Therefore, my children, - in six days, that is, in six thousand years, all things will - be finished. And he rested on the seventh day.’ This meaneth: - When his Son, coming [again], shall destroy the time of the - wicked man, and judge the ungodly, and change the sun, and the - moon, and the stars, then shall he truly rest on the seventh - day. Moreover, he says, ‘Thou shalt sanctify it with pure hands - and a pure heart.’ If, therefore, any one can now sanctify the - day which God hath sanctified, except he is pure in heart in - all things, we are deceived. Behold, therefore: certainly then - one properly resting sanctifies it, when we ourselves, having - received the promise, wickedness no longer existing, and all - things having been made new by the Lord, shall be able to work - righteousness. Then we shall be able to sanctify it, having - been first sanctified ourselves. Further he says to them, ‘Your - new moons and your sabbaths I cannot endure.’ Ye perceive how - he speaks: Your present sabbaths are not acceptable to me, but - that is which I have made [namely this], when, giving rest to - all things, I shall make a beginning of the eighth day, that - is, a beginning of another world, wherefore, also, we keep the - eighth day with joyfulness, the day, also, on which Jesus rose - again from the dead.”[632] - -Observe the points embodied in this statement of doctrine: 1. He asserts -that the six days of creation prefigure the six thousand years which our -world shall endure in its present state of wickedness. 2. He teaches that -at the end of that period Christ shall come again and make an end of -wickedness, and “then shall he truly rest on the seventh day.” 3. That -no “one can now sanctify the day which God hath sanctified, except he is -pure in heart in all things.” 4. But that cannot be the case until the -present world shall pass away, “when we ourselves, having received the -promise, wickedness no longer existing, and all things having been made -new by the Lord, shall be able to work righteousness. Then we shall be -able to sanctify it, having been first sanctified ourselves.” Men cannot, -therefore, keep the Sabbath while this wicked world lasts. 5. Therefore, -he says, “Your present sabbaths are not acceptable,” not because they -are not pure, but because you are not now able to keep them as purely as -their nature demands. 6. That is to say, the keeping of the day which -God has sanctified is not possible in such a wicked world as this. 7. -But though the seventh day cannot now be kept, the eighth day can be, -and ought to be, because when the seven thousand years are past, there -will be at the beginning of the eighth thousand, the new creation. 8. -Therefore, he did not attempt to keep the seventh day, which God had -sanctified; for that is too pure to be kept in the present wicked world, -and can only be kept after the Saviour comes at the commencement of the -seventh thousand years; but he kept the eighth day with joyfulness on -which Jesus arose from the dead. 9. So it appears that the eighth day, -which God never sanctified, is exactly suitable for observance in our -world during its present state of wickedness. 10. But when all things -have been made new, and we are able to work righteousness, and wickedness -no longer exists, then we shall be able to sanctify the seventh day, -having first been sanctified ourselves. - -The reason of Barnabas for not observing the Sabbath of the Lord is not -that the commandment enjoining it is abolished, but that the institution -is so pure that men in their present imperfect state cannot acceptably -sanctify it. They will keep it, however, in the new creation, but in the -meantime they keep with joyfulness the eighth day, which having never -been sanctified by God is not difficult to keep in the present state of -wickedness. - -Justin Martyr’s reasons for not observing the Sabbath are not at all -like those of the so-called Barnabas, for Justin seems to have heartily -despised the Sabbatic institution. He denies that it was obligatory -before the time of Moses, and affirms that it was abolished by the advent -of Christ. He teaches that it was given to the Jews because of their -wickedness, and he expressly affirms the abolition of both the Sabbath -and the law. So far is he from teaching the change of the Sabbath from -the seventh to the first day of the week, or from making the Sunday -festival a continuation of the ancient Sabbatic institution, that he -sneers at the very idea of days of abstinence from labor, or days of -idleness, and though God gives as his reason for the observance of the -Sabbath, that that was the day on which he rested from all his work, -Justin gives as his first reason for the Sunday festival that that was -the day on which God began his work! Of abstinence from labor as an act -of obedience to the Sabbath, Justin says:— - - “The Lord our God does not take pleasure in such - observances.”[633] - -A second reason for not observing the Sabbath is thus stated by him:— - - “For we too would observe the fleshly circumcision, and the - Sabbaths, and in short, all the feasts, if we did not know for - what reason they were enjoined you—namely, on account of your - transgressions and the hardness of your hearts.”[634] - -As Justin never discriminates between the Sabbath of the Lord and the -annual sabbaths he doubtless here means to include it as well as them. -But what a falsehood is it to assert that the Sabbath was given to the -Jews because of their wickedness! The truth is, it was given to the -Jews because of the universal apostasy of the Gentiles.[635] But in the -following paragraph Justin gives three more reasons for not keeping the -Sabbath:— - - “Do you see that the elements are not idle, and keep no - Sabbaths? Remain as you were born. For if there was no need of - circumcision before Abraham, or of the observance of Sabbaths, - of feasts and sacrifices, before Moses; no more need is there - of them now, after that, according to the will of God, Jesus - Christ the Son of God has been born without sin, of a virgin - sprung from the stock of Abraham.”[636] - -Here are three reasons: 1. “That the elements are not idle, and keep no -Sabbaths.” Though this reason is simply worthless as an argument against -the seventh day, it is a decisive confirmation of the fact already -proven, that Justin did not make Sunday a day of abstinence from labor. -2. His second reason here given is that there was no observance of -Sabbaths before Moses, and yet we do know that God at the beginning did -appoint the Sabbath to a holy use, a fact to which as we shall see quite -a number of the fathers testify, and we also know that in that age were -men who kept all the precepts of God. 3. There is no need of Sabbatic -observance since Christ. Though this is mere assertion, it is by no means -easy for those to meet it fairly who represent Justin as maintaining the -Christian Sabbath. - -Another argument by Justin against the obligation of the Sabbath is -that God “directs the government of the universe on this day equally as -on all others!”[637] as though this were inconsistent with the present -sacredness of the Sabbath, when it is also true that God thus governed -the world in the period when Justin acknowledges the Sabbath to have -been obligatory. Though this reason is trivial as an argument against -the Sabbath, it does show that Justin could have attached no Sabbatic -character to Sunday. But he has yet one more argument against the -Sabbath. The ancient law has been done away by the new and final law, and -the old covenant has been superseded by the new.[638] But he forgets -that the design of the new covenant was not to do away with the law of -God, but to put that law into the heart of every Christian. And many of -the fathers, as we shall see, expressly repudiate this doctrine of the -abrogation of the Decalogue. - -Such were Justin’s reasons for rejecting the ancient Sabbath. But though -he was a decided asserter of the abrogation of the law, and of the -Sabbatic institution itself, and kept Sunday only as a festival, modern -first-day writers cite him as a witness in support of the doctrine that -the first day of the week should be observed as the Christian Sabbath on -the authority of the fourth commandment. - -Now let us learn what stood in the way of Irenæus’ observance of the -Sabbath. It was not that the commandments were abolished, for we shall -presently learn that he taught their perpetuity. Nor was it that he -believed in the change of the Sabbath, for he gives no hint of such an -idea. The Sunday festival in his estimation appears to have been simply -of “equal significance” with the Pentecost.[639] Nor was it that Christ -broke the Sabbath, for Irenæus says that he did not.[640] But because -the Sabbath is called a sign he regarded it as significant of the future -kingdom, and appears to have considered it no longer obligatory, though -he does not expressly say this. Thus he sets forth the meaning of the -Sabbath as held by him:— - - “Moreover the Sabbaths of God, _that is, the kingdom_, was, as - it were, indicated by created things,” etc.[641] - - “These [promises to the righteous] are [to take place] in _the - times of the kingdom_, that is, upon the seventh day which has - been sanctified, in which God rested from all the works which - he created, which is the true Sabbath of the righteous,”[642] - etc. - - “For the day of the Lord is as a thousand years: and in six - days created things were completed: it is evident, therefore, - that they will come to an end at the sixth thousand year.”[643] - -But Irenæus did not notice that the Sabbath as a sign does not point -forward to the restitution, but backward to the creation, that it may -signify that the true God is the Creator.[644] Nor did he observe the -fact that when the kingdom of God shall be established under the whole -heaven all flesh shall hallow the Sabbath.[645] - -But he says that those who lived before Moses were justified “without -observance of Sabbaths,” and offers as proof that the covenant at -Horeb was not made with the fathers. Of course if this proves that the -patriarchs were free from obligation toward the fourth commandment, it -is equally good as proof that they might violate any other. These things -indicate that Irenæus was opposed to Sabbatic observance, though he did -not in express language assert its abrogation, and did in most decisive -terms assert the continued obligation of the ten commandments. - -Tertullian offers numerous reasons for not observing the Sabbath, but -there is scarcely one of these that he does not in some other place -expressly contradict. Thus he asserts that the patriarchs before Moses -did not observe the Sabbath.[646] But he offers no proof, and he -elsewhere dates the origin of the Sabbath at the creation,[647] as we -shall show hereafter. In several places he teaches the abrogation of -the law, and seems to set aside moral law as well as ceremonial. But -elsewhere, as we shall show, he bears express testimony that the ten -commandments are still binding as the rule of the Christian’s life.[648] -He quotes the words of Isaiah in which God is represented as hating the -feasts, new-moons, and sabbaths observed by the Jews,[649] as proof -that the seventh-day Sabbath was a temporary institution which Christ -abrogated. But in another place he says: “_Christ did not at all rescind -the Sabbath_: he kept the law thereof.”[650] And he also explains this -very text by stating that God’s aversion toward the Sabbaths observed by -the Jews was “because they were celebrated without the fear of God by a -people full of iniquities,” and adds that the prophet, in a later passage -speaking of Sabbaths celebrated according to God’s commandment, “declares -them to be true, delightful, and inviolable.”[651] Another statement is -that Joshua violated the Sabbath in the siege of Jericho.[652] Yet he -elsewhere explains this very case, showing that the commandment forbids -our own work, not God’s. Those who acted at Jericho did “not do their own -work, but God’s, which they executed, and that, too, from his express -commandment.”[653] He also both asserts and denies that Christ violated -the Sabbath.[654] Tertullian was a double-minded man. He wrote much -against the law and the Sabbath, but he also contradicted and exposed his -own errors. - -Origen attempts to prove that the ancient Sabbath is to be understood -mystically or spiritually, and not literally. Here is his argument:— - - “‘Ye shall sit, every one in your dwellings: no one shall - move from his place on the Sabbath day.’ Which precept it is - impossible to observe literally; for no man can sit a whole day - so as not to move from the place where he sat down.”[655] - -Great men are not always wise. There is no such precept in the Bible. -Origen referred to that which forbade the people to go out for manna on -the Sabbath, but which did not conflict with another that commanded holy -convocations or assemblies for worship on the Sabbath.[656] - -Victorinus is the latest of the fathers before Constantine who offers -reasons against the observance of the Sabbath. His first reason is that -Christ said by Isaiah that his soul hated the Sabbath; which Sabbath he -in his body abolished; and these assertions we have seen answered by -Tertullian.[657] His second reason is that “Jesus [Joshua] the son of -Nave [Nun], the successor of Moses, himself broke the Sabbath day,”[658] -which is false. His third reason is that “Matthias [a Maccabean] also, -prince of Judah, broke the Sabbath,”[659] which is doubtless false, but -is of no consequence as authority. His fourth argument is original, and -may fitly close the list of reasons assigned in the early fathers for not -observing the Sabbath. It is given in full without an answer:— - - “And in Matthew we read, that it is written Isaiah also and the - rest of his colleagues broke the Sabbath.”[660] - - - - -CHAPTER XVIII. - -THE SABBATH IN THE RECORD OF THE EARLY FATHERS. - - The first reasons for neglecting the Sabbath are now - mostly obsolete—A portion of the early fathers taught the - perpetuity of the decalogue, and made it the standard of moral - character—What they say concerning the origin of the Sabbath - at Creation—Their testimony concerning the perpetuity of the - ancient Sabbath, and concerning its observance—Enumeration of - the things which caused the suppression of the Sabbath and the - elevation of Sunday. - - -The reasons offered by the early fathers for neglecting the observance -of the Sabbath show conclusively that they had no special light on the -subject by reason of living in the first centuries, which we in this -later age do not possess. The fact is, so many of the reasons offered by -them are manifestly false and absurd that those who in these days discard -the Sabbath, do also discard the most of the reasons offered by these -fathers for this same course. We have also learned from such of the early -fathers as mention first-day observance, the exact nature of the Sunday -festival, and all the reasons which in the first centuries were offered -in its support. Very few indeed of these reasons are now offered by -modern first-day writers. - -But some of the fathers bear emphatic testimony to the perpetuity of the -ten commandments, and make their observance the condition of eternal -life. Some of them also distinctly assert the origin of the Sabbath at -creation. Several of them moreover either bear witness to the existence -of Sabbath-keepers, or bear decisive testimony to the perpetuity and -obligation of the Sabbath, or define the nature of proper Sabbatic -observance, or connect the observance of the Sabbath and first day -together. Let us now hear the testimony of those who assert the authority -of the ten commandments. Irenæus asserts their perpetuity, and makes them -a test of Christian character. Thus he says:— - - “For God at the first, indeed, warning them [the Jews] by - means of _natural precepts_, which _from the beginning he had - implanted in mankind_, that is, by means of _the_ DECALOGUE - (_which, if any one does not observe, he has no salvation_), - did then demand nothing more of them.”[661] - -This is a very strong statement. He makes the ten commandments the law -of nature implanted in man’s being at the beginning; and so inherited -by all mankind. This is no doubt true. It is the presence of the carnal -mind or law of sin and death, implanted in man by the fall, that has -partially obliterated this law, and made the work of the new covenant a -necessity.[662] He again asserts the perpetuity and authority of the ten -commandments:— - - “Preparing man for this life, the Lord himself did speak in - his own person to all alike the words of the Decalogue: and - therefore, in like manner, do they remain permanently with us, - receiving, by means of his advent in the flesh, extension and - increase, but not abrogation.”[663] - -By the “extension” of the decalogue, Irenæus doubtless means the -exposition which the Saviour gave of the meaning of the commandments in -his sermon on the mount.[664] Theophilus speaks in like manner concerning -the decalogue:— - - “For God has given us a law and holy commandments; and _every - one_ who _keeps_ these _can be saved_, and, obtaining the - resurrection, can inherit incorruption.”[665] - - “We have learned a holy law; but we have as Law-giver him who - is really God, who teaches us to act righteously, and to be - pious, and to do good.”[666] - - “Of this great and wonderful law which tends to all - righteousness, the TEN HEADS are such as we have already - rehearsed.”[667] - -Tertullian calls the ten commandments “the rules of our regenerate life,” -that is to say, the rules which govern the life of a converted man:— - - “They who theorize respecting numbers, honor the number ten - as the parent of all the others, and as imparting perfection - to the human nativity. For my own part, I prefer viewing this - measure of time in reference to God, as if implying that the - ten months rather initiated man into _the ten commandments_; so - that the numerical estimate of the time needed to consummate - our natural birth should correspond to the numerical - classification of _the rules of our regenerate life_.”[668] - -In showing the deep guilt involved in the violation of the seventh -commandment, Tertullian speaks of the sacredness of the commandments -which precede it, naming several of them in particular, and among them -the fourth, and then says of the precept against adultery that - - It stands “in the very forefront of _the most holy law_, among - the _primary counts_ of the _celestial edict_.”[669] - -Clement of Rome, or rather the author whose works have been ascribed to -this father, speaks thus of the decalogue as a test:— - - “On account of those, therefore, who, by neglect of their own - salvation, please the evil one, and those who, by study of - their own profit, seek to please the good One, ten things have - been prescribed as a test to this present age, according to the - number of the ten plagues which were brought upon Egypt.”[670] - -Novatian, who wrote about A. D. 250, is accounted the founder of the sect -called _Cathari_ or Puritans. He wrote a treatise on the Sabbath, which -is not extant. There is no reference to Sunday in any of his writings. He -makes the following striking remarks concerning the moral law:— - - “The law was given to the children of Israel for this purpose, - that they might profit by it, and RETURN _to those virtuous - manners_ which, although _they had received them from their - fathers_, they had corrupted in Egypt by reason of their - intercourse with a barbarous people. Finally, also, those _ten - commandments_ on the tables teach nothing _new_, but _remind - them of what had been obliterated_—that righteousness in them, - which had been put to sleep, might revive again as it were by - the afflatus of the law, after the manner of a fire [nearly - extinguished].”[671] - -It is evident that in the judgment of Novatian, the ten commandments -enjoined nothing that was not sacredly regarded by the patriarchs -before Jacob went down into Egypt. It follows, therefore, that, in his -opinion, the Sabbath was made, not at the fall of the manna, but when -God sanctified the seventh day, and that holy men from the earliest ages -observed it. - -The Apostolical Constitutions, written about the third century, give us -an understanding of what was widely regarded in the third century as -apostolic doctrine. They speak thus of the ten commandments:— - - “Have before thine eyes the fear of God, and always remember - the ten commandments of God,—to love the one and only Lord - God with all thy strength; to give no heed to idols, or any - other beings, as being lifeless gods, or irrational beings or - dæmons.”[672] - - “He gave a plain law to assist the law of nature, such a - one as is pure, saving, and holy, in which his own name was - inscribed, perfect, which is never to fail, being complete in - ten commands, unspotted, converting souls.”[673] - -This writer, like Irenæus, believed in the identity of the decalogue -with the law of nature. These testimonies show that in the writings of -the early fathers are some of the strongest utterances in behalf of the -perpetuity and authority of the ten commandments. Now let us hear what -they say concerning the origin of the Sabbath at creation. The epistle -ascribed to Barnabas, says:— - - “And he says in another place, ‘If my sons keep the Sabbath, - then will I cause my mercy to rest upon them.’ The Sabbath is - mentioned at the beginning of the creation [thus]: ‘And God - made in six days the works of his hands, and made an end on - the seventh day, and rested on it, and sanctified it.’”[674] - -Irenæus seems plainly to connect the origin of the Sabbath with the -sanctification of the seventh day:— - - “These [things promised] are [to take place] in the times of - the kingdom, that is, upon the seventh day, which has been - sanctified, in which God rested from all his works which he - created, which is the true Sabbath, in which they shall not be - engaged in any earthly occupation.”[675] - -Tertullian, likewise, refers the origin of the Sabbath to “the -benediction of the Father”:— - - “But inasmuch as birth is also completed with the seventh - month, I more readily recognize in this number than in the - eighth the honor of a numerical agreement with the Sabbatical - period; so that the month in which God’s image is sometimes - produced in a human birth, shall in its number tally with the - day on which God’s creation was completed and _hallowed_.”[676] - - “For even in the case before us he [Christ] fulfilled the law, - while interpreting its condition; [moreover] he exhibits in a - clear light the different kinds of work, while doing what the - law excepts from the sacredness of the Sabbath, [and] while - imparting to the Sabbath day itself which _from the beginning - had been consecrated by the benediction of the Father_, an - additional sanctity by his own beneficent action.”[677] - -Origen, who, as we have seen, believed in a mystical Sabbath, did -nevertheless fix its origin at the sanctification of the seventh day:— - - “For he [Celsus] knows nothing of the day of the Sabbath and - rest of God, which follows the completion of the world’s - creation, and which lasts during the duration of the world, and - in which all those will keep festival with God who have done - all their works in their six days.”[678] - -The testimony of Novatian which has been given relative to the sacredness -and authority of the decalogue plainly implies the existence of the -Sabbath in the patriarchal ages, and its observance by those holy men of -old. It was given to Israel that they might “RETURN to those _virtuous -manners_ which, although _they had received them from their fathers_, -they had corrupted in Egypt.” And he adds, “Those ten commandments on -the tables teach _nothing new_, but _remind_ them of what had been -obliterated.”[679] He did not, therefore, believe the Sabbath to have -originated at the fall of the manna, but counted it one of those things -which were practiced by their fathers before Jacob went down to Egypt. - -Lactantius places the origin of the Sabbath at creation:— - - “God completed the world and this admirable work of nature in - the space of six days (as is contained in the secrets of holy - Scripture) and CONSECRATED the seventh day on which he had - rested from his works. But this is the Sabbath day, which, in - the language of the Hebrews, received its name from the number, - whence the seventh is the legitimate and complete number.”[680] - -In a poem on Genesis written about the time of Lactantius, but by an -unknown author, we have an explicit testimony to the divine appointment -of the seventh day to a holy use while man was yet in Eden, the garden of -God:— - - “The seventh came, when God - At his work’s end did rest, DECREEING IT - SACRED UNTO THE COMING AGE’S JOYS.”[681] - -The Apostolical Constitutions, while teaching the present obligation of -the Sabbath, plainly indicate its origin to have been at creation:— - - “O Lord Almighty, thou hast created the world by Christ, and - _hast appointed the Sabbath in memory thereof_, because that - on that day thou hast made us rest from our works, for the - meditation upon thy laws.”[682] - -Such are the testimonies of the early fathers to the primeval origin of -the Sabbath, and to the sacredness and perpetual obligation of the ten -commandments. We now call attention to what they say relative to the -perpetuity of the Sabbath, and to its observance in the centuries during -which they lived. Tertullian defines Christ’s relation to the Sabbath:— - - “He was called ‘Lord of the Sabbath’ because he maintained the - Sabbath as his own institution.”[683] - -He affirms that Christ did not abolish the Sabbath:— - - “Christ did not at all rescind the Sabbath: he kept the law - thereof, and both in the former case did a work which was - beneficial to the life of his disciples (for he indulged - them with the relief of food when they were hungry), and in - the present instance cured the withered hand; in each case - intimating by facts, ‘I came not to destroy the law, but to - fulfill it.’”[684] - -Nor can it be said that while Tertullian denied that Christ abolished -the Sabbath he did believe that he transferred its sacredness from the -seventh day of the week to the first, for he continues thus:— - - “He [Christ] exhibits in a clear light the different kinds of - work, while doing what the law excepts from the sacredness - of the Sabbath, [and] while imparting to the Sabbath day - itself, which from the beginning had been consecrated by the - benediction of the Father, an additional sanctity by his own - beneficent action. For he furnished _to this day_ DIVINE - SAFEGUARDS—_a course which his adversary would have pursued - for some other days_, to avoid honoring the Creator’s Sabbath, - and restoring to the Sabbath the works which were proper for - it.”[685] - -This is a very remarkable statement. The modern doctrine of the change -of the Sabbath was unknown in Tertullian’s time. Had it then been in -existence, there could be no doubt that in the words last quoted he was -aiming at it a heavy blow; for the very thing which he asserts Christ’s -adversary, Satan, would have had him do, that modern first-day writers -assert he did do in consecrating another day instead of adding to the -sanctity of his Father’s Sabbath. - -Archelaus of Cascar in Mesopotamia emphatically denies the abolition of -the Sabbath:— - - “Again, as to the assertion that the Sabbath has been - abolished, we deny that he has abolished it plainly; for he was - himself also Lord of the Sabbath.”[686] - -Justin Martyr, as we have seen, was an out-spoken opponent of Sabbatic -observance, and of the authority of the law of God. He was by no means -always candid in what he said. He has occasion to refer to those who -observed the seventh day, and he does it with contempt. Thus he says:— - - “But if some, through weak-mindedness, wish to observe such - institutions as were given by Moses (from which they expect - some virtue, but which we believe were appointed by reason of - the hardness of the people’s hearts), along with their hope - in this Christ, and [wish to perform] the eternal and natural - acts of righteousness and piety, yet choose to live with the - Christians and the faithful, as I said before, not inducing - them either to be circumcised like themselves, or to keep the - Sabbath, or to observe any other such ceremonies, then I hold - that we ought to join ourselves to such, and associate with - them in all things as kinsmen and brethren.”[687] - -These words are spoken of Sabbath-keeping Christians. Such of them as -were of Jewish descent no doubt generally retained circumcision. But -there were many Gentile Christians who observed the Sabbath, as we shall -see, and it is not true that they observed circumcision. Justin speaks -of this class as acting from “weak-mindedness,” yet he inadvertently -alludes to the keeping of the commandments as the performance of -“the ETERNAL and NATURAL ACTS OF RIGHTEOUSNESS,” a most appropriate -designation indeed. Justin would fellowship those who act thus, provided -they would fellowship him in the contrary course. But though Justin, on -this condition, could fellowship these “weak-minded” brethren, he says -that there are those who “_do not venture to have any intercourse with, -or to extend hospitality to, such persons_; but I do not agree with -them.”[688] This shows the bitter spirit which prevailed in some quarters -toward the Sabbath, even as early as Justin’s time. Justin has no word of -condemnation for these intolerant professors; he is only solicitous lest -those persons who perform “the eternal and natural acts of righteousness -and piety” should condemn those who do not perform them. - -Clement of Alexandria, though a mystical writer, bears an important -testimony to the perpetuity of the ancient Sabbath, and to man’s present -need thereof. He comments thus on the fourth commandment:— - - “And the fourth word is that which intimates that the world - was created by God, and that _he gave us the seventh day as a - rest_, on account of the trouble that there is in life. For - God is incapable of weariness, and suffering, and want. _But - we who bear flesh need rest._ The seventh day, therefore, is - proclaimed a rest—abstraction from ills—preparing for the - primal day, our true rest.”[689] - -Clement recognized the authority of the moral law; for he treats of the -ten commandments, one by one, and shows what each enjoins. He plainly -teaches that the Sabbath was made for man, and that he now needs it as a -day of rest, and his language implies that it was made at the creation. -But in the next paragraph, he makes some curious suggestions, which -deserve notice:— - - “Having reached this point, we must mention these things by - the way; since the discourse has turned on the seventh and the - eighth. For the eighth may possibly turn out to be properly the - seventh, and the seventh manifestly the sixth, and the latter - properly the Sabbath, and the seventh a day of work. For the - creation of the world was concluded in six days.”[690] - -This language has been adduced to show that Clement called the eighth -day, or Sunday, the Sabbath. But first-day writers in general have not -dared to commit themselves to such an interpretation, and some of them -have expressly discarded it. Let us notice this statement with especial -care. He speaks of the ordinals seventh and eighth in the abstract, but -probably with reference to the days of the week. Observe then, - -1. That he does not intimate that the eighth day has _become_ the Sabbath -in place of the seventh which was _once_ such, but he says that the -eighth day may possibly turn out to be properly the seventh. - -2. That in Clement’s time, A. D. 194, there was not any confusion in the -minds of men as to which day was the ancient Sabbath, and which one was -the first day of the week, or eighth day, as it was often called, nor -does he intimate that there was. - -3. But Clement, from some cause, says that possibly the eighth day -should be counted the seventh, and the seventh day the sixth. Now, if -this should be done, it would change the numbering of the days, not only -as far back as the resurrection of Christ, but all the way back to the -creation. - -4. If, therefore, Clement, in this place, designed to teach that Sunday -is the Sabbath, he must also have held that it always had been such. - -5. But observe that, while he changes the numbering of the days of the -week, he does not change the Sabbath from one day to another. He says -the eighth may possibly be the seventh, and the seventh, properly the -sixth, and the latter, or this one [Greek, ἡ μὲν κυρίως εἶυαι σάββατου,], -properly the Sabbath, and the seventh a day of work. - -6. By the latter must be understood the day last mentioned, which he says -should be called, not the seventh, but the sixth; and by the seventh -must certainly be intended that day which he says is not the eighth, but -the seventh, that is to say, Sunday. - -There remains but one difficulty to be solved, and that is why he should -suggest the changing of the numbering of the days of the week by striking -one from the count of each day, thus making the Sabbath the sixth day -in the count instead of the seventh; and making Sunday the seventh day -in the count instead of the eighth. The answer seems to have eluded the -observation of the first-day and anti-Sabbatarian writers who have sought -to grasp it. But there is a fact which solves the difficulty. Clement’s -commentary on the fourth commandment, from which these quotations are -taken, is principally made up of curious observations on “the perfect -number six,” “the number seven motherless and childless,” and the number -eight, which is “a cube,” and the like matters, and is taken with some -change of arrangement almost word for word from Philo Judæus, a teacher -who flourished at Alexandria about one century before Clement. Whoever -will take pains to compare these two writers will find in Philo nearly -all the ideas and illustrations which Clement has used, and the very -language also in which he has expressed them.[691] Philo was a mystical -teacher to whom Clement looked up as to a master. A statement which we -find in Philo, in immediate connection with several curious ideas, which -Clement quotes from him, gives, beyond all doubt, the key to Clement’s -suggestion that possibly the eighth day should be called the seventh, and -the seventh day called the sixth. Philo said that, according to God’s -purpose, the first day of time was not to be numbered with the other days -of the creation week. Thus he says:— - - “And he allotted each of the six days to one of the portions - of the whole, TAKING OUT THE FIRST DAY, which he does not even - call the first day, _that it may not be numbered with the - others_, but entitling it ONE, he names it rightly, perceiving - in it, and ascribing to it, the nature and appellation of the - limit.”[692] - -This would simply change the numbering of the days, as counted by Philo, -and afterward partially adopted by Clement, and make the Sabbath, not -the seventh day, but the sixth, and Sunday, not the eighth day, but the -seventh; but it would still leave the Sabbath day and the Sunday the same -identical days as before. It would, however, give to the Sabbath the -name of sixth day, because the first of the six days of creation was not -counted; and it would cause the eighth day, so called in the early church -because of its coming next after the Sabbath, to be called seventh day. -Thus the Sabbath would be the sixth day, and the seventh a day of work, -and yet the Sabbath would be the identical day that it had ever been, -and the Sunday, though called seventh day, would still, as ever before, -remain a day on which ordinary labor was lawful. Of course, Philo’s -idea that the first day of time should not be counted, is wholly false; -for there is not one fact in the Bible to support it, but many which -expressly contradict it, and even Clement, with all deference to Philo, -only timidly suggests it. But when the matter is laid open, it shows that -Clement had no thought of calling Sunday the Sabbath, and that he does -expressly confirm what we have fully proved out of other of the fathers, -that Sunday was a day on which, in their judgment, labor was not sinful. - -Tertullian, at different periods of his life, held different views -respecting the Sabbath, and committed them all to writing. We last quoted -from him a decisive testimony to the perpetuity of the Sabbath, coupled -with an equally decisive testimony against the sanctification of the -first day of the week. In another work, from which we have already quoted -his statement that Christians should not kneel on Sunday, we find another -statement that “some few” abstained from kneeling on the Sabbath. This -has probable reference to Carthage, where Tertullian lived. He speaks -thus:— - - “In the matter of _kneeling_ also, prayer is subject to - diversity of observance, through the act of some few who - abstain from kneeling on the Sabbath; and since this dissension - is particularly on its trial before the churches, the Lord will - give his grace that the dissentients may either yield, or else - indulge their opinion without offense to others.”[693] - -The act of standing in prayer was one of the chief honors conferred upon -Sunday. Those who refrained from kneeling on the seventh day, without -doubt did it because they desired to honor that day. This particular -act is of no consequence; for it was adopted in imitation of those who, -from tradition and custom, thus honored Sunday; but we have in this an -undoubted reference to Sabbath-keeping Christians. Tertullian speaks of -them, however, in a manner quite unlike that of Justin in his reference -to the commandment-keepers of his time. - -Origen, like many other of the fathers, was far from being consistent -with himself. Though he has spoken against Sabbatic observance, and has -honored the so-called Lord’s day as something better than the ancient -Sabbath, he has nevertheless given a discourse expressly designed to -teach Christians the proper method of observing the Sabbath. Here is a -portion of this sermon:— - - “But what is the feast of the Sabbath except that of which - the apostle speaks, ‘There remaineth therefore a Sabbatism,’ - that is, the observance of the Sabbath by the people of - God? Leaving the Jewish observances of the Sabbath, let us - see how the Sabbath ought to be observed by a Christian. On - the Sabbath day all worldly labors ought to be abstained - from. If, therefore, you cease from all secular works, and - execute nothing worldly, but give yourselves up to spiritual - exercises, repairing to church, attending to sacred reading - and instruction, thinking of celestial things, solicitous for - the future, placing the Judgment to come before your eyes, not - looking to things present and visible, but to those which are - future and invisible, this is the observance of the Christian - Sabbath.”[694] - -This is by no means a bad representation of the proper observance of the -Sabbath. Such a discourse addressed to Christians is a strong evidence -that many did then hallow that day. Some, indeed, have claimed that these -words were spoken concerning Sunday. They would have it that he contrasts -the observance of the first day with that of the seventh. But the -contrast is not between the different methods of keeping two days, but -between two methods of observing one day. The Jews in Origen’s time spent -the day mainly in mere abstinence from labor, and often added sensuality -to idleness. But the Christians were to observe it in divine worship, as -well as sacred rest. What day he intends cannot be doubtful. It is DIES -SABBATI, a term which can signify only the seventh day. Here is the first -instance of the term Christian Sabbath, _Sabbati Christiani_, and it is -expressly applied to the seventh day observed by Christians. - -The longer form of the reputed epistle of Ignatius to the Magnesians -was not written till after Origen’s time, but, though not written by -Ignatius, it is valuable for light which it sheds upon the existing -state of things at the time of its composition, and for marking the -progress which apostasy had made with respect to the Sabbath. Here is its -reference to the Sabbath and first day:— - - “Let us therefore no longer keep the Sabbath after the Jewish - manner, and rejoice in days of idleness; for ‘he that does not - work, let him not eat.’ For say the [holy] oracles, ‘In the - sweat of thy face shalt thou eat thy bread.’ But let every one - of you keep the Sabbath after a spiritual manner, rejoicing in - meditation on the law, not in relaxation of the body, admiring - the workmanship of God, and not eating things prepared the - day before, nor using lukewarm drinks, and walking within a - prescribed space, nor finding delight in dancing and plaudits - which have no sense in them. And after the observance of the - Sabbath, let every friend of Christ keep the Lord’s day as a - festival, the resurrection day, the queen and chief of all - the days [of the week]. Looking forward to this, the prophet - declared, ‘To the end, for the eighth day,’ on which our life - both sprang up again, and the victory over death was obtained - in Christ.”[695] - -This writer specifies the different things which made up the Jewish -observance of the Sabbath. They may be summed up under two heads. 1. -Strict abstinence from labor. 2. Dancing and carousal. Now, in the light -of what Origen has said, we can understand the contrast which this writer -draws between the Jewish and Christian observance of the Sabbath. The -error of the Jews in the first part of this was that they contented -themselves with mere bodily relaxation, without raising their thoughts to -God, the Creator, and this mere idleness soon gave place to sensual folly. - -The Christian, as Origen draws the contrast, refrains from labor on the -Sabbath that he may raise his heart in grateful worship. Or, as this -writer draws it, the Christian keeps the Sabbath in a spiritual manner, -rejoicing in meditation on the law; but to do thus, he must hallow it -in the manner which that law commands, that is, in the observance of -a sacred rest which commemorates the rest of the Creator. The writer -evidently believed in the observance of the Sabbath as an act of -obedience to that law on which they were to meditate on that day. And -the nature of the epistle indicates that it was observed, at all events, -in the country where it was written. But mark the work of apostasy. The -so-called Lord’s day for which the writer could offer nothing better than -an argument drawn from the title of the sixth psalm (see its marginal -reading) is exalted above the Lord’s holy day, and made the queen of all -days! - -The Apostolical Constitutions, though not written in apostolic times, -were in existence as early as the third century, and were then very -generally believed to express the doctrine of the apostles. They do -therefore furnish important historical testimony to the practice of the -church at that time, and also indicate the great progress which apostasy -had made. Guericke speaks thus of them:— - - “This is a collection of ecclesiastical statutes purporting - to be the work of the apostolic age, but in reality formed - gradually in the second, third, and fourth centuries, and is of - much value in reference to the history of polity, and Christian - archæology generally.”[696] - -Mosheim says of them:— - - “The matter of this work is unquestionably ancient; since the - manners and discipline of which it exhibits a view are those - which prevailed amongst the Christians of the second and third - centuries, especially those resident in Greece and the oriental - regions.”[697] - -These Constitutions indicate that the Sabbath was extensively observed in -the third century. They also show the standing of the Sunday festival in -that century. After solemnly enjoining the sacred observance of the ten -commandments, they thus enforce the Sabbath:— - - “Consider the manifold workmanship of God, which received its - beginning through Christ. Thou shalt observe the Sabbath, on - account of Him who ceased from his work of creation, but ceased - not from his work of providence: it is a rest for meditation of - the law, not for idleness of the hands.”[698] - -This is sound Sabbatarian doctrine. To show how distinctly these -Constitutions recognize the decalogue as the foundation of Sabbatic -authority we quote the words next preceding the above, though we have -quoted them on another occasion:— - - “Have before thine eyes the fear of God, and always remember - the ten commandments of God,—to love the one and only Lord - God with all thy strength; to give no heed to idols, or any - other beings, as being lifeless gods, or irrational beings or - dæmons.”[699] - -But though these Constitutions thus recognize the authority of the -decalogue and the sacred obligation of the seventh day, they elevate the -Sunday festival in some respects to higher honor than the Sabbath, though -they claim for it no precept of the Scriptures. Thus they say:— - - “But keep the Sabbath, and the Lord’s day festival; because the - former is the memorial of the creation, and the latter of the - resurrection.”[700] - - “For the Sabbath is the ceasing of the creation, the completion - of the world, the inquiry after laws, and the grateful praise - to God for the blessings he has bestowed upon men. All which - the Lord’s day excels, and shows the Mediator himself, the - Provider, the Law-giver, the Cause of the resurrection, the - First-born of the whole creation.”[701] - - “So that the Lord’s day commands us to offer unto thee, O Lord, - thanksgiving for all. For this is the grace afforded by thee, - which, on account of its greatness, has obscured all other - blessings.”[702] - -Tested by his own principles, the writer of these Constitutions was far -advanced in apostasy; for he held a festival, for which he claimed no -divine authority, more honorable than one which he acknowledged to be -ordained of God. There could be but one step more in this course, and -that would be to set aside the commandment of God for the ordinance of -man, and this step was not very long afterward actually taken. One other -point should be noticed. It is said:— - - “Let the slaves work five days; but on the Sabbath day and - the Lord’s day let them have leisure to go to church for - instruction in piety.”[703] - -The question of the sinfulness of labor on either of these days is not -here taken into the account; for the reason assigned is that the slaves -may have leisure to attend public worship. But while these Constitutions -elsewhere forbid labor on the Sabbath on the authority of the decalogue, -they do not forbid it upon the first day of the week. Take the following -as an example:— - - “O Lord Almighty, thou hast created the world by Christ, and - hast appointed the Sabbath in memory thereof, because that _on - that day_ thou hast made us _rest from our works_, for the - meditation upon thy laws.”[704] - -The Apostolical Constitutions are valuable to us, not as authority -respecting the teaching of the apostles, but as giving us a knowledge of -the views and practices which prevailed in the third century. As these -Constitutions were extensively regarded as embodying the doctrine of the -apostles, they furnish conclusive evidence that, at the time when they -were put in writing, the ten commandments were very generally revered -as the immutable rule of right, and that the Sabbath of the Lord was by -many observed as an act of obedience to the fourth commandment, and as -the divine memorial of the creation. They also show that the first-day -festival had, in the third century, attained such strength and influence -as to clearly indicate that ere long it would claim the entire ground. -But observe that the Sabbath and the so-called Lord’s day were then -regarded as distinct institutions, and that no hint of the change of the -Sabbath from the seventh day to the first is even once given. - -Thus much out of the fathers concerning the authority of the decalogue, -and concerning the perpetuity and observance of the ancient Sabbath. The -suppression of the Sabbath of the Bible, and the elevation of Sunday to -its place, has been shown to be in no sense the work of the Saviour. But -so great a work required the united action of powerful causes, and these -causes we now enumerate. - -1. _Hatred toward the Jews._ This people, who retained the ancient -Sabbath, had slain Christ. It was easy for men to forget that Christ, as -Lord of the Sabbath, had claimed it as his own institution, and to call -the Sabbath a Jewish institution which Christians should not regard.[705] - -2. _The hatred of the church of Rome toward the Sabbath, and its -determination to elevate Sunday to the highest place._ This church, as -the chief in the work of apostasy, took the lead in the earliest effort -to suppress the Sabbath by turning it into a fast. And the very first act -of papal aggression was by an edict in behalf of Sunday. Thenceforward, -in every possible form, this church continued this work until the pope -announced that he had received a divine mandate for Sunday observance -[the very thing lacking] in a roll which fell from Heaven. - -3. _The voluntary observance of memorable days._ In the Christian church, -almost from the beginning, men voluntarily honored the fourth, the sixth, -and the first days of the week, and also the anniversary of the Passover -and the Pentecost, to commemorate the betrayal, the death, and the -resurrection, of Christ, and the descent of the Holy Spirit, which acts -in themselves could not be counted sinful. - -4. _The making of tradition of equal authority with the Scriptures._ This -was the great error of the early church, and the one to which that church -was specially exposed, as having in it those who had seen the apostles, -or who had seen those who had seen them. It was this which rendered the -voluntary observance of memorable days a dangerous thing. For what began -as a voluntary observance became, after the lapse of a few years, a -standing custom, established by tradition, which must be obeyed because -it came from those who had seen the apostles, or from those who had seen -others who had seen them. This is the origin of the various errors of the -great apostasy. - -5. _The entrance of the no-law heresy._ This is seen in Justin Martyr, -the earliest witness to the Sunday festival, and in the church of Rome of -which he was then a member. - -6. _The extensive observance of Sunday as a heathen festival._ The first -day of the week corresponded to the widely observed heathen festival -of the sun. It was therefore easy to unite the honor of Christ in the -observance of the day of his resurrection with the convenience and -worldly advantage of his people in having the same festival day with -their heathen neighbors, and to make it a special act of piety in that -the conversion of the heathen was thereby facilitated, while the neglect -of the ancient Sabbath was justified by stigmatizing that divine memorial -as a Jewish institution with which Christians should have no concern. - - - - -CHAPTER XIX. - -THE SABBATH AND FIRST-DAY DURING THE FIRST FIVE CENTURIES. - - Origin of the Sabbath and of the festival of the sun - contrasted—Entrance of that festival into the church—The - Moderns with the Ancients—The Sabbath observed by the early - Christians—Testimony of Morer—Of Twisse—Of Giesler—Of - Mosheim—Of Coleman—Of Bishop Taylor—The Sabbath loses - ground before the Sunday festival—Several bodies of - decided Sabbatarians—Testimony of Brerewood—Constantine’s - Sunday law—Sunday a day of labor with the primitive - church—Constantine’s edict a heathen law, and himself at that - time a heathen—The bishop of Rome authoritatively confers the - name of Lord’s day upon Sunday—Heylyn narrates the steps by - which Sunday arose to power—A marked change in the history of - that institution—Paganism brought into the church—The Sabbath - weakened by Constantine’s influence—Remarkable facts concerning - Eusebius—The Sabbath recovers strength again—The council of - Laodicea pronounces a curse upon the Sabbath-keepers—The - progress of apostasy marked—Authority of church councils - considered—Chrysostom—Jerome—Augustine—Sunday edicts—Testimony - of Socrates relative to the Sabbath about the middle of the - fifth century—Of Sozomen—Effectual suppression of the Sabbath - at the close of the fifth century. - - -The origin of the Sabbath and of the festival of Sunday is now distinctly -understood. When God made the world, he gave to man the Sabbath that he -might not forget the Creator of all things. When men apostatized from -God, Satan turned them to the worship of the sun, and, as a standing -memorial of their veneration for that luminary, caused them to dedicate -to his honor the first day of the week. When the elements of apostasy -had sufficiently matured in the Christian church, this ancient festival -stood forth as a rival to the Sabbath of the Lord. The manner in which -it obtained a foothold in the Christian church has been already shown; -and many facts which have an important bearing upon the struggle between -these rival institutions have also been given. We have, in the preceding -chapters, given the statements of the most ancient Christian writers -respecting the Sabbath and first-day in the early church. As we now trace -the history of these two days during the first five centuries of the -Christian era, we shall give the statements of modern church historians, -covering the same ground with the early fathers, and shall also quote -in continuation of the ancient writers the testimonies of the earliest -church historians. The reader can thus discover how nearly the ancients -and moderns agree. Of the observance of the Sabbath in the early church, -Morer speaks thus:— - - “The primitive Christians had a great veneration for the - Sabbath, and spent the day in devotion and sermons. And it - is not to be doubted but they derived this practice from the - apostles themselves, as appears by several scriptures to that - purpose; who, keeping both that day and the first of the week, - gave occasion to the succeeding ages to join them together, and - make it one festival, though there was not the same reason for - the continuance of the custom as there was to begin it.”[706] - -A learned English first-day writer of the seventeenth century, William -Twisse, D. D., thus states the early history of these two days:— - - “Yet for some hundred years in the primitive church, not the - Lord’s day only, but the seventh day also, was religiously - observed, not by Ebion and Cerinthus only, but by pious - Christians also, as Baronius writeth, and Gomarus confesseth, - and Rivet also, that we are bound in conscience under the - gospel, to allow for God’s service a better proportion of time, - than the Jews did under the law, rather than a worse.”[707] - -That the observance of the Sabbath was not confined to Jewish converts, -the learned Giesler explicitly testifies:— - - “While the Jewish Christians of Palestine retained the entire - Mosaic law, and consequently the Jewish festivals, the Gentile - Christians observed also _the Sabbath_ and the passover,[708] - with reference to the last scenes of Jesus’ life, but without - Jewish superstition. In addition to these, Sunday, as the - day of Christ’s resurrection, was devoted to religious - services.”[709] - -The statement of Mosheim may be thought to contradict that of Giesler. -Thus he says:— - - “The seventh day of the week was also observed as a festival, - not by the Christians in general, but by such churches only as - were principally composed of Jewish converts, nor did the other - Christians censure this custom as criminal and unlawful.”[710] - -It will be observed that Mosheim does not deny that the Jewish converts -observed the Sabbath. He denies that this was done by the Gentile -Christians. The proof on which he rests this denial is thus stated by -him:— - - “The churches of Bithynia, of which Pliny speaks, in his letter - to Trajan, had only one stated day for the celebration of - public worship; and that was undoubtedly the first day of the - week, or what we call the Lord’s day.”[711] - -The proposition to be proved is this: The Gentile Christians did not -observe the Sabbath. The proof is found in the following fact: The -churches of Bithynia assembled on a stated day for the celebration of -divine worship. It is seen therefore that the conclusion is gratuitous, -and wholly unauthorized by the testimony.[712] But this instance shows -the dexterity of Mosheim in drawing inferences, and gives us some -insight into the kind of evidence which supports some of these sweeping -statements in behalf of Sunday. Who can say that this “stated day” was -not the very day enjoined in the fourth commandment? Of the Sabbath and -first day in the early ages of the church, Coleman speaks as follows:— - - “The last day of the week was strictly kept in connection with - that of the first day, for a long time after the overthrow of - the temple and its worship. Down even to the fifth century the - observance of the Jewish Sabbath was continued in the Christian - church, but with a rigor and solemnity gradually diminishing - until it was wholly discontinued.”[713] - -This is a most explicit acknowledgment that the Bible Sabbath was long -observed by the body of the Christian church. Coleman is a first-day -writer, and therefore not likely to state the case too strongly in behalf -of the seventh day. He is a modern writer, but we have already proved his -statements true out of the ancients. It is true that Coleman speaks also -of the first day of the week, yet his subsequent language shows that it -was a long while before this became a sacred day. Thus he says:— - - “During the early ages of the church it was never entitled - ‘the Sabbath,’ this word being confined to the seventh day of - the week, the Jewish Sabbath, which, as we have already said, - continued to be observed for several centuries by the converts - to Christianity.”[714] - -This fact is made still clearer by the following language, in which this -historian admits Sunday to be nothing but a human ordinance:— - - “No law or precept appears to have been given by Christ or the - apostles, either for the abrogation of the Jewish Sabbath, or - the institution of the Lord’s day, or the substitution of the - first for the seventh day of the week.”[715] - -Coleman does not seem to realize that in making this truthful statement -he has directly acknowledged that the ancient Sabbath is still in full -force as a divine institution, and that first-day observance is only -authorized by the traditions of men. He next relates the manner in which -this Sunday festival which had been nourished in the bosom of the church -usurped the place of the Lord’s Sabbath; a warning to all Christians of -the tendency of human institutions, if cherished by the people of God, to -destroy those which are divine. Let this important language be carefully -pondered. He speaks thus:— - - “The observance of the Lord’s day was ordered while yet - the Sabbath of the Jews was continued; nor was the latter - superseded until the former had acquired the same solemnity and - importance, which belonged, at first, to that great day which - God originally ordained and blessed.... But in time, after - the Lord’s day was fully established, the observance of the - Sabbath of the Jews was gradually discontinued, and was finally - denounced as heretical.”[716] - -Thus is seen the result of cherishing this harmless Sunday festival in -the church. It only asked toleration at first; but gaining strength by -degrees, it gradually undermined the Sabbath of the Lord, and finally -denounced its observance as heretical. - -Jeremy Taylor, a distinguished bishop of the Church of England, and a -man of great erudition, but a decided opponent of Sabbatic obligation, -confirms the testimony of Coleman. He affirms that the Sabbath was -observed by the Christians of the first three hundred years, but denies -that they did this out of respect to the authority or the law of God. But -we have shown from the fathers that those who hallowed the Sabbath did it -as an act of obedience to the fourth commandment, and that the decalogue -was acknowledged as of perpetual obligation, and as the perfect rule of -right. As Bishop T. denies that this was their ground of observance, he -should have shown some other, which he has not done. Thus he says:— - - “The Lord’s day did not succeed in the place of the Sabbath, - but the Sabbath was wholly abrogated, and the Lord’s day was - merely an ecclesiastical institution. It was not introduced - by virtue of the fourth commandment, because they for almost - three hundred years together kept that day which was in that - commandment; but they did it also without any opinion of prime - obligation, and therefore they did not suppose it moral.”[717] - -That such an opinion relative to the obligation of the fourth commandment -had gained ground extensively among the leaders of the church, as -early at least as the fourth century, and probably in the third, is -sufficiently attested by the action of the council of Laodicea, A. D. -364, which anathematized those who should observe the Sabbath, as will -be noticed in its place. That this loose view of the morality of the -fourth commandment was resisted by many, is shown by the existence of -various bodies of steadfast Sabbatarians in that age, whose memory has -come down to us; and also by the fact that that council made such a -vigorous effort to put down the Sabbath. Coleman has clearly portrayed -the gradual depression of the Sabbath, as the first-day festival arose in -strength, until Sabbath-keeping became heretical, when, by ecclesiastical -authority, the Sabbath was suppressed, and the festival of Sunday became -fully established as a new and different institution. The natural -consequence of this is seen in the rise of distinct sects, or bodies, who -were distinguished for their observance of the seventh day. That they -should be denounced as heretical and falsely charged with many errors is -not surprising, when we consider that their memory has been handed down -to us by their opponents, and that Sabbath-keepers in our own time are -not unfrequently treated in this very manner. The first of these ancient -Sabbatarian bodies was the Nazarenes. Of these, Morer testifies that, - - They “retained the Sabbath; and though they pretended to - believe as Christians, yet they practiced as Jews, and so were - in reality neither one nor the other.”[718] - -And Dr. Francis White, lord bishop of Ely, mentions the Nazarenes as one -of the ancient bodies of Sabbath-keepers who were condemned by the church -leaders for that heresy; and he classes them with heretics as Morer -has done.[719] Yet the Nazarenes have a peculiar claim to our regard, -as being in reality the apostolic church of Jerusalem, and its direct -successors. Thus Gibbon testifies:— - - “The Jewish converts, or, as they were afterwards called, the - Nazarenes, who had laid the foundations of the church, soon - found themselves overwhelmed by the increasing multitudes, that - from all the various religions of polytheism enlisted under the - banner of Christ.... The Nazarenes retired from the ruins of - Jerusalem to the little town of Pella beyond the Jordan, where - that ancient church languished above sixty years in solitude - and obscurity.”[720] - -It is not strange that that church which fled out of Judea at the word -of Christ[721] should long retain the Sabbath, as it appears that they -did, even as late as the fourth century. Morer mentions another class of -Sabbath-keepers in the following language:— - - “About the same time were the Hypsistarii who closed with these - as to what concerned the Sabbath, yet would by no means accept - circumcision as too plain a testimony of ancient bondage. All - these were heretics, and so adjudged to be by the Catholic - church. Yet their hypocrisy and industry were such as gained - them a considerable footing in the Christian world.”[722] - -The bishop of Ely names these also as a body of Sabbath-keepers whose -heresy was condemned by the church.[723] The learned Joseph Bingham, M. -A., gives the following account of them:— - - “There was another sect which called themselves Hypsistarians, - that is, worshipers of the most high God, whom they worshiped - as the Jews only in one person. And they observed their - Sabbaths and used distinction of meats, clean and unclean, - though they did not regard circumcision, as Gregory Nazianzen, - whose father was once one of this sect, gives the account of - them.”[724] - -It must ever be remembered that these people, whom the Catholic church -adjudged to be heretics, are not speaking for themselves: their enemies -who condemned them have transmitted to posterity all that is known -of their history. It would be well if heretics, who meet with little -mercy at the hand of ecclesiastical writers, could at least secure the -impartial justice of a truthful record. - -Another class are thus described by Cox in his elaborate work entitled -“Sabbath Laws and Sabbath Duties”:— - - “In this way [that is, by presenting the testimony of the Bible - on the subject] arose the ancient Sabbatarians, a body it is - well known of very considerable importance in respect both to - numbers and influence, during the greater part of the third and - the early part of the next century.”[725] - -The close of the third century witnessed the Sabbath much weakened -in its hold upon the church in general, and the festival of Sunday, -although possessed of no divine authority, steadily gaining in strength -and in sacredness. The following historical testimony from a member of -the English Church, Edward Brerewood, professor in Gresham College, -London, gives a good general view of the matter, though the author’s -anti-Sabbatarian views are mixed with it. He says:— - - “The ancient Sabbath did remain and was observed together with - the celebration of the Lord’s day by the Christians of the east - church above three hundred years after our Saviour’s death; - and besides that, no other day for more hundreds of years than - I spake of before, was known in the church by the name of - Sabbath but that: let the collection thereof and conclusion of - all be this: The Sabbath of the seventh day as touching the - allegations of God’s solemn worship to time was ceremonial; - that Sabbath was religiously observed in the east church three - hundred years and more after our Saviour’s passion. That church - being the great part of Christendom, and having the apostles’ - doctrine and example to instruct them, would have restrained it - if it had been deadly.”[726] - -Such was the case in the eastern churches at the end of the third -century; but in such of the western churches as sympathized with the -church of Rome, the Sabbath had been treated as a fast from the beginning -of that century, to express their opposition toward those who observed it -according to the commandment. - -In the early part of the fourth century occurred an event which could not -have been foreseen, but which threw an immense weight in favor of Sunday -into the balances already trembling between the rival institutions, the -Sabbath of the Lord and the festival of the sun. This was nothing less -than an edict from the throne of the Roman Empire in behalf of “the -venerable day of the sun.” It was issued by the emperor Constantine in A. -D. 321, and is thus expressed:— - - “Let all the judges and town people, and the occupation of all - trades rest on the venerable day of the sun; but let those who - are situated in the country, freely and at full liberty attend - to the business of agriculture; because it often happens that - no other day is so fit for sowing corn and planting vines; - lest, the critical moment being let slip, men should lose the - commodities granted by Heaven. Given the seventh day of March; - Crispus and Constantine being consuls, each of them for the - second time.”[727] - -Of this law, a high authority thus speaks:— - - “It was Constantine the Great who first made a law for the - proper observance of Sunday; and who, according to Eusebius, - appointed it should be regularly celebrated throughout the - Roman Empire. Before him, and even in his time, they observed - the Jewish Sabbath, as well as Sunday; both to satisfy the law - of Moses, and to imitate the apostles who used to meet together - on the first day. By Constantine’s law, promulgated in 321, it - was decreed that for the future the Sunday should be kept as a - day of rest in all cities and towns; but he allowed the country - people to follow their work.”[728] - -Another eminent authority thus states the purport of this law:— - - “Constantine the Great made a law for the whole empire (A. D. - 321) that Sunday should be kept as a day of rest in all cities - and towns; but he allowed the country people to follow their - work on that day.”[729] - -Thus the fact is placed beyond all dispute that this decree gave full -permission to all kinds of agricultural labor. The following testimony of -Mosheim is therefore worthy of strict attention:— - - “The first day of the week, which was the ordinary and stated - time for the public assemblies of the Christians, was in - consequence of a peculiar law enacted by Constantine, observed - with greater solemnity than it had formerly been.”[730] - -What will the advocates of first-day sacredness say to this? They quote -Mosheim respecting Sunday observance in the first century—which testimony -has been carefully examined in this work[731]—and they seem to think -that his language in support of first-day sacredness is nearly equal in -authority to the language of the New Testament; in fact, they regard -it as supplying an important omission in that book. Yet Mosheim states -respecting Constantine’s Sunday law, promulgated in the fourth century, -which restrained merchants and mechanics, but allowed all kinds of -agricultural labor on that day, that it caused the day to be “observed -with greater solemnity than it had formerly been.” It follows, therefore, -on Mosheim’s own showing, that Sunday, during the first three centuries, -was not a day of abstinence from labor in the Christian church. On this -point, Bishop Taylor thus testifies:— - - “The primitive Christians did all manner of works upon the - Lord’s day, even in the times of persecution, when they are the - strictest observers of all the divine commandments; but in this - they knew there was none; and therefore when Constantine the - emperor had made an edict against working upon the Lord’s day, - yet he excepts and still permitted all agriculture or labors of - the husbandman whatsoever.”[732] - -Morer tells us respecting the first three centuries, that is to say, the -period before Constantine, that - - “The Lord’s day had no command that it should be sanctified, - but it was left to God’s people to pitch on this or that day - for the public worship. And being taken up and made a day of - meeting for religious exercises, yet for three hundred years - there was no law to bind them to it, and for want of such a - law, the day was not wholly kept in abstaining from common - business; nor did they any longer rest from their ordinary - affairs (such was the necessity of those times) than during the - divine service.”[733] - -And Sir Wm. Domville says:— - - “Centuries of the Christian era passed away before the Sunday - was observed by the Christian church as a Sabbath. History does - not furnish us with a single proof or indication that it was - at any time so observed previous to the Sabbatical edict of - Constantine in A. D. 321.”[734] - -What these able modern writers set forth as to labor on Sunday before -the edict of Constantine was promulgated, we have fully proved in the -preceding chapters out of the most ancient ecclesiastical writers. That -such an edict could not fail to strengthen the current already strongly -set in favor of Sunday, and greatly to weaken the influence of the -Sabbath, cannot be doubted. Of this fact, an able writer bears witness:— - - “Very shortly after the period when Constantine issued his - edict enjoining the general observance of Sunday throughout the - Roman Empire, the party that had contended for the observance - of the seventh day dwindled into insignificance. The observance - of Sunday as a public festival, during which all business, with - the exception of rural employments, was intermitted, came to - be more and more generally established ever after this time, - throughout both the Greek and the Latin churches. There is - no evidence however that either at this, or at a period much - later, the observance was viewed as deriving any obligation - from the fourth commandment; it seems to have been regarded as - an institution corresponding in nature with Christmas, Good - Friday, and other festivals of the church; and as resting - with them on the ground of ecclesiastical authority and - tradition.”[735] - -This extraordinary edict of Constantine caused Sunday to be observed -with greater solemnity than it had formerly been. Yet we have the most -indubitable proof that this law was a heathen enactment; that it was put -forth in favor of Sunday as a heathen institution and not as a Christian -festival; and that Constantine himself not only did not possess the -character of a Christian, but was at that time in truth a heathen. It -is to be observed that Constantine did not designate the day which he -commanded men to keep, as Lord’s day, Christian Sabbath, or the day of -Christ’s resurrection; nor does he assign any reason for its observance -which would indicate it as a Christian festival. On the contrary, he -designates the ancient heathen festival of the sun in language that -cannot be mistaken. Dr. Hessey thus sustains this statement:— - - “Others have looked at the transaction in a totally different - light, and refused to discover in the document, or to suppose - in the mind of the enactor, any recognition of the Lord’s - day as a matter of divine obligation. They remark, and _very - truly_, that Constantine designates it by its _astrological_ - or _heathen_ title, Dies Solis, and insist that the epithet - _venerabilis_ with which it is introduced has reference to the - rites performed on that day in honor of _Hercules_, _Apollo_, - and _Mithras_.”[736] - -On this important point, Milman, the learned editor of Gibbon, thus -testifies:— - - “The rescript commanding the celebration of the Christian - Sabbath, bears no allusion to its peculiar sanctity as a - Christian institution. It is the day of the sun which is to - be observed by the general veneration; the courts were to be - closed, and the noise and tumult of public business and legal - litigation were no longer to violate the repose of the sacred - day. But the believer in the new paganism, of which the solar - worship was the characteristic, might acquiesce without scruple - in the sanctity of the first day of the week.”[737] - -And he adds in a subsequent chapter:— - - “In fact, as we have before observed, the day of the sun would - be willingly hallowed by almost all the pagan world, especially - that part which had admitted any tendency towards the Oriental - theology.”[738] - -On the seventh day of March, Constantine published his edict commanding -the observance of that ancient festival of the heathen, the venerable -day of the sun. On the following day, March eighth,[739] he issued a -second decree in every respect worthy of its heathen predecessor.[740] -The purport of it was this: That if any royal edifice should be struck -by lightning, the ancient ceremonies of propitiating the deity should -be practiced, and the _haruspices_ were to be consulted to learn the -meaning of the awful portent.[741] The _haruspices_ were soothsayers who -foretold future events by examining the entrails of beasts slaughtered in -sacrifice to the gods![742] The statute of the seventh of March enjoining -the observance of the venerable day of the sun, and that of the eighth -of the same month commanding the consultation of the _haruspices_, -constitute a noble pair of well-matched heathen edicts. That Constantine -himself was a heathen at the time these edicts were issued, is shown not -only by the nature of the edicts themselves, but by the fact that his -nominal conversion to Christianity is placed by Mosheim two years after -his Sunday law. Thus he says:— - - “After well considering the subject, I have come to the - conclusion, that _subsequently to the death of Licinius in the - year 323_ when _Constantine_ found himself sole emperor, _he - became an absolute Christian_, or one who believes no religion - but the Christian to be acceptable to God. He had previously - considered the religion of one God as more excellent than the - other religions, and believed that Christ ought especially to - be worshiped: yet he supposed there were also inferior deities, - and that to these some worship might be paid, in the manner - of the fathers, without fault or sin. And who does not know, - that in those times, many others also combined the worship of - Christ with that of the ancient gods, whom they regarded as the - ministers of the supreme God in the government of human and - earthly affairs.”[743] - -As a heathen, Constantine was the worshiper of Apollo or the sun, a -fact that sheds much light upon his edict enjoining men to observe the -venerable day of the sun. Thus Gibbon testifies:— - - “The devotion of Constantine was more peculiarly directed to - the genius of the sun, the Apollo of Greek and Roman mythology; - and he was pleased to be represented with the symbols of the - god of light and poetry.... The altars of Apollo were crowned - with the votive offerings of Constantine; and the credulous - multitude were taught to believe that the emperor was permitted - to behold with mortal eyes the visible majesty of their tutelar - deity.... The sun was universally celebrated as the invincible - guide and protector of Constantine.”[744] - -His character as a professor of Christianity is thus described:— - - “The sincerity of the man, who in a short period effected such - amazing changes in the religious world, is best known to Him - who searches the heart. Certain it is that his subsequent life - furnished no evidence of conversion to God. He waded without - remorse through seas of blood, and was a most tyrannical - prince.”[745] - -A few words relative to his character as a man will complete our view of -his fitness to legislate for the church. This man, when elevated to the -highest place of earthly power, caused his eldest son, Crispus, to be -privately murdered, lest the fame of the son should eclipse that of the -father. In the same ruin was involved his nephew Licinius, “whose rank -was his only crime,” and this was followed by the execution “perhaps of a -guilty wife.”[746] - -Such was the man who elevated Sunday to the throne of the Roman Empire; -and such the nature of the institution which he thus elevated. A recent -English writer says of Constantine’s Sunday law that it “would seem to -have been rather to promote heathen than Christian worship.” And he shows -how this heathen emperor became a Christian, and how this heathen statute -became a Christian law. Thus he says:— - - “At a LATER PERIOD, carried away by the current of opinion, he - declared himself a convert to the church. Christianity, then, - or what he was pleased to call by that name, became the law - of the land, and the edict of A. D. 321, being unrevoked, was - enforced as a Christian ordinance.”[747] - -Thus it is seen that a law, enacted in support of a heathen institution, -after a few years came to be considered a Christian ordinance; and -Constantine himself, four years after his Sunday edict, was able to -control the church, as represented in the general council of Nice, so as -to cause the members of that council to establish their annual festival -of the passover upon Sunday.[748] Paganism had prepared the institution -from ancient days, and had now elevated it to supreme power; its work was -accomplished. - -We have proved that the Sunday festival in the Christian church had no -Sabbatical character before the time of Constantine. We have also shown -that heathenism, in the person of Constantine, first gave to Sunday its -Sabbatical character, and, in the very act of doing it, designated it as -a heathen, and not as a Christian, festival, thus establishing a heathen -Sabbath. It was now the part of popery authoritatively to effect its -transformation into a Christian institution; a work which it was not -slow to perform. Sylvester was the bishop of Rome while Constantine was -emperor. How faithfully he acted his part in transforming the festival of -the sun into a Christian institution is seen in that, by his apostolic -authority, he changed the name of the day, giving it the imposing title -of LORD’S DAY.[749] To Constantine and to Sylvester, therefore, the -advocates of first-day observance are greatly indebted. The one elevated -it as a heathen festival to the throne of the empire, making it a day of -rest from most kinds of business; the other changed it into a Christian -institution, giving it the dignified appellation of Lord’s day. It is -not a sufficient reason for denying that Pope Sylvester, not far from -A. D. 325, authoritatively conferred on Sunday the name of Lord’s day, -to say that one of the fathers, as early as A. D. 200, calls the day by -that name, and that some seven different writers, between A. D. 200 and -A. D. 325, viz., Tertullian, Origen, Cyprian, Anatolius, Commodianus, -Victorinus, and Peter of Alexandria, can be adduced, who give this name -to Sunday. - -No one of these fathers ever claims for this title any apostolic -authority; and it has been already shown that they could not have -believed the day to be the Lord’s day by divine appointment. So far, -therefore, is the use of this term by these persons as a name for Sunday -from conflicting with the statement that Sylvester, by his apostolic -authority, established this name as the rightful title of that day, that -it shows the act of Sylvester to be exactly suited to the circumstances -of the case. Indeed, Nicephorus asserts that Constantine, who considered -himself quite as much the head of the church as was the pope, “directed -that the day which the Jews considered the first day of the week, and -which the Greeks dedicated to the sun, should be called the Lord’s -day.”[750] The circumstances of the case render the statements of Lucius -and Nicephorus in the highest degree probable. They certainly do not -indicate that the pope would deem such act on his part unnecessary. Take -a recent event in papal history as an illustration of this case. Only a -few years since, Pius IX. decreed that the virgin Mary was born without -sin. This had long been asserted by many distinguished writers in the -papal church, but it lacked authority as a dogma of that church until the -pope, A. D. 1854, gave it his official sanction.[751] It was the work of -Constantine and of Sylvester in the early part of the fourth century to -establish the festival of the sun, to be a day of rest, by the authority -of the empire, and to render it a Christian institution by the authority -of St. Peter. - -The following from Dr. Heylyn, a distinguished member of the Church of -England, is worthy of particular attention. In most forcible language, he -traces the steps by which the Sunday festival arose to power, contrasting -it in this respect with the ancient Sabbath of the Lord; and then, with -equal truth and candor, he acknowledges that, as the festival of Sunday -was set up by the emperor and the church, the same power can take it down -whenever it sees fit. Thus he says:— - - “Thus do we see upon what grounds the Lord’s day stands; ON - CUSTOM FIRST, and VOLUNTARY consecration of it to religious - meetings; that custom countenanced by the authority of the - church of God, which TACITLY approved the same; and FINALLY - CONFIRMED and RATIFIED BY CHRISTIAN PRINCES throughout their - empires. And as the day for rest from labors and restraint from - business upon that day, [it] received its greatest strength - from the supreme magistrate as long as he retained that power - which to him belongs; as after from the canons and decrees - of councils, the decretals of popes and orders of particular - prelates, when the sole managing of ecclesiastical affairs was - committed to them. - - “I hope it was not so with the former Sabbath, which neither - took original from custom, that people being not so forward - to give God a day; nor required any countenance or authority - from the kings of Israel to confirm and ratify it. The Lord had - spoke the word, that he would have one day in seven, precisely - the seventh day from the world’s creation, to be a day of rest - unto all his people; which said, there was no more to do but - gladly to submit and obey his pleasure.... But thus it was - not done in our present business. The Lord’s day had no such - command that it should be sanctified, but was left plainly to - God’s people to pitch on this, _or any other_, for the public - use. And being taken up amongst them and made a day of meeting - in the congregation for religious exercises; yet for three - hundred years there was neither law to bind them to it, nor any - rest from labor or from worldly business required upon it. - - “And when it seemed good unto Christian princes, the nursing - fathers of God’s church, to lay restraints upon their people, - yet at the first they were not general; but only thus that - certain men in certain places should lay aside their ordinary - and daily works, to attend God’s service in the church; those - whose employments were most toilsome and most repugnant to the - true nature of a Sabbath, being allowed to follow and pursue - their labors because most necessary to the commonwealth. - - “And in the following times, when as the prince and prelate, - in their several places endeavored to restrain them from that - also, which formerly they had permitted, and interdicted - almost all kinds of bodily labor upon that day; it was not - brought about without much struggling and an opposition of the - people; more than a thousand years being past, after Christ’s - ascension, before the Lord’s day had attained that state in - which now it standeth.... And being brought into that state, - wherein now it stands, it doth not stand so firmly and on - such sure grounds, but that those powers which raised it up - may take it lower if they please, yea take it quite away as - unto the time, and settle it on any other day as to them seems - best.”[752] - -Constantine’s edict marks a signal change in the history of the Sunday -festival. Dr. Heylyn thus testifies:— - - “Hitherto have we spoken of the Lord’s day as taken up by the - common consent of the church; not instituted or established - by any text of Scripture, or edict of emperor, or decree - of council.... In that which followeth, we shall find both - emperors and councils very frequent in ordering things about - this day and the service of it.”[753] - -After his professed conversion to Christianity, Constantine still further -exerted his power in behalf of the venerable day of the sun, now happily -transformed into the Lord’s day, by the apostolic authority of the Roman -bishop. Heylyn thus testifies:— - - “So natural a power it is in a Christian prince to order things - about religion, that he not only took upon him to command the - day, but also to prescribe the service.”[754] - -The influence of Constantine powerfully contributed to the aid of those -church leaders who were intent upon bringing the forms of pagan worship -into the Christian church. Gibbon thus places upon record the motives of -these men, and the result of their action:— - - “The most respectable bishops had persuaded themselves that - the ignorant rustics would more cheerfully renounce the - superstition of paganism, if they found some resemblance, some - compensation, in the bosom of Christianity. The religion of - Constantine achieved in less than a century, the final conquest - of the Roman Empire: but the victors themselves were insensibly - subdued by the arts of their vanquished rivals.”[755] - -The body of nominal Christians, which resulted from this strange union -of pagan rites with Christian worship, arrogated to itself the title -of Catholic church, while the true people of God, who resisted these -dangerous innovations, were branded as heretics, and cast out of the -church. It is not strange that the Sabbath should lose ground in such a -body, in its struggle with its rival, the festival of the sun. Indeed, -after a brief period, the history of the Sabbath will be found only in -the almost obliterated records of those whom the Catholic church cast out -and stigmatized as heretics. Of the Sabbath in Constantine’s time, Heylyn -says:— - - “As for the Saturday, that retained its wonted credit in the - eastern churches, little inferior to the Lord’s day, if not - plainly equal; not as a Sabbath, think not so; but as a day - designed unto sacred meetings.”[756] - -There is no doubt that, after the great flood of worldliness which -entered the church at the time of Constantine’s pretended conversion, and -after all that was done by himself and by Sylvester in behalf of Sunday, -the observance of the Sabbath became, with many, only a nominal thing. -But the action of the council of Laodicea, to which we shall presently -come, proves conclusively that the Sabbath was still observed, not simply -as a festival, as Heylyn would have it, but as a day of abstinence from -labor, as enjoined in the commandment. The work of Constantine, however, -marks an epoch in the history of the Sabbath and of Sunday. Constantine -was hostile to the Sabbath, and his influence told powerfully against it -with all those who sought worldly advancement. The historian Eusebius was -the special friend and eulogist of Constantine. This fact should not be -overlooked in weighing his testimony concerning the Sabbath. He speaks of -it as follows:— - - “They [the patriarchs] did not, therefore, regard circumcision, - nor observe the Sabbath, nor do we; neither do we abstain - from certain foods, nor regard other injunctions, which Moses - subsequently delivered to be observed in types and symbols, - because such things as these do not belong to Christians.”[757] - -This testimony shows precisely the views of Constantine and the -imperial party relative to the Sabbath. But it does not give the views -of Christians as a whole; for we have seen that the Sabbath had been -extensively retained up to this point, and we shall soon have occasion -to quote other historians, the cotemporaries and successors of Eusebius, -who record its continued observance. Constantine exerted a controlling -influence in the church, and was determined to “have nothing in common -with that most hostile rabble of the Jews.” Happy would it have been had -his aversion been directed against the festivals of the heathen rather -than against the Sabbath of the Lord. - -Before Constantine’s time, there is no trace of the doctrine of the -change of the Sabbath. On the contrary, we have decisive evidence that -Sunday was a day on which ordinary labor was considered lawful and -proper. But Constantine, while yet a heathen, commanded that every kind -of business excepting agriculture should be laid aside on that day. His -law designated the day as a heathen festival, which it actually was. But -within four years after its enactment, Constantine had become, not merely -a professed convert to the Christian religion, but, in many respects, -practically the head of the church, as the course of things at the -council of Nicea plainly showed. His heathen Sunday law, being unrevoked, -was thenceforward enforced in behalf of that day as a Christian festival. -This law gave to the Sunday festival, for the first time, something of a -Sabbatic character. It was now a rest-day from most kinds of business by -the law of the Roman Empire. God’s rest-day was thenceforward more in the -way than ever before. - -But now we come to a fact of remarkable interest. The way having been -prepared, as we have just seen, for the doctrine of the change of the -Sabbath, and the circumstances of the case demanding its production, it -was at this very point brought forward for the _first time_. Eusebius, -the special friend and flatterer of Constantine, was the man who first -put forth this doctrine. In his “Commentary on the Psalms,” he makes the -following statement on Psalm xcii. respecting the change of the Sabbath:— - - “Wherefore as they [the Jews] rejected it [the Sabbath law] the - Word [Christ], by the new covenant, TRANSLATED and TRANSFERRED - the feast of the Sabbath to the morning light, and gave us the - symbol of true rest, viz., the saving Lord’s day, the first - [day] of the light, in which the Saviour of the world, after - all his labors among men, obtained the victory over death, and - passed the portals of Heaven, having achieved a work superior - to the six-days’ creation.”[758] - - “On this day, which is the first [day] of light and of the true - Sun, we assemble, after an interval of six days, and celebrate - holy and spiritual Sabbaths, even all nations redeemed by him - throughout the world, and do those things according to the - spiritual law, which were decreed for the priests to do on the - Sabbath.”[759] - - “And all things whatsoever that it was duty to do on the - Sabbath, these we have transferred to the Lord’s day, as more - appropriately belonging to it, because it has a precedence - and is first in rank, and more honorable than the Jewish - Sabbath.”[760] - -Eusebius was under the strongest temptation to please and even to flatter -Constantine; for he lived in the sunshine of imperial favor. On one -occasion, he went so far as to say that the city of Jerusalem, which -Constantine had rebuilt, might be the New Jerusalem predicted in the -prophecies![761] But perhaps there was no act of Eusebius that could -give Constantine greater pleasure than his publication of such doctrine -as this respecting the change of the Sabbath. The emperor had, by the -civil law, given to Sunday a Sabbatical character. Though he had done -this while yet a heathen, he found it to his interest to maintain this -law after he obtained a commanding position in the Catholic church. -When, therefore, Eusebius came out and declared that Christ transferred -the Sabbath to Sunday, a doctrine never before heard of, and in support -of which he had no Scripture to quote, Constantine could not but feel in -the highest degree flattered that his own Sabbatical edict pertained to -the very day which Christ had ordained to be the Sabbath in place of the -seventh. It was a convincing proof that Constantine was divinely called -to his high position in the Catholic church, that he should thus exactly -identify his work with that of Christ, though he had no knowledge at the -time that Christ had done any work of the kind. - -As no writer before Eusebius had ever hinted at the doctrine of the -change of the Sabbath, and as there is the most convincing proof, as we -have shown, that before his time Sunday possessed no Sabbatic character, -and as Eusebius does not claim that this doctrine is asserted in the -Scriptures, nor in any preceding ecclesiastical writer, it is certain -that he was the father of the doctrine. This new doctrine was not put -forth without some motive. That motive could not have been to bring -forward some neglected passages of the Scriptures; for he does not quote -a single text in its support. But the circumstances of the case plainly -reveal the motive. The new doctrine was exactly adapted to the new order -of things introduced by Constantine. It was, moreover, peculiarly suited -to flatter that emperor’s pride, the very thing which Eusebius was under -the strongest temptation to do. - -It is remarkable, however, that Eusebius, in the very connection in -which he announces this new doctrine, unwittingly exposes its falsity. -He first asserts that Christ changed the Sabbath, and then virtually -contradicts it by indicating the real authors of the change. Thus he -says:— - - “All things whatsoever that it was duty to do on the Sabbath, - these WE have transferred to the Lord’s day.”[762] - -The persons here referred to as the authors of this work are the Emperor -Constantine, and such bishops as Eusebius, who loved the favor of -princes, and Sylvester, the pretended successor of Saint Peter. Two facts -refute the assertion of Eusebius that Christ changed the Sabbath: 1. That -Eusebius, who lived three hundred years after the alleged change, is -the first man who mentions such change; 2. That Eusebius testifies that -himself and others made this change, which they could not have done had -Christ made it at the beginning. But though the doctrine of the change -of the Sabbath was thus announced by Eusebius, it was not seconded by -any writer of that age. The doctrine had never been heard of before, -and Eusebius had simply his own assertion, but no passage of the Holy -Scriptures to offer in its support. - -But after Constantine, the Sabbath began to recover strength, at least -in the eastern churches. Prof. Stuart, in speaking of the period from -Constantine to the council of Laodicea, A. D. 364, says:— - - “The practice of it [the keeping of the Sabbath] was continued - by Christians who were jealous for the honor of the Mosaic law, - and finally became, as we have seen, predominant throughout - Christendom. It was supposed at length that the fourth - commandment did require the observance of the seventh-day - Sabbath (not merely a seventh part of time), and reasoning - as Christians of the present day are wont to do, viz., that - _all_ which belonged to the ten commandments was immutable and - perpetual, the churches in general came gradually to regard the - seventh-day Sabbath as altogether sacred.”[763] - -Prof. Stuart, however, connects with this the statement that Sunday -was honored by all parties. But the council of Laodicea struck a heavy -blow at this Sabbath-keeping in the eastern church. Thus Mr. James, in -addressing the University of Oxford, bears witness:— - - “When the practice of keeping Saturday Sabbaths, which had - become so general at the close of this century, was evidently - gaining ground in the eastern church, a decree was passed in - the council held at Laodicea [A. D. 364] ‘that members of the - church should not rest from work on the Sabbath like Jews, but - should labor on that day, and preferring in honor the Lord’s - day, then if it be in their power should rest from work as - Christians.’”[764] - -This shows conclusively that at that period the observance of the Sabbath -according to the commandment was extensive in the eastern churches. But -the Laodicean council, not only forbade the observance of the Sabbath, -they even pronounced a curse on those who should obey the fourth -commandment! Prynne thus testifies:— - - “It is certain that Christ himself, his apostles, and the - primitive Christians for some good space of time, did - constantly observe the seventh-day Sabbath; ... the evangelists - and St. Luke in the Acts ever styling it the Sabbath day, ... - and making mention of its ... solemnization by the apostles - and other Christians, ... it being still solemnized by many - Christians after the apostles’ times, even till the council - of Laodicea [A. D. 364], as ecclesiastical writers and the - twenty-ninth canon of that council testify, which runs - thus:[765] ‘Because Christians ought not to Judaize, and to - rest in the Sabbath, but to work in that day (which many did - refuse at that time to do). But preferring in honor the Lord’s - day (there being then a great controversy among Christians - which of these two days ... should have precedency) if they - desired to rest they should do this as Christians. Wherefore - if they shall be found to Judaize, let them be accursed - from Christ.’... The seventh-day Sabbath was ... solemnized - by Christ, the apostles and primitive Christians, till the - Laodicean council did in a manner quite abolish the observation - of it.... The council of Laodicea [A. D. 364] ... first settled - the observation of the Lord’s day, and prohibited ... the - keeping of the Jewish Sabbath under an anathema.”[766] - -The action of this council did not extirpate the Sabbath from the eastern -churches, though it did materially weaken its influence, and cause its -observance to become with many only a nominal thing, while it did most -effectually enhance the sacredness and the authority of the Sunday -festival. That it did not wholly extinguish Sabbath-keeping is thus -certified by an old English writer, John Ley:— - - “From the apostles’ time until the council of Laodicea, which - was about the year 364, the holy observation of the Jews’ - Sabbath continued, as may be proved out of many authors; yea, - notwithstanding the decree of that council against it.”[767] - -And Gregory, Bishop of Nyssa, about A. D. 372, uses this expostulation:— - - “With what eyes can you behold the Lord’s day, when you despise - the Sabbath? Do you not perceive that they are sisters, and - that in slighting the one, you affront the other?”[768] - -This testimony is valuable in that it marks the progress of apostasy -concerning the Sabbath. The Sunday festival entered the church, not as -a divine institution, but as a voluntary observance. Even as late as A. -D. 200, Tertullian said that it had only tradition and custom in its -support.[769] - -But in A. D. 372, this human festival had become the sister and equal -of that day which God hallowed in the beginning and solemnly commanded -in the moral law. How worthy to be called the sister of the Sabbath the -Sunday festival actually was, may be judged from what followed. When this -self-styled sister had gained an acknowledged position in the family, she -expelled the other, and trampled her in the dust. In our days, the Sunday -festival claims to be the very day intended in the fourth commandment. - -The following testimonies exhibit the authority of church councils in its -true light. Jortin is quoted by Cox as saying:— - - “In such assemblies, the best and the most moderate men seldom - have the ascendant, and they are often led or driven by others - who are far inferior to them in good qualities.”[770] - -The same writer gives us Baxter’s opinion of the famous Westminster -Assembly. Baxter says:— - - “I have lived to see an assembly of ministers, where three or - four leading men were so prevalent as to form a confession - in the name of the whole party, which had that in it which - particular members did disown. And when about a controverted - article, one man hath charged me deeply with questioning the - words of the church, others, who were at the forming of that - article have laid it all on that same man, the rest being loth - to strive much against him; and so it was he himself was the - church whose authority he so much urged.”[771] - -Such has been the nature of councils in all ages; yet they have ever -claimed infallibility, and have largely used that infallibility in the -suppression of the Sabbath and the establishment of the festival of -Sunday. Of first-day sacredness prior to, and as late as, the time of -Chrysostom, Kitto thus testifies:— - - “Though in later times we find considerable reference to a sort - of _consecration of the day_, it does not seem at any period - of the ancient church to have assumed the form of such an - observance as some modern religious communities have contended - for. Nor do these writers in any instance pretend to allege - _any divine command, or even apostolic practice_, in support - of it.... Chrysostom (A. D. 360) concludes one of his Homilies - by dismissing his audience to their respective ordinary - occupations.”[772] - -It was reserved for modern theologians to discover the divine or -apostolic authority for Sunday observance. The ancient doctors of the -church were unaware that any such authority existed; and hence they -deemed it lawful and proper to engage in usual worldly business on that -day when their religious worship was concluded. Thus, Heylyn bears -witness concerning St. Chrysostom that he - - “Confessed it to be lawful for a man to look unto his worldly - business on the Lord’s day, after the congregation was - dismissed.”[773] - -St. Jerome, a few years after this, at the opening of the fifth century, -in his commendation of the lady Paula, shows his own opinion of Sunday -labor. Thus he says:— - - “Paula, with the women, as soon as they returned home on the - Lord’s day, they sat down severally to their work, and made - clothes for themselves and others.”[774] - -Morer justifies this Sunday labor in the following terms:— - - “If we read they did any work on the Lord’s day, it is to be - remembered that this application to their daily tasks was - not till their worship was quite over, when they might with - innocency enough resume them, because the length of time or - the number of hours assigned for piety was not then so well - explained as in after ages. The state of the church is vastly - different from what it was in those early days. Christians then - for some centuries of years were under persecution and poverty; - and besides their own wants, they had many of them severe - masters who compelled them to work, and made them bestow less - time in spiritual matters than they otherwise would. In St. - Jerome’s age their condition was better, because Christianity - had got into the throne as well as into the empire. Yet - for all this, the entire sanctification of the Lord’s day - proceeded slowly: and that it was the work of time to bring - it to perfection, appears from the several steps the church - made in her constitutions, and from the decrees of emperors - and other princes, wherein the prohibitions from servile and - civil business advanced by degrees from one species to another, - till the day had got a considerable figure in the world. Now, - therefore, the case being so much altered, the most proper use - of citing those old examples is only, in point of doctrine, to - show that ordinary work, as being a compliance with providence - for the support of natural life, is not sinful even on the - Lord’s day, when necessity is loud, and the laws of that church - and nation where we live are not against it. This is what the - first Christians had to say for themselves, in the works they - did on that day. And if those works had been then judged a - prophanation of the festival, I dare believe, they would have - suffered martyrdom rather than been guilty.”[775] - -The bishop of Ely thus testifies:— - - “In St Jerome’s days, and in the very place where he was - residing, the devoutest Christians did ordinarily work upon the - Lord’s day, when the service of the church was ended.”[776] - -St. Augustine, the cotemporary of Jerome, gives a synopsis of the -argument in that age for Sunday observance, in the following words:— - - “It appears from the sacred Scriptures, that this day was a - solemn one; it was the first day of the age, that is of the - existence of our world; in it the elements of the world were - formed; on it the angels were created; on it Christ rose also - from the dead; on it the Holy Spirit descended from Heaven upon - the apostles as manna had done in the wilderness. For these and - other such circumstances the Lord’s day is distinguished; and - therefore the holy doctors of the church have decreed that all - the glory of the Jewish Sabbath is transferred to it. Let us - therefore keep the Lord’s day as the ancients were commanded to - do the Sabbath.”[777] - -It is to be observed that Augustine does not assign among his reasons -for first-day observance, the change of the Sabbath by Christ or his -apostles, or that the apostles observed that day, or that John had -given it the name of Lord’s day. These modern first-day arguments were -unknown to Augustine. He gave the credit of the work, not to Christ or -his inspired apostles, but to the holy doctors of the church, who, of -their own accord, had transferred the glory of the ancient Sabbath to the -venerable day of the sun. The first day of the week was considered in -the fifth century the most proper day for giving holy orders, that is, -for ordinations, and about the middle of this century, says Heylyn, - - “A law [was] made by Leo then Pope of Rome, and generally since - taken up in the western church, that they should be conferred - upon no day else.”[778] - -According to Dr. Justin Edwards, this same pope made also this decree in -behalf of Sunday:— - - “WE ORDAIN, according to the true meaning of the Holy Ghost, - and of the apostles as thereby directed, that on the sacred day - wherein our own integrity was restored, all do rest and cease - from labor.”[779] - -Soon after this edict of the pope, the emperor Leo, A. D. 469, put forth -the following decree:— - - “It is our will and pleasure, that the holy days dedicated to - the most high God, should not be spent in sensual recreations, - or otherwise prophaned by suits of law, especially the Lord’s - day, which we decree to be a venerable day, and therefore - free it of all citations, executions, pleadings, and the - like avocations. Let not the circus or theater be opened, - nor combating with wild beasts be seen on it.... If any will - presume to offend in the premises, if he be a military man, let - him lose his commission; or if other, let his estate or goods - be confiscated.”[780] - -And this emperor determined to mend the breach in Constantine’s law, and -thus prohibit agriculture on Sunday. So he adds:— - - “We command therefore all, as well husbandmen as others, to - forbear work on this day of our restoration.”[781] - -The holy doctors of the church had by this time very effectually -despoiled the Sabbath of its glory, transferring it to the Lord’s day of -Pope Sylvester; as Augustine testifies; yet was not Sabbatical observance -wholly extinguished even in the Catholic church. The historian Socrates, -who wrote about the middle of the fifth century, thus testifies:— - - “For although almost all churches throughout the world - celebrate the sacred mysteries on the Sabbath of every week, - yet the Christians of Alexandria and at Rome, on account of - some ancient tradition, refuse to do this. The Egyptians - in the neighborhood of Alexandria, and the inhabitants of - Thebais, hold their religious meetings on the Sabbath, but do - not participate of the mysteries in the manner usual among - Christians in general—for after having eaten and satisfied - themselves with food of all kinds, in the evening, making their - oblations, they partake of the mysteries.”[782] - -As the church of Rome had turned the Sabbath into a fast some two hundred -years before this, in order to oppose its observance, it is probable that -this was the ancient tradition referred to by Socrates. And Sozomen, the -cotemporary of Socrates, speaks on the same point as follows:— - - “The people of Constantinople, and of several other cities, - assemble together on the Sabbath, as well as on the next day; - which custom is never observed at Rome, or at Alexandria. There - are several cities and villages in Egypt where, contrary to - the usages established elsewhere, the people meet together on - Sabbath evenings; and although they have dined previously, - partake of the mysteries.”[783] - -On the statement of these historians, Cox remarks:— - - “It was their practice to Sabbatize on Saturday, and to - celebrate Sunday as a day of rejoicing and festivity. While, - however, in some places a respect was thus generally paid - to both of these days, the Judaizing practice of observing - Saturday was by the leading churches expressly condemned, - and all the doctrines connected with it steadfastly - resisted.”—_Sabbath Laws_, p. 280. - -The time had now come, when, as stated by Coleman, the observance of -the Sabbath was deemed heretical; and the close of the fifth century -witnessed its effectual suppression in the great body of the Catholic -church. - - - - -CHAPTER XX. - -SUNDAY DURING THE DARK AGES. - - The pope becomes the head of all the churches—The people of - God retire into the wilderness—Sunday to be traced through the - Dark Ages in the history of the Catholic church—State of that - festival in the sixth century—It did not acquire the title of - Sabbath for many ages—Time when it became a day of abstinence - from labor in the east—When in the west—Sunday canon of the - first council of Orleans—Of the council of Arragon—Of the - third council of Orleans—Of a council at Mascon—At Narbon—At - Auxerre—Miracles establishing the sacredness of Sunday—The - pope advises men to atone, by the pious observance of Sunday, - for the sins of the previous week—The Sabbath and Sunday both - strictly kept by a class at Rome who were put down by the - pope—According to Twisse they were two distinct classes—The - Sabbath, like its Lord, crucified between two thieves—Council - of Chalons—At Toledo, in which the Jews were forbidden to keep - the Sabbath and commanded to keep Sunday—First English law for - Sunday—Council at Constantinople—In England—In Bavaria—Canon of - the archbishop of York—Statutes of Charlemagne and canons of - councils which he called—The pope aids in the work—Council at - Paris originates a famous first-day argument—The councils fail - to establish Sunday sacredness—The emperors besought to send - out some more terrible edict in order to compel the observance - of that day—The pope takes the matter in hand in earnest and - gives Sunday an effectual establishment—Other statutes and - canons—Sunday piety of a Norwegian king—Sunday consecrated to - the mass—Curious but obsolete first-day arguments—The eating - of meat forbidden upon the Sabbath by the pope—Pope Urban - II. ordains the Sabbath of the Lord to be a festival for the - worship of the Virgin Mary—Apparition from St. Peter—The pope - sends Eustace into England with a roll that fell from Heaven - commanding Sunday observance under direful penalties—Miracles - which followed—Sunday established in Scotland—Other Sunday laws - down to the Reformation—Sunday always only a human ordinance. - - -The opening of the sixth century witnessed the development of the great -apostasy to such an extent that the man of sin might be plainly seen -sitting in the temple of God.[784] The western Roman Empire had been -broken up into ten kingdoms, and the way was now prepared for the work -of the little horn.[785] In the early part of this century, the bishop -of Rome was made head over the entire church by the emperor of the east, -Justinian.[786] The dragon gave unto the beast his power, and his seat, -and great authority. From this accession to supremacy by the Roman -pontiff, date the “time, times, and dividing of time,” or twelve hundred -and sixty years of the prophecies of Daniel and John.[787] - -The true people of God now retired for safety into places of obscurity -and seclusion, as represented by the prophecy: “The woman fled into the -wilderness, where she hath a place prepared of God, that they should -feed her there a thousand two hundred and threescore days.”[788] Leaving -their history for the present, let us follow that of the Catholic church, -and trace in its record the history of the Sunday festival through the -period of the Dark Ages. Of the fifth and sixth centuries, Heylyn bears -the following testimony:— - - “The faithful being united better than before, became more - uniform in matters of devotion; and in that uniformity did - agree together to give the Lord’s day all the honors of an holy - festival. Yet was not this done all at once, but by degrees; - the fifth and sixth centuries being well-nigh spent before it - came into that height which hath since continued. The emperors - and the prelates in these times had the same affections; both - [being] earnest to advance this day above all other; and to - the edicts of the one and ecclesiastical constitutions of the - other, it stands indebted for many of those privileges and - exemptions which it still enjoyeth.”[789] - -But Sunday had not yet acquired the title of Sabbath. Thus Brerewood -bears testimony:— - - “The name of the Sabbath remained appropriated to the old - Sabbath; and was never attributed to the Lord’s day, not of - many hundred years after our Saviour’s time.”[790] - -And Heylyn says of the term Sabbath in the ancient church:— - - “The Saturday is called amongst them by no other name than that - which formerly it had, the _Sabbath_. So that whenever for a - thousand years and upwards, we meet with _Sabbatum_ in any - writer of what name soever, it must be understood of no day but - _Saturday_.”[791] - -Dr. Francis White, bishop of Ely, also testifies:— - - “When the ancient fathers distinguish and give proper names - to the particular days of the week, they always style the - Saturday, _Sabbatum_, the Sabbath, and the Sunday, or first day - of the week, _Dominicum_, the Lord’s day.”[792] - -It should be observed, however, that the earliest mention of Sunday -as the Lord’s day, is in the writings of Tertullian; Justin Martyr, -some sixty years before, styling it “the day called Sunday;” while the -authoritative application of that term to Sunday was by Sylvester, bishop -of Rome, more than one hundred years after the time of Tertullian. The -earliest mention of Sunday as Christian Sabbath is thus noted by Heylyn:— - - “The first who ever used it to denote the Lord’s day (the - first that I have met with in all this search) is one Petrus - Alfonsus—he lived about the time that Rupertus did—[which was - the beginning of the twelfth century] who calls the Lord’s day - by the name of Christian Sabbath.”[793] - -Of Sunday labor in the eastern church, Heylyn says:— - - “It was near nine hundred years from our Saviour’s birth if - not quite so much, before restraint of husbandry on this day - had been first thought of in the east; and probably being thus - restrained did find no more obedience there than it had done - before in the western parts.”[794] - -Of Sunday labor in the western church, Dr. Francis White thus testifies:— - - “The Catholic church for more than six hundred years after - Christ, permitted labor, and gave license to many Christian - people to work upon the Lord’s day, at such hours as they - were not commanded to be present at the public service by the - precept of the church.”[795] - -But let us trace the several steps by which the festival of Sunday -increased in strength until it attained its complete development. These -will be found at present mostly in the edicts of emperors, and the -decrees of councils. Morer tells us that, - - “Under Clodoveus king of France met the bishops in the first - council of Orleans [A. D. 507], where they obliged themselves - and their successors, to be always at the church on the Lord’s - day, except in case of sickness or some great infirmity. And - because they, with some other of the clergy in those days, - took cognizance of judicial matters, therefore by a council at - Arragon, about the year 518 in the reign of Theodorick, king - of the Goths, it was decreed that ‘No bishop or other person - in holy orders should examine or pass judgment in any civil - controversy on the Lord’s day.’”[796] - -This shows that civil courts were sometimes held on Sunday by the bishops -in those days; otherwise such a prohibition would not have been put -forth. Hengstenberg, in his notice of the third council of Orleans, gives -us an insight into the then existing state of the Sunday festival:— - - “The third council of Orleans, A. D. 538, says in its - twenty-ninth canon: ‘The opinion is spreading amongst the - people, that it is wrong to ride, or drive, or cook food, or - do anything to the house, or the person on the Sunday. But - since such opinions are more Jewish than Christian, that shall - be lawful in future, which has been so to the present time. - On the other hand agricultural labor ought to be laid aside, - _in order that the people may not be prevented from attending - church_.’”[797] - -Observe the reason assigned. It is not lest they violate the law of -the Sabbath, but it is that they may not be kept from church. Another -authority states the case thus:— - - “Labor in the country [on Sunday] was not prohibited till the - council of Orleans, A. D. 538. It was thus an institution of - the church, as Dr. Paley has remarked. The earlier Christians - met in the morning of that day for prayer and singing hymns in - commemoration of Christ’s resurrection, and then went about - their usual duties.”[798] - -In A. D. 588, another council was holden, the occasion of which is thus -stated:— - - “And because, notwithstanding all this care, the day was not - duly observed, the bishops were again summoned to Mascon, a - town in Burgundy, by King Gunthrum, and there they framed - this canon: ‘Notice is taken that Christian people, very much - neglect and slight the Lord’s day, giving themselves as on - other days to common work, to redress which irreverence, for - the future, we warn every Christian who bears not that name in - vain, to give ear to our advice, knowing we have a concern on - us for your good, and a power to hinder you to do evil. Keep - then the Lord’s day, the day of our new birth.’”[799] - -Further legislation being necessary, we are told:— - - “About a year forward, there was a council at Narbon, which - forbid all persons of what country or quality soever, to do - any servile work on the Lord’s day. But if any man presumed to - disobey this canon he was to be fined if a freeman, and if a - servant, severely lashed. Or as Surius represents the penalty - in the edict of King Recaredus, which he put out, near the same - time to strengthen the decrees of the council, ‘Rich men were - to be punished with the loss of a moiety of their estates, - and the poorer sort with perpetual banishment,’ in the year - of grace 590. Another synod was held at Auxerre a city in - Champain, in the reign of Clotair king of France, where it was - decreed ... ‘that no man should be allowed to plow, nor cart, - or do any such thing on the Lord’s day.’”[800] - -Such were some of the efforts made in the sixth century to advance the -sacredness of the Sunday festival. And Morer tells us that, - - “For fear the doctrine should not take without miracles to - support it, Gregory of Tours [about A. D. 590] furnishes us - with several to that purpose.”[801] - -Mr. Francis West, an English first-day writer, gravely adduces one of -these miracles in support of first-day sacredness:— - - “Gregory of Tours reporteth, ‘that a husbandman, who upon the - Lord’s day went to plough his field, as he cleansed his plough - with an iron, the iron stuck so fast in his hand that for two - years he could not be delivered from it, but carried it about - continually, to his exceeding great pain and shame.’”[802] - -In the conclusion of the sixth century, Pope Gregory exhorted the people -of Rome to “expiate on the day of our Lord’s resurrection what was -remissly done for the six days before.”[803] In the same epistle, this -pope condemned a class of men at Rome who advocated the strict observance -of both the Sabbath and the Sunday, styling them the preachers of -Antichrist.[804] This shows the intolerant feeling of the papacy toward -the Sabbath, even when joined with the strict observance of Sunday. It -also shows that there were Sabbath-keepers even in Rome itself as late -as the seventh century; although so far bewildered by the prevailing -darkness that they joined with its observance a strict abstinence from -labor on Sunday. - -In the early part of the seventh century arose another foe to the Bible -Sabbath in the person of Mahomet. To distinguish his followers alike from -those who observed the Sabbath and those who observed the festival of -Sunday, he selected Friday, the sixth day of the week, as their religious -festival. And thus “the Mahometans and the Romanists crucified the -Sabbath, as the Jews and the Romans did the Lord of the Sabbath, between -two thieves, the sixth and first day of the week.”[805] For Mahometanism -and Romanism each suppressed the Sabbath over a wide extent of territory. -About the middle of the seventh century, we have further canons of the -church in behalf of Sunday:— - - “At Chalons, a city in Burgundy, about the year 654, there - was a provincial synod which confirmed what had been done by - the third council of Orleans, about the observation of the - Lord’s day, namely that ‘none should plow or reap, or do any - other thing belonging to husbandry, on pain of the censures - of the church; which was the more minded, because backed with - the secular power, and by an edict menacing such as offended - herein; who if bondmen, were to be soundly beaten, but if free, - had three admonitions, and then if faulty, lost the third part - of their patrimony, and if still obstinate were made slaves - for the future. And in the first year of Eringius, about the - time of Pope Agatho there sat the twelfth council of Toledo in - Spain, A. D. 681, where the Jews were forbid to keep their own - festivals, but so far at least observe the Lord’s day as to - do no manner of work on it, whereby they might express their - contempt of Christ or his worship.’”[806] - -These were weighty reasons indeed for Sunday observance. Nor can it be -thought strange that in the Dark Ages a constant succession of such -things should eventuate in the universal observance of that day. Even the -Jews were to be compelled to desist from Sabbath observance, and to honor -Sunday by resting on that day from their labor. The earliest mention of -Sunday in English statutes appears to be the following:— - - A. D. 692. “Ina, king of the west Saxons, by the advice of - Cenred his father, and Heddes and Erkenwald his bishops, with - all his aldermen and sages, in a great assembly of the servants - of God, for the health of their souls, and common preservation - of the kingdom, made several constitutions, of which this was - the third: ‘If a servant do any work on Sunday by his master’s - order, he shall be free, and the master pay thirty shillings; - but if he went to work on his own head, he shall be either - beaten with stripes, or ransom himself with a price. A freeman, - if he works on this day, shall lose his freedom or pay sixty - shillings; if he be a priest, double.’”[807] - -The same year that this law was enacted in England, the sixth general -council convened at Constantinople, which decreed that, - - “If any bishop or other clergyman, or any of the laity, - absented himself from the church three Sundays together, except - in cases of very great necessity, if a clergyman, he was to be - deposed; if a layman, debarred the holy communion.”[808] - -In the year 747, a council of the English clergy was called under -Cuthbert, archbishop of Canterbury, in the reign of Egbert, king of Kent, -and this constitution made:— - - “It is ordered that the Lord’s day be celebrated with due - veneration, and wholly devoted to the worship of God. And that - all abbots and priests, on this most holy day, remain in their - respective monasteries and churches, and there do their duty - according to their places.”[809] - -Another ecclesiastical statute of the eighth century was enacted at -Dingosolinum in Bavaria, where a synod met about 772 which decreed that, - - “If any man shall work his cart on this day, or do any such - common business, his team shall be presently forfeited to the - public use, and if the party persists in his folly, let him be - sold for a bondman.”[810] - -The English were not behind their neighbors in the good work of -establishing the sacredness of Sunday. Thus we read:— - - A. D. 784. “Egbert, archbishop of York, to show positively - what was to be done on Sundays, and what the laws designed by - prohibiting ordinary work to be done on such days, made this - canon: ‘Let nothing else, saith he, be done on the Lord’s - day, but to attend on God in hymns and psalms and spiritual - songs. Whoever marries on Sunday, let him do penance for seven - days.’”[811] - -In the conclusion of the eighth century, further efforts were made in -behalf of this favored day:— - - “Charles the Great summoned the bishops to Friuli, in Italy, - where ... they decreed [A. D. 791] that all people should, with - due reverence and devotion, honor the Lord’s day.... Under the - same prince another council was called three years later at - Frankford in Germany, and there the limits of the Lord’s day - were determined from Saturday evening to Sunday evening.”[812] - -The five councils of Mentz, Rheims, Tours, Chalons, and Arles, were -all called in the year 813 by Charlemagne. It would be too irksome to -the reader to dwell upon the several acts of these councils in behalf -of Sunday. They are of the same character as those already quoted. -The council of Chalons, however, is worthy of being noticed in that, -according to Morer, - - “They entreated the help of the secular power, and desired the - emperor [Charlemagne] to provide for the stricter observation - of it [Sunday]. Which he accordingly did, and left no stone - unturned to secure the honor of the day. His care succeeded; - and during his reign, the Lord’s day bore a considerable - figure. But after his day, it put on another face.”[813] - -The pope lent a helping hand in checking the profanation of Sunday:— - - “And thereupon Pope Eugenius, in a synod held at Rome about - 826, ... gave directions that the parish priest should admonish - such offenders and wish them to go to church and say their - prayers, lest otherwise they might bring some great calamity on - themselves and neighbors.”[814] - -All this, however, was not sufficient, and so another council was -summoned. At this council was brought forward—perhaps for the first -time—the famous first-day argument now so familiar to all, that Sunday is -proved to be the true Sabbath because that men are struck by lightning -who labor on that day. Thus we read:— - - “But these paternal admonitions turning to little account, a - provincial council was held at Paris three years after ... in - 829, wherein the prelates complain that ‘The Lord’s day was - not kept with reverence as became religion ... which was the - reason that God had sent several judgments on them, and in a - very remarkable manner punished some people for slighting and - abusing it. For, say they, many of us by our own knowledge, and - some by hearsay know, that several countrymen following their - husbandry on this day have been killed with lightning, others, - being seized with convulsions in their joints, have miserably - perished. Whereby it is apparent how high the displeasure of - God was upon their neglect of this day.’ And at last they - conclude that ‘in the first place the priests and ministers, - then kings and princes, and all faithful people be beseeched to - use their utmost endeavors and care that the day be restored - to its honor, and for the credit of Christianity more devoutly - observed for the time to come.’”[815] - -Further legislation being necessary, - - “It was decreed about seven years after in a council at Aken, - under Lewis the Godly, that neither pleadings nor marriages - should be allowed on the Lord’s day.”[816] - -But the law of Charlemagne, though backed with the authority of the -church, as expressed in the canons of the councils already quoted, by -the remissness of Lewis, his successor became very feeble. It is evident -that canons and decrees of councils, though fortified with the mention -of terrible judgments that had befallen transgressors, were not yet -sufficient to enforce the sacred day. Another and more terrific statute -than any yet issued was sought at the hands of the emperor. Thus we read:— - - “Thereupon an address was made to the emperors, Lewis and - Lotharius, that they would be pleased to take some care in it, - and send out some precept or injunction more severe than what - was hitherto extant, to strike terror into their subjects, - and force them to forbear their ploughing, pleading, and - marketing, then grown again into use; which was done about the - year 853; and to that end a synod was called at Rome under the - popedom of Leo IV.”[817] - -The advocates of the first-day Sabbath have in all ages sought for a -law capable of striking terror into those who do not hallow that day. -They still continue the vain endeavor. But if they would honor the day -which God set apart for the Sabbath, they would find in that law of fire -which proceeded from his right hand a statute which renders all human -legislation entirely unnecessary.[818] - -At this synod the pope took the matter in hand in good earnest. Thus -Heylyn testifies that under the emperors, Lewis and Lotharius, a synod -was held at Rome A. D. 853, under pope Leo IV., - - “Where it was ordered more precisely than in former times that - no man should from thenceforth dare to make any markets on the - Lord’s day, no, not for things that were to eat: neither to - do any kind of work that belonged to husbandry. Which canon - being made at Rome, confirmed at Compeigne, and afterwards - incorporated as it was into the body of the canon law, became - to be admitted, without further question, in most parts of - Christendom; especially when the popes had attained their - height, and brought all Christian princes to be at their - devotion. For then the people, who before had most opposed it, - might have justly said, ‘Behold two kings stood not before him, - how then shall we stand?’ Out of which consternation all men - presently obeyed, tradesmen of all sorts being brought to lay - by their labors; and amongst those, the miller, though his work - was easiest, and least of all required his presence.”[819] - -This was a most effectual establishment of first-day sacredness. Five -years after this we read as follows:— - - A. D. 858. “The Bulgarians sent some questions to Pope - Nicholas, to which they desired answers. And that [answer] - which concerned the Lord’s day was that they should desist from - all secular work, etc.”[820] - -Morer informs us respecting the civil power, that, - - “In this century the emperor [of Constantinople] Leo, surnamed - the philosopher, restrained the works of husbandry, which, - according to Constantine’s toleration, were permitted in the - east. The same care was taken in the west, by Theodorius, king - of the Bavarians, who made this order, that ‘If any person - on the Lord’s day yoked his oxen, or drove his wain, his - right-side ox should be forthwith forfeited; or if he made hay - and carried it in, he was to be twice admonished to desist, - which if he did not, he was to receive no less than fifty - stripes.’”[821] - -Of Sunday laws in England in this century, we read:— - - A. D. 876. “Alfred the Great, was the first who united the - Saxon Heptarchy, and it was not the least part of his care to - make a law that among other festivals this day more especially - might be solemnly kept, because it was the day whereon our - Saviour Christ overcame the devil; meaning Sunday, which is - the weekly memorial of our Lord’s resurrection, whereby he - overcame death, and him who had the power of death, that is the - devil. And whereas before the single punishment for sacrilege - committed on any other day, was to restore the value of the - thing stolen, and withal lose one hand, he added that if any - person was found guilty of this crime done on the Lord’s day, - he should be doubly punished.”[822] - -Nineteen years later, the pope and his council still further strengthened -the sacred day. The council of Friburgh in Germany, A. D. 895, under -Pope Formosus, decreed that the Lord’s day, men “were to spend in -prayers, and devote wholly to the service of God, who otherwise might be -provoked to anger.”[823] The work of establishing Sunday sacredness in -England was carried steadily forward:— - - “King Athelston, ... in the year 928, made a law that there - should be no marketing or civil pleadings on the Lord’s day, - under the penalty of forfeiting the commodity, besides a fine - of thirty shillings for each offense.”[824] - -In a convocation of the English clergy about this time, it was decreed -that all sorts of traffic and the holding of courts, &c., on Sunday -should cease. “And whoever transgressed in any of these instances, if a -freeman, he was to pay twelve oræ, if a servant, be severely whipt.” We -are further informed that, - - “About the year 943, Otho, archbishop of Canterbury, had it - decreed that above all things the Lord’s day should be kept - with all imaginable caution, according to the canon and ancient - practice.”[825] - - A. D. 967. King Edgar “commanded that the festival should be - kept from three of the clock in the afternoon on Saturday, till - day-break on Monday.”[826] - - “King Ethelred the younger, son of Edgar, coming to the crown - about the year 1009, called a general council of all the - English clergy, under Elfeagus, archbishop of Canterbury, and - Wolstan, archbishop of York. And there it was required that all - persons in a more zealous manner should observe the Sunday, and - what belonged to it.”[827] - -Nor did the Sunday festival fail to gain a footing in Norway. Heylyn -tells us of the piety of a Norwegian king by the name of Olaus, A. D. -1028. - - “For being taken up one Sunday in some serious thoughts, and - having in his hand a small walking stick, he took his knife and - whittled it as men do sometimes, when their minds are troubled - or intent on business. And when it had been told him as by way - of jest how he had trespassed therein against the Sabbath, he - gathered the small chips together, put them upon his hand, and - set fire unto them, that so, saith Crantzius, he might revenge - that on himself what unawares he had committed against God’s - commandment.”[828] - -In Spain also the work went forward. A council was held at Coy, in -Spain, A. D. 1050, under Ferdinand, king of Castile, in the days of Pope -Leo IX., where it was decreed that the Lord’s day “was to be entirely -consecrated to hearing of mass.”[829] - -To strengthen the sacredness of this venerable day in the minds of the -people, the doctors of the church were not wanting. Heylyn makes the -following statement:— - - “It was delivered of the souls in purgatory by Petrus Damiani, - who lived A. D. 1056, that every Lord’s day they were - manumitted from their pains and fluttered up and down the lake - Avernus, in the shape of birds.”[830] - -At the same time, another argument of a similar kind was brought forward -to render the observance still more strict. Morer informs us respecting -that class who in this age were most zealous advocates of Sunday -observance:— - - “Yet still the others went on in their way; and to induce their - proselytes to spend the day with greater exactness and care, - they brought in the old argument of compassion and charity to - the damned in hell, who during the day, have some respite from - their torments, and the ease and liberty they have is more or - less according to the zeal and degrees of keeping it well.”[831] - -If therefore they would strictly observe this sacred festival, their -friends in hell would reap the benefit, in a respite from their -torments on that day! In a council at Rome, A. D. 1078, Pope Gregory -VII. decreed that as the Sabbath had been long regarded as a fast day, -those who desired to be Christians should on that day abstain from -eating meat.[832] In the eastern division of the Catholic church, in the -eleventh century, the Sabbath was still regarded as a festival, equal -in sacredness with Sunday. Heylyn contrasts with this the action of the -western division of that church:— - - “But it was otherwise of old in the church of Rome, where they - did labor and fast.... And this, with little opposition or - interruption, save that which had been made in the city of Rome - in the beginning of the seventh century, and was soon crushed - by Gregory then bishop there, as before we noted. And howsoever - Urban of that name the second, did consecrate it to the weekly - service of the blessed virgin, and instituted in the council - held at Clermont, A. D. 1095, that our lady’s office should be - said upon it, and that upon that day all Christian folks should - worship her with their best devotion.”[833] - -It would seem that this was a crowning indignity to the Most High. The -memorial of the great Creator was set apart as a festival on which to -worship Mary, under the title of mother of God! In the middle of the -twelfth century, the king of England was admonished not to suffer men -to work upon Sunday. Henry II. entered on the government about the year -1155. - - “Of him it is reported that he had an apparition at Cardiff - (... in South Wales) which from St. Peter charged him, that - upon Sundays throughout his dominions, there should be no - buying or selling, and no servile work done.”[834] - -The sacredness of Sunday was not yet sufficiently established, because -a divine warrant for its observance was still unprovided. The manner -in which this urgent necessity was met is related by Roger Hoveden, a -historian of high repute who lived at the very time when this much-needed -precept was furnished by the pope. Hoveden informs us that Eustace the -abbot of Flaye in Normandy, came into England in the year 1200, to -preach the word of the Lord, and that his preaching was attended by many -wonderful miracles. He was very earnest in behalf of Sunday. Thus Hoveden -says:— - - “At London also, and many other places throughout England, he - effected by his preaching, that from that time forward people - did not dare to hold market of things exposed for sale on the - Lord’s Day.”[835] - -But Hoveden tells us that “the enemy of mankind raised against this -man of God the ministers of iniquity,” and it seems that having no -commandment for Sunday he was in a strait place. The historian continues:— - - “However, the said abbot, on being censured by the ministers - of Satan, was unwilling any longer to molest the prelates of - England by his preaching, but returned to Normandy, unto his - place whence he came.”[836] - -But Eustace, though repulsed, had no thought of abandoning the contest. -He had no commandment from the Lord when he came into England the first -time. But one year’s sojourn on the continent was sufficient to provide -that which he lacked. Hoveden tells us how he returned the following year -with the needed precept:— - - “In the same year [1201], Eustace, abbot of Flaye, returned to - England, and preaching therein the word of the Lord from city - to city, and from place to place, forbade any person to hold a - market of goods on sale upon the Lord’s day. For he said that - the commandment under-written, as to the observance of the - Lord’s day, had come down from Heaven:— - - “THE HOLY COMMANDMENT AS TO THE LORD’S DAY, - - “Which came from Heaven to Jerusalem, and was found upon the - altar of Saint Simeon, in Golgotha, where Christ was crucified - for the sins of the world. The Lord sent down this epistle, - which was found upon the altar of Saint Simeon, and after - looking upon which, three days and three nights, some men fell - upon the earth, imploring mercy of God. And after the third - hour, the patriarch arose, and Acharias, the archbishop, and - they opened the scroll, and received the holy epistle from - God. And when they had taken the same they found this writing - therein:— - - “‘I am the Lord, who commanded you to observe the holy day - of the Lord, and ye have not kept it, and have not repented - of your sins, as I have said in my gospel, “Heaven and earth - shall pass away, but my words shall not pass away.” Whereas, - I caused to be preached unto you repentance and amendment of - life, you did not believe me, I have sent against you the - pagans, who have shed your blood on the earth; and yet you have - not believed; and, because you did not keep the Lord’s day - holy, for a few days you suffered hunger, but soon I gave you - fullness, and after that you did still worse again. Once more, - it is my will, that no one, from the ninth hour on Saturday - until sunrise on Monday, shall do any work except that which is - good. - - “‘And if any person shall do so, he shall with penance make - amends for the same. And if you do not pay obedience to this - command, verily, I say unto you, and I swear unto you, by my - seat and by my throne, and by the cherubim who watch my holy - seat, that I will give you my commands by no other epistle, - but I will open the heavens, and for rain I will rain upon you - stones, and wood, and hot water, in the night, that no one may - take precautions against the same, and that so I may destroy - all wicked men. - - “‘This do I say unto you; for the Lord’s holy day, you shall - die the death, and for the other festivals of my saints which - you have not kept: I will send unto you beasts that have the - heads of lions, the hair of women, the tails of camels, and - they shall be so ravenous that they shall devour your flesh, - and you shall long to flee away to the tombs of the dead, and - to hide yourselves for fear of the beasts; and I will take - away the light of the sun from before your eyes, and will send - darkness upon you, that not seeing, you may slay one another, - and that I may remove from you my face, and may not show mercy - upon you. For I will burn the bodies and the hearts of you, and - of all of those who do not keep as holy the day of the Lord. - - “‘Hear ye my voice, that so ye may not perish in the land, for - the holy day of the Lord. Depart from evil, and show repentance - for your sins. For, if you do not do so, even as Sodom and - Gomorrah shall you perish. Now, know ye, that you are saved by - the prayers of my most holy mother, Mary, and of my most holy - angels, who pray for you daily. I have given unto you wheat and - wine in abundance, and for the same ye have not obeyed me. For - the widows and orphans cry unto you daily, and unto them you - show no mercy. The pagans show mercy, but you show none at all. - The trees which bear fruit, I will cause to be dried up for - your sins; the rivers and the fountains shall not give water. - - “‘I gave unto you a law in Mount Sinai, which you have not - kept. I gave you a law with mine own hands, which you have not - observed. For you I was born into the world, and my festive day - ye knew not. Being wicked men, ye have not kept the Lord’s day - of my resurrection. By my right hand I swear unto you, that - if you do not observe the Lord’s day, and the festivals of my - saints, I will send unto you the pagan nations, that they may - slay you. And still do you attend to the business of others, - and take no consideration of this? For this will I send against - you still worse beasts, who shall devour the breasts of your - women. I will curse those who on the Lord’s day have wrought - evil. - - “‘Those who act unjustly towards their brethren, will I curse. - Those who judge unrighteously the poor and the orphans upon the - earth, will I curse. For me you forsake, and you follow the - prince of this world. Give heed to my voice, and you shall have - the blessing of mercy. But you cease not from your bad works, - nor from the works of the devil. Because you are guilty of - perjuries and adulteries, therefore the nations shall surround - you, and shall, like beasts, devour you.’”[837] - -That such a document was actually brought into England at this time, -and in the manner here described, is so amply attested as to leave no -doubt.[838] Matthew Paris, like Hoveden, was actually a cotemporary of -Eustace. Hoveden properly belongs to the twelfth century, for he died -shortly after the arrival of Eustace with his roll. But Matthew Paris -belongs to the thirteenth, as he was but young at the time this roll -(A. D. 1201) was brought into England. Both have a high reputation for -truthfulness. In speaking of the writers of that century, Mosheim bears -the following testimony to the credibility of Matthew Paris:— - - “Among the historians, the _first place_ is due to Matthew - Paris, a writer of the _highest merit_, both in point of - _knowledge_ and _prudence_.”[839] - -And Dr. Murdock says of him:— - - “He is accounted the best historian of the Middle Ages, - learned, independent, honest, and judicious.”[840] - -Matthew Paris relates the return of the abbot Eustachius (as he spells -the name) from Normandy, and gives us a copy of the roll which he -brought, and an account of its fall from Heaven as related by the abbot -himself. He also tells us how the abbot came by it, tracing the history -of the roll from the point when the patriarch gathered courage to take it -into his hands, till the time when our abbot was commissioned to bring it -into England. Thus he says:— - - “But when the patriarch and clergy of all the holy land had - diligently examined the contents of this epistle, it was - decreed in a general deliberation that the epistle should be - sent to the judgment of the Roman pontiff, seeing that whatever - he decreed to be done, would please all. And when at length the - epistle had come to the knowledge of the lord pope, immediately - he ordained heralds, who being sent through different parts of - the world, preached every where the doctrine of this epistle, - the Lord working with them and confirming their words by signs - following. Among whom the abbot of Flay, Eustachius by name, a - devout and learned man, having entered the kingdom of England - did there shine with many miracles.”[841] - -Now we know what the abbot was about during the year that he was -absent from England. He could not establish first-day sacredness by his -first mission to England, for he had no divine warrant in its behalf. -He therefore retired from the mission long enough to make known the -necessities of the case to the “lord pope.” But when he came the second -time he brought the divine mandate for Sunday, and with it the commission -of the pope, authorizing him to proclaim that mandate to the people, and -informing them that it was sent to His Holiness from Jerusalem by those -who saw it fall from Heaven. Had Eustace framed this document himself, -and then forged a commission from the pope, a few months would have -discovered the imposture. But their genuineness was never questioned as -is shown by the preservation of this roll by the best historians of that -time. We therefore trace the responsibility for this roll directly to -the pope of Rome. The statement of the pope that he received it from the -hands of those who saw it fall from Heaven is the guaranty given by His -Holiness to the people that the roll came from God. The historians then -living, who record this transaction, were able to satisfy themselves that -Eustace brought the roll from the pope; and they believed the pope’s -statement that he had received it from Heaven. It was Innocent III. who -filled the office of pope at this time, of whom Bower speaks thus:— - - “Innocent was perfectly well qualified to raise the papal - power and authority to the highest pitch, and we shall see him - improving, with great address, every opportunity that offered - to compass that end.”[842] - -Another eminent authority makes this statement:— - - “The external circumstances of his time also furthered - Innocent’s views, and enabled him to make his pontificate the - most marked in the annals of Rome; the culminating point of - the temporal as well as the spiritual supremacy of the Roman - See.”[843] - - “His pontificate may be fairly considered to have been the - period of the highest power of the Roman See.”[844] - -The dense darkness of the Dark Ages still covered the earth when that -pontiff filled the papal throne who raised the papacy to its highest -elevation. Two facts worthy of much thought should here be named in -connection:— - -1. The first act of papal usurpation was by an edict in behalf of -Sunday.[845] - -2. The utmost hight of papal usurpation was marked by the pope’s act of -furnishing a divine precept for Sunday observance. - -The mission of Eustace was attested by miracles which are worthy of -perusal by those who believe in first-day sacredness because their -fathers thus believed. Here they may learn what was done six centuries -since, to fix these ideas in the minds of their fathers. Eustace came to -York, in the north of England, and, meeting an honorable reception, - - “Preached the word of the Lord, and on the breaking of the - Lord’s day and the other festivals, and imposed upon the people - penance and gave absolution, upon condition that in future - they would pay due reverence to the Lord’s day and the other - festivals of the saints, doing therein no servile work.”[846] - - “Upon this, the people who were dutiful to God at his - preaching, vowed before God that, for the future, on the - Lord’s day, they would neither buy nor sell any thing, unless, - perchance, victuals and drink to wayfarers.”[847] - -The abbot also made provision for the collection of alms for the benefit -of the poor, and forbade the use of the churches for the sale of goods, -and for the pleading of causes. Upon this, the king interfered as -follows:— - - “Accordingly, through these and other warnings of this - holy man, the enemy of mankind being rendered envious, - he put it into the heart of the king and of the princes - of darkness to command that all who should observe the - before stated doctrines, and more especially all those who - had discountenanced the markets on the Lord’s day, should - be brought before the king’s court of justice, to make - satisfaction as to the observance of the Lord’s day.”[848] - -The markets on the Lord’s day, it seems, were held in the churches, and -Eustace was attempting to suppress these when he forbade the sale of -goods in the churches. And now to confirm the authority of the roll, -and to neutralize the opposition of the king, some very extraordinary -prodigies were reported. The roll forbade labor “from the ninth hour -(that is 3 P. M.) on Saturday until sunrise on Monday.” Now read what -happened to the disobedient:— - - “One Saturday, a certain carpenter of Beverly, who, after the - ninth hour of the day was, contrary to the wholesome advice - of his wife, making a wooden wedge, fell to the earth, being - struck with paralysis. A woman also, a weaver, who, after the - ninth hour, on Saturday, in her anxiety to finish a part of - the web, persisted in so doing, fell to the ground, struck - with paralysis, and lost her voice. At Rafferton also, a vill - belonging to Master Roger Arundel, a man made for himself a - loaf and baked it under the ashes, after the ninth hour on - Saturday, and ate thereof, and put part of it by till the - morning, but when he broke it on the Lord’s day blood started - forth therefrom; and he who saw it bore witness, and his - testimony is true. - - “At Wakefield, also, one Saturday, while a miller was, after - the ninth hour, attending to grinding his corn, there suddenly - came forth, instead of flour, such a torrent of blood, that the - vessel placed beneath was nearly filled with blood, and the - mill-wheel stood immovable, in spite of the strong rush of the - water; and those who beheld it wondered thereat, saying, ‘Spare - us, O Lord, spare thy people!’ - - “Also, in Lincolnshire a woman had prepared some dough, and - taking it to the oven after the ninth hour on Saturday, she - placed it in the oven, which was then at a very great heat; but - when she took it out, she found it raw, on which she again put - it into the oven, which was very hot; and, both on the next - day, and on Monday, when she supposed that she should find the - loaves baked, she found raw dough. - - “In the same county also, when a certain woman had prepared her - dough, intending to carry it to the oven, her husband said to - her, ‘It is Saturday, and it is now past the ninth hour, put it - one side till Monday;’ on which the woman, obeying her husband, - did as he commanded; and so, having covered over the dough with - a linen cloth, on coming the next day to look at the dough, to - see whether it had not, in rising, through the yeast that was - in it, gone over the sides of the vessel, she found there the - loaves ready made by the divine will, and well baked, without - any fire of the material of this world. This was a change - wrought by the right hand of Him on high.”[849] - -The historian laments that these miracles were lost upon the people, and -that they feared the king more than they feared God, and so “like a dog -to his vomit, returned to the holding of markets on the Lord’s day.”[850] -Such was the first attempt in England after the apparition of St. Peter, -A. D. 1155, to supply divine authority for Sunday observance. “It shows,” -as Morer quaintly observes, “how industrious men were in those times -to have this great day solemnly observed.”[851] And Gilfillan, who has -occasion to mention the story of the roll from Heaven, has not one word -of condemnation for the pious fraud in behalf of Sunday, but he simply -speaks of our abbot as “This ardent person.”[852] - -Two years after the arrival of Eustace in England with his roll, A. D. -1203, a council was held in Scotland concerning the introduction and -establishment of the Lord’s day in that kingdom.[853] The roll that had -fallen from Heaven to supply the lack of scriptural testimony in behalf -of this day, was admirably adapted to the business of this council, -though Dr. Heylyn informs us that the Scotch were so ready to comply -with the pope’s wishes that the packet from the court of Heaven and the -accompanying miracles were not needed.[854] Yet Morer asserts that the -packet was actually produced on this occasion:— - - “To that end it was again produced and read in a council of - Scotland, held under [pope] Innocent III., ... A. D. 1203, in - the reign of King William, who ... passed it into a law that - Saturday from twelve at noon ought to be accounted holy, and - that no man shall deal in such worldly business as on feast - days were forbidden. As also that at the tolling of a bell, the - people were to be employed in holy actions, going to sermons - and the like, and to continue thus until Monday morning, a - penalty being laid on those who did the contrary. About the - year 1214, which was eleven years after, it was again enacted, - in a parliament at Scone, by Alexander III., king of the Scots, - that none should fish in any waters, from Saturday after - evening prayer, till sunrising on Monday, which was afterward - confirmed by King James I.”[855] - -The sacredness of this papal Lord’s day seems to have been more easily -established by taking in with it a part of the ancient Sabbath. The work -of establishing this institution was everywhere carried steadily forward. -Of England we read:— - - “In the year 1237, Henry III. being king, and Edmund de Abendon - archbishop of Canterbury, a constitution was made, requiring - every minister to forbid his parishioners the frequenting of - markets on the Lord’s day, and leaving the church, where they - ought to meet and spend the day in prayer and hearing the word - of God. And this on pain of excommunication.”[856] - -Of France we are informed:— - - “The council of Lyons sat about the year 1244, and it - restrained the people from their ordinary work on the Lord’s - day, and other festivals on pain of ecclesiastical censures.” - - A. D. 1282. The council of Angeirs in France “forbid millers by - water or otherwise to grind their corn from Saturday evening - till Sunday evening.”[857] - -Nor were the Spaniards backward in this work:— - - A. D. 1322. This year “a synod was called at Valladolid in - Castile, and then was ratified what was formerly required, - that ‘none should follow husbandry, or exercise himself in any - mechanical employment on the Lord’s day, or other holy days, - but where it was a work of necessity or charity, of which the - minister of the parish was to be judge.’”[858] - -The rulers of the church and realm of England were diligent in -establishing the sacredness of this day. Yet the following statutes -show that they were not aware of any Bible authority for enforcing its -observance:— - - A. D. 1358. “Istippe, archbishop of Canterbury, with very great - concern and zeal, expresses himself thus: ‘We have it from - the relation of very credible persons, that in divers places - within our province, a very naughty, nay, damnable custom has - prevailed, to hold fairs and markets on the Lord’s day.... - Wherefore by virtue of canonical obedience, we strictly charge - and command your brotherhood, that if you find your people - faulty in the premises, you forthwith admonish or cause them - to be admonished to refrain going to markets or fairs on the - Lord’s day.... And as for such who are obstinate and speak - or act against you in this particular, you must endeavor to - restrain them by ecclesiastical censures and by all lawful - means put a stop to these extravagances.’ - - “Nor was the civil power silent; for much about that time King - Edward made an act that wool should not be shown at the staple - on Sundays and other solemn feasts in the year. In the reign of - King Henry VI., Dr. Stafford being archbishop of Canterbury, - A. D. 1444, it was decreed that fairs and markets should no - more be kept in churches and church-yards on the Lord’s day, or - other festivals, except in time of harvest.”[859] - -Observe that fairs and markets were held in the churches in England on -Sundays as late as 1444! And even later than this such fairs were allowed -in harvest time. On the European continent the sacredness of Sunday -was persistently urged. The council of Bourges urges its observance as -follows:— - - A. D. 1532. “The Lord’s day and other festivals were instituted - for this purpose, that faithful Christians abstaining from - external work, might more freely, and with greater piety devote - themselves to God’s worship.”[860] - -They did not seem to be aware of the fact however that when the fear of -God is taught by the precepts of men such worship is vain.[861] The -council of Rheims, which sat the next year, made this decree:— - - A. D. 1533. “Let the people assemble at their parish churches - on the Lord’s day, and other holidays, and be present at mass, - sermons and vespers. Let no man on these days give himself to - plays or dances, especially during service.” And the historian - adds: “In the same year another synod at Tours, ordered the - Lord’s day and other holidays to be reverently observed under - pain of excommunication.”[862] - -A council which assembled the following year thus frankly confessed the -divine origin of the Sabbath, and the human origin of that festival which -has supplanted it:— - - A. D. 1584. “Let all Christians remember that the seventh day - was consecrated by God, and hath been received and observed, - not only by the Jews, but by all others who pretend to worship - God; though we Christians have changed their Sabbath into the - Lord’s day. A day therefore to be kept, by forbearing all - worldly business, suits, contracts, carriages, &c., and by - sanctifying the rest of mind and body, in the contemplation - of God and things divine, we are to do nothing but works of - charity, say prayers, and sing psalms.”[863] - -We have thus traced Sunday observance in the Catholic church down to a -period subsequent to the Reformation. That it is an ordinance of man -which has usurped the place of the Bible Sabbath is most distinctly -confessed by the council last quoted. Yet they endeavor to make amends -for their violation of the Sabbath by spending Sunday in charity, -prayers, and psalms: a course too often adopted at the present time to -excuse the violation of the fourth commandment. Who can read this long -list of Sunday laws, not from the “one Law-giver who is able to save and -to destroy,” but from popes, emperors, and councils, without adopting the -sentiment of Neander: “The festival of Sunday, like all other festivals, -was always only a human ordinance?” - - - - -CHAPTER XXI. - -TRACES OF THE SABBATH DURING THE DARK AGES. - - The Dark Ages defined—Difficulty of tracing the people - of God during this period—The Sabbath effectually - suppressed in the Catholic church at the close of the fifth - century—Sabbath-keepers in Rome about A. D. 600—The Culdees - of Great Britain—Columba probably a Sabbath-keeper—The - Waldenses—Their antiquity—Their wide extent—Their - peculiarities—Sabbatarian character of a part of this - people—Important facts respecting the Waldenses and the - Romanists—Other bodies of Sabbatarians—The Cathari—The - Arnoldistæ—The Passaginians—The Petrobruysians—Gregory VII. - about A. D. 1074 condemns the Sabbath-keepers—The Sabbath - in Constantinople in the eleventh century—A portion of the - Anabaptists—Sabbatarians in Abyssinia and Ethiopia—The - Armenians of the East Indies—The Sabbath retained through the - Dark Ages by those who were not in the communion of the Romish - church. - - -With the accession of the Roman bishop to supremacy began the Dark -Ages;[864] and as he increased in strength, the gloom of darkness settled -with increasing intensity upon the world. The highest elevation of the -papal power marks the latest point in the Dark Ages before the first -gray dawn of twilight.[865] That power was providentially weakened -preparatory to the reformation of the sixteenth century, when the light -of advancing day began to manifestly dissipate the gross darkness which -covered the earth. The difficulty of tracing the true people of God -through this period is well set forth in the following language of -Benedict:— - - “As scarcely any fragment of their history remains, all we - know of them is from accounts of their enemies, which were - always uttered in the style of censure and complaint; and - without which we should not have known that millions of them - ever existed. It was the settled policy of Rome to obliterate - every vestige of opposition to her doctrines and decrees; - everything heretical, whether persons or writings, by which the - faithful would be liable to be contaminated and led astray. - In conformity to this their fixed determination, all books - and records of their opposers were hunted up and committed - to the flames. Before the art of printing was discovered in - the fifteenth century, all books were made with the pen; the - copies, of course, were so few that their concealment was much - more difficult than it would be now; and if a few of them - escaped the vigilance of the inquisitors, they would soon be - worn out and gone. None of them could be admitted and preserved - in the public libraries of the Catholics, from the ravages of - time and of the hands of barbarians with which all parts of - Europe were at different periods overwhelmed.”[866] - -The first five centuries of the Christian era accomplished the -suppression of the Sabbath in those churches which were under the -special control of the Roman pontiff. Thenceforward we must look for the -observers of the Sabbath outside the communion of the church of Rome. It -was predicted that the Roman power should cast down the truth to the -ground.[867] The Scriptures set forth the law of God as his truth.[868] -The Dark Ages were the result of this work of the great apostasy. So -dense and all-pervading was the darkness, that God’s pure truth was more -or less obscured even with the true people of God in their places of -retirement. - -About the year 600, as we have seen, there was in the city of Rome -itself a class of Sabbath-keeping Christians who were very strict in -the observance of the fourth commandment. It has been said of them that -they joined with this a strict abstinence from labor on Sunday. But Dr. -Twisse, a learned first-day writer who has particularly examined the -record respecting them, asserts that this Sunday observance pertained to -“other persons, different from the former.”[869] These Sabbath-keepers -were not Romanists, and the pope denounced them in strong language. - -The Christians of Great Britain, before the mission of Augustine to that -country, A. D. 596, were not in subjection to the bishop of Rome. They -were in an eminent degree Bible Christians. They are thus described:— - - “The Scottish church, when it first meets the eye of - civilization, is not Romish, nor even prelatical. When the - monk Augustine, with his forty missionaries, in the time of - the Saxon Heptarchy, came over to Britain under the auspices - of Gregory, the bishop of Rome, to convert the barbarian - Saxons, he found the northern part of the island already - well-nigh filled with Christians and Christian institutions. - These Christians were the Culdees, whose chief seat was the - little island of Hi or Iona, on the western coast of Scotland. - An Irish presbyter, Columba, feeling himself stirred with - missionary zeal, and doubtless knowing the wretched condition - of the savage Scots and Picts, in the year 565, took with him - twelve other missionaries, and passed over to Scotland. They - fixed their settlement on the little island just named, and - from that point became the missionaries of all Scotland, and - even penetrated into England.[870] - - “The people in the south of England converted by Augustine and - his assistants, and those in the north who had been won by - Culdee labor, soon met, as Christian conquest advanced from - both sides; and when they came together, it was soon seen - that Roman and Culdee Christianity very decidedly differed in - a great many respects. The Culdees, for the most part, had a - simple and primitive form of Christianity, while Rome presented - a vast accumulation of superstitions, and was arrayed in her - well-known pomp.[871] - - “The Culdee went to Iona that in quiet, with meditation, study, - and prayer, he might fit himself for going out into the world - as a missionary. Indeed, Iona was a great mission institute, - where preachers were trained who evangelized the rude tribes of - Scotland in a very short time. To have done such a work as this - in less than half a century implies apostolic activity, purity, - and success.[872] - - “After the success of Agustine and his monks in England, the - Culdees had shut themselves up within the limits of Scotland, - and had resisted for centuries all the efforts of Rome to win - them over. At last, however, they were overthrown by their own - rulers.”[873] - -There is strong incidental evidence that Columba, the leading minister -of his time among the Culdees, was an observer of the ancient Sabbath -of the Bible. On this point I quote two standard authors of the Roman -Catholics. They certainly have no motive to put such words as I here -quote, fraudulently into the mouth of Columba, for they claim him as a -saint, and they are no friends of the Bible Sabbath. Nor can we see how -Columba could have used these words with satisfaction, as he evidently -did, when dying, had he all his life long been a violator of the ancient -rest-day of the Lord. Here are the words of Dr. Alvan Butler:— - - “Having continued his labors in Scotland thirty-four years, - he clearly and openly foretold his death, and on Saturday the - ninth of June said to his disciple Diermit: ‘This day is called - the Sabbath, that is, the day of rest, and such will it truly - be to me; for it will put an end to my labors.’”[874] - -Another distinguished Catholic author gives us his dying words thus:— - - “To-day is Saturday, the day which the Holy Scriptures call the - Sabbath, or rest. And it will be truly my day of rest, for it - shall be the last of my laborious life.”[875] - -These words show, 1. That Columba believed that Saturday was the true -Bible Sabbath. 2. That he did not believe the Sabbath had been changed to -Sunday. 3. That this confession of faith respecting the Bible Sabbath was -made with evident satisfaction, though in view of immediate death. Did -any first-day man ever recur with pleasure on his death-bed to the fact -that Saturday is the Bible Sabbath? - -But Gilfillan quotes these words of Columba as spoken in behalf of -Sunday! In giving a list of eminent men who have asserted the change of -the Sabbath, or who have called Sunday the Sabbath, and have taught that -it should be observed as a day of sacred rest, he brings in Columba -thus:— - - “The testimony of Columba is specially interesting, as it - expresses the feelings of the heart at a moment which tests - the sincerity of faith, and the value of a creed: ‘This day,’ - he said to his servant, ‘in the sacred volume is called the - Sabbath, that is, rest; and will indeed be a Sabbath to me, - for it is to me the last day of this toilsome life, the - day on which I am to rest (sabbatize), after all my labors - and troubles, for on this coming sacred night of the Lord - (_Dominica nocte_), at the midnight hour, I shall, as the - Scriptures speak, go the way of my fathers.’”[876] - -But this day which Columba said “will indeed be a Sabbath to me” was not -Sunday but Saturday. - -Among the dissenters from the Romish church in the period of the Dark -Ages, the first place perhaps is due to the Waldenses, both for their -antiquity and the wide extent of their influence and doctrine. Benedict -quotes from their enemies respecting the antiquity of their origin:— - - “We have already observed from Claudius Seyssel, the popish - archbishop, that one Leo was charged with originating the - Waldensian heresy in the valleys, in the days of Constantine - the Great. When those severe measures emanated from the Emperor - Honorious against rebaptizers, the Baptists left the seat of - opulence and power, and sought retreats in the country, and in - the valleys of Piedmont; which last place in particular became - their retreat from imperial oppression.”[877] - -Dean Waddington quotes the following from Rainer Saccho, a popish writer, -who had the best means of information respecting them:— - - “There is no sect so dangerous as the Leonists, for three - reasons: first, it is the most ancient—some say as old as - Sylvester [pope in Constantine’s time], others as the apostles - themselves. Secondly, it is very generally disseminated: there - is no country where it has not gained some footing. Thirdly, - while other sects are profane and blasphemous, this retains the - utmost show of piety; they live justly before men, and believe - nothing respecting God which is not good.”[878] - -Mr. Jones gives Saccho’s own opinion as follows:— - - “Their enemies confirm their great antiquity. Reinerius Saccho, - an inquisitor, and one of their most cruel persecutors, who - lived only eighty years after Waldo [A. D. 1160], admits - that the Waldenses flourished five hundred years before that - preacher. Gretser, the Jesuit, who also wrote against the - Waldenses, and had examined the subject fully, not only admits - their great antiquity, but declares his firm belief that the - Toulousians and Albigenses condemned in the years 1177 and - 1178, were no other than the Waldenses.”[879] - -Jortin dates their withdrawal into the wilderness of the Alps as follows:— - - “A. D. 601. In the seventh century, Christianity was propagated - in China by the Nestorians; and the Valdenses, who abhorred the - papal usurptions, are supposed to have settled themselves in - the valleys of Piedmont. Monkery flourished prodigiously, and - the monks and popes were in the firmest union.”[880] - -President Edwards says:— - - “Some of the popish writers themselves own, that this people - never submitted to the church of Rome. One of the popish - writers, speaking of the Waldenses, says, The heresy of the - Waldenses is the oldest heresy in the world. It is supposed - that they first betook themselves to this place among the - mountains, to hide themselves from the severity of the heathen - persecutions which existed before Constantine the Great. And - thus the woman fled into the wilderness from the face of the - serpent. Rev. 12:6, 14. ‘And to the woman were given two wings - of a great eagle, that she might fly into the wilderness, into - her place, where she is nourished for a time, and times, and - half a time, from the face of the serpent.’ The people being - settled there, their posterity continued [there] from age to - age; and being, as it were, by natural walls, as well as by - God’s grace, separated from the rest of the world, they never - partook of the overflowing corruption.”[881] - -Benedict makes other quotations relative to their origin:— - - “Theodore Belvedre, a popish monk, says that the heresy had - always been in the valleys. In the preface to the French Bible - the translators say that they [the Waldenses] have always had - the full enjoyment of the heavenly truth contained in the Holy - Scriptures ever since they were enriched with the same by the - apostles; having in fair MSS. preserved the entire Bible in - their native tongue from generation to generation.”[882] - -Of the extent to which they spread in the countries of Europe, Benedict -thus speaks:— - - “In the thirteenth century, from the accounts of Catholic - historians, all of whom speak of the Waldenses in terms of - complaint and reproach, they had founded individual churches, - or were spread out in colonies in Italy, Spain, Germany, - the Netherlands, Bohemia, Poland, Lithuania, Albania, - Lombardy, Milan, Romagna, Vicenza, Florence, Veleponetine, - Constantinople, Philadelphia, Sclavonia, Bulgaria, Diognitia, - Livonia, Sarmatia, Croatia, Dalmatia, Briton and Piedmont.”[883] - -And Dr. Edgar gives the words of an old historian as follows:— - - “The Waldensians, says Popliner, spread, not only through - France, but also through nearly all the European coasts, and - appeared in Gaul, Spain, England, Scotland, Italy, Germany, - Bohemia, Saxony, Poland, and Lithuania.”[884] - -According to the testimony of their enemies, they were to some extent -divided among themselves. Dr. Allix quotes an old Romish writer who says -of that portion of them who were called Cathari:— - - “They are also divided amongst themselves; so what some of them - say is again denied by others.”[885] - -And Crosby makes a similar statement:— - - “There were several sects of Waldenses or Albigenses, like as - there are of Dissenters in England. Some of these did deny all - baptism, others only the baptism of infants. That many of them - were of this latter opinion, is affirmed in several histories - of this people, as well ancient as modern.”[886] - -Some of their enemies affirm that they reject the Old Testament; -but others, with much greater truthfulness, bear a very different -testimony.[887] Thus a Romish inquisitor, as quoted by Allix, bears -testimony concerning those in Bohemia:— - - “They can say a great part of the Old and New Testaments - by heart. They despise the decretals, and the sayings and - expositions of holy men, and only cleave to the text of - Scripture.... [They say] that the doctrine of Christ and - the apostles is sufficient to salvation, without any church - statutes and ordinances. That the traditions of the church - are no better than the traditions of the Pharisees; and that - greater stress is laid on the observation of human traditions - than on the keeping of the law of God. Why do you transgress - the law of God by your traditions?... They contemn all - approved ecclesiastical customs which they do not read of in - the gospel, as the observation of Candlemas, Palm Sunday, the - reconciliation of penitents, the adoration of the cross on - Good Friday. They despise the feast of Easter, and all other - festivals of Christ and the saints, because of their being - multiplied to that vast number, and say that one day is as - good as another, and work upon holy days, where they can do it - without being taken notice of.”[888] - -Dr. Allix quotes a Waldensian document of A. D. 1100, entitled the “Noble -Lesson,” and remarks:— - - “The author upon supposal that the world was drawing to an - end, exhorts his brethren to prayer, to watchfulness, to a - renouncing of all worldly goods.... - - “He sets down all the judgments of God in the Old Testament - as the effects of a just and good God; and in particular the - decalogue as a law given by the Lord of the whole world. He - repeats the several articles of the law, not forgetting that - which respects idols.”[889] - -Their religious views are further stated by Allix:— - - “They declare themselves to be the apostles’ successors, - to have apostolical authority, and the keys of binding and - loosing. They hold the church of Rome to be the whore of - Babylon, and that all that obey her are damned, especially - the clergy that are subject to her since the time of Pope - Sylvester.... They hold that none of the ordinances of the - church that have been introduced since Christ’s ascension - ought to be observed, as being of no worth; the feasts, fasts, - orders, blessings, offices of the church and the like, they - utterly reject.”[890] - -A considerable part of the people called Waldenses bore the significant -designation of _Sabbati_, or _Sabbatati_, or _Insabbatati_. Mr. Jones -alludes to this fact in the following words:— - - “Because they would not observe saints’ days, they were falsely - supposed to neglect the Sabbath also, and called _Insabbatati_ - or _Insabbathists_.”[891] - -Mr. Benedict makes the following statement:— - - “We find that the Waldenses were sometimes called - _Insabbathos_, that is, regardless of Sabbaths. Mr. Milner - supposes this name was given to them because they observed - not the Romish festivals, and rested from their ordinary - occupations only on Sundays. A Sabbatarian would suppose that - it was because they met for worship on the seventh day, and did - regard not the first-day Sabbath.”[892] - -Mr. Robinson gives the statements of three classes of writers respecting -the meaning of these names, which were borne by the Waldenses. But -he rejects them all, alleging that these persons were led to these -conclusions by the apparent meaning of the words, and not by the facts. -Here are his words:— - - “Some of these Christians were called _Sabbati_, _Sabbatati_, - _Insabbatati_, and more frequently _Inzabbatati_. Led astray - by sound without attending to facts, one says they were so - named from the Hebrew word Sabbath, because they kept the - Saturday for the Lord’s day. Another says they were so called - because they rejected all the festivals or Sabbaths in the low - Latin sense of the word, which the Catholic church religiously - observed. A third says, and many with various alterations and - additions have said after him, they were called so from _sabot_ - or _zabot_, a shoe, because they distinguished themselves - from other people by wearing shoes marked on the upper part - with some peculiarity. Is it likely that people who could not - descend from their mountains without hazarding their lives - through the furious zeal of the inquisitors, should tempt - danger by affixing a visible mark on their shoes? Besides the - shoe of the peasants happens to be famous in this country; it - was of a different fashion, and was called abarca.”[893] - -Mr. Robinson rejects these three statements, and then gives his own -judgment that they were so called because they lived in the mountains. -These four views cover all that has been advanced relative to the meaning -of these names. But Robinson’s own explanation is purely fanciful, and -seems to have been adopted by no other writer. He offers, however, -conclusive reasons for rejecting the statement that they took their name -from their shoes. There remain, therefore, only the first and second -of these four statements, which are that they were called by these -names because they kept the Saturday for the Lord’s day, and because -they did not keep the sabbaths of the papists. These two statements -do not conflict. In fact, if one of them be true, it almost certainly -follows that the other one must be true also. There would be in such -facts something worthy to give a distinguishing name to the true -people of God, surrounded by the great apostasy; and the natural and -obvious interpretation of the names would disclose the most striking -characteristic of the people who bore them. - -Jones and Benedict agree with Robinson in rejecting the idea that the -Waldenses received these names from their shoes. Mr. Jones held, on -the contrary, that they were given them because they did not keep the -Romish festivals.[894] Mr. Benedict favors the view that it was because -they kept the seventh day.[895] But let us now see who they are that -make these statements respecting the observance of the Sabbath by the -Waldenses, that Robinson alludes to in this place. He quotes out of -Gretser the words of the historian Goldastus as follows:— - - “Insabbatati [they were called] not because they were - circumcised, but because they kept the Jewish Sabbath.”[896] - -Goldastus was “a learned historian and jurist, born near Bischofszell in -Switzerland in 1576.” He died in 1635.[897] He was a Calvinist writer of -note.[898] He certainly had no motive to favor the cause of the seventh -day. Gretser objects to his statement on the ground that the Waldenses -exterminated every festival; but this was the most natural thing in the -world for men who had God’s own rest-day in their keeping. Gretser still -further objects that the Waldenses denied the whole Old Testament; but -this charge is an utter misrepresentation, as we have already shown in -the present chapter. - -Robinson also quotes on this point the testimony of Archbishop Usher. -Though that prelate held that the Waldenses derived these names from -their shoes, he frankly acknowledges that MANY understood that they -were given to them because they worshiped on the Jewish Sabbath. This -testimony is valuable in that it shows that many early writers asserted -the observance of “the Saturday for the Lord’s day” by the people who -were called Sabbatati.[899] - -In consequence of the persecutions which they suffered, and because also -of their own missionary zeal, the people called Waldenses were widely -scattered over Europe. They bore, however, various names in different -ages and in different countries. We have decisive testimony that some -of these bodies observed the seventh day. Others observed Sunday. Eneas -Sylvius says that those in Bohemia hold “that we are to cease from -working on no day except the Lord’s day.”[900] This statement, let it -be observed, relates only to Bohemia. But it has been asserted that -the Waldenses were so distinct from the church of Rome they could not -have received the Sunday Lord’s day from thence, and must, therefore, -have received it from the apostles! But a few words from D’Aubigné will -suffice to show that this statement is founded in error. He describes an -interview between Œcolampadius and two Waldensian pastors who had been -sent by their brethren from the borders of France and Piedmont, to open -communication with the reformers. It was at Basle, in 1530. Many things -which they said pleased Œcolampadius, but some things he disapproved. -D’Aubigné makes this statement:— - - “The barbes [the Waldensian pastors] were at first a little - confused at seeing that the elders had to learn of their - juniors; however, they were humble and sincere men, and the - Basle doctor having questioned them on the sacraments, they - confessed that through weakness and fear _they had their - children baptized by Romish priests_, and that _they even - communicated with them and sometimes attended mass_. This - unexpected avowal startled the meek Œcolampadius.”[901] - -When the deputation returned word to the Waldenses that the reformers -demanded of them “a stricter reform,” D’Aubigné says that it was -“supported by some, and rejected by others.” He also informs us that the -demand that the Waldenses should “separate entirely from Rome” “caused -divisions among them.”[902] - -This is a very remarkable statement. The light of many of these ancient -witnesses was almost ready to go out in darkness when God raised up the -reformers. They had suffered that woman Jezebel to teach among them, and -to seduce the servants of God. They had even come to practice infant -baptism, and the priests of Rome administered the rite! And in addition -to all this, they sometimes joined with them in the service of the mass! -If a portion of the Waldenses in southern Europe at the time of the -Reformation had exchanged believers’ baptism for the baptism of children -by Romish priests, it is not difficult to see how they could also accept -the Sunday-Lord’s day from the same source in place of the hallowed -rest-day of the Lord. All had not done this, but some certainly had. - -D’Aubigné makes a very interesting statement respecting the French -Waldenses in the fifteenth century. His language implies that they had -a different Sabbath from the Catholics. He tells us some of the stories -which the priests circulated against the Waldenses. These are his words:— - - “Picardy in the north and Dauphiny in the south were the two - provinces of France best prepared [at the opening of the - Protestant Reformation] to receive the gospel. During the - fifteenth century many Picardins, as the story ran, went to - _Vaudery_. Seated round the fire during the long nights, - simple Catholics used to tell one another how the _Vaudois_ - (Waldenses) met in horrible assembly in solitary places, where - they found tables spread with numerous and dainty viands. These - poor Christians loved indeed to meet together from districts - often very remote. They went to the rendezvous by night and - along by-roads. The most learned of them used to recite some - passages of Scripture, after which they conversed together - and prayed. But such humble conventicles were ridiculously - travestied. ‘Do you know what they do to get there,’ said the - people, ‘so that the officers may not stop them? The devil - has given them a certain ointment, and when they want to go - to _Vaudery_, they smear a little stick with it. As soon as - they get astride it, they are carried up through the air, and - arrive at _their Sabbath_ without meeting anybody. In the midst - of them sits a goat with a monkey’s tail: this is Satan, who - receives their adoration.’... These stupid stories were not - peculiar to the people: they were circulated particularly by - the monks. It was thus that the inquisitor Jean de Broussart - spoke in 1460 from a pulpit erected in the great square at - Arras. An immense multitude surrounded him; a scaffold was - erected in front of the pulpit, and a number of men and women, - kneeling and wearing caps with the figure of the devil painted - on them, awaited their punishment. Perhaps the faith of these - poor people was mingled with error. But be that as it may, they - were all burnt alive after the sermon.”[903] - -It seems that these Waldenses had a Sabbath peculiar to themselves. And -D’Aubigné himself alludes to something peculiar in their faith which he -cannot confess as the truth, and does not choose to denounce as error. He -says, “Perhaps the faith of these poor people was mingled with error.” To -speak of the observance of the seventh day as the Sabbath of the Lord by -New-Testament Christians, subjects a conscientious first-day historian to -this very dilemma. We have a further account of the Waldenses in France, -just before the commencement of the Reformation of the sixteenth century:— - - “Louis XII., king of France, being informed by the enemies of - the Waldenses inhabiting a part of the province of Provence, - that several heinous crimes were laid to their account, sent - the Master of Requests, and a certain doctor of the Sorbonne, - who was confessor to His Majesty, to make inquiry into this - matter. On their return, they reported that they had visited - all the parishes where they dwelt, had inspected their places - of worship, but that they had found there no images, nor - signs of the ornaments belonging to the mass, nor any of the - ceremonies of the Romish church; much less could they discover - any traces of those crimes with which they were charged. On the - contrary, they kept the Sabbath day, observed the ordinance - of baptism according to the primitive church, instructed - their children in the articles of the Christian faith and the - commandments of God. The king having heard the report of his - commissioners, said with an oath that they were better men than - himself or his people.”[904] - -We further read concerning the Vaudois, or Waldenses, as follows:— - - “The respectable French historian, De Thou, says that the - Vaudois keep the commandments of the decalogue, and allow among - them of no wickedness, detesting perjuries, imprecations, - quarrels, seditions, &c.”[905] - -It maybe proper to add that in 1686 the Waldenses were all driven out -of the valleys of Piedmont, and that those who returned and settled in -those valleys three years afterward, and from whom the present race of -Waldenses is descended, fought their way back, sword in hand, pursuing -in all respects a course entirely different from that of the ancient -Waldenses.[906] - -Another class of witnesses to the truth during the Dark Ages, bore the -name of Cathari, that is, Puritans. Jones speaks of them as follows:— - - “They were a plain, unassuming, harmless, and industrious race - of Christians, patiently bearing the cross after Christ, and, - both in their doctrines and manners, condemning the whole - system of idolatry and superstition which reigned in the - church of Rome, placing true religion in the faith, hope and - obedience of the gospel, maintaining a supreme regard to the - authority of God in his word, and regulating their sentiments - and practices by that divine standard. Even in the twelfth - century their numbers abounded in the neighborhood of Cologne, - in Flanders, the South of France, Savoy, and Milan. ‘They were - increased,’ says Egbert, ‘to great multitudes, throughout all - countries.’”[907] - -That the Cathari did retain and observe the ancient Sabbath, is certified -by their Romish adversaries. Dr. Allix quotes a Roman Catholic author of -the twelfth century concerning three sorts of heretics, the Cathari, the -Passagii, and the Arnoldistæ. Allix says of this Romish writer that, - - “He lays it down also as one of their opinions, ‘that the - law of Moses is to be kept according to the letter, and that - the keeping of the Sabbath, circumcision, and other legal - observances, ought to take place. They hold also that Christ - the Son of God is not equal with the Father, and that the - Father, Son, and Holy Ghost, these three persons, are not one - God and one substance; and as a surplus to these their errors, - they judge and condemn all the doctors of the church, and - universally the whole Roman church. Now since they endeavor - to defend this their error by testimonies drawn from the New - Testament and prophets, I shall with [the] assistance of the - grace of Christ stop their mouths, as David did Goliah’s, with - their own sword.’”[908] - -Dr. Allix quotes another Romish author to the same effect:— - - “Alanus attributes to the Cathari almost the very same opinions - [as those just enumerated] in his first book against heretics, - which he wrote about the year 1192.”[909] - -Mr. Elliott mentions an incident concerning the Cathari, which is in -harmony with what these historians assert respecting their observance of -the seventh day. He says:— - - “In this year [A. D. 1163] certain heretics of the sect of the - Cathari, coming from the parts of Flanders to Cologne, took - up their abode secretly in a barn near the city. But, as _on - the Lord’s day_ they did not go to church, they were seized - by the neighbors, and detected. On their being brought before - the Catholic church, when, after long examination respecting - their sect, they would be convinced by no evidence however - convincing, but most pertinaciously persisted in their doctrine - and resolution, they were cast out from the church, and - delivered into the hands of laics. These, leading them without - the city committed them to the flames: being four men and one - little girl.”[910] - -These statements are made respecting three classes of Christian people -who lived during the Dark Ages: The Cathari, or Puritans, the Arnoldistæ, -and the Passaginians. Their views are presented in the uncandid language -of their enemies. But the testimony of ancient Catholic historians is -decisive that they were observers of the seventh day. The charge that -they observed circumcision also, will be noticed presently. Mr. Robinson -understands that the Passaginians were that portion of the Waldenses who -lived in the passes of the mountains. He says:— - - “It is very credible that the name Passageros or Passagini ... - was given to such of them as lived in or near the passes or - passages of the mountains, and who subsisted in part by guiding - travelers or by traveling themselves for trade.”[911] - -Mr. Elliott says of the _name_ Passagini:— - - “The explanation of the term as meaning _Pilgrims_, in both the - spiritual and missionary sense of the word, would be but the - translation of their recognized Greek appellation εκδημοι, and - a title as distinctive as beautiful.”[912] - -Mosheim gives the following account of them:— - - “In Lombardy, which was the principal residence of the Italian - heretics, there sprung up a singular sect, known, for what - reason I cannot tell, by the denomination of Passaginians, and - also by that of the circumcised. Like the other sects already - mentioned, they had the utmost aversion to the dominion and - discipline of the church of Rome; but they were at the same - time distinguished by two religious tenets which were peculiar - to themselves. The first was a notion that the observance - of the law of Moses, in everything except the offering of - sacrifices, was obligatory upon Christians; in consequence - of which they circumcised their followers, abstained from - those meats the use of which was prohibited under the Mosaic - economy, and celebrated the Jewish Sabbath. The second tenet - that distinguished this sect was advanced in opposition to the - doctrine of three persons in the divine nature.”[913] - -Mr. Benedict speaks of them as follows:— - - “The account of their practicing circumcision is undoubtedly - a slanderous story forged by their enemies, and probably - arose in this way: because they observed the seventh day they - were called by way of derision, Jews, as the Sabbatarians are - frequently at this day; and if they were Jews, it followed of - course that they either did, or ought to, circumcise their - followers. This was probably the reasoning of their enemies; - but that they actually practiced the bloody rite is altogether - improbable.”[914] - -An eminent church historian, Michael Geddes, thus testifies:— - - “This [act] of fixing something that is justly abominable - to all mankind upon her adversaries, has been the constant - practice of the church of Rome.”[915] - -Dr. Allix states the same fact, which needs to be kept in mind whenever -we read of the people of God in the records of the Dark Ages:— - - “I must desire the reader to consider that it is no great sin - with the church of Rome to spread lies concerning those that - are enemies of that faith.”[916] - - “There is nothing more common with the Romish party than to - make use of the most horrid calumnies to blacken and expose - those who have renounced her communion.”[917] - -Of the origin of the Petrobrusians, we have the following account by Mr. -Jones:— - - “But the Cathari or Puritans were not the only sect which, - during the twelfth century, appeared in opposition to the - superstition of the church of Rome. About the year 1110, - in the south of France, in the provinces of Languedoc and - Provence, appeared Peter de Bruys, preaching the gospel of the - kingdom of Heaven, and exerting the most laudable efforts to - reform the abuses and remove the superstition which disfigured - the beautiful simplicity of the gospel worship. His labors - were crowned with abundant success. He converted a great - number of disciples to the faith of Christ, and after a most - indefatigable ministry of twenty years’ continuance, he was - burned at St. Giles, a city of Languedoc in France, A. D. - 1130, by an enraged populace, instigated by the clergy, who - apprehended their traffic to be in danger from this new and - intrepid reformer.”[918] - -That this body of French Christians, who, in the very midnight of the -Dark Ages witnessed for the truth in opposition to the Romish church, -were observers of the ancient Sabbath is expressly certified by Dr. -Francis White, lord bishop of Ely. He was appointed by the king of -England to write against the Sabbath in opposition to Brabourne, who had -appealed to the king in its behalf. To show that Sabbatic observance is -contrary to the doctrine of the Catholic church—a weighty argument with -an Episcopalian—he enumerates various classes of heretics who had been -condemned by the Catholic church for keeping holy the seventh day. Among -these heretics he places the Petrobrusians:— - - “In St. Bernard’s days it was condemned in the - Petrobruysans.”[919] - -We have seen that, according to Catholic writers, the Cathari held to the -observance of the seventh day. Dr. Allix confirms the statement of Dr. -White that the Petrobrusians observed the ancient Sabbath, by stating -that the doctrines of these two bodies greatly resembled each other. -These are his words:— - - “Petrus Cluniacensis has handled five questions against the - Petrobrusians which bear a great resemblance with the belief of - the Cathari of Italy.”[920] - -The Sabbath-keepers in the eleventh century were of sufficient importance -to call down upon themselves the anathema of the pope. Dr. Heylyn says -that, - - “Gregory, of that name the seventh [about A. D. 1074], - condemned those who taught that it was not lawful to do work on - the day of the Sabbath.”[921] - -This act of the pope corroborates the testimonies we have adduced in -proof of the existence of Sabbath-keepers in the Dark Ages. Gregory the -Seventh was one of the greatest men that ever filled the papal chair. -Whatever class he anathematized was of some consequence. Gregory wasted -nothing on trifles.[922] - -In the eleventh century, there were Sabbath-keepers also in -Constantinople and its vicinity. The pope, in A. D. 1054, sent -three legates to the emperor of the East, and to the patriarch of -Constantinople, for the purpose of re-uniting the Greek and the Latin -churches. Cardinal Humbert was the head of this legation. The legates, -on their arrival, set themselves to the work of refuting those doctrines -which distinguish the church of Constantinople from that of Rome. After -they had attended to the questions which separated the two churches, -they found it also necessary to discuss the question of the Sabbath. For -one of the most learned men of the East had put forth a treatise, in -which he maintained that ministers should be allowed to marry; that the -Sabbath should be kept holy; and that leavened bread should be used in -the supper; all of which the church of Rome held to be deadly heresies. -We quote from Mr. Bower a concise statement of the treatment which this -Sabbatarian writer received:— - - “Humbert, likewise answered a piece that had been published - by a monk of the monastery of Studium, [near Constantinople,] - named Nicetas, who was deemed _one of the most learned men - at the time in the east_. In that piece the monk undertook - to prove, that leavened bread only should be used in the - eucharist, _that the Sabbath ought to be kept holy_, and that - priests should be allowed to marry. But the emperor, who wanted - by all means to gain the pope, for the reasons mentioned above, - was, or rather pretended to be, so fully convinced with the - arguments of the legate, confuting those alleged by Nicetas, - that he obliged the monk publickly to recant, and anathematize - _all who held the opinion_ that he had endeavored to establish, - with respect to unleavened bread, the Sabbath, and the marriage - of priests. - - “At the same time Nicetas, in compliance with the command - of the emperor, anathematized all who should question the - primacy of the Roman church with respect to all other Christian - churches, or should presume to censure her ever orthodox faith. - The monk having thus retracted all he had written against - the Holy See, his book was burnt by the emperor’s order, - and he absolved, by the legates, from the censures he had - incurred.”[923] - -This record shows that, in the dense darkness of the eleventh century, -“one of the most learned men at that time in the east” wrote a book -to prove that “the Sabbath ought to be kept holy,” and in opposition -to the papal doctrine of the celibacy of the clergy. It also shows how -the church of Rome caste down the truth of God by means of the sword of -emperors and kings. Though Nicetas retracted, under fear of the emperor -and the pope, it appears that there were others who held the same -opinions, for he was “obliged” to anathematize all such, and there is no -evidence that any of these persons turned from the truth because of the -fall of their leader. Indeed, if there had not been a considerable body -of these Sabbatarians, the papal legate would never have deemed it worthy -of his dignity to write a reply to Nicetas. - -The Anabaptists are often referred to in the records of the Dark Ages. -The term signifies rebaptizers, and was applied to them because they -denied the validity of infant baptism. The designation is not accurate, -however, because those persons whom they baptized, they considered as -never having been baptized before, although they had been sprinkled or -even immersed in infancy. This people have been overwhelmed in obloquy in -consequence of the fanatical insurrection which broke out in their name -in the time of Luther. Of those engaged in this insurrection, Buck says:— - - “The first insurgents groaned under severe oppressions, and - took up arms in defense of their civil liberties; and of - these commotions the Anabaptists seem rather to have availed - themselves, than to have been the prime movers. That a great - part were Anabaptists seems indisputable; at the same time - it appears from history that a great part also were Roman - Catholics, and a still greater part of those who had scarcely - any religious principles at all.”[924] - -This matter is placed in the true light by Stebbing:— - - “The overthrow of civil society, and fatal injuries to religion - were threatened by those who called themselves Anabaptists. But - large numbers appear to have disputed the validity of infant - baptism who had nothing else in common with them, yet who for - that one circumstance were overwhelmed with the obloquy, and - the punishment richly due to a fanaticism equally fraudulent - and licentious.”[925] - -The ancient Sabbath was retained and observed by a portion of the -Anabaptists, or, to use a more proper term, Baptists. Dr. Francis White -thus testifies:— - - “They which maintain the Saturday Sabbath to be in force, - comply with some Anabaptists.”[926] - -In harmony with this statement of Dr. White, is the testimony of a French -writer of the sixteenth century. He names all the classes of men who have -borne the name of Anabaptists. Of one of these classes he writes thus:— - - “Some have endured great torments, because they would not keep - Sundays and festival days, in despite of Antichrist: seeing - they were days appointed by Antichrist, they would not hold - forth any thing which is like unto him. Others observe these - days, but it is out of charity.”[927] - -Thus it is seen that within the limits of the old Roman Empire, and in -the midst of those countries that submitted to the rule of the pope, God -reserved unto himself a people that did not bow the knee to Baal, and -among these the Bible Sabbath was observed from age to age. We are now -to search for the Sabbath among those who were never subjected to the -Roman pontiff. In Central Africa, from the first part of the Christian -era—possibly from the time of the conversion of the Ethiopian officer of -great authority[928] but very certainly as early as A. D. 330[929]—have -existed the churches of Abyssinia and Ethiopia. About the time of the -accession of the Roman Bishop to supremacy, they were lost sight of by -the nations of Europe. “Encompassed on all sides,” says Gibbon, “by the -enemies of their religion, the Ethiopians slept near a thousand years, -forgetful of the world, by whom they were forgotten.”[930] In the latter -part of the fifteenth century, they were again brought to the knowledge -of the world by the discovery of Portuguese navigators. Undoubtedly -they have been greatly affected by the dense darkness of pagan and -Mahometan errors with which they are encompassed; and in many respects -they have lost the pure and spiritual religion of our divine Redeemer. A -modern traveler says of them: “They have divers errors and many ancient -truths.”[931] Michael Geddes says of them:— - - “The Abyssinians do hold the Scriptures to be the perfect rule - of the Christian faith; insomuch that they deny it to be in - the power of a general council to oblige people to believe - anything as an article of faith without an express warrant from - thence.”[932] - -They practice circumcision, but for other reasons than that of a -religious duty.[933] Geddes further states their views:— - - “Transubstantiation and the adoration of the consecrated bread - in the sacrament, were what the Abyssinians abhorred.... They - deny purgatory, and know nothing of confirmation and extreme - unction; they condemn graven images; they keep both Saturday - and Sunday.”[934] - -Their views of the Sabbath are stated by the ambassador of the king of -Ethiopia, at the court of Lisbon, in the following words, explaining -their abstinence from all labor on that day:— - - “Because God, after he had finished the creation of the world, - rested thereon; which day, as God would have it called the holy - of holies, so the not celebrating thereof with great honor - and devotion, seems to be plainly contrary to God’s will and - precept, who will suffer heaven and earth to pass away sooner - than his word; and that especially, since Christ came not to - destroy the law, but to fulfill it. It is not therefore in - imitation of the Jews, but in obedience to Christ and his holy - apostles, that we observe that day.”[935] - -The ambassador states their reasons for first-day observance in these -words:— - - “We do observe the Lord’s day after the manner of all other - Christians in memory of Christ’s resurrection.”[936] - -He had no scripture to offer in support of this festival, and evidently -rested its observance upon tradition. This account was given by the -ambassador in 1534. In the early part of the next century the emperor of -Abyssinia was induced to submit to the pope in these words: “I confess -that the pope is the vicar of Christ, the successor of St. Peter, and the -sovereign of the world. To him I swear true obedience, and at his feet I -offer my person and kingdom.”[937] No sooner had the Roman bishop thus -brought the emperor to submit to him than that potentate was compelled -to gratify the popish hatred of the Sabbath by an edict forbidding its -further observance. In the words of Geddes, he “set forth a proclamation -prohibiting all his subjects upon severe penalties to observe Saturday -any longer.”[938] Or as Gibbon expresses it, “The Abyssinians were -enjoined to work and to play on the Sabbath.” But the tyranny of the -Romanists, after a terrible struggle, caused their overthrow and -banishment, and the restoration of the ancient faith. The churches -resounded with a song of triumph, “‘that the sheep of Ethiopia were now -delivered from the hyænas of the West;’ and the gates of that solitary -realm were forever shut against the arts, the science, and the fanaticism -of Europe.”[939] - -We have proved in a former chapter that the Sabbath was extensively -observed as late as the middle of the fifth century in the so-called -Catholic church, especially in that portion most intimately connected -with the Abyssinians; and that from various causes, Sunday obtained -certain Sabbatic honors, in consequence of which the two days were -called sisters. We have also shown in another chapter that the effectual -suppression of the Sabbath in Europe is mainly due to papal influence. -And so for a thousand years we have been tracing its history in the -records of those men which the church of Rome has sought to kill. - -These facts are strikingly corroborated by the case of the Abyssinians. -In consequence of their location in the interior of Africa, the -Abyssinians ceased to be known to the rest of Christendom about the fifth -century. At this point, the Sabbath and the Sunday in the Catholic church -were counted sisters. One thousand years later, these African churches -are visited, and though surrounded by the thick darkness of pagan and -Mahometan superstition, and somewhat affected thereby, they are found at -the end of this period holding the Sabbath and first-day substantially -as held by the Catholic church when they were lost sight of by it. The -Catholics of Europe on the contrary had, in the meantime, trampled the -ancient Sabbath in the dust. Why was this great contrast? Simply because -the pope ruled in Europe, while central Africa, whatever else it may have -suffered, was not cursed with his presence nor with his influence. But -so soon as the pope learned of the existence of the Abyssinian churches, -he sought to gain control of them, and when he had gained it, one of -his first acts was to suppress the Sabbath! In the end, the Abyssinians -regained their independence, and thenceforward till the present time have -held fast the Sabbath of the Lord. - -The Armenians of the East Indies are peculiarly worthy of our attention. -J. W. Massie, M. R. I. A., says of the East Indian Christians:— - - “Remote from the busy haunts of commerce, or the populous - seats of manufacturing industry, they may be regarded as the - eastern Piedmontese, the Vallois of Hindoostan, the witnesses - prophesying in sackcloth through revolving centuries, though - indeed their bodies lay as dead in the streets of the city - which they had once peopled.”[940] - -Geddes says of those in Malabar:— - - “The three great doctrines of popery, the pope’s supremacy, - transubstantiation, the adoration of images, were never - believed nor practiced at any time in this ancient apostolical - church.... I think one may venture to say that before the time - of the late Reformation, there was no church that we know of, - no, not that of the Vaudois, ... that had so few errors in - doctrine as the church of Malabar.” He adds concerning those - churches that “were never within the bounds of the Roman - Empire,” “It is in those churches that we are to meet with the - least of the leaven of popery.”[941] - -Mr. Massie further describes these Christians:— - - “The creed which these representatives of an ancient line of - Christians cherished was not in conformity with papal decrees, - and has with difficulty been squared with the thirty-nine - articles of the Anglican episcopacy. Separated from the western - world for a thousand years, they were naturally ignorant of - many novelties introduced by the councils and decrees of the - Lateran; and _their conformity with the faith and practice of - the first ages_, laid them open to the unpardonable guilt of - heresy and schism, as estimated by the church of Rome. ‘We - are Christians and not idolaters,’ was their expressive reply - when required to do homage to the image of the Virgin Mary.... - La Croze states them at fifteen hundred churches, and as many - towns and villages. They refused to recognize the pope, and - declared they had never heard of him; they asserted the purity - and primitive truth of their faith since they came, and their - bishops had for thirteen hundred years been sent from the place - where the followers of Jesus were first called Christians.”[942] - -The Sabbatarian character of these Christians is hinted by Mr. Yeates. -He says that Saturday “amongst them is a festival day, _agreeable to the -ancient practice of the church_.”[943] - -“The ancient practice of the church,” as we have seen, was to hallow -the seventh day in memory of the Creator’s rest. This practice has been -suppressed wherever the great apostasy has had power to do it. But the -Christians of the East Indies, like those of Abyssinia, have lived -sufficiently remote from Rome to be preserved in some degree from its -blasting influence. The same fact is further hinted by the same writer in -the following language:— - - “The inquisition was set up at Goa in the Indies, at the - instance of Francis Xaverius [a famous Romish saint] who - signified by letters to Pope John III., Nov. 10, 1545, ‘That - the JEWISH WICKEDNESS spread every day more and more in the - parts of the East Indies subject to the kingdom of Portugal, - and therefore he earnestly besought the said king, that to cure - so great an evil he would take care to send the office of the - inquisition into those countries.’”[944] - -“The Jewish wickedness” was doubtless the observance of Saturday as “a -festival day agreeable to the ancient practice of the church” of which -this author had just spoken. The history of the past, as we have seen, -shows the hatred of the papal church toward the Sabbath. And the struggle -of that church to suppress the Sabbath in Abyssinia, and to subject that -people to the pope which at this very point of time was just commencing, -shows that the Jesuits would not willingly tolerate Sabbatic observance -in the East Indies, even though united with the observance of Sunday -also. - -It appears therefore that this Jesuit missionary desired the pope and the -king of Portugal to establish the inquisition in that part of the Indies -subject to Portugal, in order to root out the Sabbath from those ancient -churches. The inquisition was established in answer to this prayer, and -Xavier was subsequently canonized as a saint! Nothing can more clearly -show the malignity of the Roman pontiff toward the Sabbath of the Lord; -and nothing more clearly illustrates the kind of men that he canonizes as -saints. - -Since the time of Xavier, the East Indies have fallen under British rule. -A distinguished clergyman of the church of England some years since -visited the British Empire in India, for the purpose of acquainting -himself with these churches. He gave the following deeply interesting -sketch of these ancient Christians, and in it particularly marks their -Sabbatarian character:— - - “The history of the Armenian church is very interesting. - Of all the Christians in Central Asia, they have preserved - themselves most free from Mahometan and papal corruptions. The - pope assailed them for a time with great violence, but with - little effect. The churches in lesser Armenia indeed consented - to an union, which did not long continue; but those in Persian - Armenia maintained their independence; and they retain their - ancient Scriptures, doctrines, and worship, to this day. ‘It - is marvelous,’ says an intelligent traveler who was much among - them, ‘how the Armenian Christians have preserved their faith, - equally against the vexatious oppression of the Mahometans, - their sovereigns, and against the persuasions of the Romish - church, which for more than two centuries has endeavored, - by missionaries, priests and monks, to attach them to her - communion. It is impossible to describe the artifices and - expenses of the court of Rome to effect this object, but all in - vain.’ - - “The Bible was translated into the Armenian language in the - fifth century, under very auspicious circumstances, the history - of which has come down to us. It has been allowed by competent - judges of the language, to be a most faithful translation. La - Cruze calls it the ‘Queen of Versions.’ This Bible has ever - remained in the possession of the Armenian people; and many - illustrious instances of genuine and enlightened piety occur in - their history.... - - “The Armenians in Hindoostan are our own subjects. They - acknowledge our government in India, as they do that of the - Sophi in Persia; and they are entitled to our regard. They - have preserved the Bible in its purity; and their doctrines - are, as far as the author knows, the doctrines of the Bible. - Besides, they maintain the solemn observance of Christian - worship throughout our empire, ON THE SEVENTH DAY, and they - have as many spires pointing to heaven among the Hindoos as we - ourselves. Are such a people then entitled to no acknowledgment - on our part, as fellow Christians? Are they forever to be - ranked by us with Jews, Mahometans, and Hindoos?”[945] - -It has been said, however, that Buchanan might have intended Sunday by -the term “seventh day.” This is a very unreasonable interpretation of -his words. Episcopalian clergymen are not accustomed to call Sunday -the seventh day. We have, however, testimony which cannot with candor -be explained away. It is that of Purchas, written in the seventeenth -century. The author speaks of several sects of the eastern Christians -“continuing from ancient times,” as Syrians, Jacobites, Nestorians, -Maronites, and Armenians. Of the Syrians, or Surians, as he variously -spells the name, who, from his relation, appear to be identical with the -Armenians, he says:— - - “They keep Saturday holy, nor esteem Saturday fast lawful but - on Easter even. They have solemn service on Saturdays, eat - flesh, and feast it bravely like the Jews.”[946] - -This author speaks of these Christians disrespectfully, but he uses the -uncandid statements of their adversaries, which, indeed, are no worse -than those often made in these days concerning those who hallow the -Bible Sabbath. These facts clearly attest the continued observance of -the Sabbath during the whole period of the Dark Ages. The church of Rome -was indeed able to exterminate the Sabbath from its own communion, but -it was retained by the true people of God, who were measurably hidden -from the papacy in the wilds of Central Europe; while those African and -East Indian churches, that were never within the limits of the pope’s -dominion, have steadfastly retained the Sabbath to the present day. - - - - -CHAPTER XXII. - -POSITION OF THE REFORMERS CONCERNING THE SABBATH AND FIRST DAY. - - The Reformation arose in the Catholic church—The Sabbath had - been crushed out of that church, and innumerable festivals - established in its stead—Sunday as observed by Luther, - Melancthon, Zwingle, Beza, Bucer, Cranmer, and Tyndale—The - position of Calvin stated at length and illustrated—Knox agreed - with Calvin—Sunday in Scotland A. D. 1601—How we should view - the Reformers. - - -The great Reformation of the sixteenth century arose from the bosom of -the Catholic church itself. From that church the Sabbath had long been -extirpated; and instead of that merciful institution ordained by the -divine Law-giver for the rest and refreshment of mankind, and that man -might acknowledge God as his Creator, the papacy had ordained innumerable -festivals, which, as a terrible burden, crushed the people to the earth. -These festivals are thus enumerated by Dr. Heylyn:— - - “These holy days as they were named particularly in Pope - Gregory’s decretal, so was a perfect list made of them in the - Synod of Lyons, A. D. 1244, which being celebrated with a - great concourse of people from all parts of Christendom, the - canons and decrees thereof began forthwith to find a general - admittance. The holy days allowed of there, were these that - follow; viz., the feast of Christ’s nativity, St. Stephen, - St. John the evangelist, the Innocents, St. Sylvester, the - circumcision of our Lord, the Epiphany, Easter, together with - the week precedent, and the week succeeding, the three days in - rogation week, the day of Christ’s ascension, Whitsunday, with - the two days after, St. John the Baptist, the feasts of all the - twelve apostles, all the festivities of our Lady, St. Lawrence, - ALL THE LORD’S DAYS IN THE YEAR, St. Michael the Archangel, All - Saints, St. Martin’s, the wakes, or dedication of particular - churches, together with the feasts of such topical or local - saints which some particular people had been pleased to honor - with a day particular amongst themselves. On these and every - one of them, the people were restrained as before was said from - many several kinds of work, on pain of ecclesiastical censures - to be laid on them which did offend, unless on some emergent - causes, either of charity or necessity they were dispensed with - for so doing.... Peter de Aliaco, Cardinal of Cambray, in a - discourse by him exhibited to the council of Constance [A. D. - 1416] made public suit unto the fathers there assembled, that - there might [be] a stop in that kind hereafter; as also that - excepting Sundays and the greater festivals it might be lawful - for the people, after the end of divine service to attend their - business; the poor especially, as having little time enough - on the working days to get their living. But these were only - the expressions of well-wishing men. The popes were otherwise - resolved, and did not only keep the holy days which they found - established, in the same state in which they found them, but - added others daily as they saw occasion.... Thus stood it as - before I said, both for the doctrine and the practice, till men - began to look into the errors and abuses in the Roman church - with a more serious eye than before they did.”[947] - -Such was the state of things when the reformers began their labors. That -they should give up these festivals and return to the observance of the -ancient Sabbath, would be expecting too much of men educated in the bosom -of the Romish church. Indeed, it ought not to surprise us that, while -they were constrained to strike down the authority of these festivals, -they should nevertheless retain the most important of them in their -observance. The reformers spoke on this matter as follows: The Confession -of the Swiss churches declares that, - - “The observance of the Lord’s day is founded not on any - commandment of God, but on the authority of the church; and, - That the church may alter the day at pleasure.”[948] - -We further learn that, - - “In the Augsburg Confession which was drawn up by Melancthon - [and approved by Luther], to the question, ‘What ought we to - think of the Lord’s day?’ it is answered that the Lord’s day, - Easter, Whitsuntide, and other such holy days, ought to be kept - because they are appointed by the church, that all things may - be done in order; but that the observance of them is not to - be thought necessary to salvation, nor the violation of them, - if it be done without offense to others, to be regarded as a - sin.”[949] - -Zwingle declared “that it was lawful on the Lord’s day, after divine -service, for any man to pursue his labors.”[950] Beza taught that “no -cessation of work on the Lord’s day is required of Christians.”[951] -Bucer goes further yet, “and doth not only call it a superstition, but an -apostasy from Christ to think that working on the Lord’s day, in itself -considered, is a sinful thing.”[952] And Cranmer, in his Catechism, -published in 1548, says:— - - “We now keep no more the Sabbath on Saturday as the Jews do; - but we observe the Sunday, and certain other days as the - magistrates do judge convenient, whom in this thing we ought to - obey.”[953] - -Tyndale said:— - - “As for the Sabbath, we be lords over the Sabbath, and may yet - change it into Monday, or into any other day as we see need, - or may make every tenth day holy day only if we see cause - why.”[954] - -It is plain that both Cranmer and Tyndale believed that the ancient -Sabbath was abolished, and that Sunday was only a human ordinance which -it was in the power of the magistrates and the church lawfully to change -whenever they saw cause for so doing. And Dr. Hessey gives the opinion -of Zwingle respecting the present power of each individual church to -transfer the so-called Lord’s day to another day, whenever necessity -urges, as, for example, in harvest time. Thus Zwingle says:— - - “If we would have the Lord’s day so bound to time that it - shall be wickedness to transfer it to another time, in which - resting from our labors equally as in that, we may hear the - word of God, if necessity haply shall so require, this day so - solicitously observed, would obtrude on us as a ceremony. For - we are no way bound to time, but time ought so to serve us, - that it is lawful, and permitted to each church, when necessity - urges (as is usual to be done in harvest time), to transfer the - solemnity and rest of the Lord’s day, or Sabbath, to some other - day.”[955] - -Zwingle could not, therefore, have considered Sunday as a divinely -appointed memorial of the resurrection, or, indeed, as anything but a -church festival. - -John Calvin said, respecting the origin of the Sunday festival:— - - “However, the ancients have not without sufficient reason - substituted what _we_ call the Lord’s day in the room of the - Sabbath. For since the resurrection of the Lord is the end and - consummation of that true rest, which was adumbrated by the - ancient Sabbath; the same day which put an end to the shadows, - admonishes Christians not to adhere to a shadowy ceremony. Yet - I do not lay so much stress on the septenary number that I - would oblige the church to an invariable adherence to it; nor - will I condemn those churches, which have other solemn days - for their assemblies, provided they keep at a distance from - superstition.”[956] - -It is worthy of notice that Calvin does not assign to Christ and his -disciples the establishment of Sunday in the place of the Sabbath. He -says this was done by the “ancients,”[957] or as another translates it, -“the old fathers.” Nor does he say “the day which _John_ called the -Lord’s day,” but “the day which _we_ call the Lord’s day.” And what is -worthy of particular notice he did not insist that the day which should -be appropriated to worship should be one day in every seven; for he -was not tied to “the septenary number.” The day might come once in six -days, or once in eight. And this proves conclusively that he did not -regard Sunday as a divine institution in the proper sense of the word; -for if he had, he would most assuredly have felt that the festival must -be septenary, that is, weekly, and that he must urge “the church to an -invariable adherence to it.” But Calvin does not leave the matter here. -He condemns as “FALSE PROPHETS” those who attempt to enforce the Sunday -festival by means of the fourth commandment; and who to do this say -that the ceremonial part, which requires the observance of the definite -seventh day, is abolished, while the moral part, which simply commands -the observance of one day in seven, still remains in force. Here are his -words:— - - “Thus vanish all the dreams of false prophets, who in past - ages have infected the people with a Jewish notion, affirming - that nothing but the ceremonial part of the commandment, which - according to them is the appointment of the seventh day, has - been abrogated, but that the moral part of it, that is the - observance of one day in seven, still remains. But this is only - changing the day in contempt of the Jews, while they retain the - same opinion of the holiness of a day.”[958] - -Yet these very “dreams of false prophets,” to use the words of Calvin, -constitute the foundation of the modern doctrine of the change of the -Sabbath. For whatever may be said of first-day sacredness in the New -Testament, the fourth commandment can only be made to recognize that -day by means of this very doctrine of one day in seven which Calvin -so sharply denounces. Now I state another important fact. Calvin’s -commentaries on the New Testament cover all the books from which -quotations are made in behalf of Sunday except the book of Revelation. -What does Calvin say concerning the change of the Sabbath in the record -of Christ’s resurrection?[959] Not one word. He does not even hint at -any sacredness in the day, nor any commemoration of the day. Does he say -that the meeting “after eight days” was upon Sunday? He does not say what -day it was.[960] What does he say of Sunday in treating of the day of -Pentecost?[961] Nothing. He does not so much as say that this festival -was on the first day of the week. What does he say of the breaking of -bread at Troas? He thinks it took place upon the ancient Sabbath! He -says:— - - “Either he doth mean the first day of the week, which was - next after the Sabbath, or else some certain Sabbath. Which - latter thing may seem to me more probable; for this cause, - because _that day was more fit for an assembly, according to - custom_.”[962] - -He says, however, that this place might “very well” be translated “the -morrow after the Sabbath.” But he adheres to his own translation, “one -day of the Sabbaths,” and not “first day of the week.” He says further:— - - “For to what end is there mentioned of the Sabbath, save only - that he may note the opportunity and choice of the time? Also, - it is a likely matter that Paul waited for the Sabbath, that - the day before his departure he might the more easily gather - all the disciples into one place.”[963] - - “Therefore, I think thus, that they had appointed a solemn - day for the celebrating of the holy supper of the Lord among - themselves, which might be commodious for them all.”[964] - -This shows conclusively that Calvin believed the Sabbath, and not the -first day of the week, to have been the day for meetings in the apostolic -church. But what does he say of the laying by in store on the first day -of the week? He says that Paul’s precept relates, not to the first day -of the week, but to the Sabbath! And he marks the Sabbath as the day on -which the sacred assemblies were held, and the communion celebrated, and -says that on account of these things this was the most convenient day for -collecting their contribution. Thus he writes:— - - “_On one of the Sabbaths._ The end is this—that they may have - their alms ready in time. He therefore exhorts them not to - wait till he came, as any thing that is done suddenly, and in - a bustle, is not done well, but to contribute on the Sabbath - what might seem good, and according as every one’s ability - might enable—that is on the day on which they held their sacred - assemblies.[965] - - “For he has an eye, first of all, to convenience, and farther, - that the sacred assembly, in which the communion of saints - is celebrated, might be an additional spur to them. Nor am I - inclined to admit the view taken by Chrysostom—that the term - _Sabbath_ is employed here to mean the _Lord’s day_ (Rev. - 1:10), for the probability is, that the apostles, at the - beginning, retained the day that was already in use, but that - afterwards, constrained by the superstition of the Jews, they - set aside that day, and substituted another. Now the _Lord’s - day_ was made choice of chiefly because our Lord’s resurrection - put an end to the shadows of the law. Hence the day itself puts - us in mind of our Christian liberty.”[966] - -These words are very remarkable. They show first, that by the Sabbath -day Calvin means, not the first day, but the seventh; second, that in his -judgment as late as the time of this epistle, and of the meeting at Troas -[A. D. 60], the Sabbath was the day for the sacred assemblies of the -Christians, and for the celebration of the communion; third, “but that -AFTERWARDS, constrained by THE SUPERSTITION OF THE JEWS, they set aside -that day, and substituted another.” - -Calvin did not therefore believe that Christ changed the Sabbath to -Sunday to commemorate his resurrection; for he says that the resurrection -abolished the Sabbath,[967] and yet he believes that the Sabbath was the -sacred day of the Christians to the entire exclusion of Sunday as late as -the year 60. Nor could he believe that the apostles set apart Sunday to -commemorate the resurrection of Christ, for he thinks that they did not -make choice of that day till after the year 60, and even then they did it -merely because constrained so to do by the superstition of the Jews! - -Dr. Hessey illustrates Calvin’s ideas of Sunday observance by the -following incident:— - - “Knox was the intimate friend of Calvin—visited Calvin, and, it - is said, on one occasion found him enjoying the recreation of - bowls on Sunday.”[968] - -Without doubt Calvin was acting in exact harmony with his ideas of the -nature of the Sunday festival. But the famous case of Michael Servetus -furnishes us a still more pointed illustration of his views of the -sacredness of that day. Servetus was arrested in Geneva on the personal -application of John Calvin to the magistrates of that city. Such is the -statement of Theodore Beza, the life-long friend of Calvin.[969] Beza’s -translator adds to this fact the following remarkable statement:— - - “Promptness induced him to have this heresiarch arrested on a - Sunday.”[970] - -The same fact is stated by Robinson:— - - “While he waited for a boat to cross the lake in his way to - Zurich, by some means Calvin got intelligence of his arrival; - and although it was on a Sunday, yet he prevailed upon the - chief syndic to arrest and imprison him. On that day by the - laws of Geneva no person could be arrested except for a capital - crime; but this difficulty was easily removed, for John Calvin - pretended that Servetus was a heretic, and that heresy was a - capital crime.”[971] - - “The doctor was arrested and imprisoned on Sunday the - thirteenth of August [A. D. 1553]. That very day he was brought - into court.”[972] - -Calvin’s own words respecting the arrest are these:— - - “I will not deny but that he was made prisoner upon my - application.”[973] - -The warmest friends of first-day sacredness will not deny that the -least sinful part of this transaction was that it occurred on Sunday. -Nevertheless the fact that Calvin caused the arrest of Servetus on that -day shows that he had no conviction that the day possessed any inherent -sacredness. - -John Barclay,[974] a learned man of Scotch descent, and a moderate Roman -Catholic, who was born soon after the death of Calvin, and whose early -life was spent in eastern France, not very remote from Geneva, published -the statement that Calvin and his friends at Geneva - - “Debated whether the reformed, for the purpose of estranging - themselves more completely from the Romish church, should not - adopt Thursday as the Christian Sabbath.” - -Another reason assigned by Calvin for this proposed change was, - - “That it would be a proper instance of Christian liberty.”[975] - -This statement has been credited by many learned Protestants,[976] some -of whom must be acknowledged as men of candor and judgment. But Dr. -Twisse[977] discredits Barclay because he did not name the individuals -with whom Calvin consulted, and produce them as witnesses; and because -that King James I. of England at one time suspected Barclay of treachery -toward him. But no such crime was ever proved, nor does it appear that -the king continued always to hold him in that light.[978] His veracity -has never been impeached. The statement of Barclay may possibly be -incorrect, but it is not inconsistent with Calvin’s doctrine that the -church is not tied to a festival that should come once in _seven_ days, -even as Tyndale said that they could change the Sabbath into Monday or -could “make every tenth day holy day, only if we see cause why,” and it -is in perfect harmony with Calvin’s idea of Sunday sacredness as shown in -his acts already noticed. Like the other reformers, Calvin is not always -consistent with himself in his statements. Nevertheless, we have his -judgment concerning the several texts which are used to prove the change -of the Sabbath, and also respecting the theory that the commandment may -be used to enforce, not the seventh day, but one day in seven, and it is -fatal to the modern first-day doctrine. - -John Knox, the great Scottish reformer, was the intimate friend of -Calvin, with whom he lived at Geneva during a portion of his exile from -Scotland. Though the foundation of the Presbyterian church of Scotland -was laid by Knox, or rather by Calvin, for Knox carried out Calvin’s -system, and though that church is now very strict in the observance of -Sunday as the Sabbath, yet Knox himself was of Calvin’s mind as to the -obligation of that day. The original Confession of Faith of that church -was drawn up by Knox in A. D. 1560.[979] In that document Knox states the -duties of the first table of the law as follows:— - - “To have one God, to worship and honor him; to call upon him in - all our troubles; to reverence his holy name; to hear his word; - to believe the same; to communicate with his holy sacraments, - are the works of the first table.”[980] - -It is plain that Knox believed the Sabbath commandment to have been -stricken out of the first table. Dr. Hessey, after speaking of certain -references to Sunday in a subsequent work of his, makes this statement -respecting the present doctrine of the Sabbath in the Presbyterian -church:— - - “On the whole, whatever the language held at present in - Scotland may be, it is certainly not owing to the great man - whom the Scotch regard as the apostle of the Reformation in - their country.”[981] - -That church now holds Sunday to be the divinely authorized memorial of -the resurrection of Christ, enforced by the authority of the fourth -commandment. But not thus was it held by Calvin and Knox. A British -writer states the condition of things with respect to Sunday in Scotland -about the year 1601:— - - “At the commencement of the seventeenth century, tailors, - shoemakers, and bakers in Aberdeen were accustomed to work - till eight or nine every Sunday morning. While violation - of the prescribed ritual observances was punished by fine, - the exclusive consecration of the Sunday which subsequently - prevailed was then unknown. Indeed, there were regular - ‘play Sundays’ in Scotland till the end of the sixteenth - century.”[982] - -But the Presbyterian church, after Knox’s time, effected an entire change -with respect to Sunday observance. The same writer says:— - - “The Presbyterian Kirk introduced into Scotland the Judaical - observance of the Sabbath [Sunday], retaining with some - inconsistency the Sunday festival of the Catholic church, - while rejecting all the other feasts which its authority had - consecrated.”[983] - -Dr. Hessey shows the method of doing this. He says:— - - “Of course some difficulties had to be got over. The Sabbath - was the seventh day, Sunday was the first day of the week. But - an ingenious theory that one day in seven was the essence of - the fourth commandment speedily reconciled them to this.”[984] - -The circumstances under which this new doctrine was framed, the name -of its author, and the date of its publication, will be given in their -place. That the body of the reformers should have failed to recognize the -authority of the fourth commandment, and that they did not turn men from -the Romish festivals to the Sabbath of the Lord, is a matter of regret -rather than of surprise. The impropriety of making them the standard of -divine truth is forcibly set forth in the following language:— - - “Luther and Calvin reformed many abuses, especially in the - discipline of the church, and also some gross corruptions in - doctrine; but they left other things of far greater moment just - as they found them.... It was great merit in them to go as far - as they did, and it is not they but we who are to blame if - their authority induce us to go no further. We should rather - imitate them in the boldness and spirit with which they called - in question and rectified so many long-established errors; and - availing ourselves of their labors, make further progress than - they were able to do. Little reason have we to allege their - name, authority, and example, when they did a great deal and we - do nothing at all. In this we are not imitating them, but those - who opposed and counteracted them, willing to keep things as - they were.”[985] - - - - -CHAPTER XXIII. - -LUTHER AND CARLSTADT. - - The case of Carlstadt worthy of notice—His difficulty with - Luther respecting the Epistle of James—His boldness in - standing with Luther against the pope—What Carlstadt did - during Luther’s captivity—How far he came under fanaticism—Who - acted with Carlstadt in the removal of images from the - churches, the suppression of masses, and the abolition of - the law of celibacy—Luther on returning restored the mass - and suppressed the simple ordinance of the supper—Carlstadt - submitted to Luther’s correction—After two years, Carlstadt - felt constrained to oppose Luther respecting the supper—The - grounds of their difference respecting the Reformation—Luther - said Christ’s flesh and blood were literally present IN the - bread and wine—Carlstadt said they were simply represented - by them—The controversy which followed—Carlstadt refuted by - banishment—His cruel treatment in exile—He was not connected - with the disorderly conduct of the Anabaptists—Why Carlstadt - has been so harshly judged—D’Aubigné’s estimate of this - controversy—Carlstadt’s labors in Switzerland—Luther writes - against him—Luther and Carlstadt reconciled—D’Aubigné’s - estimate of Carlstadt as a scholar and a Christian—Carlstadt a - Sabbatarian—Wherein Luther benefited Carlstadt—Wherein Luther - might have been benefited by Carlstadt. - - -It is worthy of notice that at least one of the reformers of considerable -prominence—Carlstadt—was a Sabbatarian. It is impossible to read the -records of the Reformation without the conviction that Carlstadt was -desirous of a more thorough work of reformation than was Luther. And that -while Luther was disposed to tolerate certain abuses lest the Reformation -should be endangered, Carlstadt was at all hazards for a complete return -to the Holy Scriptures. - -The Sabbatarian principles of Carlstadt, his intimate connection with -Luther, his prominence in the early history of the Reformation, and the -important bearing of Luther’s decision concerning the Sabbath upon the -entire history of the Protestant church, render the former worthy of -notice in the history of the Sabbath. We shall give his record in the -exact words of the best historians, none of whom were in sympathy with -his observance of the seventh day. The manner in which they state his -faults shows that they were not partial toward him. Shortly after Luther -began to preach against the merit of good works, his deep interest in -the work of delivering men from popish thralldom led him to deny the -inspiration of some portion of those scriptures which were quoted against -him. Dr. Sears thus states the case:— - - “Luther was so zealous to maintain the doctrine of - justification by faith, that he was prepared even to call in - question the authority of some portions of Scripture, which - seemed to him not to be reconcilable with it. To the Epistle - of James, especially, his expressions indicate the strongest - repugnance.”[986] - -Before Luther’s captivity in the castle of Wartburg, a dispute had arisen -between himself and Carlstadt on this very subject. It is recorded of -Carlstadt that in the year 1520, - - “He published a treatise ‘Concerning the Canon of Scripture,’ - which, although defaced by bitter attacks on Luther, was - nevertheless an able work, setting forth the great principle of - Protestantism, viz., the paramount authority of Scripture. He - also at this time contended for the authority of the Epistle - of St. James, against Luther. On the publication of the bull - of Leo X. against the reformers, Carlstadt showed a real and - honest courage in standing firm with Luther. His work on ‘Papal - Sanctity’ (1520) attacks the infallibility of the pope on the - basis of the Bible.”[987] - -Luther, as is well known, while returning from the Diet of Worms, was -seized by the agents of the Elector of Saxony, and hidden from his -enemies in Wartburg Castle. We read of Carlstadt at this time as follows:— - - “In 1521, during Luther’s confinement in the Wartburg, - Carlstadt had almost sole control of the reform movement at - Wittemberg, and was supreme in the university. He attacked - monachism and celibacy in a treatise ‘Concerning Celibacy, - Monachism, and Widowhood.’ His next point of assault was the - Mass, and a riot of students and young citizens against the - Mass soon followed. On Christmas, 1521, he gave the sacrament - in both kinds to the laity, and in German; and in January, - 1522, he married. His headlong zeal led him to do whatever he - came to believe right, at once and arbitrarily. But he soon - outran Luther, and one of his great mistakes was in putting the - Old Testament on the same footing as the New. On Jan. 24, 1522, - Carlstadt obtained the adoption of a new church constitution at - Wittemberg, which is of interest only as the first Protestant - organization of the Reformation.”[988] - -There were present at this time in Wittemberg certain fanatical teachers, -who, from the town whence they came, were called “the prophets of -Zwickau.” They brought Carlstadt for a time so far under their influence, -that he concluded academical degrees to be sinful, and that, as the -inspiration of the Spirit was sufficient, there was no need of human -learning. He therefore advised the students of the university to return -to their homes.[989] That institution was in danger of dissolution. Such -was Carlstadt’s course in Luther’s absence. With the exception of this -last movement, his acts were in themselves right. - -The changes made at Wittemberg during Luther’s absence, whether timely or -not, are generally set down to Carlstadt’s account, and said to have been -made by him on his individual responsibility, and in a fanatical manner. -But this was quite otherwise. Dr. Maclaine thus states the case:— - - “The reader may perhaps imagine, from Dr. Mosheim’s account of - this matter, that Carlstadt introduced these changes merely by - his own authority; but this was far from being the case; the - suppression of private masses, the removal of images out of the - churches, the abolition of the law which imposed celibacy upon - the clergy; which are the changes hinted at by our historian as - rash and perilous, were effected by Carlstadt, in conjunction - with Bugenhagius, Melancthon, Jonas Amsdorf, and others, and - were confirmed by the authority of the Elector of Saxony; - so that there is some reason to apprehend that one of the - principal causes of Luther’s displeasure at these changes, was - their being introduced in his absence; unless we suppose that - he had not so far shaken off the fetters of superstition, as to - be sensible of the absurdity and the pernicious consequences of - the use of images.”[990] - -Carlstadt had given the cup to the laity of which they had long been -deprived by Rome. He had set aside the worship of the consecrated bread. -Dr. Sears rehearses this work of Carlstadt, and then tells us what Luther -did concerning it on his return. These are his words:— - - “He [Carlstadt] had so far restored the sacrament of the Lord’s - supper as to distribute the wine as well as the bread to the - laity. Luther, ‘in order not to offend weak consciences,’ - insisted on distributing the bread only, and prevailed. He - [Carlstadt] rejected the practice of elevating and adoring the - host. Luther allowed it, and introduced it again.”[991] - -The position of Carlstadt was at this time very trying. He had not -received “many things taught by the new teachers” from Zwickau. But -he had publicly taught some of their fanatical ideas relative to the -influence of the Spirit of God superseding the necessity of study. But -in the suppression of the idolatrous services of the Romanists, he was -essentially right. He had the pain to see much of this set up again. -Moreover the elector would not allow him either to preach or write upon -the points wherein he differed from Luther. D’Aubigné states his course -thus:— - - “Nevertheless, he sacrificed his self-love for the sake of - peace, restrained his desire to vindicate his doctrine, was - reconciled, at least in appearance, to his colleague [Luther], - and soon after resumed his studies in the university.”[992] - -As Luther taught some doctrines which Carlstadt could not approve, he -felt at last that he must speak. Dr. Sears thus writes:— - - “After Carlstadt had been compelled to keep silence, from 1522 - to 1524, and to submit to the superior power and authority of - Luther, he could contain himself no longer. He, therefore, - left Wittemberg, and established a press at Jena, through - which he could, in a series of publications, give vent to his - convictions, so long pent up.”[993] - -The principles at the foundation of their ideas of the Reformation were -these: Carlstadt insisted on rejecting everything in the Catholic church -not authorized in the Bible; Luther was determined to retain everything -not expressly forbidden. Dr. Sears thus states their primary differences:— - - “Carlstadt maintained, that ‘we should not, in things - pertaining to God, regard what the multitude say or think, but - look simply to the word of God. Others,’ he adds, ‘say that, - on account of the weak, we should not _hasten_ to keep the - commands of God; but wait till they become wise and strong.’ In - regard to the ceremonies introduced into the church, he judged - as the Swiss reformers did, that all were to be rejected which - had not a warrant in the Bible. ‘It is sufficiently against the - Scriptures if you can find no ground for it in them.’ - - “Luther asserted, on the contrary, ‘Whatever is not against - the Scriptures is for the Scriptures, and the Scriptures for - it. Though Christ hath not commanded adoring of the host, - so neither hath he forbidden it.’ ‘Not so,’ said Carlstadt, - ‘we are bound to the Bible, and no one may decide after the - thoughts of his own heart.’”[994] - -It is of interest to know what was the subject which caused the -controversy between them, and what was the position of each. Dr. Maclaine -thus states the occasion of the conflict which now arose:— - - “This difference of opinion between Carlstadt and Luther - concerning the eucharist, was the true cause of the violent - rupture between those two eminent men, and it tended - very little to the honor of the latter; for, however the - explication, which the former gave of the words of the - institution of the Lord’s supper, may appear forced, yet the - sentiments he entertained of that ordinance as a commemoration - of Christ’s death, and not as a celebration of his bodily - presence, in consequence of a consubstantiation with the bread - and wine, are infinitely more rational than the doctrine - of Luther, which is loaded with some of the most palpable - absurdities of transubstantiation; and if it be supposed that - Carlstadt strained the rule of interpretation too far, when - he alleged, that Christ pronounced the pronoun _this_ (in - the words _This is my body_) pointing to his body, and not - to the bread, what shall we think of Luther’s explaining the - nonsensical doctrine of consubstantiation by the similitude of - a red-hot iron, in which two elements are united, as the body - of Christ is with the bread of the eucharist?”[995] - -Dr. Sears also states the occasion of this conflict in 1524:— - - “The most important difference between him and Luther, and - that which most embittered the latter against him, related to - the Lord’s supper. He opposed not only transubstantiation, but - consubstantiation, the real presence, and the elevation and - adoration of the host. Luther rejected the first, asserted the - second and third, and allowed the other two. In regard to the - real presence, he says: ‘In the sacrament is the real body of - Christ and the real blood of Christ, so that even the unworthy - and ungodly partake of it; and “partake of it corporally” too, - and not spiritually as Carlstadt will have it.’”[996] - -That Luther was the one chiefly in error in this controversy will be -acknowledged by nearly every one at the present day. D’Aubigné cannot -refrain from censuring him:— - - “When once the question of the supper was raised, Luther - threw away the proper element of the Reformation, and took - his stand for _himself_ and _his church_ in an _exclusive - Lutheranism_.”[997] - -The controversy is thus characterized by Dr. Sears:— - - “A furious controversy ensued. Both parties exceeded the bounds - of Christian propriety and moderation. Carlstadt was now in - the vicinity of the Anabaptist tumults, excited by Muntzer. He - sympathized with them in some things, but disapproved of their - disorders. Luther made the most of this.”[998] - -It is evident that in this contest Luther did not gain any decisive -advantage, even in the estimation of his friends. The Elector of Saxony -interfered and banished Carlstadt! D’Aubigné thus states the case:— - - “He issued orders to deprive Carlstadt of his appointments, and - banished him, not only from Orlamund, but from the States of - the electorate.”[999] - - “Luther had nothing to do with this sternness on the part of - the prince: it was foreign to his disposition,—and this he - afterward proved.”[1000] - -Carlstadt, for maintaining the doctrine now held by almost all -Protestants, concerning the supper, and for denying Luther’s doctrine -that Christ is personally present in the bread, was rendered a homeless -wanderer for years. His banishment was in 1524. What followed is thus -described:— - - “From this date until 1534 he wandered through Germany, - pursued by the persecuting opinions of both Lutherans and - Papists, and at times reduced to great straits by indigence - and unpopularity. But, although he always found sympathy and - hospitality among the Anabaptists, yet he is evidently clear - of the charge of complicity with Muntzer’s rebellion. Yet he - was forbidden to write, his life was sometimes in danger, and - he exhibits the melancholy spectacle of a man great and right - in many respects, but whose rashness, ambition, and insincere - zeal, together with many fanatical opinions, had put him under - the well-founded but immoderate censure of both friends and - foes.”[1001] - -Such language seems quite unwarranted by the facts. There was no justice -in this persecution of Carlstadt. He did for a brief time hold some -fanatical ideas, but these he did not afterward maintain. The same writer -speaks further in the same strain:— - - “It cannot be denied that in many respects he was apparently in - advance of Luther, but his error lay in his haste to subvert - and abolish the external forms and pomps before the hearts of - the people, and doubtless his own, were prepared by an internal - change. Biographies of him are numerous, and the Reformation no - doubt owes him much of good for which he has not the credit, as - it was overshadowed by the mischief he produced.”[1002] - -Important truth relative to the services of Carlstadt is here stated, -but it is connected with intimations of evil which have no sufficient -foundation in fact. Dr. Sears speaks thus of the bitter language -concerning him:— - - “For three centuries, Carlstadt’s moral character has been - treated somewhat as Luther’s would have been, if only Catholic - testimony had been heard. The party interested has been both - witness and judge. What if we were to judge of Zwingle’s - Christian character by Luther’s representations? The truth - is, Carlstadt hardly showed a worse spirit, or employed more - abusive terms toward Luther, than Luther did toward him. - Carlstadt knew that in many things the truth was on his side; - and yet, in these, no less than in others, he was crushed by - the civil power, which was on the side of Luther.”[1003] - -D’Aubigné speaks thus of the contest between these two men:— - - “Each turns against the error which, to his mind, seems most - noxious, and in assailing it, goes—it may be—beyond the truth. - But this being admitted, it is still true that both are right - in the prevailing turn of their thoughts, and though ranking in - different hosts, the two great teachers are nevertheless found - under the same standard—that of Jesus Christ, who alone is - TRUTH in the full import of that word.”[1004] - -D’Aubigné says of them after Carlstadt had been banished:— - - “It is impossible not to feel a pain at contemplating these two - men, once friends, and both worthy of our esteem, thus angrily - opposed.”[1005] - -Sometime after Carlstadt’s banishment from Saxony he visited Switzerland. -D’Aubigné speaks of the result of his labors in that country, and what -Luther did toward him:— - - “His instructions soon attracted an attention nearly equal to - that which had been excited by the earliest theses put forth by - Luther. Switzerland seemed almost gained over to his doctrine. - Bucer and Capito also appeared to adopt his views. - - “Then it was that Luther’s indignation rose to its hight; and - he put forth one of the most powerful but also most OUTRAGEOUS - of his controversial writings,—his book ‘_Against the Celestial - Prophets_.’”[1006] - -Dr. Sears also mentions the labors of Carlstadt in Switzerland, and -speaks of Luther’s uncandid book:— - - “The work which he wrote against him, he entitled ‘The book - against the Celestial Prophets.’ This was uncandid; for the - controversy related chiefly to the sacrament of the supper. - In the south of Germany and in Switzerland, Carlstadt found - more adherents than Luther. Banished as an Anabaptist, he was - received as a Zwinglian.”[1007] - -Dr. Maclaine tells something which followed, which is worthy of the -better nature of these two illustrious men:— - - “Carlstadt, after his banishment from Saxony, composed a - treatise against enthusiasm in general, and against the - extravagant tenets and the violent proceedings of the - Anabaptists in particular. This treatise was even addressed - to Luther, who was so affected by it, that, repenting of his - unworthy treatment of Carlstadt, he pleaded his cause, and - obtained from the elector a permission for him to return into - Saxony.”[1008] - - “After this reconciliation with Luther, he composed a treatise - on the eucharist, which breathes the most amiable spirit of - moderation and humility; and having perused the writings of - Zwingle, where he saw his own sentiments on that subject - maintained with the greatest perspicuity and force of evidence, - he repaired the second time to Zurich, and thence to Basil, - where he was admitted to the offices of pastor and professor of - divinity, and where, after having lived in the exemplary and - constant practice of every Christian virtue, he died, amidst - the warmest effusions of piety and resignation, on the 25th of - December, 1541.”[1009] - -Of Carlstadt’s scholarship, and of his conscientiousness, D’Aubigné -speaks thus:— - - “‘He was well acquainted,’ says Dr. Scheur, ‘with Latin, Greek, - and Hebrew;’ and Luther acknowledged him to be his superior - in learning. Endowed with great powers of mind, he sacrificed - to his convictions fame, station, country, and even his - bread.”[1010] - -His Sabbatarian character is attested by Dr. White, lord bishop of Ely:— - - “The same [the observance of the seventh day] likewise being - revived in Luther’s time by Carolastadius, Sternebergius, and - by some sectaries among the Anabaptists hath both then and - ever since been censured as Jewish and heretical.”[1011] - -Dr. Sears alludes to Carlstadt’s observance of the seventh day, but as -is quite usual with first-day historians in such cases, does it in such -a manner as to leave the fact sufficiently obscure to be passed over -without notice by the general reader. He writes thus:— - - “Carlstadt differed essentially from Luther in regard to the - use to be made of the Old Testament. With him, the law of - Moses was still binding. Luther, on the contrary, had a strong - aversion to what he calls a legal and Judaizing religion. - Carlstadt held to the divine authority of the Sabbath from the - Old Testament; Luther believed Christians were free to observe - any day as a Sabbath, provided they be uniform in observing - it.”[1012] - -We have, however, Luther’s own statement respecting Carlstadt’s views of -the Sabbath. It is from his book “Against the Celestial Prophets:”— - - “Indeed, if Carlstadt were to write further about the Sabbath, - Sunday would have to give way, and the Sabbath—that is to say, - Saturday—must be kept holy; he would truly make us Jews in all - things, and we should come to be circumcised: for that is true, - and cannot be denied, that he who deems it necessary to keep - one law of Moses, and keeps it as the law of Moses, must deem - all necessary, and keep them all.”[1013] - -The various historians who treat of the difficulty between Luther and -Carlstadt, speak freely of the motives of each. But of such matters it is -best to speak little; the day of Judgment will show the hearts of men, -and we must wait till then. We may, however, freely speak of their acts, -and may with propriety name the things wherein each would have benefited -the other. Carlstadt’s errors at Wittemberg were not because he rejected -Luther’s help, but because he was deprived of it by Luther’s captivity. -Luther’s error in those things wherein Carlstadt was right were because -he saw it best to reject Carlstadt’s doctrine. - -1. Carlstadt’s error in the removal of the images, the suppression of -masses, the abolition of monastic vows, or vows of celibacy, and in -giving the wine as well as the bread in the supper, and in performing the -service in German instead of Latin, if it was an error, was one of time -rather than of doctrine. Had Luther been with him, probably all would -have been deferred for some months or perhaps some years. - -2. Carlstadt would probably have been saved by Luther’s presence from -coming under the influence of the Zwickau prophets. As it was, he did for -a brief season accept, not their teaching in general, but their doctrine -that the inspiration of the Holy Spirit in believers renders human -learning vain and worthless. But in both these things Carlstadt submitted -to Luther’s correction. Had Luther regarded Carlstadt, he would have been -benefited in the following particulars:— - -1. In his zeal for the doctrine of justification by faith, he would have -been saved from the denial of the inspiration of the epistle of James, -and would not have called it a “strawy or chaffy epistle.”[1014] - -2. Instead of exchanging transubstantiation, which is the Romish doctrine -that the bread and wine of the supper become Christ’s literal flesh and -blood, for consubstantiation, the doctrine which he fastened upon the -Lutheran church that Christ’s flesh and blood are actually present _in_ -the bread and wine, he would have given to that church the doctrine that -the bread and wine simply represent the body and blood of Christ, and are -used in commemoration of his sacrifice for our sins. - -3. Instead of holding fast every thing in the Romish church not expressly -forbidden in the Bible, he would have laid all aside which had not the -actual sanction of that holy book. - -4. Instead of the Catholic festival of Sunday, he would have observed and -transmitted to the Protestant church the ancient Sabbath of the Lord. - -Carlstadt needed Luther’s help, and he accepted it. Did not Luther -also need that of Carlstadt? Is it not time that Carlstadt should be -vindicated from the great obloquy thrown upon him by the prevailing -party? And would not this have been done long since had not Carlstadt -been a decided Sabbatarian? - - - - -CHAPTER XXIV. - -SABBATH-KEEPERS IN THE SIXTEENTH CENTURY. - - The judgment of the martyr Frith—The Reformation brings - Sabbath-keepers to light in various countries—In - Transylvania—In Bohemia—In Russia—In Germany—In Holland—In - France—In England. - - -John Frith, an English reformer of considerable note and a martyr, was -converted by the labors of Tyndale about 1525, and assisted him in the -translation of the Bible. He was burned at Smithfield, July 4, 1533. -He is spoken of in the highest terms by the historians of the English -Reformation.[1015] His views respecting the Sabbath and first-day are -thus stated by himself:— - - “The Jews have the word of God for their Saturday, sith [since] - it is the seventh day, and they were commanded to keep the - seventh day solemn. And we have not the word of God for us, but - rather against us; for we keep not the seventh day, as the Jews - do, but the first, which is not commanded by God’s law.”[1016] - -When the Reformation had lifted the vail of darkness that covered the -nations of Europe, Sabbath-keepers were found in Transylvania, Bohemia, -Russia, Germany, Holland, France, and England. It was not the Reformation -which gave existence to these Sabbatarians, for the leaders of the -Reformation, as a body, were not friendly to such views. On the contrary, -these observers of the Sabbath appear to be remnants of the ancient -Sabbath-keeping churches that had witnessed for the truth during the Dark -Ages. - -Transylvania, a country which now constitutes one of the eastern -divisions of the Austrian Empire, was, in the sixteenth century, an -independent principality. About the middle of that century, the country -was under the rule of Sigismund. The historian of the Baptists, Robinson, -gives the following interesting record of events in that age and country:— - - “The prince received his first religious impressions under his - chaplain, Alexius, who was a Lutheran. On his removal he chose - Francis Davidis to succeed him, and by him was further informed - of the principles of the Reformation. Davidis was a native of - that extremely populous and well-fortified town which is called - Coloswar by the natives, Clausenberg by the Germans, and by - others, Claudiopolis. He was a man of learning, address, and - piety, and reasoned in this part of his life more justly on the - principles of the Reformation than many of his cotemporaries. - In 1563 his highness invited several learned foreigners to - come into Transylvania for the purpose of helping forward the - Reformation.[1017] - - “Several other foreigners, who had been persecuted elsewhere, - sought refuge in this country, where persecution for religion - was unknown. These refugees were Unitarian Baptists, and - through their indefatigable industry and address, the prince, - the greatest part of the senate, a great number of ministers, - and a multitude of the people went heartily into their plan of - Reformation.[1018] - - “In the end the Baptists became by far the most numerous - party, and were put in possession of a printing office, and an - academy, and the cathedral was given to them for a place of - worship. They obtained these without any violence, and while - they formed their own churches according to the convictions of - their members, they persecuted nobody, but allowed the same - liberty to others, and great numbers of Catholics, Lutherans - and Calvinists resided in perfect freedom.”[1019] - -Mr. Robinson further informs us that Davidis took extreme Unitarian -ground with respect to the worship of Christ, which seems to have -been the only serious error that can be laid to his charge. Davidis -was a Unitarian Baptist minister, intrusted by his brethren with the -superintendency of the churches in Transylvania. His influence in that -country at one period was very great. His views of the Sabbath are thus -stated:— - - “He supposed the Jewish Sabbath not abrogated, and he therefore - kept holy the seventh day. He believed also the doctrine of the - millennium, and like an honest man, what he believed he taught. - He was considered by the Transylvanian churches as an apostle, - and had grown gray in their service; but the Catholics, - the Lutherans, and the Calvinists, thought him a Turk, a - blasphemer, and an atheist, and his Polish Baptist brethren - said he was half a Jew. Had he been a whole Jew he ought not to - have been imprisoned for his speculations.[1020] - - “By what means the Supreme Searcher of hearts only knows, but - by some methods till then unknown in Transylvania, the old - man was arrested, and by the senate condemned to die. He was - imprisoned in the castle, and providence by putting a period to - his life there, saved his persecutors from the disgrace of a - public execution.”[1021] - -Mr. Robinson says that “many have been blamed” for the death of Davidis, -“but perhaps the secret springs of this event may never be known till -the Judge of the world maketh inquisition for blood.” There were many -Sabbatarians in Transylvania at this time, for Mr. Robinson enumerates -many persons of distinction who were of the same views with Davidis. -The ambassador Bequessius, general of the army; the princess, sister of -prince John; the privy counselor, Chaquius, and the two Quendi; general -Andrassi, and many others of high rank; Somer, the rector of the academy -at Claudiopolis; Matthias Glirius, Adam Neusner, and Christian Francken, -a professor an the academy at Claudiopolis. - - “These,” says Robinson, “were all of the same sentiments as - Davidis, as were many more of different ranks, who after - his death in prison, defended his opinion against Socinus. - Palæologus was of the same mind; he had fled into Moravia, but - was caught by the emperor, at the request of Pope Gregory XIV., - and carried to Rome, where he was burnt for a heretick. He - was an old man, and was terrified at first into a recantation, - but he recollected himself and submitted to his fate like a - Christian.”[1022] - -These persons must have been Sabbatarians. Mosheim, after saying -that Davidis “left behind him disciples and friends, who strenuously -maintained his sentiments,” adds:— - - “The most eminent of these were Jacob Palæologus, of the isle - of Chio, who was burned at Rome in 1585; Christian Francken, - who had disputed in person with Socinus; and John Somer, who - was master of the academy of Clausenberg. This little sect - is branded by the Socinian writers, with the ignominious - appellation of SEMI-JUDAIZERS.”[1023] - -We have a further record of Sabbatarians in Transylvania to the effect -that in the time of Davidis, - - “John Gerendi [was] head of the Sabbatarians, a people who did - not keep Sunday but Saturday, and whose disciples took the name - of Genoldists.”[1024] - -Sabbath-keepers, also, were found in Bohemia, a country of Central -Europe, at the time of the Reformation. We are dependent upon those who -despised their faith and practice for a knowledge of their existence. -Erasmus speaks of them as follows:— - - “Now we hear that among the Bohemians a new kind of Jews has - arisen called Sabbatarians, who observe the Sabbath with so - much superstition, that if on that day anything falls into - their eyes they will not remove it; as if the Lord’s day would - not suffice for them instead of the Sabbath, which to the - apostles also was sacred; or as if Christ had not sufficiently - expressed how much should be allowed upon the Sabbath.”[1025] - -We need say nothing relative to the alleged superstition of these -Sabbath-keepers. The statement sufficiently refutes itself, and -indicates the bitter prejudice of those who speak of them thus. But that -Sabbath-keepers were found at this time in Bohemia admits of no doubt. -They were of some importance, and they must also have published their -views to the world; for Cox tells us that, - - “Hospinian of Zurich, in his treatise ‘Concerning the Feasts - of the Jews and of the Gentiles,’ chapter iii. (Tiguri, 1592) - replies to the arguments of these Sabbatarians.”[1026] - -The existence of this body of Sabbatarians in Bohemia at the time of the -Reformation is strong presumptive proof that the Waldenses of Bohemia, -noticed in the preceding chapter, though claimed as observers of Sunday, -were actually observers of the ancient Sabbath. - -In Russia, the observers of the seventh day are numerous at the present -time. Their existence can be traced back nearly to the year 1400. They -are, therefore, at least one hundred years older than the work of -Luther. The first writer that I quote speaks of them as “having left the -Christian faith.” But even in our time, it is very common for people to -speak of those who turn from the first day to the seventh that they have -renounced Christ for Moses.[1027] He also speaks of them as holding -to circumcision. Even Carlstadt was charged with this by Luther as a -necessary deduction from the fact that he observed the day enjoined in -the fourth commandment. Such being a common method of characterizing -Sabbath-keepers in our time, and such also having been the case in -past ages—for when men lack argument, they use opprobrious terms—the -historian, who makes up his record of these people from the statements of -the popular party, will certainly represent them as rejecting Christ and -the gospel, and accepting instead Moses and the ceremonial law. I give -the statements of the historians as they are, and the reader must judge. -Robert Pinkerton gives the following account of them:— - - “_Seleznevtschini._ This sect are, in modern time, precisely - what the Strigolniks originally were. They are Jews in - principle; maintain the divine obligation of circumcision; - observe the Jewish Sabbath, and the ceremonial law. There - are many of them about Tula, on the river Kuma, and in other - provinces, and they are very numerous in Poland and Turkey, - where, having left the Christian faith, they have joined the - seed of Abraham, according to the flesh, in rejecting the - Messiah and the gospel.”[1028] - -The ancient Russian name of this people was _Strigolniks_. Dr. Murdock -gives the following account of them:— - - “It is common to date the origin of sectarians in the Russian - church, about the middle of the seventeenth century, in the - time of the patriarch Nikon. But according to the Russian - annals, there existed schismatics in the Russian church two - hundred years before the days of Nikon; and the disturbances - which took place in his time, only proved the means of - augmenting their numbers, and of bringing them forward into - public view. The earliest of these schismatics first appeared - in Novogorod, early in the fifteenth century, under the name of - _Strigolniks_. - - “A Jew named Horie preached a mixture of Judaism and - Christianity; and proselyted two priests, Denis and Alexie, who - gained a vast number of followers. This sect was so numerous, - that a national council was called, towards the close of the - fifteenth century, to oppose it. Soon afterwards, one Karp, an - excommunicated deacon, joined the _Strigolniks_; and accused - the higher clergy of selling the office of priesthood, and - of so far corrupting the church, that the Holy Ghost was - withdrawn from it. He was a very successful propagator of this - sect.”[1029] - -It is very customary with historians to speak of Sabbath-keeping -Christians in one of the following ways: 1. To name their observance of -the seventh day distinctly, but to represent them as turning from Christ -to Moses and the ceremonial law; or, 2. To speak of their Sabbatarian -principles in so vague a manner that the reader will not be likely to -suspect them of being Sabbath-keepers. Pinkerton speaks of these Russian -Sabbath-keepers after the first of these methods; Murdock, after the -second. It is plain that Murdock did not regard these people as rejecting -Christ, and it is certain from Pinkerton that the two writers are -speaking of the same people. - -What was the origin of these Russian Sabbath-keepers? Certainly it was -not from the Reformation of the sixteenth century; for they were in -existence at least one century before that event. We have seen that -the Waldenses, during the Dark Ages, were dispersed through many of the -countries of Europe. And so also were the people called Cathari, if, -indeed, the two were not one people. In particular, we note the fact -that they were scattered through Poland, Lithuania, Sclavonia, Bulgaria, -Livonia, Albania, and Sarmatia.[1030] These countries are now parts -of the Russian Empire. Sabbath-keepers were numerous in Russia before -the time of Luther. The Sabbath of the Lord was certainly retained by -many of the ancient Waldenses and Cathari, as we have seen. In fact, -the very things said of the Russian Sabbath-keepers, that they held to -circumcision and the ceremonial law, were also said of the Cathari, and -of that branch of the Waldenses called Passaginians.[1031] Is there any -reasonable doubt that in these ancient Christians we have the ancestors -of the Russian Sabbath-keepers of the fifteenth century? - -Mr. Maxson makes the following statement:— - - “We find that Sabbath-keepers appear in Germany late in the - fifteenth or early in the sixteenth century according to - ‘Ross’s Picture of All Religions.’ By this we are to understand - that their numbers were such as to lead to organization, - and attract attention. A number of these formed a church, - and emigrated to America, in the early settlement of this - country.”[1032] - -Mr. Utter makes the following statement respecting Sabbath-keepers in -Germany and in Holland:— - - “Early in the sixteenth century there are traces of - Sabbath-keepers in Germany. The Old Dutch Martyrology gives - an account of a Baptist minister named Stephen Benedict, - somewhat famous for baptizing during a severe persecution in - Holland, who is supposed by good authorities to have kept the - seventh day as the Sabbath. One of the persons baptized by him - was Barbary von Thiers, wife of Hans Borzen, who was executed - on the 16th of September, 1529. At her trial she declared her - rejection of the idolatrous sacrament of the priest, and also - the Mass.”[1033] - -We give her declaration of faith respecting Sundays and holy days:— - - “God has commanded us to rest on the seventh day. Beyond this - she did not go: but with the help and grace of God she would - persevere therein, and in death abide thereby; for it is the - true faith, and the right way in Christ.”[1034] - -Another martyr, Christina Tolingerin, is mentioned thus:— - - “Concerning holy days and Sundays, she said: ‘In six days - the Lord made the world, on the seventh day he rested. The - other holy days have been instituted by popes, cardinals, and - archbishops.’”[1035] - -There were at this time Sabbath-keepers in France:— - - “In France also there were Christians of this class, among - whom were M. de la Roque, who wrote in defense of the Sabbath - against Bossuet, Catholic bishop of Meaux.”[1036] - -M. de la Roque is referred to by Dr. Wall in his famous history of -infant baptism “as a learned man in other points,” but in great error -for asserting that “the primitive church did not baptize infants.”[1037] -It is worthy of notice that Sabbath-keepers are always observers of -scriptural baptism—the burial of penitent believers in the watery grave. -No people retaining infant baptism, or the sprinkling of believers, have -observed the seventh day.[1038] - -The origin of the Sabbatarians of England cannot now be definitely -ascertained. Their observance of believers’ baptism and the keeping -of the seventh day as the Sabbath of the Lord, strongly attest their -descent from the persecuted heretics of the Dark Ages, rather than from -the reformers of the sixteenth century, who retained infant baptism and -the festival of Sunday. That these heretics had long been numerous in -England, is thus certified by Crosby:— - - “For in the time of William the Conqueror [A. D. 1070] and - his son William Rufus, it appears that the Waldenses and - their disciples out of France, Germany, and Holland, had - their frequent recourse, and did abound in England.... The - Beringarian, or Waldensian heresy, as the chronologer calls it, - had, about A. D. 1080, generally corrupted all France, Italy, - and England.”[1039] - -Mr. Maxson says of the English Sabbatarians:— - - “In England we find Sabbath-keepers very early. Dr. Chambers - says: ‘They arose in England in the sixteenth century,’ - from which we understand that they then became a distinct - denomination in that kingdom.”[1040] - -Mr. Benedict speaks thus of the origin of English Sabbatarians:— - - “At what time the Seventh-day Baptists began to form churches - in this kingdom does not appear; but probably it was at an - early period; and although their churches have never been - numerous, yet there have been among them almost for two hundred - years past, some very eminent men.”[1041] - - - - -CHAPTER XXV. - -HOW AND WHEN SUNDAY APPROPRIATED THE FOURTH COMMANDMENT. - - The light of the Reformation destroyed many of the best - Sunday arguments of the preceding Dark Ages—The controversy - between the Presbyterians and Episcopalians of England - brings Sunday sacredness to the test—The former discover the - means of enforcing the observance of Sunday by the fourth - commandment—How this can be done—Effects of this extraordinary - discovery—History of the Sunday festival concluded. - - -The light of the Reformation necessarily dissipated into thin air many -of the most substantial arguments by which the Sunday festival had -been built up during the Dark Ages. The roll that fell from Heaven—the -apparition of St. Peter—the relief of souls in purgatory, and even of the -damned in hell—and many prodigies of fearful portent—none of these, nor -all of them combined, were likely longer to sustain the sacredness of the -venerable day. True it was that when these were swept away there remained -to sustain the festival of Sunday, the canons of councils, the edicts of -kings and emperors, the decrees of the holy doctors of the church, and, -greatest of all, the imperious mandates of the Roman pontiff. Yet these -could be adduced also in behalf of the innumerable festivals ordained -by the same great apostate church. Such authority would answer for the -Episcopalian, who devoutly accepts of all these festivals, because -commanded so to do by the church; but for those who acknowledge the -Bible as the only rule of faith, the case was different. In the latter -part of the sixteenth century, the Presbyterians and Episcopalians of -England were involved in such a controversy as brought this matter to an -issue. The Episcopalians required men to observe all the festivals of the -church; the Presbyterians observed Sunday, and rejected all the rest. The -Episcopalians showed the inconsistency of this discrimination, inasmuch -as the same church authority had ordained them all. As the Presbyterians -rejected the authority of the church, they would not keep Sunday upon -that ground, especially as it would involve the observance also of all -the other festivals. They had to choose therefore between the giving up -of Sunday entirely, and the defense of its observance by the Bible. There -was indeed another and a nobler choice that they might have made, viz., -to adopt the Sabbath of the Lord, but it was too humiliating for them -to unite with those who retained that ancient and sacred institution. -The issue of this struggle is thus related by a distinguished German -theologian, Hengstenberg:— - - “The opinion that the Sabbath was transferred to the Sunday - was first broached in its perfect form, and with all its - consequences, in the controversy which was carried on in - England between the Episcopalians and Presbyterians. The - Presbyterians, who carried to extremes the principle, that - every institution of the church must have its foundation in the - Scriptures, and would not allow that God had given, in this - respect, greater liberty to the church of the New Testament, - which his Spirit had brought to maturity, than to that of - the Old, charged the Episcopalians with popish leaven, and - superstition, and subjection to the ordinances of men, because - they retained the Christian feasts. The Episcopalians, on the - other hand, as a proof that greater liberty was granted to - the New-Testament church in such matters as these, appealed - to the fact that even the observance of the Sunday was only - an arrangement of the church. The Presbyterians were now in a - position which compelled them either to give up the observance - of the Sunday, or to maintain that a divine appointment from - God separated it from the other festivals. The first they could - not do, for their Christian experience was too deep for them - not to know how greatly the weakness of human nature stands in - need of regularly returning periods, devoted to the service of - God. They therefore decided upon the latter.”[1042] - -Thus much for the occasion of that wonderful discovery by which the -Scriptures are made to sustain the divine appointment of Sunday as the -Christian Sabbath. The date of the discovery, the name of the discoverer, -and the manner in which he contrived to enforce the first day of the -week by the authority of the fourth commandment, are thus set forth by a -candid first-day historian, Lyman Coleman:— - - “The true doctrine of the Christian Sabbath was first - promulgated by an English dissenter, the Rev. Nicholas Bound, - D. D., of Norton, in the county of Suffolk. About the year - 1595, he published a famous book, entitled, ‘Sabbathum Veteris - et Novi Testamenti,’ or the True Doctrine of the Sabbath. In - this book he maintained ‘that the seventh part of our time - ought to be devoted to God—that Christians are bound to rest on - the Lord’s day as much as the Jews were on the Mosaic Sabbath, - the commandment about rest being moral and perpetual; and that - it was not lawful for persons to follow their studies or - worldly business on that day, nor to use such pleasures and - recreations as are permitted on other days.’ This book spread - with wonderful rapidity. The doctrine which it propounded - called forth from many hearts a ready response, and the result - was a most pleasing reformation in many parts of the kingdom. - ‘It is almost incredible,’ says Fuller, ‘how taking this - doctrine was, partly because of its own purity, and partly for - the eminent piety of such persons as maintained it; so that the - Lord’s day, especially in corporations, began to be precisely - kept; people becoming a law unto themselves, forbearing such - sports as yet by statute permitted; yea, many rejoicing at - their own restraint herein.’ The law of the Sabbath was indeed - a religious principle, after which the Christian church had, - for centuries, been darkly groping. Pious men of every age had - felt the necessity of divine authority for sanctifying the - day. Their conscience had been in advance of their reason. - Practically they had kept the Sabbath better than their - principles required. - - “Public sentiment, however, was still unsettled in regard to - this new doctrine respecting the Sabbath, though a few at first - violently opposed it. ‘Learned men were much divided in their - judgments about these Sabbatarian doctrines; some embraced them - as ancient truths consonant to Scripture, long disused and - neglected, now seasonably revived for the increase of piety. - Others conceived them grounded on a wrong bottom; but because - they tended to the manifest advance of religion, it was a pity - to oppose them; seeing none have just reason to complain, being - deceived unto their own good. But a third sort flatly fell out - with these propositions, as galling men’s necks with a _Jewish - yoke_ against the liberty of Christians; that Christ, as Lord - of the Sabbath, had removed the rigor thereof, and allowed men - lawful recreations; _that this doctrine put an unequal lustre - on the Sunday_, on set purpose to eclipse all other holy days, - to the derogation of the authority of the church; that this - strict observance was set up out of faction, to be a character - of difference to brand all for libertines who did not entertain - it.’ No open opposition, however, was at first manifested - against the sentiments of Dr. Bound. No reply was attempted - for several years, and ‘not so much as a feather of a quill in - print did wag against him.’ - - “His work was soon followed by several other treatises in - defense of the same sentiments. ‘All the Puritans fell in with - this doctrine, and distinguished themselves by spending that - part of sacred time in public, family, and private devotion.’ - Even Dr. Heylyn certified the triumphant spread of those - puritanical sentiments respecting the Sabbath.... - - “‘This doctrine,’ he says, ‘carrying such a fair show of piety, - at least in the opinion of the common people, and such as did - not examine the true grounds of it, induced many to embrace - and defend it; and in a very little time it became the most - bewitching error and the most popular infatuation that ever was - embraced by the people of England.’”[1043] - -Dr. Bound was not absolutely the inventor of the seventh-part-of-time -theory; but he may be said rather to have gathered up and combined the -scattered hints of his predecessors, and to have added to these something -of his own production. His grounds for asserting Sunday to be the Sabbath -of the fourth commandment are these:— - - “That which is natural, namely, that every seventh day should - be kept holy unto the Lord, that still remaineth: that which is - positive, namely, that day which was the seventh day from the - creation, should be the Sabbath, or day of rest, that is now - changed in the church of God.”[1044] - -He says that the meaning of the declaration, “The seventh day is the -Sabbath of the Lord thy God,” is this:— - - “There must be one [day] of seven and not [one] of eight.”[1045] - -But the special key to the whole theory is in the statement that the -seventh day in the commandment was “_genus_,” that is to say, it was a -kind of seventh day which comprehended several species of seventh days, -at least two. Thus he says:— - - “So he maketh the seventh day to be _genus_ in this - commandment, and to be perpetual: and in it by virtue of - the commandment to comprehend these two species or kinds: - the Sabbath of the Jews and of the Gentiles, of the law - and of the gospel: so that both of them were comprehended - in the commandment, even as _genus_ comprehendeth both his - species.”[1046] - -He enforces the first day by the fourth commandment, as follows:— - - “So that we have not in the gospel a new commandment for the - Sabbath, diverse from that that was in the law; but there is a - diverse time appointed; namely, not the seventh day from the - creation, but the day of Christ’s resurrection, and the seventh - from that: both of them at several times being comprehended in - the fourth commandment.”[1047] - -He means to say that the fourth commandment enforces the seventh day from -the creation to the resurrection of Christ, and since that enforces a -different seventh day, namely, the seventh from Christ’s resurrection. -Such is the perverse ingenuity by which men can evade the law of God and -yet make it appear that they are faithfully observing it. - -Such was the origin of the seventh-part-of-time theory, by which the -seventh day is dropped out of the fourth commandment, and one day in -seven slipped into its place; a doctrine most opportunely framed at -the very period when nothing else could save the venerable day of the -sun. With the aid of this theory, the Sunday of “Pope and Pagan” was -able coolly to wrap itself in the fourth commandment, and then in the -character of a divine institution, to challenge obedience from all Bible -Christians. It could now cast away the other frauds on which its very -existence had depended, and support its authority by this one alone. In -the time of Constantine it ascended the throne of the Roman Empire, and -during the whole period of the Dark Ages it maintained its supremacy from -the chair of St. Peter; but now it had ascended the throne of the Most -High. And thus a day which God “commanded not nor spake it, neither came -it into” his “mind,” was enjoined upon mankind with all the authority of -his holy law. The immediate effect of Dr. Bound’s work upon the existing -controversy is thus described by an Episcopalian eye-witness, Dr. Heylyn:— - - “For by inculcating to the people these new Sabbath - speculations [concerning Sunday], teaching that that day only - ‘was of God’s appointment, and all the rest observed in the - church of England, a remnant of the will-worship in the church - of Rome;’ the other holy days in this church established, - were so shrewdly shaken that till this day they are not well - recovered of the blow then given. Nor came this on the by - or besides their purpose, but as a thing that specially was - intended from the first beginning.”[1048] - -In a former chapter, we called attention to the fact that Sunday can -be maintained as a divine institution only by adopting the rule of -faith acknowledged in the church of Rome, which is, the Bible with -the traditions of the church added thereto. We have seen that in the -sixteenth century the Presbyterians of England were brought to decide -between giving up Sunday as a church festival and maintaining it as -a divine institution by the Bible. They chose the latter course. Yet -while apparently avoiding the charge of observing a Catholic festival, -by claiming to prove the Sunday institution out of the Bible, the -utterly unsatisfactory nature of the several inferences adduced from -the Scriptures in support of that day, compelled them to resort to the -traditions of the church, and to add these to their so-called biblical -evidences in its behalf. It would be no worse to keep Sunday while -frankly acknowledging it to be a festival of the Catholic church, not -commanded in the Bible, than it is to profess that you observe it as a -biblical institution, and then prove it to be such by adopting the rule -of faith of the Romanists. Joaunes Perrone, an eminent Italian Catholic -theologian, in an important doctrinal work, entitled, “Theological -Lessons,” makes a very impressive statement respecting the acknowledgment -of tradition by Protestant Sunday-keepers. In his chapter “Concerning -the Necessity and Existence of Tradition,” he lays down the proposition -that it is necessary to admit doctrines which we can prove only from -tradition, and cannot sustain from the Holy Scriptures. Then he says:— - - “It is not possible, indeed, if traditions of such character - are rejected, that several doctrines, which the Protestants - held with us since they withdrew from the Catholic church, - could, in any possible manner, be established. The fact is - placed beyond a venture of a doubt, for they themselves hold - with us the validity of baptism administered by heretics or - infidels, the validity also of infant baptism, the true form - of baptism [sprinkling]; they held, too, that the law of - abstaining from blood and anything strangled is not in force; - also concerning the substitution of the Lord’s day for the - Sabbath; besides those things which I have mentioned before, - and not a few others.”[1049] - -Dr. Bound’s theory of the seventh part of time has found general -acceptance in all those churches which sprung from the church of Rome. -Most forcibly did old Cotton Mather observe:— - - “The reforming churches, flying from Rome, carried, some of - them more, some of them less, all of them something, of Rome - with them.”[1050] - -One sacred treasure which they all drew from the venerable mother of -harlots is the ancient festival of the sun. She had crushed out of her -communion the Sabbath of the Lord, and having adopted the venerable day -of the sun, had transformed it into the Lord’s day of the Christian -church. The reformed, flying from her communion, and carrying with -them this ancient festival, now found themselves able to justify its -observance as being indeed the veritable Sabbath of the Lord! As the -seamless coat of Jesus, the Lord of the Sabbath, was torn from him before -he was nailed to the cross, so has the fourth commandment been torn -from the rest-day of the Lord, around which it was placed by the great -Law-giver, and given to this papal Lord’s day; and this Barabbas the -robber, thus arrayed in the stolen fourth commandment, has from that -time to the present day, and with astonishing success, challenged the -obedience of the world as the divinely appointed Sabbath of the most -high God. Here we close the history of the Sunday festival, now fully -transformed into the _Christian Sabbath_. A rapid survey of the history -of English and American Sabbath-keepers will conclude this work. - - - - -CHAPTER XXVI. - -ENGLISH SABBATH-KEEPERS. - - English Sabbatarians in the sixteenth century—Their - doctrines—John Trask for these doctrines pilloried, whipt, and - imprisoned—He recants—Character of Mrs. Trask—Her crime—Her - indomitable courage—She suffers fifteen years’ imprisonment, - and dies in the prison—Principles of the Traskites—Brabourne - writes in behalf of the seventh day—Appeals to King Charles I. - to restore the ancient Sabbath—The king employs Dr. White to - write against Brabourne, and Dr. Heylyn to write the History of - the Sabbath—The king intimidates Brabourne and he recants—He - returns again to the Sabbath—Philip Tandy—James Ockford - writes “The Doctrine of the Fourth Commandment”—His book - burned—Edward Stennett—Wm. Sellers—Cruel Treatment of Francis - Bampfield—Thomas Bampfield—Martyrdom of John James—How the - Sabbath cause was prostrated in England. - - -Chambers speaks thus of Sabbath-keepers in the sixteenth century:— - - “In the reign of Elizabeth, it occurred to many conscientious - and independent thinkers (as it had previously done to some - Protestants in Bohemia), that the fourth commandment required - of them the observance, not of the first, but of the specified - _seventh_ day of the week, and a strict bodily rest, as a - service then due to God; while others, though convinced that - the day had been altered by divine authority, took up the same - opinion as to the scriptural obligation to refrain from work. - The former class became numerous enough to make a considerable - figure for more than a century in England, under the title of - ‘Sabbatarians’—a word now exchanged for the less ambiguous - appellation of ‘Seventh-day Baptists.’”[1051] - -Gilfillan quotes an English writer of the year 1584, John Stockwood, who -says that there were then - - “A great diversity of opinion among the vulgar people and - simple sort, concerning the Sabbath day, and the right use of - the same.” - -And Gilfillan states one of the grounds of controversy thus:— - - “Some maintaining the unchanged and unchangeable obligation of - the seventh-day Sabbath.”[1052] - -In 1607, an English first-day writer, John Sprint, gave the views of the -Sabbath-keepers of that time, which in truth have been substantially the -same in all ages:— - - “They allege reasons drawn, 1. From the precedence of the - Sabbath before the law, and before the fall; the laws of which - nature are immutable. 2. From the perpetuity of the moral law. - 3. And from the large extent thereof appertaining to [the - Sabbath above] all [the other precepts.] 4. ... And of the - cause of [this precept of] the law which maketh it perpetual, - which is the memorial and meditation of the works of God; which - belong unto the Christians as well as to the Jews.”[1053] - -John Trask began to speak and write in favor of the seventh day as -the Sabbath of the Lord, about the time that King James I., and the -archbishop of Canterbury, published the famous “Book of Sports for -Sunday,” in 1618. His field of labor was London, and being a very -zealous man, he was soon called to account by the persecuting authority -of the church of England. He took high ground as to the sufficiency of -the Scriptures to direct in all religious services, and that the civil -authorities ought not to constrain men’s consciences in matters of -religion. He was brought before the infamous Star Chamber, where a long -discussion was held respecting the Sabbath. It was on this occasion that -Bishop Andrews first brought forward that now famous first-day argument, -that the early martyrs were tested by the question, “Hast thou kept the -Lord’s day?”[1054] - -Gilfillan, quoting the words of cotemporary writers, says of Trask’s -trial that, - - “For ‘making of conventicles and factions, by that means which - may tend to sedition and commotion, and for scandalizing - the king, the bishops, and the clergy,’ ‘he was censured in - the Star Chamber to be set upon the pillory at Westminster, - and from thence to be whipt to the fleet, there to remain a - prisoner.’”[1055] - -This cruel sentence was carried into execution, and finally broke his -spirit. After enduring the misery of his prison for one year, he recanted -his doctrine.[1056] The case of his wife is worthy of particular mention. -Pagitt gives her character thus: - - “She was a woman endued with many particular virtues, well - worthy the imitation of all good Christians, had not error - in other things, especially a spirit of strange unparalleled - opinionativeness and obstinacy in her private conceits, spoiled - her.”[1057] - -Pagitt says that she was a school teacher of superior excellence. She -was particularly careful in her dealings with the poor. He gives her -reasons thus:— - - “This she professed to do out of conscience, as believing she - must one day come to be judged for all things done in the - flesh. Therefore she resolved to go by _the safest rule_, - rather against than for her private interest.”[1058] - -Pagitt gives her crime in the following words:— - - “At last for teaching only five days in the week, and resting - upon Saturday, _it being known upon what account she did it_, - she was carried to the new prison in Maiden Lane, a place - then appointed for the restraint of several other persons of - different opinions from the church of England.”[1059] - -Observe the crime: it was not what she did, for a first-day person -might have done the same, but because she did it to obey the fourth -commandment. Her motive exposed her to the vengeance of the authorities. -She was a woman of indomitable courage, and would not purchase her -liberty by renouncing the Lord’s Sabbath. During her long imprisonment, -Pagitt says that some one wrote her thus:— - - “Your constant suffering would be praiseworthy, were it for - truth; but being for error, your recantation will be both more - acceptable to God, and laudable before men.”[1060] - -But her faith and patience held out till she was released by death. - - “Mrs. Trask lay fifteen or sixteen years a prisoner for her - opinion about the Saturday Sabbath; in all which time she would - receive no relief from anybody, notwithstanding she wanted - much: alleging that it was written, ‘It is more blessed ... - to give than to receive.’ Neither would she borrow, because - it was written, ‘Thou shalt lend to many nations, and shalt - not borrow.’ So she deemed it a dishonor to her head, Christ, - either to beg or borrow. Her diet for the most part during - her imprisonment, that is, till a little before her death, - was bread and water, roots and herbs; no flesh, nor wine, nor - brewed drink. All her means was an annuity of forty shillings - a year; what she lacked more to live upon she had of such - prisoners as did employ her sometimes to do business for - them.”[1061] - -Pagitt, who was the cotemporary of Trask, thus states the principles of -the Sabbatarians of that time, whom he calls Traskites:— - - “The positions concerning the Sabbath by them maintained were - these:— - - “1. That the fourth commandment of the Decalogue, ‘Remember - the Sabbath day, to keep it holy’ [Ex. 20], is a divine - precept, simply and entirely moral, containing nothing legally - ceremonial in whole or in part, and therefore the weekly - observation thereof ought to be perpetual, and to continue in - force and virtue to the world’s end. - - “2. That the Saturday, or seventh day in every week, ought to - be an everlasting holy day in the Christian church, and the - religious observation of this day obligeth Christians under the - gospel, as it did the Jews before the coming of Christ. - - “3. That the Sunday, or Lord’s day, is an ordinary working day, - and it is superstition and will-worship to make the same the - Sabbath of the fourth commandment.”[1062] - -It was for this noble confession of faith that Mrs. Trask was shut up in -prison till the day of her death. For the same, Mr. Trask was compelled -to stand in the pillory, and was whipped from thence to the fleet, and -then shut up in a wretched prison, from which he escaped by recantation -after enduring its miseries for more than a year.[1063] - -Mr. Utter mentions the next Sabbatarian minister as follows:— - - “Theophilus Brabourne, a learned minister of the gospel in the - established church, wrote a book, which was printed at London - in 1628, wherein he argued ‘that the Lord’s day is not the - Sabbath day by divine institution,’ but ‘that the seventh-day - Sabbath is now in force.’ Mr. Brabourne published another book - in 1632, entitled, ‘A Defense of that most Ancient and Sacred - Ordinance of God’s, the Sabbath Day.’”[1064] - -Brabourne dedicated his book to King Charles I., requesting him to use -his royal authority for the restoration of the ancient Sabbath. But those -who put their trust in princes are sure to be disappointed. Dr. F. White, -bishop of Ely, thus states the occasion of his own work against the -Sabbath:— - - “Now because this Brabourne’s treatise of the Sabbath was - dedicated to his Royal Majesty, and the principles upon which - he grounded all his arguments (being commonly preached, - printed, and believed throughout the kingdom), might have - poisoned and infected many people either with this Sabbatarian - error, or with some other of like quality; it was the king, - our gracious master, his will and pleasure, that a treatise - should be set forth, to prevent further mischief, and to settle - his good subjects (who have long time been distracted about - Sabbatarian questions) in the old and good way of the ancient - and orthodoxal Catholic church. Now that which his sacred - Majesty commanded, I have by your Grace’s direction [Archbishop - Laud] obediently performed.”[1065] - -The king not only wished by this appointment to overthrow those who kept -the day enjoined in the commandment, but also those who by means of Dr. -Bound’s new theory pretended that Sunday was that day. He therefore -joined Dr. Heylyn with Bishop White in this work:— - - “Which burden being held of too great weight for any one to - undergo, and the necessity of the work requiring a quick - dispatch, it was held fit to divide the employment betwixt two. - The argumentative and scholastical part was referred to the - right learned Dr. White, then bishop of Ely, who had given good - proof of his ability in polemical matters in several books and - disputations against the papists. The practical and historical - [was to be written], by Heylyn of Westminster, who had gained - some reputation for his studies in the ancient writers.”[1066] - -The works of White and Heylyn were published simultaneously in 1635. Dr. -White, in addressing himself to those who enforce Sunday observance by -the fourth commandment, speaks thus of Brabourne’s arguments, that not -Sunday, but the ancient seventh day, is there enjoined:— - - “Maintaining your own principles that the fourth commandment - is purely and simply moral and of the law of nature, it will - be impossible for you either in English or in Latin, to solve - Theophilus Brabourne’s objections.”[1067] - -But the king had something besides argument for Brabourne. He was brought -before Archbishop Laud and the court of High Commission, and, moved by -the fate of Mrs. Trask, he submitted for the time to the authority of the -church of England, but sometime afterward wrote other books in behalf -of the seventh day.[1068] Dr. White’s book has this pithy notice of the -indefinite-time theory:— - - “Because an indefinite time must either bind to all moments - of time, as a debt, when the day of payment is not expressly - dated, is liable to payment every moment; or else it binds to - no time at all.”[1069] - -Mr. Utter, after the statement of Brabourne’s case, continues thus:— - - “About this time Philip Tandy began to promulgate in the - northern part of England the same doctrine concerning the - Sabbath. He was educated in the established church, of which - he became a minister. Having changed his views respecting the - mode of baptism and the day of the Sabbath, he abandoned that - church and ‘became a mark for many shots.’ He held several - public disputes about his peculiar sentiments, and did much to - propagate them. James Ockford was another early advocate in - England of the claims of the seventh day as the Sabbath. He - appears to have been well acquainted with the discussions in - which Trask and Brabourne had been engaged. Being dissatisfied - with the pretended conviction of Brabourne, he wrote a book - in defense of Sabbatarian views, entitled, ‘The Doctrine of - the Fourth Commandment.’ This book, published about the year - 1642, was burnt by order of the authorities in the established - church.”[1070] - -The famous Stennett family furnished, for four generations, a succession -of able Sabbatarian ministers. Mr. Edward Stennett, the first of these, -was born about the beginning of the seventeenth century. His work -entitled, “The Royal Law Contended For,” was first published at London -in 1658. “He was an able and devoted minister, but dissenting from -the established church, he was deprived of the means of support.” “He -suffered much of the persecution which the Dissenters were exposed to at -that time, and more especially for his faithful adherence to the cause -of the Sabbath. For this truth he experienced tribulation, not only from -those in power, by whom he was kept a long time in prison, but also much -distress from unfriendly, dissenting brethren, who strove to destroy his -influence, and ruin his cause.” In 1664, he published a work entitled, -“The Seventh Day is the Sabbath of the Lord.”[1071] In 1671, Wm. Sellers -wrote a work in behalf of the seventh day in reply to Dr. Owen. Cox -states its object thus:— - - “In opposition to the opinion _that some one day in seven_ is - all that the fourth commandment requires to be set apart, the - writer maintains the obligation of the Saturday Sabbath on the - ground that ‘God himself directly in the letter of the text - calls the seventh day the Sabbath day, giving both the names to - one and the selfsame day, as all men know that ever read the - commandments.’”[1072] - -One of the most eminent Sabbatarian ministers of the last half of the -seventeenth century was Francis Bampfield. He was originally a clergyman -of the church of England. The Baptist historian, Crosby, speaks of him -thus:— - - “But being utterly unsatisfied in his conscience with the - conditions of conformity, he took his leave of his sorrowful - and weeping congregation in ... 1662, and was quickly after - imprisoned for worshiping God in his own family. So soon was - his unshaken loyalty to the king forgotten, ... that he was - more frequently imprisoned and exposed to greater hardships for - his nonconformity, than most other dissenters.”[1073] - -Of his imprisonment, Neale says:— - - “After the act of uniformity, he continued preaching as he had - opportunity in private, till he was imprisoned for five days - and nights, with twenty-five of his hearers in one room ... - where they spent their time in religious exercises, but after - some time he was released. Soon after, he was apprehended again - and lay nine years in Dorchester jail, though he was a person - of unshaken loyalty to the king.”[1074] - -During his imprisonment, he preached almost every day, and gathered a -church even under his confinement. And when he was at liberty, he ceased -not to preach in the name of Jesus. After his release, he went to London, -where he preached with much success.[1075] Neale says of his labors in -that city:— - - “When he resided in London he formed a church on the principles - of the Sabbatarian Baptists, at Pinner’s hall, of which - principles he was a zealous asserter. He was a celebrated - preacher, and a man of serious piety.”[1076] - -On Feb. 17, 1682, he was arrested while preaching, and on March 28, was -sentenced to forfeit all his goods and to be imprisoned in Newgate for -life. In consequence of the hardships which he suffered in that prison, -he died, Feb. 16, 1683.[1077] “Bampfield,” says Wood, “dying in the said -prison of Newgate ... aged seventy years, his body was ... followed -with a very great company of factious and schismatical people to his -grave.”[1078] Crosby says of him:— - - “All that knew him will acknowledge that he was a man of great - piety. And he would in all probability have preserved the same - character, with respect to his learning and judgment, had it - not been for his opinion in two points, viz., that infants - ought not to be baptized, and that the Jewish Sabbath ought - still to be kept.”[1079] - -Mr. Bampfield published two works in behalf of the seventh day as the -Sabbath, one in 1672, the other in 1677. In the first of these he thus -sets forth the doctrine of the Sabbath:— - - “The law of the seventh-day Sabbath was given before the law - was proclaimed at Sinai, even from the creation, given to Adam, - ... and in him to all the world.[1080]... The Lord Christ’s - obedience unto this _fourth word_ in observing in his lifetime - the seventh day as a weekly Sabbath day, ... and no other day - of the week as such, is a part of that perfect righteousness - which every sound believer doth apply to himself in order to - his being justified in the sight of God; and every such person - is to conform unto Christ in all the acts of his obedience to - the ten words.”[1081] - -His brother, Mr. Thomas Bampfield, who had been speaker in one of -Cromwell’s parliaments, wrote also in behalf of seventh-day observance, -and was imprisoned for his religious principles in Ilchester jail.[1082] -About the time of Mr. Bampfield’s first imprisonment, severe persecution -arose against the Sabbath-keepers in London. Crosby thus bears testimony:— - - “It was about this time [A. D. 1661], that a congregation of - Baptists holding the seventh day as a Sabbath, being assembled - at their meeting-house in Bull-stake alley, the doors being - open, about three o’clock P. M. [Oct. 19], whilst Mr. John - James was preaching, one Justice Chard, with Mr. Wood, an - headborough, came into the meeting-place. Wood commanded him - in the king’s name to be silent and come down, having spoken - treason against the king. But Mr. James, taking little or no - notice thereof, proceeded in his work. The headborough came - nearer to him in the middle of the meeting-place and commanded - him again in the king’s name to come down or else he would pull - him down; whereupon the disturbance grew so great that he could - not proceed.”[1083] - -The officer having pulled him down from the pulpit, led him away to -the court under a strong guard. Mr. Utter continues this narrative as -follows:— - - “Mr. James was himself examined and committed to Newgate, on - the testimony of several profligate witnesses, who accused him - of speaking treasonable words against the king. His trial took - place about a month afterward, at which he conducted himself - in such a manner as to create much sympathy. He was, however, - sentenced to be hanged, drawn and quartered.[1084] This awful - sentence did not dismay him in the least. He calmly said, - ‘Blessed be God; whom man condemneth, God justifieth.’ While - he lay in prison, under sentence of death, many persons of - distinction visited him, who were greatly affected by his piety - and resignation, and offered to exert themselves to secure his - pardon. But he seems to have had little hope of their success. - Mrs. James, by advice of her friends, twice presented petitions - to the king [Charles II.], setting forth the innocence of - her husband, the character of the witnesses against him, and - entreating His Majesty to grant a pardon. In both instances she - was repulsed with scoffs and ridicule. At the scaffold, on the - day of his execution, Mr. James addressed the assembly in a - very noble and affecting manner. Having finished his address, - and kneeling down, he thanked God for covenant mercies, and for - conscious innocence; he prayed for the witnesses against him, - for the executioner, for the people of God, for the removal - of divisions, for the coming of Christ, for the spectators, - and for himself, that he might enjoy a sense of God’s favor - and presence, and an entrance into glory. When he had ended, - the executioner said, ‘The Lord receive your soul;’ to which - Mr. James replied, ‘I thank thee.’ A friend observing to him, - ‘This is a happy day,’ he answered, ‘I bless God it is.’ Then - having thanked the sheriff for his courtesy, he said, ‘Father, - into thy hands I commit my spirit.’... After he was dead his - heart was taken out and burned, his quarters were affixed to - the gates of the city, and his head was set up in White chapel - on a pole opposite to the alley in which his meeting-house - stood.”[1085] - -Such was the experience of English Sabbath-keepers in the seventeenth -century. It cost something to obey the fourth commandment in such times -as those. The laws of England during that century were very oppressive -to all Dissenters, and bore exceedingly hard upon the Sabbath-keepers. -But God raised up able men, eminent for piety, to defend his truth during -those troublous times, and, if need be, to seal their testimony with -their blood. In the seventeenth century, eleven churches of Sabbatarians -flourished in England, while many scattered Sabbath-keepers were to be -found in various parts of that kingdom. Now, but three of these churches -are in existence! And only remnants, even of these, remain! - -To what cause shall we assign this painful fact? It is not because their -adversaries were able to confute their doctrine; for the controversial -works on both sides still remain, and speak for themselves. It is not -that they lacked men of piety and of learning; for God gave them these, -especially in the seventeenth century. Nor is it that fanaticism sprang -up and disgraced the cause; for there is no record of anything of this -kind. They were cruelly persecuted, but the period of their persecution -was that of their greatest prosperity. Like Moses’ bush, they stood -unconsumed in the burning fire. The prostration of the Sabbath cause in -England is due to none of these things. - -The Sabbath was wounded in the house of its own friends. They took upon -themselves the responsibility, after a time, of making the Sabbath of no -practical importance, and of treating its violation as no very serious -transgression of the law of God. Doubtless they hoped to win men to -Christ and his truth by this course; but, instead of this, they simply -lowered the standard of divine truth into the dust. The Sabbath-keeping -ministers assumed the pastoral care of first-day churches, in some cases -as their sole charge, in others, they did this in connection with the -oversight of Sabbatarian churches. The result need surprise no one; as -these Sabbath-keeping ministers and churches said to all men, in thus -acting, that the fourth commandment might be broken with impunity, the -people took them at their word. Mr. Crosby, a first-day historian, sets -this matter in a clear light:— - - “If the seventh day ought to be observed as the Christian - Sabbath, then all congregations that observe the first day - as such must be Sabbath-breakers.... I must leave those - gentlemen on the contrary side to their own sentiments; and to - vindicate the practice of becoming pastors to a people whom - in their conscience they must believe to be breakers of the - Sabbath.”[1086] - -Doubtless there have been noble exceptions to this course; but the -body of English Sabbatarians for many years have failed to faithfully -discharge the high trust committed to them. - - - - -CHAPTER XXVII. - -THE SABBATH IN AMERICA. - - The first Sabbath-keeping church in America—Names of - its members—Origin of the second—Organization of the - Seventh-day Baptist General Conference—Statistics of the - Denomination at that time—Nature of its organization—Present - Statistics—Educational facilities—Missionary work—The American - Sabbath Tract Society—Responsibility for the light of the - Sabbath—The German S. D. Baptists of Pennsylvania—Reference - to Sabbath-keepers in Hungary—In Siberia—The Seventh-day - Adventists—Their origin—Labors of Joseph Bates—Of James - White—The Publishing Association—Systematic Benevolence—The - work of the preachers mainly in new fields—Organization of the - S. D. Adventists—Statistics—Peculiarities of their faith—Their - object—The S. D. Adventists of Switzerland—Why the Sabbath is - of priceless value to mankind—The nations of the saved observe - the Sabbath in the new earth. - - -The first Sabbatarian church in America originated at Newport, R. I. The -first Sabbath-keeper in America was Stephen Mumford, who left London -three years after the martyrdom of John James, and forty-four years -after the landing of the pilgrim fathers at Plymouth. Mr. Mumford, it -appears, came as a missionary from the English Sabbath-keepers.[1087] Mr. -Isaac Backus, the historian of the early New England Baptists, makes the -following record:— - - “Stephen Mumford came over from London in 1664, and brought - the opinion with him that the whole of the ten commandments, - as they were delivered from Mount Sinai, were moral and - immutable; and that it was the Antichristian power which - thought to change times and laws, that changed the Sabbath from - the seventh to the first day of the week. Several members of - the first church in Newport embraced this sentiment, and yet - continued with the church for some years, until two men and - their wives who had so done, turned back to the keeping of the - first day again.”[1088] - -Mr. Mumford, on his arrival, went earnestly to work to convert men to -the observance of the fourth commandment, as we infer from the following -record:— - - “Stephen Mumford, the first Sabbath-keeper in America, came - from London in 1664. Tacy Hubbard commenced keeping the - Sabbath, March 11, 1665. Samuel Hubbard commenced April 1, - 1665. Rachel Langworthy, January 15, 1666. Roger Baxter, - April 15, 1666, and William Hiscox, April 28, 1666. These - were the first Sabbath-keepers in America. A controversy, - lasting several years, sprung up between them and members of - the church. They desired to retain their connection with the - church, but were, at last, compelled to withdraw, that they - might peaceably enjoy and keep God’s holy day.”[1089] [Baxter - is Baster in the _S. D. B. Memorial_.] - -Though Mr. Mumford faithfully taught the truth, he seems to have -cherished the ideas of the English Sabbatarians, that it was possible -for first-day and seventh-day observers to walk together in church -fellowship. Had the first-day people been of the same mind, the light -of the Sabbath would have been extinguished within a few years, as -the history of English Sabbath-keepers clearly proves. But, in the -providence of God, the danger was averted by the opposition which these -commandment-keepers had to encounter. - -Besides the persons above enumerated, four others embraced the Sabbath -in 1666, but in 1668 they renounced it. These four were also members of -the first-day Baptist church of Newport. Though the Sabbath-keepers who -retained their integrity thought that they might lawfully commune with -the members of the church who were fully persuaded to observe the first -day, yet they felt otherwise with respect to these who had clearly seen -the Sabbath, and had for a time observed it, and then apostatized from -it. These persons “both wrote and spoke against it, which so grieved them -that they could not sit down at the table of the Lord with them, nor with -the church because of them.” But as they were members of a first-day -church, and had “no power to deal with them as of themselves without -the help of the church,” they “found themselves barred as to proceeding -with them, as being but private brethren. So they concluded not to bring -the case to the church to judge of the fact, viz., in turning from the -observation of the seventh day, being contrary-minded as to that.” They -therefore sent to the London Sabbath-keepers for advice, and in the mean -time refrained from communing with the church. - -Dr. Edward Stennet wrote them in behalf of the London Sabbath-keepers: -“If the church will hold communion with these apostates from the truth, -you ought then to desire to be fairly dismissed from the church; which if -the church refuse, you ought to withdraw yourselves.”[1090] They decided, -however, not to leave the church. But they told “the church publicly -that they could not have comfortable communion with those four persons -that had sinned.” “And thus for several months they walked with little -or no offense from the church; after which the leading or ministering -brethren began to declare themselves concerning the ten precepts.” Mr. -Tory “declared the law to be done away.” Mr. Luker and Mr. Clarke “made -it their work to preach the non-observation of the law, day after day.” -But the Sabbath-keepers replied “that the ten precepts were still as -holy, just, good, and spiritual, as ever.” Mr. Tory “with some unpleasant -words said ‘that their tune was only the fourth precept,’ to which they -answered, ‘that the whole ten precepts were of equal force with them, and -that they did not plead for one without the other.’ And they for several -years, went on with the church in a halvish kind of fellowship.”[1091] - -Mr. Bailey thus states the result:— - - “At the time of their change of sentiment and practice, - [respecting the Bible Sabbath], they had no intention of - establishing a church with this distinctive feature. God, - evidently, had a different mission for them, and brought them - to it, through the severe trial of persecution. They were - forced to leave the fellowship of the Baptist church, or - abandon the Sabbath of the Lord their God.”[1092] - - “These left the Baptist church on December 7, 1671.”[1093] - - “On the 23d of December, just sixteen days after withdrawing - from the Baptist church, they covenanted together in a church - organization.”[1094] - -Such was the origin of the first Sabbath-keeping church in America.[1095] -The second of these churches owes its origin to this circumstance: About -the year 1700, Edmund Dunham of Piscataway, N. J., reproved a person for -labor on Sunday. He was asked for his authority from the Scriptures. On -searching for this, he became satisfied that the seventh day is the only -weekly Sabbath in the Bible, and began to observe it. - - “Soon after, others followed his example, and in 1707 a - Seventh-day Baptist church was organized, with seventeen - members. Edmund Dunham was chosen pastor and sent to Rhode - Island to receive ordination.”[1096] - -The S. D. Baptist General Conference was organized in 1802. At its first -annual session, it included in its organization eight churches, nine -ordained ministers, and 1130 members.[1097] The Conference was organized -with only advisory powers, the individual churches retaining the matters -of discipline and church government in their own hands.[1098] The -Conference now embraces some eighty churches, and about 8000 members. -These churches are found in most of the northern and western States, and -are divided into five associations, which, however, have no legislative -nor disciplinary power over the churches which compose them. There -are, belonging to the denomination, five academies, one college, “and -a university with academic, collegiate, mechanical, and theological -departments in operation.”[1099] The S. D. Baptist missionary society -sustains several home missionaries who labor principally on the western -and southern borders of the denomination. They have within a few years -past met with a good degree of success in this work. It has also a -missionary station at Shanghai, China, and a small church there of -faithful Christians. - -The American Sabbath Tract Society is the publishing agency of the -denomination. Its head-quarters are at Alfred Center, N. Y. It publishes -the _Sabbath Recorder_, the organ of the S. D. Baptists, and it also -publishes a series of valuable works relating to the Sabbath and the law -of God. - -During the two hundred years which have elapsed since the organization -of the first Sabbatarian church in America, God has raised up among this -people men of eminent talent and moral worth. He has also in providential -ways called attention to the sacred trust which he so long since confided -to the S. D. Baptists, and which they have been slow to realize in its -immense importance. - -Among those converted to the Sabbath through the agency of this people, -the name of J. W. Morton is particularly worthy of honorable mention. -He was sent in 1847 a missionary to the island of Hayti by the Reformed -Presbyterians. Here he came in contact with Sabbatarian publications, -and after a serious examination became satisfied that the seventh day -is the Sabbath of the Lord. As an honest man, what he saw to be truth -he immediately obeyed, and returning home to be tried for his heresy, -was summarily expelled from the Reformed Presbyterian church without -being suffered to state the reasons which had governed his conduct. He -has given to the world a valuable work, entitled, “Vindication of the -True Sabbath,” in which his experience is related, and his reasons for -observing the seventh day set forth with great force and clearness. - -The S. D. Baptists do not lack men of education and of talent, and they -have ample means in their possession with which to sustain the cause of -God. If in time past they have not fully realized that they were debtors -to all mankind because of the great truth which God committed to their -trust, there is reason to believe that they are now to some extent -awakening to this vast indebtedness.[1100] - -There is also in the State of Pennsylvania a small body of German S. D. -Baptists found in the counties of Lancaster, York, Franklin, and Bedford, -and in the central and western parts of the State. They originated in -1728 from the teaching of Conrad Beissel, a native of Germany. They -practice trine immersion, and the washing of feet, and observe open -communion. They encourage celibacy, but make it obligatory upon none. -Even those who have chosen this manner of life are at liberty to marry -if at any time they choose so to do. They established and successfully -maintained a Sabbath-school at Ephrata, their head-quarters, forty years -before Robert Raikes had introduced the system of Sunday-schools. This -people have suffered much persecution because of their observance of -the seventh day, the laws of Pennsylvania being particularly oppressive -toward Sabbatarians.[1101] The German S. D. Baptists do not belong to the -S. D. Baptist General Conference. - -We have already noticed the fact that Sabbath-keepers are numerous -in Russia, in Poland, and in Turkey. We find the following statement -respecting Sabbath-keepers in Hungary:— - - “A congregation of seventh-day Christians in Hungary, being - refused tolerance by the laws, has embraced Judaism, in order - to be allowed to exist in connection with one of the ‘received - religions.’”[1102] - -The probability is that as the laws of the Austrian Empire bear very -heavily upon all religious bodies not belonging to some one of the -tolerated sects or orders, these “Seventh-day Christians” on “being -refused tolerance” in their own name, secured the privilege of observing -the seventh day by allowing their doctrine to be classed by the civil -authorities under the head of Judaism, and so bringing themselves under -the tolerance accorded to the “received religions.” We do not say that -this was right, even as a technicality, but it is evidently the extent of -what they did. There is no reason to believe that they abjured Christ. We -also learn that there are Sabbath-keepers in the north of Asia:— - - “There is a sect of Greek Christians in Siberia who keep the - Jewish Sabbath (Saturday). Such sects already exist in the - United States, in Germany, and we believe in England.”[1103] - -The Sabbath was first introduced to the attention of the Advent people -at Washington, N. H. A faithful Seventh-day Baptist sister, Mrs. Rachel -D. Preston, from the State of New York, having removed to this place, -brought with her the Sabbath of the Lord. Here she became interested -in the doctrine of the glorious advent of the Saviour at hand. Being -instructed in this subject by the Advent people, she in turn instructed -them in the commandments of God, and as early as 1844, nearly the entire -church in that place, consisting of about forty persons, became observers -of the Sabbath of the Lord.[1104] The oldest body of Sabbath-keepers -among the Seventh-day Adventists is therefore at Washington, N. H. Its -present number is small, for it has been thinned by emigration and by the -ravages of death; but there still remains a small company to bear witness -to this ancient truth of the Bible. - -From this place, several Advent ministers received the Sabbath truth -during the year 1844. One of these was Eld. T. M. Preble, who has the -honor of first bringing this great truth before the Adventists through -the medium of the press. His essay was dated Feb. 13, 1845. He presented -briefly the claims of the Bible Sabbath, and showed that it was not -changed by the Saviour, but was changed by the great apostasy. He then -said:— - - “Thus we see Dan. 7:25, fulfilled, the little horn changing - ‘times and laws.’ Therefore it appears to me that all who keep - the first day for the Sabbath, are Pope’s Sunday-keepers, and - God’s Sabbath breakers.”[1105] - -Within a few months many persons began to observe the Sabbath as the -result of the light thus shed on their pathway. Eld. J. B. Cook, a man -of decided talent as a preacher and a writer, was one of these early -converts to the Sabbath. Elders Preble and Cook were at this time in -the full vigor of their mental powers, and were possessed of talent -and a reputation for piety, which gave them great influence among the -Adventists in behalf of the Sabbath. These men were called in the -providence of God to fill an important place in the work of Sabbath -reform. - -But both of them, while preaching and writing in its behalf, committed -the fatal error of making it of no practical importance. They had -apparently the same fellowship for those who rejected the Sabbath that -they had for those who observed it. Such a course of action produced -its natural result. After two or three years of this kind of Sabbath -observance, each of these men apostatized from it, and thenceforward used -what influence they possessed in warring against the fourth commandment. -The larger part of those who embraced the Sabbath from their labors were -not sufficiently impressed with its importance to become settled and -grounded in its weighty evidences, and, after a brief period, they turned -back from its observance. But enough had been done to excite bitter -opposition toward the Sabbath on the part of many Adventists, and to -bring out the ingenious and plausible arguments by which men attempt to -prove that God has abolished his own sacred law. - -Such was the fruit of their course, and such the condition of things -at the time of their defection. But the result of their plan of action -taught the Advent Sabbath-keepers a lesson of value, which they have -never forgotten. They learned that the fourth commandment must be treated -as a part of the moral law, if men are ever to be led to its sacred -observance. - -Eld. Preble’s first article in behalf of the Sabbath was the means of -calling the attention of our venerable brother, Joseph Bates, to this -divine institution. He soon became convinced of its obligation, and at -once began to observe it. He had acted quite a prominent part in the -Advent movement of 1843-4, and now, with self-sacrificing zeal, he took -hold of the despised Sabbath truth to set it before his fellow-men. He -did not do it in the half-way manner of Elders Preble and Cook, but as -a man thoroughly in earnest and fully alive to the importance of his -subject. - -The subject of the heavenly Sanctuary began about this time to interest -many Adventists, and especially Eld. Bates. He was one of the first to -see that the central object of that Sanctuary is the ark of God. He also -called attention to the proclamation of the third angel relative to God’s -commandments. He girded on the armor to lay it down only when his work -should be accomplished. He has been instrumental in leading many to the -observance of the commandments of God and the faith of Jesus, and few -who have received the Sabbath from his teaching have apostatized from -it.[1106] - -It was but a few months after Eld. Bates, that our esteemed and efficient -brother, Eld. James White, also embraced the Sabbath. He had labored -with much success in the great Advent movement, and he now entered -heartily into the work of Sabbath reform. Uniting with Eld. Bates in the -proclamation of the doctrine of the advent and the Sabbath as connected -together in the Sanctuary and the message of the third angel, he has, -with the blessing of God, accomplished great results in behalf of the -Sabbath. - -The publishing interests of the Seventh-day Adventists originated through -his instrumentality. He began the work of publishing in 1849, without -resources, and with very few friends, but with much toil, self-sacrifice, -and anxious care; and with the blessing of God upon his efforts, he has -been the means of establishing an efficient office of publication, and -of disseminating many important works throughout our country, and, to -some extent, to other nations also. The publication of the _Advent Review -and Herald of the Sabbath_, the organ of the Seventh-day Adventists, was -commenced by him in 1850. For most of the years of its existence, he has -served as one of its editors; and for all its earlier years, he was both -publisher and sole editor. During this time, he has also labored with -energy as a minister of the gospel of Christ. - -The wants of the cause demanding an enlargement of capital and more -extensive operations, to this end an Association was incorporated in -the city of Battle Creek, Michigan, May 3, 1861, under the name of the -Seventh-day Adventist Publishing Association. This Association owns three -commodious publishing houses, with engine, power presses, and all the -fixtures necessary for doing an extensive business. There are about fifty -persons constantly employed in this work of publication. The Association -has a capital of about $82,000. Under God, it owes its prosperity to the -prudent management and untiring energy of Eld. James White. - -The _Advent Review_ has at the present time (Nov., 1873) a circulation of -about 5000 copies. The _Youth’s Instructor_, a monthly paper designed for -the children of Sabbath-keeping Adventists, began to be issued in 1852, -and has now attained a circulation of nearly 5000 copies. - -The _Advent Tidende_, a Danish monthly with a circulation of 800, is -published for the benefit of those who speak the Danish and Norwegian -tongues, of whom a considerable number have embraced the Sabbath. - -The S. D. Adventists have taken a strong interest in the subject of -hygiene and the laws of health, and have established a Health Institute -at Battle Creek, Mich., which publishes the _Health Reformer_, a monthly -journal, magazine form, having a circulation of nearly 5000 copies. - -Numerous publications on Prophecy, the Signs of the Times, the Coming -of Christ, the Sabbath, the Law of God, the Sanctuary, &c., &c., have -been issued within the past twenty years, and have had an extensive -circulation, amounting, in the aggregate, to many millions of pages. - -The ordinary financial wants of the cause are sustained by a method -of collecting means known as Systematic Benevolence. By this system, -it is designed that each friend of the cause shall pay a certain sum -weekly proportioned to the property which he possesses. But there is no -compulsion in this matter. In this manner the burden is borne by all, -so that it rests heavily upon none; and the means needed for the work -flows with a steady stream into the treasury of the several churches, and -finally into that of the State Conferences. A settlement is instituted -each year at the State Conferences, in which the labors, receipts, and -expenditures, of each minister are carefully considered. Thus none are -allowed to waste means, and none who are recognized as called of God to -the ministry are allowed to suffer. - -The churches sustain their meetings for the most part without the aid of -preaching. They raise means to sustain the servants of Christ, but bid -them mainly devote their time and strength to save those who have not the -light of these important truths shining upon their pathway. So they go -out everywhere preaching the word of God, as his providence guides their -feet. During the summer months, the work in new fields is carried forward -principally by means of large tents, which enable the preacher to provide -a suitable place of worship, wherever he may think it desirable to labor. - -The Seventh-day Adventists have thirteen State Conferences, which -assemble annually in their respective States. These bear the names of -Maine, Vermont, New England, New York and Pennsylvania, Ohio, Michigan, -Indiana, Illinois, Wisconsin, Minnesota, Iowa, Missouri and Kansas, and -California. These Conferences are designed to meet the local wants of -the cause. There is also a General Conference, which assembles yearly, -composed of delegates from the State Conferences. This Conference takes -the general oversight of the work in all the State Conferences, supplying -the more destitute with laborers as far as possible, and uniting the -whole strength of the body for the accomplishment of the work. It also -takes the charge of missionary labor in those States which have no -organized Conferences. - -There are about fifty ministers who devote their whole time to the -work of the gospel. There is also a considerable number who preach a -portion of the time and devote the remainder to secular labor. There are -about 6000 members in the several Conference organizations. But such -is the scattered condition of this people (for they are found in all -the northern States and in several of the southern), that a very large -portion have no connection with its organization. They are to be found -in single families scattered all the way from Maine to California and -Oregon. The _Review_ and _Instructor_ constitute, in a great number of -cases, the only preachers of their faith. - -Those subjects which more especially interest this people, are the -fulfillment of prophecy, the second personal advent of the Saviour as an -event now near at hand, immortality through Christ alone, a change of -heart through the operation of the Holy Spirit, the observance of the -Sabbath of the fourth commandment, the divinity and mediatorial work -of Christ, and the development of a holy character by obedience to the -perfect and holy law of God.[1107] - -They are very strict with regard to the ordinance of baptism, believing -not only that it requires men to be buried in the watery grave, but that -even such baptism is faulty if administered to those who are breaking one -of the ten commandments. They also believe that our Lord’s direction in -John 13 should be observed in connection with the supper. - -They teach that the gifts of the Spirit set forth in 1 Cor. 12 and Eph. -4, were designed to remain in the church till the end of time. They -believe that these were lost in consequence of the same apostasy that -changed the Sabbath. They also believe that in the final restoration of -the commandments by the work of the third angel, the gifts of the Spirit -of God are restored with them. So the remnant of the church, or last -generation of its members, is said to “keep the commandments of God, and -have the testimony of Jesus Christ.”[1108] And the angel of God explains -this by saying, “The testimony of Jesus is the spirit of prophecy.”[1109] -The spirit of prophecy therefore has a distinct place assigned to it in -the final work of Sabbath reform. Such are their views of this portion of -Scripture; and their history from the beginning has been marked by the -influence of this sacred gift. - -In the face of strong opposition, the people known as Seventh-day -Adventists have arisen to bear their testimony for the Sabbath of the -Lord. They have had perils from open foes, and from false brethren; but -they have thus far overcome the difficulties of the way, and from each -have gathered strength for the conflict before them. They have a definite -work which they hope to accomplish. It is to make ready a people -prepared for the advent of the Lord. - -Honorable mention should be made of the Seventh-day Adventists of -Switzerland. They first learned these precious truths from Elder M. B. -Czechowski, who a few years since instructed them in the commandments of -God and the faith of Jesus. Since his labors with them ceased, God has -given them strength to stand with firmness for his truth, and has added -to their numbers. They have a heart to obey the truth and to sacrifice -for its advancement. They number about sixty persons. There are a few -individuals of this faith also in Italy, Germany, and Denmark. - -The observance of the Sabbath is sometimes advocated on the ground -that man needs a day of rest and will grow prematurely old if he labor -seven days in each week, which is doubtless true; and it has also been -advocated on the ground that God will bless in basket and in store those -who hallow his Sabbath, which may be true in many cases; but the Bible -does not urge motives of this kind in respect to this sacred institution. -Without doubt there are great incidental advantages in the observance of -the Sabbath. But these are not what God sets before us as the reasons -for its observance. The true reason is infinitely higher than all -considerations of this kind, and should constrain men to obey, even were -it certain that it would cost them all that is dear in the present life. - -The Sabbath has been advocated on the ground that it secures to men a day -for divine worship in which by common consent they may appear before God. -This is a very important consideration, and yet the Bible says little -concerning it. It is one of the incidental blessings of the Sabbath, -and not the chief reason for its observance. The Sabbath was ordained to -commemorate the creation of the heavens and the earth. - -The importance of the Sabbath as the memorial of creation is that it -keeps ever present the true reason why worship is due to God. For the -worship of God is based upon the fact that he is the Creator and that -all other beings were created by him. The Sabbath therefore lies at the -very foundation of divine worship, for it teaches this great truth in -the most impressive manner, and no other institution does this. The true -ground of divine worship, not of that on the seventh day merely, but of -all worship, is found in the distinction between the Creator and his -creatures. This great fact can never become obsolete, and must never be -forgotten. To keep it in man’s mind, God gave to him the Sabbath. He -received it in his innocency, and notwithstanding the perversity of his -professed people, God has preserved this sacred institution through the -entire period of man’s fallen state. - -The four and twenty elders in the very act of worshiping Him who sits -upon the throne, state the reason why worship is due to God:— - - “Thou art worthy, O Lord, to receive glory and honor and power; - for thou hast created all things, and for thy pleasure they are - and were created.”[1110] - -This great truth is therefore worthy to be remembered even in the -glorified state. And we shall presently learn that what God gave to man -in Paradise, to keep this great truth before his mind, shall be honored -by him in Paradise restored. - -The future is given to us in the prophetic Scriptures. From them we learn -that our earth is reserved unto fire, and that from its ashes shall -spring new heavens and earth, and ages of endless date.[1111] Over this -glorified inheritance, the second Adam, the Lord of the Sabbath, shall -bear rule, and under his gracious protection the nations of them which -are saved shall inherit the land forever.[1112] When the glory of the -Lord shall thus fill the earth as the waters cover the sea, the Sabbath -of the Most High is again and for the last time brought to view:— - - “For as the new heavens and the new earth, which I will make - shall remain before me, saith the Lord, so shall your seed and - your name remain. And it shall come to pass, that from one new - moon to another, and from one Sabbath to another, shall all - flesh come to worship before me, saith the Lord.”[1113] - -Does not Paul refer to these very facts set forth by Isaiah when he says, -“There remaineth therefore a rest [Greek, _Sabbatismos_, literally “A -KEEPING OF THE SABBATH”] to the people of God”?[1114] The reason for this -monthly gathering to the New Jerusalem of all the host of the redeemed -from every part of the new earth may be found in the language of the -Apocalypse:— - - “And he showed me a pure river of water of life, clear as - crystal, proceeding out of the throne of God and of the Lamb. - In the midst of the street of it, and on either side of the - river was there the tree of life, which bare twelve manner of - fruits and yielded her fruit every month; and the leaves of the - tree were for the healing [literally, the service][1115] of the - nations.”[1116] - -The gathering of the nations that are saved to the presence of the -Creator, from the whole face of the new earth on each successive Sabbath, -attests the sacredness of the Sabbath even in that holy state, and sets -the seal of the Most High to the perpetuity of this ancient institution. - - - - -FOOTNOTES - - -[1] For the scriptural and traditional evidence on this point, see -Shimeall’s Bible Chronology, part i. chap. vi; Taylor’s Voice of the -Church, pp. 25-30; and Bliss’ Sacred Chronology, pp. 199-203. - -[2] Isa. 57:15; 1 Sam. 15:29, margin; Jer. 10:10, margin; Micah 5:2, -margin; 1 Tim. 6:16; 1:17; Ps. 90:2. - -[3] Dr. Adam Clarke, in his Commentary on Gen. 1:1, uses the following -language: “Created] Caused that to exist which previously to this moment, -had no being. The rabbins, who are legitimate judges in a case of verbal -criticism on their own language, are unanimous in asserting that the -word _bara_, expresses the commencement of the existence of a thing: -or its egression from nonentity to entity.... These words should be -translated: ‘God in the beginning created the _substance_ of the heavens -and the _substance_ of the earth; _i. e._, the _prima materia_, or first -elements, out of which the heavens and the earth were successively -formed.’” - -Purchase’s Pilgrimage, b. i. chap, ii., speaks thus of the creation: -“Nothing but nothing had the Lord Almighty, whereof, wherewith, whereby, -to build this city” [that is the world]. - -Dr. Gill says: “These are said to be _created_, that is, to be made out -of nothing; for what pre-existent matter to this chaos [of verse 2] could -there be out of which they could be formed?” - -“Creation must be the work of God, for none but an almighty power could -produce something out of nothing.” Commentary on Gen. 1:1. - -John Calvin, in his Commentary on this chapter, thus expounds the -creative act: “His meaning is, that the world was made out of nothing. -Hence the folly or those is refuted who imagine that unformed matter -existed from eternity.” - -The work of creation is thus defined in 2 Maccabees 7:28: “Look upon the -heaven and the earth, and all that is therein, and consider that God made -them of things that were not; and so was mankind made likewise.” - -That this creative act marked the commencement of the first day instead -of preceding it by almost infinite ages is thus stated in 2 Esdras 6:38: -“And I said, O Lord, thou spakest from the beginning of the creation, -even the first day, and saidst thus: Let heaven and earth be made; and -thy word was a perfect work.” - -Wycliffe’s translation, the earliest of the English versions, renders -Gen. 1:1, thus: “In the first, made God of naught heaven and earth.”] - -[4] Heb. 11:3; Gen. 1. - -[5] Gen. 1:1-5; Heb. 1. - -[6] Gen. 1:6-8; Job 37:18. - -[7] Gen. 1:9-13; Ps. 136:6; 2 Pet. 3:5. - -[8] Gen. 1:14-19; Ps. 119:91; Jer. 33:25. - -[9] Gen 1:20-23. - -[10] Gen. 1:24-31; 2:7-9, 18-22; 3:20; Job 38:7. - -[11] “On the sixth day God ended his work which he had made; and he -rested on the seventh day,” &c., is the reading of the Septuagint, the -Syriac, and the Samaritan; “and this should be considered the genuine -reading,” says Dr. A. Clarke. See his Commentary on Gen. 2. - -[12] Gen. 2:2; Ex. 31:17. - -[13] Isa. 40:28. - -[14] Gen. 2:3; Ex. 20:11. In an anonymous work entitled “Morality of the -Fourth Commandment,” London, 1652, but not the same with that of Dr. -Twisse, of the same title, is the following striking passage: - -“The Hebrew root for seven signifies _fullness_, _perfection_, and the -Jews held many mysteries to be in the number seven: so John in his -Apocalypse useth much that number. As, seven churches, seven stars, seven -spirits, seven candlesticks, seven angels, seven seals, seven trumpets; -and we no sooner meet with a seventh day, but it is blessed; no sooner -with a seventh man [Gen. 5:24; Jude 14], but he is translated.” Page 7. - -[15] Webster’s Unabridged Dictionary on the words _sanctify_ and -_hallow_. Ed. 1859. - -The revised edition of 1864 gives this definition: “To make sacred -or holy; to set apart to a holy or religious use; _to consecrate -by appropriate rites_; to hallow. God blessed the seventh day, and -_sanctified_ it. Gen. 2:3. Moses ... sanctified Aaron and his garments. -Lev. 8:30.” - -Worcester defines it thus: “_To ordain or set apart to sacred ends_; to -consecrate; to hallow. God blessed the seventh day and _sanctified_ it. -Gen. 2:3.” - -[16] Gen. 2:15; 1:28. - -[17] Morality of the Fourth Commandment, pp. 56, 57, London, 1641. - -[18] Hebrew Lexicon, p. 914, ed. 1854. - -[19] Josh. 20:7; Joel 1:14; 2:15; 2 Kings 10:20, 21; Zeph. 1 7, margin. - -[20] Ex. 10:12, 23. - -[21] Dr. Lange’s Commentary speaks on this point thus, in vol. i, p. 197: -“If we had no other passage than this of Gen. 2:3, there would be no -difficulty in deducing from it a precept for the universal observance of -a Sabbath, or seventh day, to be devoted to God, as holy time, by all of -that race for whom the earth and its nature were specially prepared. The -first men must have known it. The words, ‘He hallowed it,’ can have no -meaning otherwise. They would be a blank unless in reference to some who -were required to keep it holy.” - -Dr. Nicholas Bound, in his “True Doctrine of the Sabbath,” London, 1606, -page 7, thus states the antiquity of the Sabbath precept: - -“This first commandment of the Sabbath was no more then first given when -it was pronounced from Heaven by the Lord, than any other one of the -moral precepts, nay, that it hath so much antiquity as the seventh day -hath being; for, so soon as the day was, so soon was it sanctified, that -we might know that, as it came in with the first man, so it must not go -out but with the last man; and as it was in the beginning of the world, -so it must continue to the end of the same; and, as the first seventh day -was sanctified, so must the last be. And this is that which one saith, -that the Sabbath was commanded by God, and the seventh day was sanctified -of him even from the beginning of the world; where (the latter words -expounding the former) he showeth that, when God did sanctify it, then -also he commanded it to be kept holy; and therefore look how ancient the -sanctification of the day is, the same antiquity also as the commandment -of keeping it holy; for they two are all one.” - -[22] Ex. 20:8-11. - -[23] Buck’s Theological Dictionary, article, Sabbath; Calmet’s -Dictionary, article, Sabbath. - -[24] Ex. 16:22, 23. - -[25] John 1: 1-3; Gen. 1:1, 26; Col. 1:13-16. - -[26] Mark 2:27. - -[27] Barrett’s Principles of English Grammar, p. 29. - -[28] Job 14:12; 1 Cor. 10:13; Heb. 9:27. - -[29] Dr. Twisse illustrates the absurdity of that view which makes the -first observance of the Sabbath in memory of creation to have begun some -2500 years after that event: “We read that when the Ilienses, inhabitants -of Ilium, called anciently by the name of Troy, sent an embassage to -Tiberius, to condole the death of his father Augustus, he, considering -the unseasonableness thereof, it being a long time after his death, -requited them accordingly, saying that he was sorry for their heaviness -also, having lost so renowned a knight as Hector was, to wit, above a -thousand years before, in the wars of Troy.”—_Morality of the Fourth -Commandment_, p. 198. - -[30] Ex. 16:23. - -[31] Ex. 16. - -[32] Ex. 20:8-11. - -[33] Compare Gen. 2:1-3; Ex. 20:8-11. - -[34] Heb. 3:4; Jer. 10:10-12; Rom. 1:20; Ps. 33:9; Heb. 11:3. - -[35] Antiquities of the Jews, b. i. chap. i. sect. 1. - -[36] Works, vol. i. The Creation of the World, sect. 30. - -[37] Isa. 58:13, 14; Heb. 9:10. - -[38] Gen. 3; Rom. 5:12. - -[39] Gen. 9:5, 7. - -[40] Gen. 5:24; 6:9; 26:5. - -[41] See the beginning of chap. viii. of this work. - -[42] Ezra 3:1-6; Neh. 8:2, 9-12, 14-18; 1 Kings 8:2, 65; 2 Chron. 5:3; -7:8, 9; John 7:2-14, 37. - -[43] “The week, another primeval measure, is not a natural measure of -time, as some astronomers and chronologers have supposed, indicated -by the phases or quarters of the moon. It was originated by divine -appointment at the creation—six days of labor and one of rest being -wisely appointed for man’s physical and spiritual well-being.”—_Bliss’ -Sacred Chronology_, p. 6; _Hale’s Chronology_, vol. i. p. 19. - -“Seven has been the ancient and honored number among the nations of the -earth. They have measured their time by weeks from the beginning. The -original of this was the Sabbath of God, as Moses has given the reasons -of it in his writings.”—_Brief Dissertation on the first three Chapters -of Genesis, by Dr. Coleman_, p. 26. - -[44] Gen. 29:27, 28; 8:10, 12; 7:4, 10; 50:10; Ex. 7:25; Job 2:13. - -[45] Ex. 16:22, 23. - -[46] The interest to see the first man is thus stated: “Sem and Seth were -in great honor among men, and so was Adam above every living thing in the -creation.” Ecclesiasticus 49:16. - -[47] Gen. 26:5; 18:19. - -[48] Gen. 2-6; Heb. 11:4-7; 1 Pet. 3:20; 2 Pet. 2:5. - -[49] Gen. 7; Matt. 24:37-39; Luke 17:26, 27; 2 Pet. 3:5, 6. - -[50] Deut. 32:7, 8; Acts 17:26. - -[51] Gen. 11:1-9; Josephus’ Ant., b. i. chap. iv. This took place in the -days of Peleg, who was born about one hundred years after the flood. Gen. -10:25, compared with 11:10-16; Ant., b. i. chap. vi. sect. 4. - -[52] Rom. 1:18-32; Acts 14:16, 17; 17:29, 30. - -[53] Gen. 12:1-3; Josh. 24:2, 3, 14; Neh. 9:7, 8; Rom. 4:13-17; 2 Chron. -20:7; Isa. 41:8; James 2:23. - -[54] Gen. 18:19. - -[55] Gen. 17:9-14; 34:14; Acts 10:28; 11:2, 3; Eph. 2:12-19; Num. 23:9; -Deut. 33:27, 28. - -[56] Gen. 15; Ex. 1-5; Deut. 4:20. - -[57] Ex. 12:29-42; Gal. 3:17. - -[58] Ps. 105:43-45; Lev. 22:32, 33; Num. 15:41. - -[59] Gen. 2:2, 3; 26:5; Ex. 16:4, 27, 28; 18:16. - -[60] Ps. 90:2. - -[61] Ex. 19:3-8, 24:3-8; Jer. 3:14, compared with last clause of Jer. -31:32. - -[62] Ex. 20:2; 24:10. - -[63] Ex. 20:10; Deut. 5:14; Neh. 9:14. - -[64] On this verse Dr. A. Clarke thus comments:—“_On the sixth day they -gathered twice as much_—This they did that they might have a provision -for the Sabbath.” - -[65] The Douay Bible reads: “To-morrow is the rest of the Sabbath -sanctified unto the Lord.” Dr. Clarke comments as follows upon this text: -“_To-morrow is the rest of the holy Sabbath._ There is nothing either -in the text or context that seems to intimate that the Sabbath was now -_first_ given to the Israelites, as some have supposed; on the contrary, -it is here spoken of as being perfectly well known, from its having been -generally observed. The commandment, it is true, may be considered as -being now _renewed_; because they might have supposed, that in their -unsettled state in the wilderness, they might have been exempted from the -observance of it. Thus we find, 1. That when God finished his creation he -instituted the Sabbath; 2. When he brought the people out of Egypt, he -insisted on the strict observance of it; 3. When he gave the LAW, he made -it a tenth part of the whole: such importance has this institution in the -eyes of the Supreme Being!” - -Richard Baxter, a famous divine of the seventeenth century, and a decided -advocate of the abrogation of the fourth commandment, in his “Divine -Appointment of the Lord’s Day,” thus clearly states the origin of the -Sabbath: “Why should God begin two thousand years after [the creation of -the world] to give men a Sabbath upon the reason of his rest from the -creation of it, if he had never called man to that commemoration before? -And it is certain that the Sabbath was observed at the falling of the -manna before the giving of the law; and let any considering Christian -judge..... 1. Whether the not falling of the manna, or the rest of God -after the creation, was like to be the original reason of the Sabbath. -2. And whether if it had been the first, it would not have been said, -Remember to keep holy the Sabbath-day; for on six days the manna fell, -and not on the seventh; rather than ‘for in six days God created heaven -and earth, &c., and rested the seventh day.’ And it is casually added, -‘Wherefore the Lord blessed the Sabbath-day, and hallowed it.’ Nay, -consider whether this annexed reason intimates not that the day on this -ground being hallowed before, therefore it was that God sent not down -the manna on that day, and that he prohibited the people from seeking -it.”—_Practical Works_, Vol. iii. p. 784. ed. 1707. - -[66] The Douay Bible reads: “Because it is the Sabbath of the Lord.” - -[67] Ex. 16. - -[68] It has indeed been asserted that God by a miracle equalized the -portion of every one on five days, and doubled the portion of each on the -sixth, so that no act of the people had any bearing on the Sabbath. But -the equal portion of each on the five days was not thus understood by -Paul. He says: “But by an equality, that now at this time your abundance -may be a supply for their want, that their abundance also may be a supply -for your want; that there may be equality; as it is written, He that had -gathered much had nothing over; and he that had gathered little had no -lack.” 2 Cor. 8:14, 15. And that the double portion on the sixth day was -the act of the people, is affirmed by Moses. He says that “on the sixth -day they gathered twice as much bread.” Verse 22. - -[69] Gen. 7:4, 10; 8:10, 12; 29:27, 28; 50:10; Ex. 7:25; Job 2:13. - -[70] By this three-fold miracle, occurring every week for forty years, -the great Law-giver distinguished his hallowed day. The people were -therefore admirably prepared to listen to the fourth commandment -enjoining the observance of the very day on which he had rested. Ex. -16:35; Josh. 5:12; Ex. 20:8-11. - -[71] The twelfth chapter of Exodus relates the origin of the passover. It -is in striking contrast with Ex. 16, which is supposed to give the origin -of the Sabbath. If the reader will compare the two chapters he will see -the difference between the origin of an institution as given in Ex. 12, -and a familiar reference to an existing institution as in Ex. 16. If he -will also compare Gen. 2 with Ex. 12, he will see that the one gives the -origin of the Sabbath in the same manner that the other gives the origin -of the passover. - -[72] This implies, first, the fall of a larger quantity on that day, and -second, its preservation for the wants of the Sabbath. - -[73] This must refer to going out for manna, as the connection implies; -for religious assemblies on the Sabbath were commanded and observed. Lev. -23:3; Mark 1:21; Luke 4:16; Acts 1:12; 15:21. - -[74] John 7:22. - -[75] Gen. 17:34; Ex. 4. Moses is said to have given circumcision to -the Hebrews; yet it is a singular fact that his first mention of that -ordinance is purely incidental, and plainly implies an existing knowledge -of it on their part. Thus it is written: “This is the ordinance of the -passover: There shall no stranger eat thereof; but every man’s servant -that is bought for money, when thou hast circumcised him, then shall he -eat thereof.” Ex. 12:43, 44. And in like manner when the Sabbath was -given to Israel, that people were not ignorant of the sacred institution. - -[76] Eze. 20:12; Ex. 31:17. - -[77] Jer. 10:10-12. - -[78] That the Lord was there in person with his angels, see besides the -narrative in Ex. 19; 20; 32-34, the following testimonies: Deut. 33:2; -Judges 5:5; Nehemiah 9:6-13; Ps. 68:17. - -[79] Ex. 24:10; Lev. 22:32, 33; Num. 15:41; Isa. 41:17. - -[80] Ps. 147:19, 20; Rom. 3:1, 2; 9:4, 5. The following from the pen of -Mr. Wm. Miller presents the subject in a clear light: “I say, and believe -I am supported by the Bible, that the moral law was never given to the -Jews as a people exclusively; but they were for a season the keepers of -it in charge. And through them the law, oracles, and testimony, have been -handed down to us. See Paul’s clear reasoning in Rom. chapters 2, 3, and -4, on that point.”—_Miller’s Life and Views_, p. 161. - -[81] Ex. 19; Deut. 7:6; 14:2; 2 Sam. 7:23; 1 Kings 8:53; Amos 3:1, 2. - -[82] Ex. 20:1-17; 34:28, margin; Deut. 5:4-22; 10:4, margin. - -[83] Deut. 5:22. - -[84] He who created the world on the first day of the week, and completed -its organization in six days, rested on the seventh day, and was -refreshed. Gen. 1; 2; Ex. 31:17. - -[85] To this, however, it is objected that in consequence of the -revolution of the earth on its axis, the day begins earlier in the East -than with us; and hence that there is no definite seventh day to the -world of mankind. To suit such objectors, the earth ought not to revolve. -But in that case, so far from removing the difficulty, there would be no -seventh day at all; for one side of the globe would have perpetual day -and the other side perpetual night. The truth is, everything depends upon -the revolution of the earth. God made the Sabbath for man [Mark 2:27]; he -made man to dwell on all the face of the earth [Acts 17:26]; he caused -the earth to revolve on its axis that it might measure off the days of -the week; causing that the sun should shine on the earth, as it revolves -from west to east, thus causing the day to go round the world from east -to west. Seven of these revolutions constitute a week; the seventh one -brings the Sabbath to all the world. - -[86] Luke 23:54-56; 24:1. - -[87] See also Matt. 28:1; Mark 16:1, 2. - -[88] Neh. 9:13, 14. - -[89] This expression is strikingly illustrated in the statement of Eze. -20:5, where God is said to have made himself known unto Israel in Egypt. -This language cannot mean that the people were ignorant of the true God, -however wicked some of them might be, for they had been God’s peculiar -people from the days of Abraham. Ex. 2:23-25; 3:6, 7; 4:31. The language -implies the prior existence both of the Law-giver and of his Sabbath, -when it is said that they were “made known” to his people. - -[90] It should never be forgotten that the term Sabbath day signifies -rest-day; that the Sabbath of the Lord is the rest-day of the Lord; and -hence that the expression, “Thy holy Sabbath,” refers the mind to the -Creator’s rest-day, and to his act of blessing and hallowing it. - -[91] Ex. 20-24. - -[92] Ex. 23:12. - -[93] See also Ex. 20:10; Deut. 5:14; Isa. 56. - -[94] Ex. 12:43-48. - -[95] Ex. 24:3-8; Heb. 9:18-20. - -[96] Dr. Clarke has the following note on this verse: “It is very likely -that Moses went up into the mount on the first day of the week; and -having with Joshua remained in the region of the cloud during six days, -on the seventh, which was the Sabbath, God spake to him.”—_Commentary -on Ex._ 24:16. The marking off of a week from the forty days in this -remarkable manner goes far toward establishing the view of Dr. C. And if -this be correct, it would strongly indicate that the ten commandments -were given upon the Sabbath; for there seems to be good evidence that -they were given the day before Moses went up to receive the tables of -stone. For the interview in which chapters 21-23 were given would require -but a brief space, and certainly followed immediately upon the giving of -the ten commandments. Ex. 20:18-21. When the interview closed, Moses came -down to the people and wrote all the words of the Lord. In the morning he -rose up early, and, having ratified the covenant, went up to receive the -law which God had written. Ex. 24:3-13. - -[97] Ex. 24:12-18. - -[98] Ex. 25-31. - -[99] Ex. 31:12-18. - -[100] Eze. 20:11, 12, 19, 20. - -[101] See third chapter of this work. - -[102] “To sanctify, _kadash_, signifies to consecrate, separate, and set -apart a thing or person from all secular purposes to some religious use.” -_Clarke’s Commentary on Ex._ 13:2. The same writer says, on Ex. 19:23, -“Here the word _kadash_ is taken in its proper, literal sense, signifying -the separating of a thing, person, or place, from all profane or common -uses, and devoting it to sacred purposes.” - -[103] Gen. 17:7, 8; 26:24; 28:13; Ex. 3:6, 13-16, 18; 5:3; Isa. 45:3. - -[104] Lev. 11:45. - -[105] See chapter third. - -[106] As a sign it did not thereby become a shadow and a ceremony, for -the Lord of the Sabbath was himself a sign. “Behold, I and the children -whom the Lord hath given me are for signs and wonders in Israel from the -Lord of hosts, which dwelleth in Mount Zion.” Isa. 8:18. In Heb. 2:13, -this language is referred to Christ. “And Simeon blessed them, and said -unto Mary his mother, Behold, this child is set for the fall and rising -again of many in Israel; and for a sign which shall be spoken against.” -Luke 2:34. That the Sabbath was a sign between God and Israel throughout -their generations, that is, for the time that they were his peculiar -people, no more proves that it is now abolished than the fact that Jesus -is now a sign that is spoken against proves that he will cease to exist -when he shall no longer be such a sign. Nor does this language argue that -the Sabbath was made for them, or that its obligation ceased when they -ceased to be the people of God. For the prohibition against eating blood -was a perpetual statute for their generations; yet it was given to Noah -when God first permitted the use of animal food, and was still obligatory -upon the Gentiles when the apostles turned to them. Lev. 3:17; Gen. -9:1-4; Acts 15. - -The penalty of death at the hand of the civil magistrate is affixed to -the violation of the Sabbath. The same penalty is affixed to most of -the precepts of the moral law. Lev. 20:9, 10; 24:15-17; Deut. 13:6-18; -17:2-7. It should be remembered that the moral law embracing the Sabbath -formed a part of the civil code of the Hebrew nation. As such, the great -Law-giver annexed penalties to be inflicted by the magistrate, thus -doubtless shadowing forth the final retribution of the ungodly. Such -penalties were suspended by that remarkable decision of the Saviour that -those who were without sin should cast the first stone. But such a Being -will arise to punish men, when the hailstones of his wrath shall desolate -the earth. Our Lord did not, however, set aside the real penalty of the -law, the wages of sin, nor did he weaken that precept which had been -violated. John 8:1-9; Job 38:22, 23; Isa. 28:17; Rev. 16:17-21; Rom. 6:23. - -[107] This fact will shed light upon those texts which introduce the -agency of angels in the giving of the law. Acts 7:38, 53; Gal. 3:19; Heb. -2:2. - -[108] Ex. 32; 33. - -[109] Ex. 34; Deut. 9. - -[110] Ex. 34:21. - -[111] The idea has been suggested by some from this verse that it was -Moses and not God who wrote the second tables. This view is thought to -be strengthened by the previous verse: “Write thou these words: for -after the tenor of these words I have made a covenant with thee and -with Israel.” But it is to be observed that the words upon the tables -of stone were the ten commandments; while the words here referred to -were those which God spoke to Moses during this interview of forty days, -beginning with verse 10 and extending to verse 27. That the pronoun -_he_ in verse 28 might properly enough refer to Moses, if positive -testimony did not forbid such reference, is readily admitted. That it -is necessary to attend to the connection in deciding the antecedents of -pronouns, is strikingly illustrated in 2 Sam. 24:1, where the pronoun -_he_ would naturally refer to the Lord, thus making God the one who -moved David to number Israel. Yet the connection shows that this was -not the case; for the anger of the Lord was kindled by the act; and 1 -Chron. 21:1, positively declares that _he_ who thus moved David was -Satan. For positive testimony that it was God and not Moses who wrote -upon the second tables, see Ex. 34:1; Deut. 10:1-5. These texts carefully -discriminate between the work of Moses and the work of God, assigning the -preparation of the tables, the carrying of them up to the mount and the -bringing of them down from the mount, to Moses, but expressly assigning -the writing on the tables to God himself. - -[112] Ex. 34:1, 28; Deut. 4:12, 13; 5:22. - -[113] Ex. 24:12. - -[114] Deut. 33:2. That angels are sometimes called saints or holy ones, -see Dan. 8:13-16. That angels were present with God at Sinai, see Ps. -68:17. - -[115] Deut. 10:4, 5; Ex. 25:10-22. - -[116] 1 John 3:4, 5. - -[117] Ex. 32; Josh. 24:2, 14, 23; Eze. 20:7, 8, 16, 18, 24. - -[118] Amos 5:25-27; Acts 7:41-43; Josh. 5:2-8. - -[119] Num. 14; Ps. 95; Eze. 20:13. - -[120] Eze. 20:13-24. - -[121] Ex. 32. - -[122] Num. 14. - -[123] Deut. 9:24. - -[124] Num. 14; Heb. 3:16. - -[125] Ex. 16; Josh. 5:12. - -[126] Num. 11; 21. - -[127] A comparison of Ex. 19; 20:18-21; 24:3-8, with chapter 32, will -show the astonishing transitions of the Hebrews from faith and obedience -to rebellion and idolatry. See a general history of these acts in Ps. 78; -106. - -[128] For a notice of this penalty see chapter 5. - -[129] Ex. 35:1-3. - -[130] Lev. 24:5-9; Num. 28:9, 10. - -[131] The Bible abounds with facts which establish this proposition. Thus -the psalmist, in an address to Jerusalem, uses the following language: -“He giveth snow like wool; he scattereth the hoar-frost like ashes. He -casteth forth his ice like morsels; who can stand before his cold? He -sendeth out his word, and melteth them; he causeth his wind to blow, -and the waters flow. He showeth his word unto Jacob, his statutes and -his judgments unto Israel.” Ps. 147:16-19. Dr. Clarke has the following -note on this text: “At particular times the cold in the East is so very -intense as to kill man and beast. _Jacobus de Vitriaco_, one of the -writers in the _Gesta Dei per Francos_, says that in an expedition in -which he was engaged against Mount Tabor, on the 24th of December, the -cold was so intense that many of the poor people, and the beasts of -burthen died by it. And _Albertus Aquensis_, another of these writers, -speaking of the cold in Judea, says that _thirty_ of the people who -attended Baldwin I., in the mountainous districts near the Dead Sea, -were killed by it; and that in that expedition they had to contend with -horrible hail and ice; with unheard of snow and rain. From this we find -that the winters are often very severe in Judea; and that in such cases -as the above we may well call out, Who can stand against his cold!” -See his commentary on Ps. 147. See also Jer. 36:22; John 18:18; Matt. -24:20; Mark 13:18. 1 Maccabees 13:22, mentions a very great snow storm in -Palestine, so that horsemen could not march. - -[132] The testimony of the Bible on this point is very explicit. Thus we -read: “Six days thou shalt do thy work, and on the seventh day thou shalt -rest: that thine ox and thine ass may rest, and the son of thy handmaid, -and the stranger, may be refreshed.” Ex. 23:12. To be without fire in -the severity of winter would cause the Sabbath to be a curse and not a -refreshment. It would ruin the health of those who should thus expose -themselves, and render the Sabbath anything but a source of refreshment. -The prophet uses the following language: “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,” etc. The Sabbath then was -designed by God to be a source of delight to his people, and not a cause -of suffering. The merciful and beneficent character of the Sabbath is -seen in the following texts: Matt. 12:10-13; Mark 2:27, 28; Luke 14:3-6. -From them we learn that God regards the sufferings of the brute creation, -and would have them alleviated upon the Sabbath; how much more the -distress and the needs of his people, for whose refreshment and delight -the Sabbath was made. - -[133] Ex. 29:9; 31:16; Lev. 3:17; 24:9; Num. 19:21; Deut. 5:31; 6:1; 7. -The number and variety of these allusions will surprise the inquirer. - -[134] Ex. 16:23. - -[135] Ex. 12; Deut. 16. - -[136] The law of the passover certainly contemplated the arrival of the -Hebrews in the promised land before its regular observance. Ex. 12:25. -Indeed, it was only once observed in the wilderness; namely, in the year -following their departure from Egypt; and after that, was omitted until -they entered the land of Canaan. Num. 9; Josh. 5. This is proved, not -merely from the fact that no other instances are recorded, but because -that circumcision was omitted during the whole period of their sojourn in -the wilderness; and without this ordinance the children would have been -excluded from the passover. Ex. 12; Josh. 5. - -[137] Dr. Gill, who considered the seventh-day Sabbath as a Jewish -institution, beginning with Moses, and ending with Christ, and one with -which Gentiles have no concern, has given his judgment concerning this -question of fire on the Sabbath. He certainly had no motive in this case -to answer this popular objection only that of stating the truth. He says:— - -“This law seems to be a temporary one, and not to be continued, nor is it -said to be throughout their generations, as elsewhere, where the law of -the Sabbath is given or repeated; it is to be restrained to the building -of the tabernacle, and while that was about to which it is prefaced; and -it is designed to prevent all public or private working on the Sabbath -day in any thing belonging to that;” etc.—_Commentary on Ex._ 35:3. - -Dr. Bound gives us St. Augustine’s idea of this precept: “He doth not -admonish them of it without cause; for that he speaketh in making -the tabernacle, and all things belonging to it, and showeth that, -notwithstanding that, they must rest upon the Sabbath day, and not -under the color of that (as it is said in the text) so much as kindle a -fire.”—_True Doctrine of the Sabbath_, p. 140. - -[138] Lev. 19:1-3, 30. - -[139] Lev. 23:3. It has been asserted from verse 2, that the Sabbath was -one of the feasts of the Lord. But a comparison of verses 2, 4, shows -that there is a break in the narrative, for the purpose of introducing -the Sabbath as a holy convocation; and that verse 4 begins the theme -anew in the very language of verse 2; and it is to be observed that the -remainder of the chapter sets forth the actual Jewish feasts; viz., -that of unleavened bread, the Pentecost, and the feast of tabernacles. -What further clears this point of all obscurity is the fact that -verses 37, 38, carefully discriminate between the feasts of the Lord -and the Sabbaths of the Lord. But Ex. 23:14, settles the point beyond -controversy: “Three times thou shalt keep a feast unto me in the year.” -And then verses 15-17 enumerate these feasts as in Lev. 23:4-44. See also -2 Chron. 8:13. - -[140] Lev. 26:1, 2. - -[141] Eze. 20:15, 16. - -[142] Num. 13:14. - -[143] Num. 15:32-36. - -[144] Eze. 20:15, 16 comp. with Num. 14:35. - -[145] Num. 15:30. - -[146] Eze. 20. - -[147] Hengstenberg, a distinguished German Anti-Sabbatarian, thus -candidly treats this text: “A man who had gathered wood on the Sabbath -is brought forth at the command of the Lord, and stoned by the whole -congregation before the camp. Calvin says rightly, ‘The guilty man did -not fall through error, but through gross contempt of the law, so that he -treated it as a light matter to overthrow and destroy all that is holy.’ -It is evident from the manner of its introduction that the account is -not given with any reference to its chronological position; it reads, -‘And while the children of Israel were _in the wilderness_, they found a -man that gathered sticks upon the Sabbath day.’ It stands simply as an -example of the presumptuous breach of the law, of which the preceding -verses speak. He was one who despised the word of the Lord and broke his -commandments [verse 31]; one who with a high hand sinned and reproached -the Lord. Verse 30.”—_The Lord’s Day_, pp. 31, 32. - -[148] Deut. 5:1-3. - -[149] See the pledges of this people in Ex. 19; 24. - -[150] See the second chapter of this work. - -[151] See chapter third. - -[152] Deut. 5:12-15. - -[153] Compare Ex. 19; 20; Deut. 1. - -[154] Ex. 20:8-11. - -[155] Ex. 12; 13. - -[156] Deut. 24:17, 18. - -[157] Deut. 4:12, 13. - -[158] Ex. 34:1; Deut. 10:2. - -[159] Ex. 34:28; Deut. 10:4. - -[160] Deut. 9:10. - -[161] Deut. 5:22. - -[162] Deut. 5:12-15, compared with Ex. 20:8-11. - -[163] Deut. 5, compared with Ex. 20. - -[164] Ex. 12; 1 Cor. 5:7, 8. - -[165] Lev. 23:10-21; Num. 28:26-31; Deut. 16:9-12; Acts 2:1-18. - -[166] Lev. 23:34-43; Deut. 16:13-15; Neh. 8; Rev. 7:9-14. - -[167] Num. 10:10; 28:11-15; 1 Sam. 20:5, 24, 27; Ps. 81:3. - -[168] Ex. 12:15, 16; Lev. 23:7, 8; Num. 28:17, 18, 25. - -[169] Lev. 23:21; Num. 28:26. - -[170] Lev. 23:24, 25; Num. 29:1-6. - -[171] Lev. 23:27-32; 16:29-31; Num. 29:7. - -[172] Lev. 23:39. - -[173] Ex. 23:10, 11; Lev. 25:2-7. - -[174] Lev. 25:8-54. - -[175] Lev. 26:34, 35, 43; 2 Chron. 36:21. - -[176] Ex. 12:25. - -[177] On this point Mr. Miller uses the following language: “Only one -kind of Sabbath was given to Adam, and one only remains for us. See Hosea -2:11. ‘I will also cause all her mirth to cease, her feast days, her -new moons, and her sabbaths, and all her solemn feasts.’ All the Jewish -sabbaths did cease when Christ nailed them to his cross. Col. 2:14-17. -These were properly called Jewish sabbaths. Hosea says, ‘her sabbaths.’ -But the Sabbath of which we are speaking, God calls ‘my Sabbath.’ Here -is a clear distinction between the creation Sabbath and the ceremonial. -The one is perpetual; the others were merely shadows of good things to -come.”—_Life and Views_, pp. 161, 162. - -[178] Ex. 12:16. - -[179] Ex. 20:10; 31:13; Isa. 58:13; compared with Lev. 23:24, 32, 39; -Lam. 1:7; Hosea 2:11. - -[180] Lev. 23:37, 38. - -[181] Isa. 1:13, 14. - -[182] Isa. 56:1-7; 58:13, 14. - -[183] Hosea 2:11. - -[184] Lam. 1:7; 2:5-7. - -[185] Deut. 16:16; 2 Chron. 7:12; Ps. 122. - -[186] Jer. 17:19-27; Neh. 13:15-18. - -[187] Isa. 56. See the eighth chapter of this work. - -[188] See chapter x. - -[189] 2 Kings 4:23. - -[190] 1 Chron. 9:32. It is true that this text relates to the order of -things after the return from Babylon; yet we learn from verse 22, that -this order was originally ordained by David and Samuel. See verses 1-32. - -[191] Compare these two cases: Ex. 16:23; 1 Chron. 9:32. - -[192] See chapters ii. and iii. - -[193] Josh. 6. - -[194] See Dr. A. Clarke’s commentary on Josh. 6:15. - -[195] Josh. 10:12-14. - -[196] 1 Sam. 21:1-6; Matt. 12:3, 4; Mark 2:25, 26; Luke 6:3, 4. - -[197] Lev. 24:5-9; 1 Chron. 9:32. - -[198] 1 Sam. 21:5, 6; Matt. 12:4. - -[199] See the tenth chapter of this work. - -[200] 1 Chron. 23:31; 2 Chron. 2:4; 8:13; 31:3; Neh. 10:31, 33; Eze. -45:17. - -[201] See chapter vii. of this work. - -[202] 1 Chron. 9:32. - -[203] Cotton Mather says: “There is a psalm in the Bible whereof the -title is, ‘A Psalm or Song for the Sabbath day.’ Now ’tis a clause -in that psalm, ‘O Lord, how great are thy works! thy thoughts are -very deep.’ Ps. 92:5. That clause intimates what we should make the -subject of our meditations on the Sabbath day. Our thoughts are to be -on God’s works.”—_Discourse on the Lord’s Day_, p. 30, A. D. 1703. And -Hengstenberg says: “This psalm is according to the heading, ‘A Song for -the Sabbath day.’ The proper positive employment of the Sabbath appears -here to be a thankful contemplation of the works of God, a devotional -absorption in them which could only exist when ordinary occupations are -laid aside.”—_The Lord’s Day_, pp. 36, 37. - -[204] 2 Kings 4:23. - -[205] Isa. 66:23; Eze. 46:1; Amos 8:5. - -[206] Ex. 16:29. - -[207] 2 Kings 11:5-9; 2 Chron. 23:4-8. - -[208] Amos 8:4-6. - -[209] 2 Kings 16:18. - -[210] Isa. 56:1-8. - -[211] For the coming of this salvation see Heb. 9:28; 1 Pet. 1:9. - -[212] Ex. 12:48, 49; Isa. 14:1; Eph. 2:12. - -[213] See chapter vii. - -[214] Deut. 28:64; Luke 21:24. - -[215] Isa. 58:13, 14. - -[216] Matt. 8:11; Heb. 11:8-16; Rev. 21. - -[217] On this text Dr. A. Clarke comments thus: “From this and the -following verses we find the ruin of the Jews attributed to the breach -of the Sabbath: as this led to a neglect of sacrifice, the ordinances of -religion, and all public worship; so it necessarily brought with it all -immorality. The breach of the Sabbath was that which let in upon them all -the waters of God’s wrath.” - -[218] For an inspired commentary on this language, see Neh. 13:15-18. - -[219] This language strongly implies that the violation of the Sabbath -had ever been general with the Hebrews. See Jer. 7:23-28. - -[220] Jer. 17:20-27. - -[221] Eze. 22:7, 8, 26; 23:38, 39. - -[222] Eze. 20:23, 24; Deut. 32:16-35. - -[223] Eze. 23:38, 39. - -[224] 2 Chron. 36:16-20. - -[225] Eze., chapters 40-48. - -[226] Eze. 43:7-11. - -[227] Eze. 44:24; 45:17; 46:1, 3, 4, 12. - -[228] Eze. 46:1. - -[229] Neh. 9:13, 14. - -[230] Neh. 9:38; 10:1-31. - -[231] Neh. 10:31. - -[232] A few words relative to the time of beginning the Sabbath are -here demanded. 1. The reckoning of the first week of time necessarily -determines that of all succeeding weeks. The first division of the -first day was night; and each day of the first week began with evening; -the evening and the morning, an expression equivalent to the night and -the day, constituted the day of twenty-four hours. Gen. 1. Hence, the -first Sabbath began and ended with evening. 2. That the night is in the -Scriptures reckoned a part of the day of twenty-four hours, is proved -by many texts. Ex. 12:41, 42; 1 Sam. 26:7, 8; Luke 2:8-11; Mark 14:30; -Luke 22:34, and many other testimonies. 3. The 2300 days, symbolizing -2300 years, are each constituted like the days of the first week of time. -Dan. 8:14. The margin, which gives the literal Hebrew, calls each of -these days an “evening morning.” 4. The statute defining the great day of -atonement is absolutely decisive that the day begins with evening, and -that the night is a part of the day. Lev. 23:32. “It shall be unto you -a Sabbath of rest, and ye shall afflict your souls: in the ninth day of -the month at even, from even unto even shall ye celebrate your Sabbath.” -5. That evening is at sunset is abundantly proved by the following -scriptures: Deut. 16:6; Lev. 22:6, 7; Deut. 23:2; 24:13, 15; Josh. 8:29; -10:26, 27; Judges 14:18; 2 Sam. 3:35; 2 Chron. 18:34; Matt. 8:16; Mark -1:32; Luke 4:40. But does not Neh. 13:19, conflict with this testimony, -and indicate that the Sabbath did not begin until after dark? I think -not. The text does not say, “When it began to be dark at Jerusalem before -the Sabbath,” but it says, “When the _gates_ of Jerusalem began to be -dark.” If it be remembered that the gates of Jerusalem were placed under -wide and high walls, it will not be found difficult to harmonize this -text with the many here adduced, which prove that the day begins with -sunset. - -Calmet, in his Bible Dictionary, article, Sabbath, thus states the -ancient Jewish method of beginning the Sabbath: “About half an hour -before the sunset all work is quitted and the Sabbath is supposed to be -begun.” He speaks thus of the close of the Sabbath: “When night comes, -and they can discern in the heaven three stars of moderate magnitude, -then the Sabbath is ended, and they may return to their ordinary -employments.” - -[233] Neh. 13:15-22. - -[234] Speaking of the Babylonish captivity, in his note on Eze. 23:48, -Dr. Clarke says: “From that time to the present day the Jews never -relapsed into idolatry.” - -[235] 1 Mac. 1:41-43. - -[236] 1 Mac. 2:29-38; Josephus’ Antiquities, b. xii. chap. vi. - -[237] 2 Mac. 5:25,26. - -[238] 1 Mac. 2:41. - -[239] 2 Mac. 6:11. - -[240] 2 Mac. 8:23-28. - -[241] 1 Mac. 9:43-49; Josephus’ Antiquities, b. xiii. chap. i.; 2 Mac. 15. - -[242] Antiquities of the Jews, b. xiv. chap. iv. Here we call attention -to one of those historical frauds by which Sunday is shown to be the -Sabbath. Dr. Justin Edwards states this case thus: “Pompey, the Roman -general, knowing this, when besieging Jerusalem, would not attack them on -the Sabbath; but spent the day in constructing his works, and preparing -to attack them on Monday, and in a manner that they could not withstand, -and so he took the city.”—_Sabbath Manual_, p. 216. That is to say, the -next day after the Sabbath was Monday, and of course Sunday was the -Sabbath! Yet Dr. E. well knew that in Pompey’s time, 63 years before -Christ, Saturday was the only weekly Sabbath, and that Sunday and not -Monday was the day of attack. - -[243] Sabbath Manual of the American Tract Society, pp. 214, 215. - -[244] Gal. 4:4, 5; John 1:1-10; 17:5, 24; Heb. 1. - -[245] Dan. 9:25; Mark 1:14, 15. - -[246] Luke 4:14-16. - -[247] Luke 4:30-39; Mark 1:21-31; Matt. 8:5-15. - -[248] See, on this point, the conclusion of chapter viii. - -[249] Mark 1:32-34; Luke 4:40. - -[250] Matt. 12:1-8; Mark 2:23-28; Luke 6:1-5. - -[251] Mark 2:27, 28. - -[252] Comp. John 1:1-3; Gen. 1:1, 26; 2:1-3. - -[253] See chap. viii. - -[254] Num. 28:9, 10. - -[255] Lev. 24:5-9; 1 Chron. 9:32. - -[256] Hosea 6:6. - -[257] Thus the Greek Testament: Καὶ ἔλεγεν αὐτοῖς· Tὸ σάββατον διὰ τὸν -ἄνθρωπον ἐγένετο, ουχ ὁ ἄνθρωπος διὰ τό σάββατον. - -[258] 1 Cor. 11:9. - -[259] Gen. 2:1-3, 7, 21-23. - -[260] Matt. 19:3-9. - -[261] Ex. 16:23; 23:12; Isa. 58:13, 14. - -[262] See conclusion of chap. ix. - -[263] Matt. 5:17-19; Isa. 42:21. - -[264] Matt. 12:9-14; Mark 3:1-6; Luke 6:6-11. - -[265] Mark 6:1-6. - -[266] John 5:1-18. - -[267] Dr. Bloomfield’s Greek Testament on this text; family Testament of -the American Tract Society on the same; Nevins’ Biblical Antiquities, pp. -62, 63. - -[268] Compare Jer. 17:21-27 with Nehemiah 13:15-20. - -[269] Gen. 2:1-3; Ex. 20:8-11; Isa. 56; 58:13, 14; Eze. 20. - -[270] Gal. 4:4; Matt. 5:17-19; 7:12; 19:17; Luke 16:17. - -[271] John 5:19. - -[272] John 7:21-23. - -[273] Grotius well says: “If he healed any on the Sabbath he made it -appear, not only from the law, but also from their received opinions, -that such works were not forbidden on the Sabbath.”—_The Truth of the -Christian Religion_, b. v. sect. 7. - -[274] John 9:1-16. - -[275] Luke 13:10-17. - -[276] 1 Pet. 3:6. - -[277] Luke 14:1-6. - -[278] Matt. 23:23. - -[279] Matt. 24:15-21. - -[280] Dan. 9:26, 27. - -[281] Luke 21:20. - -[282] Jewish Wars, b. ii. chap. xix. - -[283] Id. b. ii. chap. xx. - -[284] Eccl. Hist. b. iii. chap. v. - -[285] Jewish Wars, b. ii. chap. xix. - -[286] Deut. 16:16. - -[287] Thus remarks Mr. Crozier in the _Advent Harbinger_ for Dec. 6, -1851: “The reference to the Sabbath in Matt. 24:20, only shows that the -Jews who rejected Christ would be keeping the Sabbath at the destruction -of Jerusalem, and would, in consequence, add to the dangers of the -disciples’ flight by punishing them perhaps with death for fleeing on -that day.” - -And Mr. Marsh, forgetting that Christ forbade his disciples to take -anything with them in their flight, uses the following language: “If -the disciples should attempt to flee from Jerusalem on that day and -carry their things, the Jews would embarrass their flight and perhaps -put them to death. The Jews would be keeping the Sabbath, because they -rejected Christ and his gospel.”—_Advent Harbinger_, Jan. 24, 1852. -These quotations betray the bitterness of their authors. In honorable -distinction from these anti-Sabbatarians, the following is quoted from -Mr. William Miller, himself an observer of the first day of the week:— - -“‘Neither on the Sabbath day.’ Because it was to be kept as a day of -rest, and no servile work was to be done on that day, nor would it be -right for them to travel on that day. Christ has in this place sanctioned -the Sabbath, and clearly shows us our duty to let no trivial circumstance -cause us to break the law of the Sabbath. Yet how many who profess to -believe in Christ, at this present day, make it a point to visit, travel, -and feast, on this day? What a false-hearted profession must that person -make who can thus treat with contempt the moral law of God, and despise -the precepts of the Lord Jesus! We may here learn our obligation to -remember the Sabbath day, to keep it holy.”—_Exposition of Matt._ 24, p. -18. - -[288] Jewish Wars, b. ii. chap. xix. - -[289] Id. b. ii. chap. xix. - -[290] See chap. xvi. - -[291] President Edwards says: “A further argument for the perpetuity of -the Sabbath we have in Matt. 24:20: ‘Pray ye that your flight be not in -the winter, _neither on the Sabbath day_.’ Christ is here speaking of the -flight of the apostles and other Christians out of Jerusalem and Judea, -just before their final destruction, as is manifest by the whole context, -and especially by the 16th verse: ‘Then let them which be in Judea flee -into the mountains.’ But this final destruction of Jerusalem was after -the dissolution of the Jewish constitution, and after the Christian -dispensation was fully set up. Yet it is plainly implied in these words -of our Lord, that even then Christians were bound to a strict observation -of the Sabbath.”—_Works of President Edwards_, vol. iv. pp. 621, 622, New -York, 1849. - -[292] Matt. 27; Isa. 53. - -[293] Dan. 9:24-27. - -[294] Col. 2:14-17. - -[295] For an extended view of these Jewish festivals see chapter vii. - -[296] Deut. 10:4, 5, compared with 31:24-26. Thus Morer contrasts the -phrase “in the ark,” which is used with reference to the two tables, with -the expression “in the side of the ark,” as used respecting the book -of the law, and says of the latter: “In the side of the ark, or more -critically, in the outside of the ark; or in a chest by itself on the -right side of the ark, saith the Targum of Jonathan.”—_Morer’s Dialogues -on the Lord’s Day_, p. 211, London, 1701. - -[297] See chap. vii. - -[298] See chap. ii. - -[299] Mark 2:27. - -[300] Lev. 23:37, 38. - -[301] Gen. 2:1-3; Ex. 20; Matt. 5:17, 19. - -[302] Isa. 66:22, 23. See also the close of chap. xxvii of this work. - -[303] Luke 23:54-56. - -[304] James 2:8-12; Matt. 5:17-19; Rom. 3:19, 31. - -[305] Heb. 9; 10; Luke 23:46-53; John 19:38-42. - -[306] Luke 23:54-56. - -[307] Matt. 28:1; Mark 16:1, 2, 9; Luke 23:56; 24:1; John 20:1, 19. - -[308] Eze. 46:1. - -[309] See the origin of the ancient Sabbath in Gen. 2:1-3. - -[310] Mark 16:14. That this interview was certainly the same with that in -John 20:19, will be seen from a careful examination of Luke 24. - -[311] Matt. 19:26; Titus 1:2. - -[312] Isa. 65:16; Ps. 119:142, 151. - -[313] Rom. 1:25. - -[314] It is just as easy to change the crucifixion-day from that day of -the week on which Christ was crucified, to one of the six days on which -he was not, as to change the rest-day of the Creator from that day of the -week on which he rested, to one of the six days on which he wrought in -the work of creation. - -[315] John 20:26. - -[316] John 21. - -[317] Acts 1:3. Forty days from the day of the resurrection would expire -on Thursday. - -[318] When the resurrection day was “far spent,” the Saviour and two -of the disciples drew near to Emmaus, a village seven and a half miles -from Jerusalem. They constrained him to go in with them to tarry for -the night. While they were eating supper they discovered that it was -Jesus, when he vanished from their sight. Then they arose and returned -to Jerusalem; and after their arrival, the first meeting of Jesus with -the eleven took place. It could not therefore have lacked but little of -sunset, which closed the day, if not actually upon the second day, when -Jesus came into their midst. Luke 24. In the latter case, the expression, -“the same day at evening being the first day of the week,” would find an -exact parallel in meaning, in the expression, “in the ninth day of the -month at even,” which actually signifies the evening with which the tenth -day of the seventh month commences. Lev. 23:32. - -[319] Those who were to come before God from Sabbath to Sabbath to -minister in his temple, were said to come “after seven days.” 1 Chron. -9:25; 2 Kings 11:5. - -[320] “After six days,” instead of being the sixth day, was about eight -days after. Matt. 17:1; Mark 9:2; Luke 9:28. - -[321] That sunset marks the close of the day, see the close of chapter -viii. - -[322] Acts 2:1, 2. - -[323] Luke 24:49-53; Acts 1. - -[324] Horatio B. Hacket, D. D., Professor of Biblical Literature, in -Newton Theological Institution, thus remarks: “It is generally supposed -that this Pentecost, signalized by the outpouring of the Spirit, fell on -the Jewish Sabbath, our Saturday.”—_Commentary on the Original Text of -the Acts_, pp. 50, 51. - -[325] In 1633, William Prynne, a prisoner in the tower of London, -composed a work in defense of first-day observance, entitled, -“Dissertation on the Lord’s Day Sabbath.” He thus acknowledges the -futility of the argument under consideration: “No scripture ... prefers -or advanceth the work of redemption ... before the work of creation; -both these works being very great and glorious in themselves; wherefore -I cannot believe the work of redemption, or Christ’s resurrection alone, -to be more excellent and glorious than the work of creation, without -sufficient texts and Scripture grounds to prove it; but may deny it as -a presumptuous fancy or unsound assertion, till satisfactorily proved, -as well as peremptorily averred without proof.”—Page 59. This is the -judgment of a candid advocate of the first day as a Christian festival. -On Acts 20:7, he will be allowed to testify again. - -[326] Luke 21:28; Rom. 8:23; Eph. 1:13, 14; 4:30. - -[327] Eph. 1:7; Gal. 3:13; Rev. 5:9. - -[328] 1 Cor. 11:23-26. - -[329] Rom. 6:3-5; Col. 2:12. - -[330] Ps. 118:22-24. - -[331] Eph. 1:20-23; 2:20, 21; 1 Pet. 2:4-7. - -[332] 1 Thess. 5:16. - -[333] John 8:56. - -[334] See chap. iii. - -[335] Matt. 5:17-19. - -[336] Eph. 2:13-16; Col. 2:14-17. - -[337] Matt. 28:19, 20; Mark 16:15. - -[338] Dan. 9:24-27; Acts 9; 10; 11; 26:12-17; Rom. 11:13. - -[339] 1 Cor. 11:25; Jer. 31:31-34; Heb. 8:8-12; Dan. 9:27; Eph. 2:11-22. - -[340] Matt. 5:17-19; 1 John 3:4, 5; Rom. 4:15. - -[341] Heb. 9:1-7; Ex. 25:1-21; Deut. 10:4, 5; 1 Kings 8:9. - -[342] Heb., chaps. 7-10; Lev. 16. - -[343] Heb. 8:1-5; 9:23, 24. - -[344] Rev. 11:19. - -[345] Ex. 25:21, 22. - -[346] Rom. 3:19-31; 5:8-21; 8:3, 4; 13:8-10; Gal. 3:13, 14; Eph. 6:2, 3; -James 2:8-12; 1 John 3:4, 5. - -[347] Ex. 19; 20; 24:12; 31:18; Deut. 10. - -[348] Lev. 16. - -[349] Rom. 3:19-31; 1 John 3:4, 5. - -[350] Ps. 40:6-8; Heb. 10. - -[351] Heb. 9; 10. - -[352] Jer. 31:33; Rom. 8:3, 4; 2 Cor. 3:3. - -[353] Ps. 19:7; James 1:25; Ps. 40. - -[354] Rom. 5. - -[355] Rom. 3:19. - -[356] Rom. 3:31. - -[357] Rom. 3:20; 1 John 3:4, 5; 2:1, 2. - -[358] Jer. 11:16; Rom. 11:17-24. - -[359] Rom. 4:16-18; Gal. 3:7-9. - -[360] Ex. 19:5, 6; 1 Pet. 2:9, 10. - -[361] Gen. 11:1-9; Acts 2:1-11. - -[362] Rom. 7:12, 13. - -[363] James 2:8-12. - -[364] See chapter x. - -[365] Acts 13:14. - -[366] Verse 27. - -[367] Dr. Bloomfield has the following note on this text: “The words, -εἰς τὸ μεταξὺ σαββ., are by many commentators supposed to mean ‘on some -intermediate week-day.’ But that is refuted by verse 44, and the sense -expressed in our common version is, no doubt, the true one. It is adopted -by the best recent commentators, and confirmed by the ancient versions.” -_Greek Testament with English notes_, vol. i. p. 521. And Prof. Hacket -has a similar note.—_Commentary on Acts_, p. 233. - -[368] Verses 42-44. - -[369] Acts 15. - -[370] Acts 15:10, 28, 29; James 2:8-12. - -[371] Verses 1, 5. - -[372] Verse 29; 21:25. - -[373] Ex. 34:15, 16; Num. 25:2; Lev. 17:13, 14; Gen. 9:4; Lev. 3:17; Gen. -34; Lev. 19:29. - -[374] Acts 15:19-21. - -[375] Acts 16:12-14. - -[376] Paul’s manner is exemplified by the following texts, in all of -which it would appear that the meetings in question were upon the -Sabbath. Acts 13:5; 14:1; 17:10, 17; 18:19; 19:8. - -[377] Acts 17:1-4. - -[378] 1 Thess. 2:14. - -[379] 1 Thess. 1:7, 8. - -[380] Acts 18:3, 4. - -[381] Acts 10:2, 4, 7, 22, 30-35; 13:43; 14:1; 16:13-15; 17:4, 10-12. - -[382] 1 Cor. 16:1, 2. - -[383] Vindication of the True Sabbath, Battle Creek ed., pp. 51, 52. - -[384] Greek Testament with English Notes, vol. ii. p. 173. - -[385] Sabbath Manual of the American Tract Society, p. 116. - -[386] Family Testament of the American Tract Society, p. 286. - -[387] Eze. 46:1. - -[388] Prof. Hacket remarks on the length of this voyage: “The passage on -the apostle’s first journey to Europe occupied two days only; see chapter -16:11. Adverse winds or calms would be liable, at any season of the year, -to occasion this variation.”—_Commentary on Acts_, p. 329. This shows -how little ground there is to claim that Paul broke the Sabbath on this -voyage. There was ample time to reach Troas before the Sabbath when he -started from Philippi, had not providential causes hindered. - -[389] Acts 20:6-13. - -[390] Thus Prof. Whiting renders the phrase: “The disciples being -assembled.” And Sawyer has it: “We being assembled.” - -[391] 1 Cor. 11:23-26. - -[392] Matt. 26. - -[393] Acts 2:42-46. - -[394] This fact has been acknowledged by many first-day commentators. -Thus Prof. Hacket comments upon this text: “The Jews reckoned the day -from evening to morning, and on that principle the evening of the first -day of the week would be our Saturday evening. If Luke reckoned so here, -as many commentators suppose, the apostle then waited for the expiration -of the Jewish Sabbath, and held his last religious service with the -brethren at Troas, at the beginning of the Christian Sabbath, _i. e._, -on Saturday evening, and consequently resumed his journey on Sunday -morning.”—_Commentary on Acts_, pp. 329, 330. But he endeavors to shield -the first-day Sabbath from this fatal admission by suggesting that Luke -probably reckoned time according to the pagan method, rather than by that -which is ordained in the Scriptures! - -Kitto, in noting the fact that this was an evening meeting, speaks thus: -“It has from this last circumstance been inferred that the assembly -commenced after sunset on the Sabbath, at which hour the first day -of the week had commenced, according to the Jewish reckoning [Jahn’s -Bibl. Antiq., sect. 398], which would hardly agree with the idea of a -commemoration of the resurrection.”—_Cyclopedia of Biblical Literature_, -article, Lord’s day. - -And Prynne, whose testimony relative to redemption as an argument for the -change of the Sabbath has been already quoted, thus states this point: -“Because the text saith there were many lights in the upper room where -they were gathered together, and that Paul preached from the time of -their coming together till midnight, ... this meeting of the disciples -at Troas, and Paul’s preaching to them, began at evening. The sole doubt -will be what evening this was.... For my own part I conceive clearly that -it was upon Saturday night, as we falsely call it, and not the coming -Sunday night.... Because St. Luke records that it was upon the first day -of the week when this meeting was ... therefore it must needs be on the -Saturday, not on our Sunday evening, since the Sunday evening in St. -Luke’s and the Scripture account was no part of the first, but of the -second day; the day ever beginning and ending at evening.” - -Prynne notices the objection drawn from the phrase, “ready to depart -on the morrow,” as indicating that this departure was not on the same -day of the week with his night meeting. The substance of his answer is -this: If the fact be kept in mind that the days of the week are reckoned -from evening to evening, the following texts, in which in the night, the -morning is spoken of as the morrow, will show at once that another day of -the week is not necessarily intended by the phrase in question. 1 Sam. -19:11; Esth. 2:14; Zeph. 3:3; Acts 23:31, 32.—_Diss. on Lord’s Day Sab._, -pp. 36-41, 1633. - -[395] See the conclusion of chap. viii. - -[396] Luke 23:56; 24:1. - -[397] Rom. 14:1-6. - -[398] James 2:8-12. - -[399] Rom. 7:12, 13; 1 John 3:4, 5. - -[400] Rom. 3. - -[401] Ex. 20. - -[402] Lev. 23. These are particularly enumerated in Col. 2, as we have -already noticed in chapter vii, and in the concluding part of chapter x. - -[403] Acts 2:1-11; Rom 2:17; 4:1; 7:1. - -[404] Ex. 16:4, 21, 27, 28. - -[405] Cor. 15:27; Ps. 8. - -[406] Rev. 1:10. - -[407] To show that Paul regarded Sabbatic observance as _dangerous_, -Gal. 4:10, is often quoted; notwithstanding the same individuals claim -that Rom. 14 proves that it is a matter of _perfect indifference_; they -not seeing that this is to make Paul contradict himself. But if the -connection be read from verse 8 to verse 11, it will be seen that the -Galatians before their conversion were not Jews, but heathen: and that -these days, months, times, and years, were not those of the Levitical -law, but those which they had regarded with superstitious reverence while -heathen. Observe the stress which Paul lays upon the word “again,” in -verse 9. And how many that profess the religion of Christ at the present -day superstitiously regard certain days as “lucky” or “unlucky days;” -though such notions are derived only from heathen distinctions. - -[408] See chapter x. - -[409] Rev. 1:9-11. - -[410] Dr. Bloomfield, though himself of a different opinion, speaks thus -of the views of others concerning the date of John’s gospel: “It has been -the general sentiment, both of ancient and modern inquirers, that it was -published about _the close of the first century_.”—_Greek Testament with -English Notes_, vol. i. p. 328. - -Morer says that John “penned his gospel two years later than the -Apocalypse, and after his return from Patmos, as St. Augustine, St. -Jerome, and Eusebius, affirm.”—_Dialogues on the Lord’s Day_, pp. 53, 54. - -The Paragraph Bible of the London Religious Tract Society, in its preface -to the book of John, speaks thus: “According to the general testimony of -ancient writers, John wrote his gospel at Ephesus, about the year 97.” - -In support of the same view, see also Religious Encyclopedia, Barnes’ -Notes (gospels), Bible Dictionary, Cottage Bible, Domestic Bible, Mine -Explored, Union Bible Dictionary, Comprehensive Bible, Dr. Hales, Horne, -Nevins, Olshausen, &c. - -[411] The Encyclopedia Britannica, in its article concerning the Sabbath, -undertakes to prove that the “religious observation of the first day of -the week is of apostolical appointment.” After citing and commenting upon -all the passages that could be urged in proof of the point, it makes the -following candid acknowledgment: “Still, however, it must be owned that -these passages are not sufficient to prove the apostolical institution of -the Lord’s day, or even the actual observation of it.” - -The absence of all scriptural testimony relative to the change of the -Sabbath, is accounted for by certain advocates of that theory, not by the -frank admission that it never was changed by the Lord, but by quoting -John 21:25, assuming the change of the Sabbath as an undoubted truth, -but that it was left out of the Bible lest it should make that book -too large! They think, therefore, that we should go to Ecclesiastical -history to learn this part of our duty; not seeing that, as the fourth -commandment still stands in the Bible unrepealed and unchanged, to -acknowledge that that change must be sustained wholly outside of the -Bible, is to acknowledge that first-day observance is a tradition which -makes void the commandment of God. The following chapters will, however, -patiently examine the argument for first-day observance drawn from -ecclesiastical history. - -[412] Gen. 2:3. - -[413] Ex. 16:23. - -[414] Ex. 20:8-11. - -[415] Isa. 58:13, 14. - -[416] Mark 2:27, 28. - -[417] An able opponent of Sabbatic observance thus speaks relative to -the term Lord’s day of Rev. 1:10: “If a current day was intended, the -only day bearing this definition, in either the Old or New Testament, is -Saturday, the seventh day of the week.”—_W. B. Taylor, in the Obligation -of the Sabbath_, p. 296. - -[418] Decline and Fall of the Roman Empire, chap. xv. - -[419] Acts 20:29, 30. - -[420] 2 Thess. 2:3, 4, 7, 8. - -[421] 2 Tim. 4:2-4; 2 Pet. 2; Jude 4; 1 John 2:18. - -[422] Book ii. chap. i. sect. 1. - -[423] Eccl. Researches, chap. vi. p. 51, ed. 1792. - -[424] The Modern Sabbath Examined, pp. 123, 124. - -[425] Rose’s Neander, p. 184. - -[426] Hist. of the Popes, vol. i. p. 1, Phila. ed., 1817. - -[427] History of Romanism, book ii. chap. i. sects. 3, 4. - -[428] Lectures on Romanism, p. 203. - -[429] Commentary on Prov. 8. - -[430] Autobiography of Adam Clarke, LL. D., p. 134. - -[431] Christianography, part ii. p. 59, London, 1636. - -[432] Translation of the Apologies of Justin Martyr, Tertullian, and -others, vol. ii. p. 375. - -[433] John 21:20-23. - -[434] 2 Tim. 3:16, 17. - -[435] Note of the Douay Bible on 2 Tim. 3:16, 17. - -[436] Obligation of the Sabbath, pp. 254, 255. - -[437] Acts 20:7; 1 Cor. 16:2; Rev. 1:10. - -[438] A Treatise of Thirty Controversies. - -[439] The writer has prepared a small work entitled, “The Complete -Testimony of the Fathers of the first Three Centuries concerning the -Sabbath and First Day,” in which, with the single exception of Origen, -some of whose works were not at that time accessible, every passage in -the fathers which gives their views of the Sabbath and first-day is -presented. This pamphlet can be had of the publishers of the present work -for fifteen cents. To save space in this History, a general statement of -the doctrine of the fathers is here made with brief quotations of their -words. But in “The Complete Testimony of the Fathers” every passage is -given in their own words, and to this little work the reader is referred. - -[440] Those who dispute these statements are invited to present the words -of the fathers which modify or disprove them. The reader who may not have -access to the writings of the fathers is referred to the pamphlet already -mentioned in which their complete testimony is given. - -[441] See the testimony on page 189 of this work. - -[442] Justin Martyr’s First Apology, chap. lxvii. - -[443] Eusebius’s Eccl. Hist., book iv. chap. xxiii. - -[444] See chap. xviii. of this History. - -[445] See his Ecclesiastical History, book iv. chap. xxvi. - -[446] Sabbath Manual, p. 114. - -[447] See chap. xvi. of this work; and also Testimony of the Fathers, pp. -44-52. - -[448] The Miscellanies of Clement, book v. chap. xiv. - -[449] The Miscellanies of Clement, book vii. chap. xii.; Testimony of the -Fathers, p. 61. - -[450] The Miscellanies, book vii. chap. vii.; Testimony of the Fathers, -p. 62. - -[451] Kitto’s Cyclopedia of Biblical Literature, original edition, -article Lord’s Day. - -[452] Tertullian on Prayer, chap. xxiii.; Testimony of the Fathers, p. 67. - -[453] On Idolatry, chap. xiv.; Testimony of the Fathers, p. 66. - -[454] _Ad Nationes_, book i. chap. xiii.; Testimony of the Fathers, p. 70. - -[455] _De Corona_, sects. 3 and 4; Testimony of the Fathers, pp. 68, 69. - -[456] An Answer to the Jews, chap. iv.; Testimony of the Fathers, p. 73. - -[457] Against Celsus, book 8. chap. xxii.; Testimony of the Fathers, p. -87. - -[458] Eusebius’s Eccl. Hist., book v. chap. xxiv. - -[459] Socrates’s Eccl. Hist., book v. chap. xxii. - -[460] Anatolius, Tenth Fragment. - -[461] Socrates’s Eccl. Hist., book v. chap. xxii. - -[462] Sozomen’s Eccl. Hist., book vii. chap. xviii.; see also Mosheim, -book i. cent. 2, part ii. chap iv. sect. 9. - -[463] Socrates’s Eccl. Hist., book v. chap. xxii.; McClintock and -Strong’s Cyclopedia, vol. iii. p. 13; Bingham’s Antiquities, p. 1149. - -[464] Maclaine’s Mosheim, cent. 1, part ii. chap. iv. sec. 4. I have -given Maclaine’s translation, not because it is an accurate version of -Mosheim, but because it is so much used in support of the first-day -Sabbath. Maclaine in his preface to Mosheim says: “I have sometimes -taken considerable liberties with my author.” And he tells us what these -liberties were by saying that he had “often added a few sentences, to -render an observation more striking, a fact more clear, a portrait more -finished.” The present quotation is an instance of these liberties. Dr. -Murdock of New Haven who has given “a close, literal version” of Mosheim, -gives the passage thus:— - -“The Christians of this century, assembled for the worship of God, and -for their advancement in piety, on the first day of the week, the day -on which Christ reassumed his life: for that this day was set apart -for religious worship, by the apostles themselves, and that, after the -example of the church of Jerusalem, it was generally observed, we have -unexceptionable testimony.”—_Murdock’s Mosheim_, cent. 1, part ii. chap. -iv. sec. 4. - -[465] Neander’s Church History, translated by H. J. Rose, p. 186. To -break the force of this strong statement of Neander that “the festival -of Sunday, like all other festivals, was always only a human ordinance, -and it was far from the intentions of the apostles to establish a divine -command in this respect, far from them, and from the early apostolic -church, to transfer the laws of the Sabbath to Sunday,” two things have -been said:— - -1. That Neander, in a later edition of his work, retracted this -declaration. It is true that in re-writing his work he omitted this -sentence. But he inserted nothing of a contrary character, and the -general tenor of the revised edition is in this place precisely the same -as in that from which this out-spoken statement is taken. - -In proof of this, we cite from the later edition of Neander his statement -in this very place of what constituted Sunday observance in the early -church. He says:— - -“Sunday was distinguished as a day of joy, by being exempted from fasts, -and by the circumstance that prayer was performed on this day in a -standing and not in a kneeling posture, as Christ, by his resurrection, -had raised up fallen man again to Heaven.”—_Torrey’s Neander_, vol. i. p. -295, ed. 1852. - -This is an accurate account of early Sunday observance, as we shall -hereafter show; and that such observance was only a human ordinance, -of which no feature was ever commanded by the apostles, will be very -manifest to every person who attempts to find any precept for any -particular of it in the New Testament. - -2. But the other method of setting aside this testimony of Neander is -to assert that he did not mean to deny that the apostles established -a divine command for Sunday as the Christian Sabbath, but meant to -assert that they did not establish a divine command for Sunday as a -Catholic festival! Those who make this assertion must know that it is -false. Neander expressly denies that the apostles either constituted -or recognized Sunday as a Sabbath, and he represents Sunday as a mere -festival from the very first of its observance, and established only by -human authority. - -[466] See chapters x. and xi., in which the New Testament has been -carefully examined on this point. - -[467] Epistle of Barnabas 13:9, 10; or, as others divide the epistle, -chapter 15. - -[468] Eccl. Hist., cent. 1, part ii. chap. ii. sect. 21. - -[469] Historical Commentaries, cent. 1, sect. 53. - -[470] Rose’s Neander, p. 407. - -[471] Note appended to Gurney’s History, Authority, and Use of the -Sabbath, p. 86. - -[472] Ancient Church, pp. 367, 368. - -[473] Commentary on Acts, p. 251. - -[474] History of the Church, cent. 1, chap. xv. - -[475] Cyc. Bib. Lit., art. Lord’s day, tenth ed. 1858. - -[476] Encyc. of Rel. Knowl., art. Barnabas’ Epistle. - -[477] Eccl. Hist., book iii. chap. xxv. - -[478] The Sabbath, or an Examination of the Six Texts commonly adduced -from the New Testament in proof of a Christian Sabbath, p. 233. - -[479] Ancient Christianity, chap. i. sect. 2. - -[480] Epistle of Barnabas, 9:8. In some editions it is chap. 10. - -[481] Coleman’s Ancient Christianity, pp. 35, 36. - -[482] Ancient Christianity Exemplified, chap. 26, sect. 2. - -[483] Buck’s Theological Dictionary, art. Christians. - -[484] Tertullian’s Apology, sect. 2. - -[485] Obligation of the Sabbath, p. 300. - -[486] Historical Commentaries, cent. 1, sect. 47. - -[487] 1 Pet. 1:1. See Clarke’s Commentary, preface to the epistles of -Peter. - -[488] Ignatius to the Magnesians, 3:3-5; or, as others divide the -epistle, chap. 9. - -[489] Ancient Church, pp. 413, 414. - -[490] Id. p. 427. - -[491] Future Life, p. 290. - -[492] Examination of the Six Texts, p. 237. - -[493] Ecclesiastical Researches, chap. vi. pp. 50, 51, ed. 1792. - -[494] Ignatius ad Magnesios, sect. 9. - -[495] Cyc. Bib. Lit., art. Lord’s day. - -[496] Dialogues on the Lord’s Day, pp. 206, 207. - -[497] A first-day writer, author of the “History, Authority, and Use, of -the Sabbath.” - -[498] Examination of the Six Texts, pp. 250, 251. - -[499] For a more full statement of the case of Ignatius, see the -“Testimony of the Fathers,” pp. 26-30. The quotation from Ignatius -examined in this chapter is there shown, according to the connection, to -relate, not to New-Testament Christians, but to the ancient prophets. - -[500] Sabbath Manual, p. 120. - -[501] See his “History, Authority, and Use, of the Sabbath,” chap. iv. -pp. 87, 88. - -[502] Examination of the Six Texts, pp. 258-261. - -[503] The date in Baronius is A. D. 303. - -[504] Examination of the Six Texts, pp. 263-265. - -[505] Note by Domville. “_Dominicum_ is not, as may at first be supposed, -an adjective, of which _diem_ [day] is the understood substantive. It -is itself a substantive, neuter as appears from the passage, ‘_Quia non -potest intermitti Dominicum_,’ in the narrative respecting Saturninus. -The Latin adjective _Dominicus_, when intended to refer to the Lord’s -day, is never, I believe, used without its substantive _dies_ [day] being -expressed. In all the narratives contained in Ruinart’s _Acta Martyrum_, -I find but two instances of mention being made of the Lord’s day, and in -both these instances the substantive _dies_ [day] is expressed.” - -[506] This testimony is certainly decisive. It is the interpretation of -the compiler of the _Acta Martyrum_, himself, and is given with direct -reference to the particular instance under discussion. An independent -confirmation of Domville’s authorities, may be found in Lucius’s Eccl. -Hist., cent. 4, chap, vi.: “Fit mentio aliquoties locorum istorum in -quibus convenerint Christiani, in historia persecutionis sub Diocletiano -& Maximino. Et apparet, ante Constantinum etiam, locos eos fuisse -mediocriter exstructos atque exornatos: quos seu Templa appellarunt seu -Dominica; ut apud Eusebium (li. 9, c. 10) & Ruffinum (li. 1, c. 3).” - -It is certain that _Dominicum_ is here used as designating a place of -divine worship. Dr. Twisse in his “Morality of the Fourth Commandment,” -p. 122, says: “The ancient fathers, both Greek and Latin, called temples -by the name of dominica and κυρίακα.” - -[507] Domville cites St. Augustine’s Works, vol. v. pp. 116, 117, Antwerp -ed. A. D. 1700. - -[508] Examination of the Six Texts, pp. 267, 268. - -[509] Id. pp. 270, 271. - -[510] Id. pp. 272, 273. - -[511] Historical Commentaries, cent. 1, sect. xxxii. - -[512] The Sabbath, by James Gilfillan, p. vii. - -[513] To break the force of Domville’s statement in which he exposes -the story originally told by Bishop Andrews as coming from the _Acta -Martyrum_, it is said that Domville used Ruinart’s _Acta Martyrum_, and -that Ruinart was not born till thirty-one years after Bishop Andrews’ -death, so that Domville did not go to the same book that was used by -the bishop, and therefore failed to find what he found. Those who raise -this point betray their ignorance or expose their dishonesty. The _Acta -Martyrum_ is a collection of the memoirs of the martyrs, written by -their friends from age to age. Ruinart did not write a new work, but -simply edited “the most valued collection” of these memoirs that has -ever appeared. See McClintock and Strong’s Cyclopedia, vol. i. pp. -56, 57. Domville used Ruinart’s edition, because, as he expresses it, -it is “the most complete collection of the memoirs and legends still -extant, relative to the lives and sufferings of the Christian martyrs.” -Domville’s use of Ruinart was, therefore, in the highest degree just and -right. - -[514] Ibique celebrantes ex more Dominica Sacramenta.—_Baronius_, _Tome -3_, p. 348, A. D. 303, No. xxxvi. Lucæ, A. D. 1738. - -[515] Qui contra edictum Imperatorum, & Cæsarum Collectam Dominicam -celebrassent.—_Baronius_, _Tome 3_, p. 348, A. D. 303, No. xxxix. - -[516] Utrum Collectam fecisset. Qui cum se Christianum, & in Collecta -fuisse profiteretur.—_Id. Ib._ - -[517] Nam & in Collecta fui, & Dominicum cum fratribus celebravi, quia -Christiana sum.—_Id._ No. xliii. p. 344. This was spoken by a female -martyr. - -[518] Dominicum celebravimus. Proconsul ait: Quare? respondit: Quia non -potest intermitti Dominicum.—_Id._ No. xlvi. p. 350. - -[519] In cujus dome Collecta facta fuit.—_Id._ No. xlvii. p. 350. - -[520] Intermitti Dominicum non potest, ait. Lex sic jubet.—_Id._ No. -xlvii. p. 350. - -[521] In tua, inquit proconsul, domo Collectæ factæ sunt, contra -praecepta Imperatorum? Cui Emeritus sancto Spiritu inundatus: In domo -mea, inquit, egimus Dominicum.... Quoniam sine Dominico esse non -possumus.—_Id._ No. xlix. pp. 350, 351. - -[522] Non quaero an Christianus sis sed an Collectam feceris.... Quasi -Christianus sine Dominico esse possit.—_Id._ No. li. p. 351. - -[523] Collectam, inquit, religiosissime celebravimus; ad scripturas -Dominicas legendas in Dominicum convenimus semper.—_Id. Ib._ p. 351. - -[524] Cum fratribus feci Collectam, Dominicum celebravi.—_Id._ No. lii. -p. 351. - -[525] Post quem junior Felix, spem salutemque Christianorum Dominicum -esse proclamans.... Ego, inquit, devota menta celebravi Dominicum; -collectam cum fratribus feci, quia Christianus sum.—_Id._ liii. - -[526] Utrum egeris Dominicum. Cui respondit Saturninus: Egi Dominicum, -quia Salvator est Christus.—_Id. Ib._ p. 352. - -[527] Per Collectam namque, & Collectionem, & Dominicum, intellegit -semper auctor sacrificium Missæ.—_Baronius_, _Tome 3_, A. D. 303, No. -xxxix. p. 348. - -[528] Scilicet lex Christiana de Dominico, nempe sacrificio -celebrando.—_Id._ No. xlvii. p. 350. - -[529] De celebratione Dominici; Quod autem superius in recitatis actis -sit demonstratum, flagrantis persecutionis etiam tempore solicitos fuisse -Christianos celebrare Dominicum, nempe (ut alias pluribus declararimus) -ipsam sacrosanctum sacrificium incruentum.—_Id._ No. lxxxiii. p. 358. - -[530] Quod etsi sciamus eamdem vocem pro Dei templo interdum accipi -solitam; tamen quod ecclesiæ omnes solo æquatæ fuissent; ex aliis -superius recitatis de celebratione Dominici, nonisi sacrificium missæ -posse intelligo, satis est declaratum.—_Id._ lxxxiv. p. 359. - -[531] Collecta, Dominicum, Missa, idem, 303, xxxix. p. 677. - -[532] Missa idem quod Collecta, sive Dominicum, 303, xxxix. p. 702. - -[533] Dominicum celebrare idem quod Missas agere, 303, xxxix.; xlix.; li. -p. 684. - -[534] Vol. xviii. p. 409. - -[535] Verstegan’s Antiquities, p. 10, London, 1628. - -[536] Antiquities, p. 68. - -[537] Jewish Antiquities, book iii. chap. i. See also McClintock and -Strong’s Cyclopedia, 4, 472, article Idolatry; Dr. A. Clarke on Job -31:26; and Dr. Gill on the same; Webster under the word Sabianism, and -Worcester, under Sabian. - -[538] Id. book iii. chap. iii. - -[539] Vol. xviii. p. 409. - -[540] Pp. 61, 62. - -[541] 2 Kings 23:5; Jer. 43:13, margin. - -[542] Dialogues on the Lord’s day, pp. 22, 23. - -[543] Apology, chap. lxvii.; Testimony of the Fathers, pp. 34, 35. - -[544] Apology, sect. 16; Testimony of the Fathers, pp. 64, 65. - -[545] Ad Nationes, book i. chap. xiii.; Testimony of the Fathers, p. 70. - -[546] Eccl. Hist., cent. 1, part ii. chap. iv. note ‡ to sect. 4. - -[547] Eccl. Hist. cent. 2, part. ii. chap. i. sect. 12. - -[548] History of the Sabbath, part ii. chap. i. sect. 12. - -[549] Id. part ii. chap. iii. sect. 4. - -[550] Hist. of the Sabbath, part ii. chap. i. sect. 10. - -[551] Examination of the Six Texts, Supplement, pp. 6, 7. - -[552] Du Pin’s Eccl. Hist. vol. i. p. 50. - -[553] Hist. Church, cent. 2, chap. iii. - -[554] Justin Martyr’s First Apology, translated by Wm. Reeves, p. 127, -sects. 87, 88, 89. - -[555] The Spirit of Popery, pp. 44, 45. - -[556] Ductor Dubitantium, part i. book ii. chap. ii. rule 6, sect. 45. - -[557] Brown’s Translation, pp. 43, 44, 52, 59, 63, 64. - -[558] Sabbath Manual, p. 121. - -[559] Dialogue with Trypho, p. 65. - -[560] Sabbath Manual, p. 114. - -[561] Examination of the Six Texts, pp. 131, 132. - -[562] Id. p. 128. - -[563] Id. p. 130. - -[564] See his full testimony in the Testimony of the Fathers, pp. 44-52. - -[565] Against Heresies, book iv. chap. xvi. sects. 1, 2; Id. book v. -chap. xxviii. sect. 3. - -[566] Id. book iv. chap. xvi. sects. 1, 2. - -[567] Id. book v. chap. xxxiii. sect. 2. - -[568] Against Heresies, book iv. chap. xv. sect. 1; chap. xiii. sect. 4. - -[569] Bower’s History of the Popes, vol. i. pp. 18, 19; Rose’s Neander, -pp. 188-190; Dowling’s History of Romanism, book i. chap. ii. sect. 9. - -[570] History of the Popes, vol. i. p. 18. - -[571] History of Romanism, heading of page 32. - -[572] History of the Popes, vol. i. p. 18. - -[573] Id. pp. 18, 19; Giesler’s Eccl. Hist. vol. i. sect. 57. - -[574] History of the Sabbath, part ii. chap. ii. sects. 4, 5. - -[575] Boyle’s Historical View of the Council of Nice, p. 52, ed. 1842. - -[576] Hist. Sab. part ii. chap. ii. sect. 5. - -[577] Decline and Fall of the Roman Empire, chap. xxvii. - -[578] Id. chap. xxxviii. - -[579] Tertullian’s Apology, sect. 16. - -[580] Tertullian _Ad Nationes_, book i. chap. xiii. - -[581] History of the Sabbath, part 2, chap. ii. sect. 3. - -[582] Sermons on the Sacraments and Sabbath, p. 166. - -[583] Neander, p. 186. - -[584] Ancient Church History, part i. div. 2, A. D. 100-312, sect. 69. - -[585] Enquiry into the Constitution of the Primitive Church, part ii. -chap. vii. sect. 11. See also Schaff’s “History of the Christian Church,” -vol. i. p. 373. - -[586] Epistle of Barnabas, chap. xv. - -[587] Justin Martyr’s First Apology, chap. lxvii. - -[588] Lost Writings of Irenæus, Fragments 7 and 50. - -[589] Book of the Laws of Countries. - -[590] Tertullian’s Apology, sect. 16. - -[591] On Idolatry, chap. xiv. - -[592] Hist. Sab. part 2, chap. viii. sect. 13. - -[593] On Prayer, chap. xxiii. - -[594] De Corona, sect. 3. - -[595] Ad Nationes, book i. chap. xiii. - -[596] Canon 15. - -[597] Ante-Nicene Library, vol. xiv. p. 322. - -[598] Apostolical Constitutions, book ii. sect. 7, par. 59. - -[599] Id. book v. sect. ii. par. 10. - -[600] Id. book v. sect. iii. par. 20. - -[601] Epistle to the Magnesians (longer form), chap. ix. - -[602] Syriac Documents, p. 38. - -[603] Epistle of Barnabas, chap. xv. - -[604] Justin’s First Apology, chap. lxvii. - -[605] Id. Ib. - -[606] Dialogue with Trypho, chap. xxiv. - -[607] Id. chap. xli. - -[608] Clement’s Miscellanies, book v. chap. xiv. - -[609] _De Corona_, sect. 4. - -[610] _Origen’s Opera_, Tome ii. p. 158, Paris, A. D. 1733, “Quod si ex -Divinis Scripturis hoc constat, quod die Dominica Deus pluit manna de -cælo et in Sabbato non pluit, intelligant Judæi jam tunc prælatam esse -Dominicam nostram Judaico Sabbato.” - -[611] Cyprian’s Epistle, No. lviii. sect. 4. - -[612] Peter’s Canons, No. xv. - -[613] Apostolical Constitutions, book vii. sect. ii. par. 23. - -[614] Epistle to the Magnesians, chap. ix. - -[615] Syriac Documents, p. 38. - -[616] Id. Ib. - -[617] Id. Ib. - -[618] Id. Ib. - -[619] Fragment 7. - -[620] Tertullian on Prayer, chap. xxiii. - -[621] _De Corona_, sect. 3. - -[622] Origen against Celsus, book viii. chap. xxii. - -[623] Instructions of Commodianus, sect. 75. - -[624] Apostolical Constitutions, book v. sect. 3, par. 20. - -[625] _De Corona_, sects. 3 and 4. - -[626] Dialogue with Trypho, chap. x. - -[627] Dialogue with Trypho, chap. xi. - -[628] Id. chap. xii. - -[629] Tertullian on Idolatry, chap. xiv. - -[630] Id. Ib. - -[631] Tertullian Against the Jews, chap. iv. - -[632] Epistle of Barnabas, chap. xv. - -[633] Dialogue with Trypho, chap. xii. - -[634] Id. chap. xviii. - -[635] See the third chapter of this History. - -[636] Dialogue with Trypho, chap. xxiii. - -[637] Id. chap. xxix. - -[638] Id. chap. xi. - -[639] Lost Writings of Irenæus, Fragment 7. - -[640] Against Heresies, book iv. chap. viii. sect. 2. - -[641] Id. book iv. chap. xvi. sect. 1. - -[642] Irenæus against Heresies, book v. chap. xxxiii. sect. 2. - -[643] Id. book. v. chap. xxviii. sect. 3. - -[644] Ex. 31:17; Eze. 20:12, 20. - -[645] Isa. 66:22, 23; Dan. 7:18, 27. - -[646] Answer to the Jews, chap. ii. - -[647] Tertullian against Marcion, book iv. chap. xii. - -[648] Compare his works as follows: Answer to the Jews, chaps. ii. iii. -iv. vi.; Against Marcion, book i. chap. xx.; book v. chaps. iv. xix. with -De Anima, chap. xxxvii.; and, On Modesty, chap. v. - -[649] Isa. 1:13, 14. - -[650] Answer to the Jews, chap. iv.; Against Marcion, book iv. chap. xii. - -[651] Isa. 56:2; 58:13. - -[652] Answer to the Jews, chap. iv.; Against Marcion, book iv. chap. xii. - -[653] Against Marcion, book ii. chap. xxi. - -[654] Against Marcion, book iv. chap. xii. - -[655] De Principiis, book iv. chap. i. sect. 17. - -[656] Ex. 16:29; Lev. 23:3. - -[657] Creation of the World, sect. 4. - -[658] Id. sect. 5. - -[659] Id. Ib. - -[660] Creation of the World, sect. 5. - -[661] Irenæus Against Heresies, book iv. chap. xv. sect. 1. - -[662] Jer. 31:33; Rom. 7:21-25; 8:1-7. - -[663] Irenæus Against Heresies, book iv. chap. xvi. sect. 4. - -[664] Matt. chapters 5, 6, 7. - -[665] Theophilus to Autolycus, book ii. chap. xxvii. - -[666] Id. book iii. chap. ix. - -[667] Id. Ib. - -[668] _De Anima_, chap. xxxvii. - -[669] On Modesty, chap. v. - -[670] Recognitions of Clement, book iii. chap. lv. - -[671] Novatian on the Jewish Meats, chap. iii. - -[672] Apostolical Constitutions, book ii. sect. 4, par. 36. - -[673] Id. book vi. sect. 4, par. 19. - -[674] Epistle of Barnabas, chap. xv. - -[675] Irenæus Against Heresies, book v. chap. xxxiii. sect. 2. - -[676] _De Anima_, chap. xxxvii. - -[677] Tertullian Against Marcion, book iv. chap. xii. - -[678] Origen Against Celsus, book vi. chap. lxi. - -[679] Novatian on the Jewish Meats, chap. iii. - -[680] Divine Institutes of Lactantius, book vii. chap. xiv. - -[681] Poem on Genesis, Lines 51-53. - -[682] Apostolical Constitutions, book vii. sect. 2, par. 36. - -[683] Tertullian Against Marcion, book iv. chap. xii. - -[684] Id. Ib. - -[685] Tertullian Against Marcion, book iv, chap. xii. - -[686] Disputation with Manes, sect. 42. - -[687] Dialogue with Trypho, chap. xlvii. - -[688] Id. Ib. - -[689] Clement’s Miscellanies, book vi. chap. xvi. - -[690] Id. Ib. - -[691] Compare Clement of Alexandria, vol. ii. pp. 386-890, Ante-Nicene -library edition, or the Miscellanies of Clement, book vi. chap. xvi. with -Bohn’s edition of Philo, vol. i. pp. 3, 4, 29, 30, 31, 32, 54, 55; vol. -iii. p. 159; vol. iv. p. 452. - -[692] Bohn’s edition of Philo Judæus, vol. i. p. 4. - -[693] Tertullian on Prayer, chap. xxiii. - -[694] _Origen’s Opera_, Tome 2, p. 358, Paris, 1733, “Quæ est autem -festivitas Sabbati nisi illa dequa Apostolus dicit, ‘relinqueretur ergo -Sabbatismus,’ hoc est, Sabbati observatio, ‘populo Dei’? Relinquentes -ergo Judaicas Sabbati observationes, qualis debeat esse Christiano -Sabbati observatio, videamus. Die Sabbati nihil ex omnibus mundi actibus -oportet operari. Si ergo desinas ab omnibus sæcularibus operibus, et -nihil mundanum geras, sed spiritalibus operibus vaces, ad ecclesiam -convenias, lectionibus divinis et tractatibus aurem præbeas, et de -cœlestibus cogites, de futura spe sollicitudinem geras, venturum judicium -præ oculis habeas, non respicias ad præ sentia et visibilia, sed ad -invisibilia et futura, hæc est observatio Sabbati Christiani.”—_Origenis -in Numeras Homilia_ 23. - -[695] Epistle to the Magnesians (longer form) chap. ix. - -[696] Ancient Church, p. 212. - -[697] Historical Commentaries, cent. 1. sect. 51. - -[698] Apostolical Constitutions, book ii. sect. 4, par. 36. - -[699] Id. Ib. - -[700] Id. book vii. sect. 2, par. 23. - -[701] Id. book vii. sect. 2, par. 36. - -[702] Apostolical Constitutions, book ii, sec. 4, par. 36. - -[703] Id. book viii. sect. 4, par. 33. - -[704] Id. book vii. sect. 2, par. 36. - -[705] Victorinus says, “Let the sixth day become a rigorous fast, lest we -should appear to observe any Sabbath with the Jews.”—_On the Creation of -the World_, sect. 4. And Constantine says, “It becomes us to have nothing -in common with the perfidious Jews.”— _Socrates’ Eccl. Hist._ book v. -chap. xxii. - -[706] Dialogues on the Lord’s Day, p. 189. - -[707] Morality of the Fourth Commandment, p. 9, London, 1641. - -[708] 1 Cor. 5:6-8. - -[709] Eccl. Hist. vol. i. chap. ii. sect. 30. - -[710] Eccl. Hist. book i. cent. 1, part ii. chap. iv. sect. 4. Dr. -Murdock’s translation is more accurate than that above by Maclaine. -He gives it thus: “Moreover, those congregations, which either lived -intermingled with Jews, or were composed in great measure of Jews, were -accustomed also to observe the _seventh day_ of the week, as a SACRED -day: for doing which, the other Christians taxed them with no wrong.” - -[711] Id. margin. - -[712] See chap. xiv. of this History. - -[713] Ancient Christianity Exemplified, chap. xxvi. sect. 2. - -[714] Anc. Christ. Exem. chap. xxvi. sect. 2. - -[715] Id. Ib. - -[716] Id. Ib. - -[717] _Ductor Dubitantium_, part i. book ii. chap. ii. rule 6, sect. 51. - -[718] Dialogues on the Lord’s Day, p. 66. - -[719] A Treatise of the Sabbath Day, containing a “Defense of the -Orthodoxal Doctrine of the Church of England against Sabbatarian -Novelty,” p. 8. It was written in 1635 at the command of the king in -reply to Brabourne, a minister of the established church, whose work, -entitled “A Defense of that most Ancient and Sacred Ordinance of God’s, -the Sabbath Day,” was dedicated to the king with a request that he would -restore the Bible Sabbath! See the preface to Dr. White’s Treatise. - -[720] Dec. and Fall, chap. xv. - -[721] See chap. x. - -[722] Dialogues on the Lord’s Day, p. 67. - -[723] Treatise of the Sabbath Day, p. 8. - -[724] Antiquities of the Christian Church, book xvi. chap. vi. sect. 2. - -[725] Page 280. Cox here quotes the work, entitled “The Modern Sabbath -Examined.” - -[726] Learned Treatise of the Sabbath, p. 77, Oxford, 1631. - -[727] This edict is the original fountain of first-day authority, and -in many respects answers to the festival of Sunday, what the fourth -commandment is to the Sabbath of the Lord. The original of this edict may -be seen in the library of Harvard College, and is as follows:— - - IMP. CONSTANT. A. ELPIDIO. - - Omnes Judices, urbanæque plebes, et cunctarum artium officia - venerabili die solis quiescant. Ruri tamen positi agrorum - culturæ libere licenterque inserviant: quoniam frequenter - evenit, ut non aptius alio die frumenta sulcis, aut vineæ - scrobibus mandentur, ne occasione momenti pereat commoditas - coelesti provisione concessa. Dat. Nonis Mart. Crispo. 2 & - Constantino 2. Coss. 321. Corpus Juris Civilis Codicis lib. iii - tit. 12. 3. - -[728] Encyc. Brit. art. Sunday, seventh edition, 1842. - -[729] Encyc. Am. art. Sabbath. - -[730] Eccl. Hist. cent. iv. part ii. chap. iv. sect. 5. - -[731] Chap. xiv. - -[732] Duct. Dubitant. part i. book ii. chap. ii. rule 6, sect. 59. - -[733] Dialogues on the Lord’s Day, p. 233. - -[734] Examination of the Six Texts, p. 291. - -[735] Cox’s Sabbath Laws, &c. pp. 280, 281. He quotes The Modern Sabbath -Examined. - -[736] Hessey’s Bampton Lectures, p. 60. - -[737] History of Christianity, book iii. chap. i. - -[738] Id. book iii. chap. iv. - -[739] These dates are worthy of marked attention. See Blair’s -Chronological Tables, p. 193, ed. 1856; Rosse’s Index of Dates, p. 830. - -[740] _Imp. Constantinus A. Ad Maximum._ Si quid de Palatio Nostro, aut -ceteris operibus publicis, degustatum fulgore esse constiterit, retento -more veteris observantiae. Quid portendat, ob Haruspicibus requiratur, -et diligentissime scriptura collecta ad Nostram Scientiam referatur. -Ceteris etiam usurpandae huius consuetudinis licentia tribuenda: dummodo -sacrificiis domesticis abstineant, quae specialiter prohibita sunt. Eam -autem denunciationem adque interpretationem, quae de tactu Amphitheatri -scriba est, de qua ad Heraclianum Tribunum, et Magistrum Officiorum -scripseras, ad nos scias esse perlatum. Dat. xvi. Kal. Jan. Serdicae -Acc. viii. Id. Mart. Crispo ii. & Constantino ii. C. C. Coss. 821. Cod. -Theodos. xvi. 10, 1.—_Library of Harvard College._ - -[741] See Jortin’s Eccl. Hist. vol. i. sect. 31; Milman’s Hist. -Christianity, book iii. chap. i. - -[742] See Webster; for an ancient record of the act, see Eze. xxi. 19-22. - -[743] Historical Commentaries, cent. iv. sect. 7. - -[744] Dec. and Fall of the Roman Empire, chap. xx. - -[745] Marsh’s Eccl. Hist. period iii. chap. v. - -[746] Dec. and Fall of the Roman Empire, chap. xviii. - -[747] Sunday and the Mosaic Sabbath, p. 4, published by R. Groombridge & -Sons, London. - -[748] See chap. xviii. - -[749] Omnium vero dierum per septimanam appellationes (ut Solis, Lunae, -Martis, etc.), mutasse in ferias: ut Polydorus (li. 6, c. 5) indicat. -Mataphrastes vero, nomina dierum Hebraeis usitata retinuisse eum, -tradit; SOLIUS PRIMI DIEI APPELLATIONE MUTATA, QUEM DOMINICUM DIXIT. -Historia Ecclesiastica per M. Ludovicum Lucium, cent. iv. cap. x. pp. -739, 740, Ed. Basilea, 1624. _Library of Andover Theological Seminary._ -The Ecclesiastical History of Lucius is simply the second edition of the -famous “Magdeburg Centuries,” which was published under his supervision. - -[750] Quoted in Elliott’s Horæ Apocalypticæ, fifth edition, vol. iv. p. -603. - -[751] McClintock and Strong’s Cyclopedia, vol. iv. p. 506. - -[752] Hist. Sab. part ii. chap. iii. sect. 12. - -[753] Hist. Sab. part ii. chap. iii. sect. 1. - -[754] Id. Ib. - -[755] Dec. and Fall, chap. xxviii. - -[756] Hist. Sab. part ii. chap. iii sect. 5. - -[757] Eccl. Hist. book i. chap. iv. - -[758] Eusebius’ Commentary on the Psalms, quoted in Cox’s Sabbath -Literature, vol. i. p. 361; also in Justin Edward’s Sabbath Manual, pp. -125-127. - -[759] Id. Ib. - -[760] Id. Ib. - -[761] Eusebius’ Life of Constantine, 3, 33, quoted in Elliott’s Horæ -Apocalypticæ, vol. i. p. 256. - -[762] Cox’s Sabbath Literature, vol. i. p. 361. - -[763] Appendix to Gurney’s History, &c., of the Sabbath, pp. 115, 116. - -[764] Sermons on the Sacraments and Sabbath, pp. 122, 123. - -[765] Quod non oportet Christianos Judaizere et otiare in Sabbato, sed -operari in eodem die. Preferentes autem in veneratione Dominicum diem -si vacare voluerint, ut Christiani hoc faciat; quod si reperti fuerint -Judaizare Anathema sint a Christo. - -[766] Dissertation on the Lord’s-day Sabbath, pp. 33, 34, 44. 1633. - -[767] Sunday a Sabbath, p. 163. 1640. - -[768] Dialogues on the Lord’s Day, p. 188; Hessey’s Bampton Lectures, pp. -72, 304, 305. - -[769] Tertullian’s De Corona, sections 3 and 4. - -[770] Sabbath Laws, &c. p. 138. - -[771] Sabbath Laws, &c. p. 138. - -[772] Cyc. Bib. Lit. art. Lord’s Day; Heylyn’s Hist. Sab. part ii. chap. -ii. sect. 7. - -[773] Hist. Sab. part ii. chap. iii. sect. 9. - -[774] Dialogues on the Lord’s Day, p. 234; Hist. Sab. part ii. chap. iii. -sect. 7. - -[775] Dialogues on the Lord’s Day, pp. 236, 237. - -[776] Treatise of the Sabbath, p. 219. - -[777] Sabbath Laws, &c. p. 284. - -[778] Hist. Sab. part ii. chap. iv. sect. 8. - -[779] Sabbath Manual, p. 123. - -[780] Dialogues on the Lord’s Day, p. 259. - -[781] Id. p. 260. - -[782] Socrates, book v. chap. xxii. - -[783] Sozomen, book vii. chap. 19; Lardner, vol. iv. chap. lxxxv. p. 217. - -[784] 2 Thess. 2. - -[785] Dan. 7. - -[786] Shimeall’s Bible Chronology, part ii. chap. ix. sect. 5, pp. 175, -176; Croly on the Apocalypse, pp. 167-173. - -[787] Dan. 7:8, 24, 25; Rev. 13:1-5. - -[788] Rev. 12. - -[789] Hist. Sab. part ii. chap. iv. sect. 1. - -[790] Learned Treatise of the Sabbath, p. 73, ed. 1631. - -[791] Hist. Sab. part ii. chap. ii. sect. 12. - -[792] Treatise of the Sabbath Day, p. 202. - -[793] Hist. Sab. part ii. chap. v. sect. 13. - -[794] Id. part ii. chap. v. sect. 6. - -[795] Treatise of the Sabbath Day, pp. 217, 218. - -[796] Dialogues on the Lord’s Day, pp. 263, 264. - -[797] The Lord’s Day, p. 58. - -[798] Dictionary of Chronology, p. 813, art. Sunday. - -[799] Dialogues on the Lord’s Day, p. 265. - -[800] Id. pp. 265, 266; Hist. Sab. part ii. chap. iv. sect. 7. - -[801] Dialogues on the Lord’s Day, p. 68. - -[802] Historical and Practical Discourse on the Lord’s Day, p. 174. - -[803] Dialogues on the Lord’s Day, p. 282. - -[804] Fleury, Hist. Eccl. Tome viii. Livre xxxvi. sect. 22; Heylyn’s -Hist. Sab. part ii. chap. v. sect. 1. Dr. Twisse, however, asserts that -the pope speaks of two classes. He gives Gregory’s words as follows: -“Relation is made unto me that certain men of a perverse spirit, have -sowed among you some corrupt doctrines contrary to our holy faith; so -as to forbid any work to be done on the Sabbath day: these men we may -well call the preachers of Antichrist.... Another report was brought -unto me; and what was that? That some perverse persons preach among you, -that on the Lord’s day none should be washed. This is clearly another -point maintained by other persons, different from the former.”—_Morality -of the Fourth Commandment_, pp. 19, 20. If Dr. Twisse is right, the -Sabbath-keepers in Rome about the year 600 were not chargeable with the -Sunday observance above mentioned. - -[805] The idea is suggested by the language of an anonymous first-day -writer of the seventeenth century, Irenæus Philalethes, in a work -entitled “_Sabbato-Dominica_,” pref. p. 11, London, 1643. - -[806] Dialogues on the Lord’s Day, p. 267. - -[807] Id. p. 283. - -[808] Dialogues, &c. p. 268. - -[809] Id. pp. 283, 284. - -[810] Id. p. 268. - -[811] Id. p. 284. - -[812] Dialogues, &c. p. 269. - -[813] Id. p. 270. - -[814] Id. p. 271. - -[815] Dialogues, &c. p. 271; Hist. Sab. part ii. chap. v. sect. 7. - -[816] Dialogues, &c. p. 272. - -[817] Dialogue, &c. p. 261. - -[818] Ex. 20:8-11; Deut. 33:2. - -[819] Hist. Sab. part ii. chap. v. sect. 7; Morer, p. 272. - -[820] Hist. Sab. part ii. chap. v. sect. 7; Morer, p. 272. - -[821] Dialogues, &c. pp. 261, 262. - -[822] Id. pp. 284, 285. - -[823] Dialogues, &c. p. 274. - -[824] Id. p. 285. - -[825] Id. p. 286. - -[826] Id. Ib. - -[827] Id. pp. 286, 287. - -[828] Hist. Sab. part ii. chap. v. sect. 2. - -[829] Dialogues, &c. p. 274. - -[830] Hist. Sab. part ii. chap. v. sect. 2. - -[831] Dialogues, &c. p. 68. - -[832] Binius, vol. iii. p. 1285, ed. 1606. - -[833] Hist. Sab. part ii. chap. v. sect. 13. - -[834] Morer, p. 288; Heylyn, part 2. chap. vii. sect. 6. - -[835] Roger de Hoveden’s Annals, Bohn’s ed. vol. ii. p. 487. - -[836] Id. Ib. - -[837] Hoveden, vol. ii. pp. 526-528. - -[838] See Matthew Paris’s Historia Major, pp. 200, 201, ed. 1640; Binius’ -Councils, ad ann. 1201, vol. iii. pp. 1448, 1449; Wilkins’ Concilia -Magnæ Britaniæ et Hibernæ, vol. i. pp. 510, 511, London, 1737; Sir David -Dalrymple’s Historical Memorials, pp. 7, 8, ed. 1769; Heylyn’s History -of the Sabbath, part ii. chap. vii. sect. 5; Morer’s Lord’s Day, pp. -288-290; Hessey’s Sunday pp. 90, 321; Gilfillan’s Sabbath, p. 399. - -[839] Maclaine’s Mosheim, cent. xiii. part ii. chap. i. sect. 5. - -[840] Murdock’s Mosheim, cent. xiii. part ii. chap. i. sect. 5, note 19. - -[841] Matthew Paris’s Historia Major, p. 201. His words are: “Cum autem -Patriarcha et clerus omnis Terræ sanctæ, hunc epistolæ tenorem diligenter -examinassent; communi omnium deliberatione decretum est, ut epistola -ad judicium Romani Pontificis transmitteretur; quatenus, quicquid ipse -agendum decrevit, placæt universis. Cumque tandem epistola ad domini -Papæ notitiam pervenisset, continuo prædicatores ordinavit; qui per -diversas mundi partes profecti, prædicaverunt ubique epistolæ tenerem; -Domino cooperante et sermonem eorum confirmante, sequentibus signis. -Inter quos Abbos de Flai nomine Eustachius, vir religiosus et literali -scientia eruditis, regnum Angliæ aggressus: multis ibidem miraculis -corruscavit.”—_Library of Harvard College._ - -[842] History of the Popes, vol. ii. p. 535. - -[843] M’Clintock and Strong’s Cyclopedia, vol. iv. p. 590. - -[844] Id. vol. iv. p. 592. - -[845] See page 274 of this work. - -[846] Hoveden, vol. ii. p. 528. - -[847] Hoveden, vol. ii. p. 528. - -[848] Id. p. 529. - -[849] Hoveden, vol. ii. pp. 529, 530. - -[850] Id. Ib. - -[851] Dialogues, &c. p. 290. - -[852] Gilfillan’s Sabbath, p. 399. - -[853] Binius’s Councils, vol. iii. pp. 1448, 1449; Heylyn, part ii. chap. -vii. sect. 7. - -[854] Heylyn, part ii. chap. vii. sect. 7. - -[855] Dialogues, &c. pp. 290, 291. - -[856] Id. p. 291. - -[857] Id. p. 275. - -[858] Id. Ib. - -[859] Id. pp. 293, 294. - -[860] Id. p. 279. - -[861] Isa. 29:13; Matt. 15:9. - -[862] Morer, p. 280. - -[863] Id. pp. 281, 282. - -[864] Mr. Croly says: “With the title of ‘Universal Bishop,’ the power of -the papacy, and the Dark Ages, alike began.”—_Croly on the Apocalypse_, -p. 173. - -[865] M’Clintock and Strong’s Cyclopedia, vol. iv. p. 591. - -[866] History of the Baptist Denomination, p. 50, ed. 1849. - -[867] Dan. 8:12. - -[868] Ps. 119:142, 151. - -[869] See chap. xx. of this work. - -[870] M’Clintock and Strong’s Cyclopedia, vol. ii. pp. 600, 601; -D’Aubigné’s History of the Reformation, book xvii. - -[871] M’Clintock and Strong’s Cyclopedia, vol. ii. p. 601. - -[872] Id. Ib. - -[873] Id. Ib. - -[874] Butler’s Lives of the Fathers, Martyrs, and principal Saints, -article, St. Columba, A. D. 597. - -[875] The Monks of the West, vol. ii. p. 104. - -[876] Gilfillan’s Sabbath, p. 389. - -[877] Id. pp. 32, 33. - -[878] Waddington’s History of the Church, part iv. chap. xviii. - -[879] Jones’s History of the Church, vol. ii. chap. v. sect. 1. - -[880] Jortin’s Eccl. Hist. vol. ii. sect. 38. - -[881] Edward’s Hist. of Redemption, period iii. part iv. sect. 2. - -[882] Hist. Bapt. Denom. p. 33. - -[883] Id. p. 31. - -[884] Variations of Popery, p. 52. - -[885] Eccl. Hist. of the Ancient Churches of Piedmont, p. 167. - -[886] History of the English Baptists, vol. i. pref. p. 35. - -[887] Mr. Jones, in his “Church History,” vol. i. chap. iii., note at the -end of the chapter, explains this charge as follows: “But this calumny -is easily accounted for. The advocates of popery, to support their -usurpations and innovations in the kingdom of Christ, were driven to the -Old Testament for authority, adducing the kingdom of David for their -example. And when their adversaries rebutted the argument, insisting that -the parallel did not hold, for that the kingdom of Christ, which is not -of this world, is a very different state of things from the kingdom of -David, their opponents accused them of giving up the divine authority of -the Old Testament.” - -[888] Eccl. Hist. Ancient Churches of Piedmont, pp. 231, 236, 237. - -[889] Id. pp. 175-177. - -[890] Id. p. 209. - -[891] Hist. Church, chap. v. sect. 1. - -[892] Gen. Hist. Bapt. Denom. vol. ii. p. 413, ed. 1813. - -[893] Ecclesiastical Researches, chap. x. pp. 303, 304. - -[894] Jones’s Hist. Church, vol. ii. chap. v. sect. 1. - -[895] General Hist. Baptist Denom. vol. ii. p. 413. - -[896] Circumcisi forsan illi fuerint, qui aliis Insabbatati, non quod -circumciderentur, inquit Calvinista [Goldastus] sed quod in Sabbato -judaizarent.—_Eccl. Researches_, chap. x. p. 303. - -[897] Thomas’ Dictionary of Biography and Mythology, article Goldast. - -[898] D’Aubigné’s Reformation in the time of Calvin, vol. iii. p. 456. - -[899] Nec quod in Sabbato colendo Judaizarent, ut MULTI PUTABANT, sed a -zapata.—_Eccl. Researches_, chap. x. p. 304; _Usher’s De Christianar. -Eccl. success. et stat._ cap. 7. - -[900] Jones’s Church History, vol. ii. chap. v. sect. 2. - -[901] Reformation in the time of Calvin, vol. iii. p. 249. - -[902] Id. pp. 250, 251. - -[903] Reformation in the time of Calvin, vol. i. p. 349; D’Aubigné cites -as his authority, “_Histoire des Protestants de Picardie_” by L. Rossier, -p. 2. - -[904] Jones’s Church History, vol. ii. chap. v. sect. 4. - -[905] History of the Vaudois by Bresse, p. 126. - -[906] Benedict’s Hist. Bapt. p. 41. - -[907] Hist. Church, chap. iv. sect. 3. - -[908] Eccl. Hist. of the Ancient Churches of Piedmont, pp. 168, -169, Boston, Pub. Lib. The author, Rev. Peter Allix, D. D., was a -French Protestant, born in 1641, and was distinguished for piety and -erudition.—_Lempriere’s Universal Biography._ - -[909] Id. p. 170. - -[910] Horæ Apocalypticæ, vol. ii. p. 291. - -[911] Eccl. Researches, chap. x. pp. 305, 306. - -[912] Horæ Apocalypticæ, vol. ii. p. 342. - -[913] Eccl. Hist. cent. xii. part ii. chap. v. sect. 14. - -[914] General Hist. Bapt. Denom. vol. ii. p. 414, ed. 1813. - -[915] Acts and Decrees of the Synod of Diamper, p. 158, London 1694. - -[916] Eccl. Hist. of the Ancient Churches of Piedmont, p. 224. - -[917] Id. p. 225. - -[918] Hist. of the Church, chap. iv. sect. 3. - -[919] Treatise of the Sabbath day, p. 8. - -[920] Eccl. Hist. of the Ancient Churches of Piedmont, p. 162. - -[921] History of the Sabbath, part ii. chap. v. sect. 1. - -[922] Bower says of Gregory: “He was a man of most extraordinary -parts, of an unbounded ambition, of a haughty and imperious temper, -of resolution and courage incapable of yielding to the greatest -difficulties, _perfectly acquainted with the state of the western -churches_, as well as with the different interests of the Christian -princes.”—_History of the Popes_, vol. ii. p. 378. - -[923] History of the Popes, vol. ii. p. 358. - -[924] Theological Dict. art. Anabaptists. - -[925] Hist. Church, vol. i. pp. 183, 184. - -[926] Treatise of the Sabbath day, p. 132. He cites Hist. Anabapt. lib. -6, p. 153. - -[927] The Rise, Spring, and Foundation of the Anabaptists or Rebaptized -of our Times. By Guy de Brez, A. D. 1565. - -[928] Acts 8:26-40. - -[929] M’Clintock and Strong’s Cyclopædia, vol. i. p. 40. - -[930] Dec. and Fall, chap. xlvii. - -[931] Maxson’s Hist. Sab. p. 33, ed. 1844. - -[932] Church Hist. of Ethiopia, p. 31. - -[933] Id. p. 96; Gibbon, chap. xv. note 25; chap. xlvii. note 160. -M’Clintock and Strong’s Cyclopedia, vol. i. p. 40. - -[934] Church Hist. Ethiopia, pp. 34, 35; Purchas’s Pilgrimage, book ii. -chap. v. - -[935] Ch. Hist. Eth. pp. 87, 88. - -[936] Id. Ib. - -[937] Gibbon, chap. xlvii. - -[938] Ch. Hist. Eth. pp. 311, 312; Gobat’s Abyssinia, pp. 83, 93. - -[939] Gibbon, chap. xlvii. - -[940] Continental India, vol. ii. p. 120. - -[941] Acts and Decrees of the Synod of Diamper, preface. - -[942] Continental India, vol. ii. pp. 116, 117. - -[943] East Indian Church History, pp. 133, 134. - -[944] Id. pp. 139, 140. - -[945] Buchanan’s Christian Researches in Asia, pp. 159, 160. - -[946] Purchas His Pilgrimes, part ii. book viii. chap. vi. sect. 5, p. -1269, London, 1625. The “Encyclopedia Britannica,” vol. viii. p. 695, -eighth ed., speaks of Purchas as “an Englishman admirably skilled in -language and human and divine arts, a very great philosopher, historian, -and theologian.” - -[947] Hist. Sab. part ii. chap. vi. sects. 3, 5. - -[948] Cox’s Sabbath Laws, &c. p. 287. - -[949] Id. Ib. - -[950] Cox’s Sabbath Laws, &c. p. 287. - -[951] Id. p. 286. - -[952] Id. Ib. - -[953] Id. p. 289. - -[954] Tyndale’s Answer to More, book i. chap. xxv. - -[955] Hessey, p. 352. - -[956] Calvin’s Institutes of the Christian Religion, book ii. chap. viii. -sect. 34, translated by John Allen. - -[957] Quanquam non sine delectu Dominicum quem vocamus diem veteres in -locum Sabbathi subrogarunt. - -[958] Calvin’s Institutes, book ii. chap. viii. sect. 34. - -[959] Calvin’s Harmony of the Evangelists on Matt. 28; Mark 16; Luke 24. - -[960] Calvin’s Commentary on John 20. - -[961] Calvin’s Commentary on Acts 2:1. - -[962] Calvin’s Commentary on Acts 20:7. - -[963] Id. Ib. - -[964] Calvin’s Commentary on Acts 20:7. - -[965] Calvin’s Commentary on 1 Cor. 16:2. - -[966] Id. Ib. - -[967] Calvin’s Institutes, book ii. chap. viii. sect. 34. - -[968] Hessey’s Bampton Lectures on Sunday, p. 201, ed. 1866. In the notes -appended, p. 366, he says: “At Geneva a tradition exists, that when John -Knox visited Calvin on a Sunday, he found his austere coadjutor bowling -on a green.” Dr. Hessey evidently credited this tradition. - -[969] Beza’s Life of Calvin, Sibson’s Translation, p. 55, ed. 1836. - -[970] Id. p. 115. - -[971] Eccl. Researches, chap. x. p. 338. - -[972] Id. p. 339. - -[973] Beza’s Life of Calvin, p. 168. - -[974] M’Clintock and Strong’s Cyclopedia, vol. i. p. 663. - -[975] Hessey, p. 341, gives a clue to the title of Barclay’s work. It was -Parænesis ad Sectarios hujus temporis, lib. 1, cap. 13, p. 160, Rome, -1617. - -[976] See Heylyn’s Hist. of the Sabbath, part ii. chapter vi. sect. -8; Morer’s Lord’s Day, pp. 216, 217, 228; An Inquiry into the Origin -of Septenary Institutions, p. 55; The Modern Sabbath Examined, p. 26, -Whitaker, Treacher, and Arnot, London, 1832; Cox’s Sabbath Literature, -vol. i. pp. 165, 166; Hessey, pp. 141, 142, 198, 341, and the authors -there cited. - -[977] Morality of the Fourth Commandment, pp. 32, 36, 39, 40. - -[978] In fact, the story told by Twisse that Barclay is not to be -believed in what he says of Calvin because he was treacherous toward -King James I., who for that reason would not promote him at his court, -appears to be wholly unfounded. The Encyclopedia Britannica, vol. iv., p. -439, eighth edition, assigns a very different reason. It says: “In those -days a pension bestowed upon a Scottish papist would have been numbered -among the national grievances.” That is to say, public opinion would -not then tolerate the promotion of a Romanist. But this writer believes -that the king secretly favored Barclay. Thus on page 440 he adds: -“Although it does not appear that he obtained any regular provision from -the king, we may perhaps suppose that he at least received occasional -gratuities.” This writer knew nothing of Barclay as a detected spy at -the king’s court. Of his standing as a man, he says on p. 441: “If there -had been any remarkable blemish in the morals of Barclay, some of his -numerous adversaries would have pointed it out.” M’Clintock and Strong’s -Cyclopedia, vol. 1, p. 663, says that he “would doubtless have succeeded -at court had he not been a Romanist.” See also Knight’s Cyclopedia of -Biography, article Barclay. - -[979] Cox’s Sabbath Laws, &c. p. 123; M’Clintock and Strong’s Cyclopedia, -vol. v. pp. 137-140. - -[980] Quoted in Hessey’s Bampton Lectures, p. 200. - -[981] Id. p. 201. - -[982] Westminster Review, July, 1858, p. 37. - -[983] Westminster Review, July, 1858, p. 37. - -[984] Hessey, p. 203. - -[985] Dr. Priestly, as quoted in Cox’s “Sabbath Laws,” p. 260. - -[986] Life of Luther by Barnas Sears, D. D., larger ed. pp. 400, 401. - -[987] M’Clintock and Strong’s Cyclopedia, vol. ii. p. 123. - -[988] Id. Ib. - -[989] D’Aubigné’s Hist. of the Ref. book ix. - -[990] Mosheim’s Church Hist. book iv. cent. xvi. sect. 3, part ii. -paragraph 22, note. - -[991] Life of Luther, p. 401. - -[992] D’Aubigné’s Hist. Ref. book ix. p. 282. I use the excellent -one-volume edition of Porter and Coates. - -[993] Life of Luther, pp. 402, 403. - -[994] Id. pp. 401, 402. - -[995] Mosheim’s Hist. of the Church, book iv. cent. xvi. sect. 3, part -ii. paragraph 22, note. - -[996] Life of Luther, p. 402. - -[997] D’Aubigné’s Hist. of Ref. book x. p. 312. - -[998] Life of Luther, p. 403. - -[999] D’Aubigné’s Hist. Ref. book x. pp. 314, 315. - -[1000] Id. Ib. - -[1001] M’Clintock and Strong’s Cyclopedia, vol. ii. p. 123. - -[1002] Id. Ib. - -[1003] Life of Luther, p. 400. - -[1004] D’Aubigné’s Hist. Ref. book x. p. 312. - -[1005] Id. book x. p. 315. - -[1006] Hist. Ref. book x. p. 315. - -[1007] Life of Luther, p. 403. - -[1008] Mosheim’s Church Hist. book iv. cent. 16, sect. 3, part ii. -paragraph 22, note. - -[1009] Id. Ib. Very nearly the same statement is made by Du Pin, tome 13, -chap. ii. section 20, p. 103, A. D. 1703. - -[1010] Hist. Ref. book x. p. 315. - -[1011] Treatise of the Sabbath Day, p. 8. - -[1012] Life of Luther, p. 402. - -[1013] Quoted in the Life of Martin Luther in Pictures, p. 147, -Philadelphia, J. W. Moore, 195 Chestnut street. - -[1014] M’Clintock and Strong, vol. ii. p. 123; Dr. A. Clarke’s -Commentary, preface to James. - -[1015] M’Clintock and Strong, vol. iii. p. 679; D’Aubigné’s Hist. Ref. -book xviii. pp. 672, 689, 706, 707; book xx. pp. 765, 766; Fox’s Acts and -Monuments, book viii. pp. 524-527. - -[1016] Frith’s works, p. 69, quoted in Hessey, p. 198. - -[1017] Eccl. Researches, chap. xvi. p. 630. - -[1018] Id. Ib. - -[1019] Id. p. 631. - -[1020] Eccl. Researches, chap. xvi. p. 636. - -[1021] Id. pp. 636, 637. - -[1022] Eccl. Researches, chap. xvi. p. 640. - -[1023] Mosheim’s Hist. Church, book iv. cent. 16, sect. 3, part ii. chap. -iv. par. 23. - -[1024] Lamy’s History of Socinianism, p. 60. - -[1025] “Nunc audimus apud Bohemos exoriri novum Judæorum genus, -Sabbatarios appellant, qui tanta superstitione servant Sabbatum, ut si -quid eo die inciderit in oculum, nolint eximere; quasi non sufficiat -eis pro Sabbato Dies Dominicus, qui Apostolis etiam erat sacer, aut -quasi Christus non satis expresserit quantum tribuen dum sit Sabbato.” -De Amabili Ecclesiæ Concordia; Opera, tome 5, p. 506, Lugd. Bat. 1704; -quoted in Cox’s Sabbath Literature, vol. ii. pp. 201, 202; Hessey, p. 374. - -[1026] Cox, vol. ii. p. 202. - -[1027] Such statements respecting the observers of the seventh day -are very common. Even those who first commenced to keep the Sabbath -in Newport were said to “have left Christ and gone to Moses in the -observation of days, and times, and seasons, and such like.”—_Seventh-day -Baptist Memorial_, vol. i. p. 32. The pastor of the first-day Baptist -church of Newport said to them: “I do judge you have and still do deny -Christ.”—_Id._ p. 37. - -[1028] The Present State of the Greek Church in Russia, Appendix. p. 273, -New York, 1815. - -[1029] Murdock’s Mosheim, book iv. cent. xvii. sect. 2, part i. chap. ii. -note 12. - -[1030] See the twenty-first chapter of this work. - -[1031] Id. Ib. - -[1032] Maxson’s Hist. Sab. p. 41. - -[1033] Manual of the Seventh-day Baptists, p. 16. - -[1034] Martyrology of the Churches of Christ, commonly called Baptists, -during the era of the Reformation. From the Dutch of T. J. Van Braght, -London, 1850, vol. i. pp. 113, 114. - -[1035] Id. p. 113. - -[1036] Manual of the S. D. Baptists, p. 16. - -[1037] Wall’s History of Infant Baptism, vol. ii. p. 379, Oxford, 1835. - -[1038] I know of no exception to this statement. If there be any it must -be found in the cases of those observing both seventh and first days. -Even here, there is certainly no such thing as sprinkling for baptism, -but possibly there may be the baptism of young children. - -[1039] Hist. English Baptists, vol. ii. pref. pp. 43, 44. - -[1040] Maxson’s Hist. Sab. p. 42. - -[1041] Gen. Hist. Bapt. Denom. vol. ii. p. 414, ed. 1813. - -[1042] Hengstenberg’s Lord’s Day, p. 66. - -[1043] Coleman’s Ancient Christianity Exemplified, chap. xxvi. sect. 2; -Heylyn’s Hist. Sab. part ii. chap. viii. sect. 7; Neal’s Hist. Puritans, -part i. chap. viii. - -[1044] Sabbathum Veteris et Novi Testamenti; or, the True Doctrine of the -Sabbath, by Nicholas Bound, D. D., sec. ed. London, 1606, p. 51. - -[1045] Id. p. 66. - -[1046] True Doc. of the Sab. p. 71. - -[1047] Id. p. 72. - -[1048] Hist. Sab. part ii. chap. viii. sect. 8. - -[1049] Prælectiones Theologicæ, vol. i. part ii. sect. 2, cap. i. p. -194. “Propositio. Præter sacram Scripturam admitti necessario debent -Traditiones divinæ dogmaticæ ab illa prorsus distinctæ.” - -“Non posse praeterea, rejectis ejusmodi traditionibus, plura dogmata, quæ -nobiscum retinuerunt protestantes cum ab Ecclesia catholica recesserunt, -ullo modo adstruis, res est citra omnis dubitationis aleam posita. Etenim -ipsi nobiscum retinuerunt valorem baptismi ab haereticis aut infidelibus -administrati, valorem item paedobaptismi, germanam baptismi formam, -cessationem legis de abstinentia a sanguine et suffocato, de die dominico -Sabbatis suffecto, praeter ea quæ superius commemoravimus aliaque haud -pauca.” - -[1050] Backus’ Hist. of the Baptists in New England, p. 63, ed. 1777. - -[1051] Chambers’ Cyclopedia, article, Sabbath, vol. viii. p. 402, London, -1867. - -[1052] Gilfillan’s Sabbath, p. 60. - -[1053] Observation of the Christian Sabbath, p. 2. - -[1054] See the fifteenth chapter of this work. - -[1055] Gilfillan’s Sabbath, p. 88. - -[1056] Id. Ib. - -[1057] Pagitt’s Heresiography, p. 209, London, 1661. - -[1058] Pagitt’s Heresiography, p. 209. - -[1059] Id. p. 210. - -[1060] Id. p. 164. - -[1061] Pagitt’s Heresiography, pp. 196, 197. - -[1062] Id. p. 161. - -[1063] Manual of the Seventh-day Baptists, pp. 17, 18; Heylyn’s Hist. of -the Sab. part ii. chap. viii. sect. 10; Gilfillan’s Sabbath, pp. 88, 89; -Cox’s Sabbath Literature, vol. i. pp. 152, 153. - -[1064] Manual of the S. D. Baptists, p. 18. - -[1065] Dr. Francis White’s Treatise of the Sabbath Day, quoted in Cox’s -Sab. Lit. vol. i. p. 167. - -[1066] Heylyn’s Cyprianus Anglicus, quoted in Cox, vol. i. p. 173. - -[1067] Treatise of the Sabbath Day, p. 110. - -[1068] Hessey’s Bampton Lectures, pp. 373, 374; Cox’s Sab. Lit. vol. ii. -p. 6; A. H. Lewis’s Sabbath and Sunday, pp. 178-184. This work contains -much valuable information respecting English and American Sabbatarians. - -[1069] Treatise of the Sabbath Day, p. 73. - -[1070] Manual of the S. D. Baptists, pp. 19, 20. - -[1071] Cox, vol. i. p. 268; vol. ii. p. 10. - -[1072] Id. vol. ii. p. 35. - -[1073] Hist. English Baptists, vol. i. pp. 365, 366. - -[1074] Hist. Puritans, part 2. chap. x. - -[1075] Crosby’s Hist. Eng. Baptists, vol. i. pp. 366, 367. - -[1076] Hist. Puritans, part 2, chap. x. - -[1077] Calamy’s Ejected Ministers, vol. ii. pp. 258, 259; Lewis’ Sabbath -and Sunday, pp. 188-193. - -[1078] Wood’s Athenæ Oxonienses, vol. iv. p. 123. - -[1079] Crosby, vol. i. p. 367. - -[1080] Ex. 16:23; Gen. 2:3. - -[1081] Judgment for the Observation of the Jewish or Seventh-day Sabbath, -pp. 6-8, 1672. - -[1082] Calamy, vol. 2, p. 260. - -[1083] Crosby, vol. 2, pp. 165-171. - -[1084] When asked what he had to say why sentence should not be -pronounced, he said he would leave with them these scriptures: Jer. -26:14, 15; Ps. 116:15. - -[1085] Manual, &c. pp. 21-23. - -[1086] Crosby’s Hist. Eng. Bapt. vol. iii. pp. 138, 139. - -[1087] “When the London Seventh-day Baptists, in 1664, sent Stephen -Mumford to America, and in 1675 sent Eld. William Gibson, they did as -much, in proportion to their ability, as had been done by any society for -propagating the gospel in foreign parts.”—_Seventh-day Baptist Memorial_, -vol. i. p. 43. - -[1088] Ch. Hist. of N. England from 1783 to 1796, chap. xi. sect. 10. - -[1089] Hist. of the S. D. Bapt. Gen. Conf. by Jas. Bailey, pp. 237, 238. - -[1090] Seventh-day Baptist Memorial, vol. i. pp. 27, 28, 29. - -[1091] Records of the First Baptist Church in Newport, quoted in the S. -D. Baptist Memorial, vol. i. pp. 28-39. - -[1092] Bailey’s Hist. pp. 9, 10. - -[1093] Id. p. 237. - -[1094] Id. p. 238. - -[1095] Manual of the S. D. Baptists, pp. 39, 40; Backus, chap. xi. sect. -10. - -[1096] Hist. S. D. Baptist Gen. Conf. pp. 15, 238. - -[1097] Id. pp. 46-55. - -[1098] Id. pp. 57, 58, 62, 74, 82. - -[1099] Sabbath and Sunday, p. 232. - -[1100] Much interesting matter pertaining to the Seventh-day Baptists of -America may be found in Utter’s Manual of the S. D. Baptists; Bailey’s -Hist. of the S. D. Bapt. Gen. Conf.; Lewis’s Sabbath and Sunday, and in -the S. D. B. Memorial. - -[1101] Rupp’s History of all Religious Denominations in the United -States, pp. 109-123, second edition; Bailey’s Hist. Gen. Conf. pp. -255-258. - -[1102] New York _Independent_, March 18, 1869. - -[1103] _Semi-Weekly Tribune_, May 4, 1869. - -[1104] This sister was born at Vernon, Vt. Her maiden name was Rachel D. -Harris. At the age of seventeen, she was converted and soon after joined -the Methodist church. After her marriage, she removed with her husband -to central New York. There, at the age of twenty-eight, she became an -observer of the Bible Sabbath. The Methodist minister, her pastor, did -what he could to turn her from the Sabbath, but finally told her she -might keep it if she would not leave them. But she was faithful to her -convictions of duty and united with the first Seventh-day Baptist church -of Verona, Oneida Co., N. Y. Her first husband bore the name of Oaks; her -second, that of Preston. She and her daughter, Delight Oaks, were members -of the first Verona church at the time of their removal to Washington, N. -H. The mother died Feb. 1, 1868; the daughter, several years earlier. - -[1105] Eld. Preble’s article appeared in the _Hope of Israel_ of Feb. -28, 1845, published at Portland, Maine. This article was reprinted in -the _Advent Review_ of Aug. 23, 1870. The article, as rewritten by Eld. -Preble and published in tract form, was also printed in the _Review_ of -Dec. 21, 1869. - -[1106] He fell asleep March 19, 1872, in the eightieth year of his age. - -[1107] For a further knowledge of their views, see their weekly paper, -the _Advent Review and Herald of the Sabbath_, published at Battle Creek, -Michigan, at $2.00 per year, and the list of publications advertised in -its columns. - -[1108] Rev. 12:17; 14:12. - -[1109] Rev. 19:10. - -[1110] Rev. 4:10, 11. - -[1111] 2 Pet. 3; Isa. 65; Rev. 21, 22. Milton thus states this doctrine:— - - “The world shall burn, and from her ashes spring - New heaven and earth, wherein the just shall dwell, - And after all their tribulation long, - See golden days, fruitful of golden deeds, - With joy and love triumphing, and fair truth.” - - —_Paradise Lost_, book iii, lines 334-338. - - “So shall the world go on, - To good malignant, to bad men benign; - Under her own weight, groaning; till the day - Appear of respiration to the just, - And vengeance to the wicked, at return - Of Him so lately promised to thy aid, - The woman’s seed; obscurely then foretold, - Now ampler known thy Saviour and thy Lord: - Last, in the clouds, from heaven to be revealed - In glory of the Father, to dissolve - Satan with his perverted world; then raise - From the conflagrant mass, purged and refined, - New heaven, new earth, ages of endless date, - Founded in righteousness, and peace, and love; - To bring forth fruits, joy, and eternal bliss.” - - —_Id._ book xii, lines 537-551. - -[1112] Dan. 7:9, 10, 13, 14, 17-27; Ps. 2:7-9; 37:9-11, 18-22, 34; Mal. -4:1-3. - -[1113] Isa. 66:22, 23. - -[1114] Heb. 4:9. The margin renders it “a keeping of a Sabbath.” Liddell -and Scott define _Sabbatismos_ “a keeping of the Sabbath.” They give no -other definition, but derive it from the verb _Sabbatizo_, which they -define by these words only, “to keep the Sabbath.” Schrevelius defines -_Sabbatismos_ by this one phrase: “Observance of the Sabbath.” He also -derives it from _Sabbatizo_. _Sabbatismos_ is therefore the noun in Greek -which signifies the _act of Sabbath-keeping_, while _Sabbatizo_, from -which it is derived, is the verb which expresses that act. - -[1115] See the Lexicons of Liddell and Scott, Schrevelius, and Greenfield. - -[1116] Rev. 22:1, 2. - - - - -INDEX OF AUTHORS QUOTED. - - - Abyssinian Ambassador, 425. - - Acta Martyrum, 244, 253. - - _Advent Review_, 502, 507. - - Allix, Dr., 406, 407, 415, 416, 418, 420. - - Anatolius, 227. - - Andrews, Dr., 244, 246, 248. - - Aquensis, 69. - - Archelaus, 316. - - Augsburg Confession, 434. - - Augustine, 71, 247, 365. - - - Bardesanes, 219, 284. - - Barnabas, 218, 231, 232, 235, 242, 284, 289, 299, 300, 301, 312, 313. - - Backus, 478, 494, 496. - - Bailey, James, 494, 496, 497, 499. - - Bampfield, Francis, 489. - - Barclay, 441, 442, 443. - - Baronius, 250, 253-257. - - Barrett, 29. - - Baxter, 38, 362, 363. - - Benedict, 399, 405, 408, 409, 410, 415, 418, 469, 470. - - Beza, 435, 441. - - Beza’s Translation, 177. - - Bible Dictionary of Am. Tract Society, 211, 212. - - Bingham, 228, 340. - - Binius, 384, 388, 394. - - Bliss, Sylvester, 9, 31. - - Bloomfield, 126, 168, 176, 189. - - Boehmer, 237. - - Bound, Nicholas, 19, 71, 472-475. - - Bower, 198, 274, 275, 390, 420, 421. - - Boyle, 275. - - Brabourne, 339, 484. - - Brerewood, 341, 370. - - Bresse, 414. - - Brez, Guy de, 423. - - Bucer, 435. - - Buchanan, 430, 431. - - Buck, 20, 236, 423. - - Butler, Alvan, 402. - - - Calmet, 20, 108. - - Calvin, 10, 74, 239, 436-443. - - Carlstadt, 447-459. - - Chafie, 261, 262. - - Chambers, 479, 480. - - Chrysostom, 363. - - Clarke, Adam, 10, 14, 38, 52, 55, 68, 69, 96, 103, 109, 200, 237, - 260, 458. - - Clement of Alexandria, 219, 220, 221, 222, 290, 299, 318-322. - - Clement of Rome, 311. - - Coleman, Dr., 31. - - Coleman, Lyman, 235, 236, 335-337, 472-474. - - Columba, St., 402. - - Commodianus, 296. - - Constantine, 264, 275, 329, 342, 346, 347. - - Constitutions, Apostolical, 287, 288, 292, 296, 312, 315, 326-329. - - Cox, 340, 344, 357, 359, 362, 363, 365, 368, 434, 435, 442, 444, - 445, 446, 464, 483, 484, 485, 487. - - Cranmer, 435. - - Crozier, 135. - - Croly, 369, 398. - - Crosby, 406, 469, 487-489, 492. - - Cumming, Dr., 199, 200. - - Cyprian, 248, 291. - - - D’Aubigné, 401, 410, 412, 413, 449, 450, 452, 453, 454, 455, 456, 460. - - Davidis, 461. - - Dictionary of Chronology, 373. - - Dionysius, 214. - - Domville, Sir Wm., 234, 239, 241, 242, 245, 246, 247, 248, 251, 266, - 271, 272, 344. - - Douay Translation, 38, 39, 176, 177, 202. - - Dowling, 196, 199, 274. - - Du Pin, 266, 456. - - - Edgar, Dr., 405. - - Edwards, Justin, 112, 113, 114, 126, 177, 212, 216, 244, 271, 357, - 366. - - Edwards, President, 138, 404, 405. - - Elliot, 351, 357, 416, 417. - - Encyclopedia Americana, 342. - - Encyclopedia Britannica, 190, 342, 432, 442, 443. - - Encyclopedia of Religious Knowledge, 234. - - Eusebius, 133, 214, 216, 227, 234, 355, 357, 359. - - Erasmus, 463, 464. - - - Family Testament, 126. - - Fleury, 374. - - Fox, 460. - - Frith, 459, 460. - - - Geddes, 418, 424, 425, 426, 428. - - Gerendi, John, 463. - - Gesenius, 17. - - Gesner, 248. - - Gibbon, 194, 276, 339, 348, 354, 424, 425, 426. - - Giesler, 275, 334. - - Gilfillan, 250, 388, 394, 402, 403, 480, 481, 483. - - Gill, 10, 70, 71, 260. - - Gobat, 426. - - Goldastus, 410. - - Greenfield, 512. - - Gregory of Nyssa, 361. - - Gregory of Tours, 374. - - Gregory the Great, 374. - - Gregory VII., 420. - - Gretser, 410. - - Grotius, 128, 129. - - Guericke, 326. - - Gurney, 242, 244, 248, 360. - - - Hacket, 150, 168, 178, 181, 233. - - Hales, Dr., 31. - - Hase, Dr., 281. - - Hengstenberg, 74, 100, 372, 471, 472. - - Hessey, 345, 362, 388, 435, 436, 440, 442, 444, 445, 460, 464, 485. - - Heylyn, 265, 266, 275, 276, 280, 285, 352, 353, 354, 363, 364, 366, - 370, 371, 374, 379, 380, 381, 383, 384, 385, 388, 394, 420, - 433, 434, 442, 474, 476, 483, 485. - - Hope of Israel, 502. - - Hoveden, Roger de, 385-388, 391-393. - - Hudson, 239. - - - Ignatius, 211, 231, 237, 238, 240, 241, 242, 288, 292, 293, 324-326. - - Irenæus, 216, 218, 271, 273, 274, 284, 295, 304, 305, 309, 310, 313. - - - James, William, 280, 360. - - Jennings, 260. - - Jerome, 364. - - Jones, 404, 406, 408, 409, 411, 414, 415, 418, 419. - - Jortin, 347, 362, 404. - - Josephus, 27, 34, 110, 112, 133, 136. - - Justin Martyr, 212, 218, 263, 267, 270, 271, 284, 289, 296, 297, 301, - 302, 303, 304, 316, 317, 318. - - - Killen, Dr., 233, 238, 239. - - King, Lord, 281. - - Kitto, 181, 222, 233, 234, 240, 241, 363. - - Knox, 440, 443, 444. - - - Lactantius, 314. - - Lange, 19. - - Lamy, 463. - - Lardner, 367. - - Lempriere, 416. - - Leo, Pope, 366. - - Lewis, A. H., 485, 488, 497, 499. - - Ley, John, 361. - - Liddell and Scott, 512. - - Life of Luther in Pictures, 457. - - Lucius, 247, 350. - - Luther, 17, 434, 447-459. - - - Maclaine, 449, 451, 452, 455, 456. - - Magdeburg Centuriators, 350. - - Marsh, 348. - - Marsh, Joseph, 135. - - Mather, Cotton, 100, 478. - - Massie, 427, 428. - - Maxson, W. B., 424, 467, 469. - - M’Clintock and Strong, 228, 251, 260, 351, 391, 399, 400, 401, 424, - 425, 441, 443, 444, 448, 454, 458, 460. - - Melancthon, 434. - - Melito, 215, 216. - - Memorial, S. D. B., 465, 493-496, 499. - - Metaphrastes, 350. - - Miller, Wm., 45, 87, 135. - - Milman, 346, 347. - - Milner, 233, 266. - - Milton, 511. - - Modern Sabbath Examined, Anonymous, 197, 340, 344, 345, 442. - - Monks of the West, 402. - - Morality of the Fourth Commandment, Anon., 14, 15. - - Morer, 139, 189, 241, 262, 263, 333, 338, 339, 344, 362, 364, 365, - 366, 372, 373, 374, 376, 377, 378, 379, 380, 381, 382, 383, - 384, 385, 388, 393-397, 442. - - Mosheim, 227, 229, 231, 232, 233, 235, 237, 242, 249, 264, 265, 326, - 334, 335, 343, 347, 388, 389, 417, 418, 449, 451, 452, 455, - 456, 463, 466. - - Morton, J. W., 176. - - Murdock, 465, 466. - - - Neale, 474, 487, 488. - - Neander, 198, 230, 231, 233, 242, 243, 274, 280. - - New York _Independent_, 500. - - New York _Tribune_, 500. - - Nicephorus, 351. - - Nicetas, 421. - - _North British Review_, 259, 260, 261. - - Novatian, 311, 312, 314. - - - Origen, 225, 291, 295, 307, 313, 314, 323, 324, 325. - - Origin of Septenary Institutions, Anonymous, 442. - - - Pagitt, 200, 201, 480-483. - - Paragraph Bible, 189. - - Paris, Matthew, 388, 389. - - Perrone, 477, 478. - - Peter of Alexandria, 287, 292. - - Philalethes, Irenæus, 375. - - Philo, 27, 320, 321, 322. - - Pinkerton, 465. - - Plato, 219, 290. - - Pliny, 211, 231, 235, 236, 237, 242, 243. - - Poem on Genesis, 315. - - Preble, T. M., 501, 502. - - Priestly, 446. - - Prynne, William, 151, 181, 360, 361. - - Purchas, 10, 425, 431, 432. - - - Records of First Baptist church in Newport, 496. - - Reeves, Wm., 201, 267. - - Robinson, Robert, 197, 239, 240, 408, 409, 410, 411, 417, 441, 460, - 461-463. - - Ruinart, 247-251, 257. - - Rupp, 499. - - - Saccho, Rainer, 403, 404. - - Samaritan Pentateuch, 14. - - Sawyer’s Translation, 177, 180. - - Schaff, 281. - - Schrevelius, 512. - - Sears, 447, 450, 451, 452, 453, 454, 455, 457. - - Septuagint, 14. - - Shimeall, 9, 369. - - Socrates, 227, 228, 330, 367. - - Sozomen, 227, 367. - - Spirit of Popery, 269. - - Sprint, 480. - - Stebbing, 423. - - Stennet, 495. - - Stockwood, 480. - - Stuart, Prof., 233, 360. - - Sunday and the Mosaic Sabbath, 349. - - Swiss Confession, 434. - - Syriac Documents, 288, 289, 293. - - Syriac Bible, 14. - - Syriac Testament, 177. - - - Taylor, D. T., 9. - - Taylor, Jer., 269, 270, 337, 343. - - Taylor, W. B., 192, 203, 236, 237. - - Tertullian, 222, 223, 224, 236, 263, 264, 276, 277, 278, 279, 285, - 286, 287, 290, 295, 296, 298, 299, 305, 306, 307, 310, 311, - 313, 315, 316, 322, 362. - - Theophilus, 212, 310. - - Thomas, 410. - - Treatise of Thirty Controversies, Anonymous, 203. - - Twisse, 17, 24, 247, 333, 334, 374, 400, 442. - - Tyndale, 435. - - - Usher, 410, 411. - - Utter, G. B., 467, 468, 483, 484, 486, 490, 491, 496, 499. - - - Van Braght, 468. - - Verstegan, 259, 260. - - Victorinus, 307, 308, 329. - - - Waddington, 403, 404. - - Wall, 468. - - Webster, 15, 259, 260, 347. - - West, Francis, 374. - - _Westminster Review_, 444, 445. - - White, Dr. Francis, 339, 340, 365, 371, 372, 419, 423, 456, 457, - 484-486. - - Whiting’s Translation, 180. - - Wilkins, 388. - - Wood, 488. - - Worcester, 15, 259, 260. - - Wycliffe’s Translation, 10. - - - Xavier, 429. - - - Yeates, 429. - - - Zonaras, 287. - - Zwingle, 431, 435, 436. - - - - - -INDEX OF SCRIPTURES. - - - Pages - - GENESIS. - - 1:, 11, 47, 107 - - 1:1, 10 - - 1:1-13, 11 - - 1:14-23, 12 - - 1:1, 26, 22, 119 - - 1:24-31, 13 - - 1:28, 17 - - 2:, 47, 34 - - 2:1-3, 7, 21-23, 122 - - 2:1-3, 14, 15, 19, 25, 36, 41, 119, 126, 140, 144, 191, 299, 489 - - 2:7-9, 13 - - 2:15, 17 - - 2:18-22, 13 - - 3:, 28, 34 - - 3:19, 324 - - 3:20, 13 - - 4:, 34 - - 5:, 34 - - 5:24, 15, 29 - - 6:, 34 - - 6:9, 29 - - 7:, 34 - - 7:4, 10, 31, 40 - - 8:10, 12, 31, 40 - - 9:1-4, 58, 170 - - 9:5, 7, 29 - - 10:25, 34 - - 11:1-9, 36, 166 - - 11:10-16, 34 - - 12:1-3, 35 - - 15:, 36 - - 17:, 42 - - 17:7, 8, 56 - - 17:9-14, 35 - - 18:19, 32, 35 - - 26:5, 29, 32, 36 - - 26:24, 56 - - 28:13, 56 - - 29:27, 28, 31, 40 - - 34: 42, 170 - - 34:14, 35 - - 50:10, 31, 40 - - - EXODUS. - - 1:, 36 - - 2:, 36 - - 2:23-25, 49 - - 3:, 36 - - 3:6, 7, 49 - - 3:6, 13-16, 18, 56 - - 4:, 36, 42 - - 4:31, 49 - - 5:, 36 - - 5:3, 56 - - 7:25, 31, 40 - - 12:, 41, 70, 78, 83 - - 12:15, 16, 84, 88 - - 12:25, 70, 86 - - 12:29-42, 36 - - 12:41, 42, 107 - - 12:43, 44, 42 - - 12:43-48, 52 - - 12:48, 49, 102 - - 13:, 78 - - 13:2, 55 - - 16:, 24, 41, 67 - - 16:4-30, 36-39, 185 - - 16:22, 23, 21, 24, 31, 70, 94, 123, 189, 191 - - 16:22, 35, 40 - - 16:29, 100, 307 - - 18:16, 36 - - 19:, 44, 45, 67, 75, 76, 162 - - 19:3-8, 37 - - 19:5, 6, 166 - - 19:12, 23, 18, 55 - - 20:, 44, 51, 76, 81, 140, 162, 184 - - 20:1-17, 45 - - 20:2, 37 - - 20:8-11, 14, 20, 24, 25, 37, 40, 52, 77, 81, 88, 126, 191, 380 - - 20:18-21, 53, 67 - - 20-24:, 51 - - 23:10, 11, 85 - - 23:12, 51, 69, 123 - - 23:14-17, 72 - - 24:, 75 - - 24:3-8, 37, 52, 67 - - 24:3-13, 53 - - 24:10, 37, 45 - - 24:12, 62, 162 - - 24:16, 52 - - 24:12-18, 53 - - 24:21-23, 53 - - 25-31:, 53 - - 25:1-21, 62, 160 - - 25:21, 22, 161 - - 29:9, 70 - - 31:12-18, 54 - - 31:13, 88 - - 31:16, 70 - - 31:17, 14, 43, 47, 305 - - 31:18, 162 - - 32:, 64, 65, 67 - - 32-34:, 44, 59 - - 34:1, 60, 79 - - 34:10-28, 60 - - 34:15, 16, 170 - - 34:21, 59 - - 34:28, 45, 60, 80 - - 35:1-3, 67, 71 - - - LEVITICUS. - - 3:17, 58, 70, 170 - - 8:30, 15 - - 11:45, 56 - - 16:, 160, 162 - - 16:29-31, 85 - - 17:13, 14, 170 - - 19:1-3, 30, 71 - - 19:29, 170 - - 20:9, 10, 58 - - 22:6, 7, 108 - - 22:32, 33, 36, 45 - - 23:, 72, 185 - - 23:3, 42, 71, 307 - - 23:7, 8, 84 - - 23:10-21, 83, 84 - - 23:24, 25, 85, 88 - - 23:32, 88, 107, 148 - - 23:27-32, 85 - - 23:34-43, 84 - - 23:37, 38, 89, 140 - - 23:39, 85, 88 - - 24:5-9, 68, 70, 97, 120 - - 24:15-17, 58 - - 25:2-7, 85 - - 25:8-54, 86 - - 26:1, 2, 72 - - 26:34, 35, 43, 86 - - - NUMBERS. - - 9:, 70 - - 10:10, 84 - - 11, 21:, 67 - - 13, 14:, 72 - - 14:, 64, 65, 67 - - 14:35, 73 - - 15:41, 36, 45 - - 15:30, 36, 73, 74 - - 19:21, 70 - - 23:9, 35 - - 25:2, 170 - - 28:9, 10, 68, 120 - - 28:11-15, 84 - - 28:17, 18, 25, 84 - - 28:26-31, 83, 84 - - 29:1-7, 85 - - - DEUTERONOMY. - - 1:, 76 - - 4:12, 13, 61, 79 - - 4:20, 36 - - 5:, 81 - - 5:1-3, 75 - - 5:4-22, 45 - - 5:14, 37, 52 - - 5:12-15, 76, 81 - - 5:22, 46, 61, 70, 80 - - 6:1, 70 - - 7:, 70 - - 7:6, 45 - - 9:, 59 - - 9:10, 80 - - 9:24, 67 - - 10:, 162 - - 10:1-5, 45, 60, 62, 79, 80, 139, 160 - - 13:6-18, 58 - - 14:2, 45 - - 16:, 70 - - 16:6, 108 - - 16:9-12, 83 - - 16:13-15, 84 - - 16:16, 90, 135 - - 17:2-7, 58 - - 23:2, 108 - - 24:13, 15, 108 - - 24:17,18, 78 - - 28:64, 102 - - 31:24-26, 139 - - 32:7, 8, 34 - - 32:16-35, 104 - - 33:2, 44, 62, 380 - - 33:27, 28, 35 - - - JOSHUA. - - 5:, 70 - - 5:2-8, 64 - - 6:, 95 - - 5:12, 40, 67 - - 6:15, 96 - - 8:29, 108 - - 10:12-14, 96 - - 10:26, 27, 108 - - 20:7, 17 - - 24:2, 14, 23, 35, 64 - - - JUDGES. - - 5:5, 44 - - 14:18, 108 - - - 1 SAMUEL. - - 15:29, 9 - - 19:11, 181 - - 20:5, 24, 27, 84 - - 21:1-6, 97 - - 26:7, 8, 107 - - - 2 SAMUEL. - - 3:35, 108 - - 7:23, 45 - - 24:1, 60 - - - 1 KINGS. - - 8:2, 65, 30 - - 8:9, 160 - - 8:53, 45 - - - 2 KINGS. - - 4:23, 93, 100 - - 10:20, 21, 18 - - 11:5-9, 100, 148 - - 16:18, 101 - - 23:5, 262 - - - 1 CHRONICLES. - - 9:1-32, 93 - - 9:25, 148 - - 9:32, 94, 97, 99, 120 - - 21:1, 60 - - 23:31, 99 - - - 2 CHRONICLES. - - 2:4, 99 - - 5:3, 30 - - 7:8, 9, 30 - - 7:12, 90 - - 8:13, 72, 99 - - 18:34, 108 - - 20:7, 35 - - 23:4-8, 100 - - 31:3, 99 - - 36:16-20, 105 - - 36:21, 86 - - - EZRA. - - 3:1-6, 30 - - - NEHEMIAH. - - 8:, 84 - - 8:2, 9-12, 14-18, 30 - - 9:6-13, 44 - - 9:7, 8, 35 - - 9:13, 14, 37, 49, 106 - - 9:38, 106 - - 10:1-31, 106 - - 10:31, 33, 99, 107 - - 13:15-22, 91, 103, 108, 126 - - 13:19, 108 - - - ESTHER. - - 2:14, 181 - - - JOB. - - 2:13, 31, 40 - - 14:12, 22 - - 31:26, 260 - - 37:18, 11 - - 38:7, 13 - - 38:22, 23, 58 - - - PSALMS. - - 2:7-9, 511 - - 6:, 292, 293, 325, 326 - - 8:[title], 186 - - 12:[title], 292, 293, 325, 326 - - 19:7, 163 - - 33:9, 26 - - 37:9-11, 18-22, 34, 511 - - 40:, 163 - - 40:6-8, 162 - - 68:17, 44, 62 - - 78:106, 67 - - 81:3, 84 - - 90:2, 9, 36 - - 90:4, 299 - - 92:, 100 - - 95:, 64 - - 105:43-45, 36 - - 116:15, 490 - - 118:22-24, 155 - - 119:91, 12 - - 119:142, 151, 145, 400 - - 122:, 90 - - 136:6, 11 - - 147:, 69 - - 147:16-19, 68 - - 147:19, 20, 45 - - - ISAIAH. - - 1:13, 14, 89, 299, 306 - - 8:18, 57 - - 14:1, 102 - - 28:17, 58 - - 29:13, 397 - - 40:28, 14 - - 41:8, 35 - - 41:17, 45 - - 42:21, 123 - - 45:3, 56 - - 53:, 138 - - 56:, 52, 91, 126 - - 56:2, 306 - - 56:1-8, 89, 101 - - 58:13, 14, 28, 69, 88, 89, 103, 123, 126, 192, 306 - - 57:15, 9 - - 65:, 511 - - 65:16, 145 - - 66:22, 23, 100, 141, 305, 512 - - - JEREMIAH. - - 3:14, 37 - - 7:23-28, 103 - - 10:10-12, 9, 26, 43 - - 11:16, 165 - - 17:19-27, 91, 104, 126 - - 26:14, 15, 490 - - 31:32, 37 - - 31:33, 163, 309 - - 31:31-34, 159 - - 33:25, 12 - - 36:22, 69 - - 43:13, 262 - - - LAMENTATIONS. - - 1:7, 88, 90 - - 2:5-7, 90 - - - EZEKIEL. - - 20:, 54, 64, 74, 126 - - 20:5, 49 - - 20:12, 43 - - 20:13, 64 - - 20:12-24, 65, 72, 73, 104, 305 - - 21:19-22, 347 - - 22:7, 8, 26, 104 - - 23:38, 39, 104, 105 - - 23:48, 109 - - 40-48:, 105 - - 43:7-11, 105 - - 44:24, 105 - - 45:17, 99, 105 - - 46:1, 100, 106, 143, 175 - - 46:1, 3, 4, 12, 105 - - - DANIEL. - - 7:, 369, 511 - - 7:18, 27, 305, 369 - - 7:25, 501 - - 8:12, 400 - - 8:13-16, 62, 107 - - 9:24-27, 115, 132, 138, 159 - - - HOSEA. - - 2:11, 87, 88, 90 - - 6:6, 121 - - - JOEL. - - 1:14, 18 - - 2:15, 18 - - - AMOS. - - 3:1, 2 45 - - 5:25-27, 64 - - 8:4-6, 100, 101 - - - MICAH. - - 5:2, 9 - - - ZEPHANIAH. - - 1:7, 18 - - 3:3, 181 - - - MALACHI. - - 4:1-3, 511 - - - 2 ESDRAS. - - 6:38, 10 - - - ECCLESIASTICUS. - - 49:16, 32 - - - 1 MACCABEES. - - 1:41-43, 110 - - 2:29-38, 110 - - 2:41, 110 - - 9:43-49, 112 - - 13:22, 69 - - - 2 MACCABEES. - - 5:25, 26, 111 - - 6:11, 111 - - 7:28, 10 - - 8:23-28, 112 - - 15:, 112 - - - MATTHEW. - - 5-7:, 310 - - 5:17-19, 123, 126, 140, 141, 159, 160, 315 - - 7:12, 126 - - 8:5-15, 117 - - 8:11, 103 - - 8:16, 108 - - 12:1-8, 118 - - 12:3, 4, 97 - - 12:9-14, 69, 124 - - 15:9, 397 - - 17:1, 148 - - 19:3-9, 122 - - 19:17, 126 - - 19:26, 145 - - 23:23, 131 - - 24:15-21, 69, 132, 135, 138 - - 24:37-39, 34 - - 26:, 180 - - 27:, 138 - - 28:, 438 - - 28:1, 49, 142 - - 28:19, 20, 159 - - - MARK. - - 1:14, 15, 115 - - 1:21, 42 - - 1:21-31, 117 - - 1:32-34, 108, 118 - - 2:23-28, 118 - - 2:25, 26, 97 - - 2:27, 28, 22, 48, 69, 118, 121, 140, 192 - - 3:1-6, 124 - - 6:1-6, 125 - - 13:18, 69 - - 14:30, 107 - - 16:, 438 - - 16:1, 2, 9, 49, 143 - - 16:14, 145 - - 16:15, 159 - - - LUKE. - - 2:8-11, 107 - - 2:34, 57 - - 4:14-16, 42, 116 - - 4:30-39, 117 - - 4:40, 108, 118 - - 6:1-5, 97, 118 - - 6:6-11, 124 - - 9:28, 148 - - 13:10-17, 130 - - 14:1-6, 69, 131 - - 16:17, 126 - - 17:26, 27, 34 - - 21:20, 132 - - 21:24, 102 - - 21:28, 152 - - 22:34, 107 - - 23:46-53, 141 - - 23:54-56, 48, 141, 143, 182 - - 24:, 145, 148 - - 24:1, 48, 143, 182, 438 - - 24:49-53, 150 - - - JOHN. - - 1:1-3, 22, 119 - - 1:1-10, 115 - - 5:1-18, 126 - - 5:19, 127 - - 7:2-14, 37, 30 - - 7:21-23, 42, 127 - - 8:1-9, 58 - - 8:56, 156 - - 9:1-16, 129 - - 17:5, 24, 115 - - 18:18, 69 - - 19:38-42, 141 - - 20:, 438 - - 20:1, 19, 143, 145 - - 20:26, 147 - - 21:, 147 - - 21:20-23, 201 - - 21:25, 190 - - - ACTS. - - 1:, 150 - - 1:3, 147 - - 1:12, 42 - - 2:1, 2, 149, 438 - - 2:1-11, 166, 185 - - 2:1-18, 83 - - 2:42-46, 180 - - 7:38, 53, 59 - - 7:41-43, 64 - - 8:26-40, 424 - - 9-11:, 159 - - 10:28, 35 - - 10:2, 4, 7, 22, 30-35, 175 - - 11:2, 3, 35 - - 13:5, 172 - - 13:14, 27, 167 - - 13:42-44, 168, 175 - - 14:1, 172, 175 - - 14:16, 17, 35 - - 15:, 58, 169, 170 - - 15:10, 28, 29, 170, 171 - - 15:21, 42 - - 16:11, 178 - - 16:13-15, 172, 175 - - 17:1-4, 173 - - 17:4, 10-12, 175 - - 17:10, 17, 172 - - 17: 26, 34, 48 - - 17:29, 30, 35 - - 18:3, 4, 174 - - 18:19, 172 - - 19:8, 172 - - 20:6-13, 151, 178, 179, 203, 438, 439 - - 20:29, 30, 192 - - 21:25, 170 - - 23:31, 32, 181 - - 26:12-17, 159 - - - ROMANS. - - 1:18-32, 26, 35, 146 - - 2-4:, 45 - - 2:17, 185 - - 3:, 184 - - 3:1, 2, 45 - - 3:19, 31, 141, 161, 162, 164, 165 - - 4:1, 185 - - 4:13-17, 35, 160, 165 - - 5:, 163 - - 5:8-12, 28, 161 - - 6:3-5, 154 - - 6:23, 58 - - 7:1, 185 - - 7:12, 13, 167, 184 - - 7:21-25, 309 - - 8:1-7, 309 - - 8:3, 4, 161, 163 - - 8:23, 152 - - 9:4, 5, 45 - - 11:13, 159 - - 11:17-24, 165 - - 13:8-10, 161 - - 14:, 186 - - 14:1-6, 183 - - - 1 CORINTHIANS. - - 5:6-8, 83, 334 - - 10:13, 22 - - 11:9, 122 - - 11:23-26, 153, 159, 180 - - 15:27, 186 - - 16:1, 2, 175, 203, 439 - - - 2 CORINTHIANS. - - 3:3, 163 - - 8:14, 15, 40 - - - GALATIANS. - - 3:7-9, 165 - - 3:13, 14, 152, 161 - - 3:17, 36 - - 3:19, 59 - - 4:4, 5, 115, 126 - - 4:8-11, 186 - - - EPHESIANS. - - 1:7, 152 - - 1:13, 14, 152 - - 1:20-23, 156 - - 2:12, 102 - - 2:11-22, 35, 156, 159 - - 4:30, 152 - - 6:2, 3, 161 - - - COLOSSIANS. - - 1:13-16, 22 - - 2:, 185 - - 2:12, 154 - - 2:14-17, 87, 138, 159 - - - 1 THESSALONIANS. - - 1:7, 8, 174 - - 2:14, 173 - - 5:16, 156 - - - 2 THESSALONIANS. - - 2:3, 4, 7, 8, 195, 369 - - 3:10, 324 - - - 1 TIMOTHY. - - 1:17, 9 - - 6:16, 9 - - - 2 TIMOTHY. - - 3:16, 17, 202 - - 4:2-4, 195 - - - TITUS. - - 1:2, 145 - - - HEBREWS. - - 1:, 11, 115 - - 2:2, 59 - - 2:13, 57 - - 3:4, 26 - - 3:16, 67 - - 4:9, 323, 512 - - 7-10, 141, 160, 162, 163 - - 8:1-5, 160 - - 8:8-12, 159 - - 9:, 163 - - 9:1-7, 160 - - 9:10, 28 - - 9:18-20, 52 - - 9:23, 24, 160 - - 9:27, 22 - - 9:28, 102 - - 11:3, 11, 26 - - 11:4-7, 34 - - 11:8-16, 103 - - - JAMES. - - 1:25, 163 - - 2:8-12, 141, 161, 167, 170, 184 - - 2:23, 35 - - - 1 PETER. - - 1:1, 237 - - 1:9, 102 - - 2:4-7, 156 - - 2:9, 10, 166 - - 3:6, 130 - - 3:20, 34 - - - 2 PETER. - - 2:, 195 - - 2:5, 34 - - 3:, 511 - - 3:5, 6, 11, 34 - - - 1 JOHN. - - 2:1, 2, 165 - - 2:18, 195 - - 3:4, 5, 63, 160, 161, 162, 165, 184 - - - JUDE. - - 4, 195 - - 14, 15 - - - REVELATION. - - 1:10, 186, 187, 192, 203, 206, 439 - - 4:10, 11, 510 - - 5:9, 152 - - 7:9-14, 84 - - 11:19, 160 - - 12:, 370 - - 12:6, 14, 404, 405 - - 13:1-5, 369 - - 16:17-21, 58 - - 21, 22:, 103, 511 - - 22:1, 2, 512 - - - - - -INDEX OF SUBJECTS. - - - Abyssinians, pp. 424-427 - - Adam, his influence upon the patriarchs, 3, 31, 32 - - Adam must have heard the Creator when he set apart the seventh day, - 16-19 - - “After eight days,” John 20, 147-149 - - Anabaptists, 422, 423 - - Analysis of Exodus 16, 39-44 - - Annual sabbaths enumerated, 84, 85 - - Apostasies, the two great patriarchal, 33-35 - - Apostasy in the early church, 193-203 - - Apostasy, progress of, 324, 329-331, 361, 362 - - Ark in the heavenly temple contains the law, 161-163 - - Armenians of the East Indies, 427-432 - - Article, the, in Mark 2:27, 22, 121, 122 - - Atonement, day of, no mention of its observance, 30, 86 - - Atonement, the, relates to the decalogue, 62-64 - - Atonement, the, relates to the fourth commandment, 62-64 - - - Bampfield, Francis, sufferings of, 487, 488 - - Barnabas, epistle of, 231-235 - - Barnabas thought the Sabbath too pure for this wicked world, 299-301 - - Bohemian Sabbath-keepers, 463, 464 - - Bound, Dr., theory of, concerning the Sabbath, 472-475 - - - Calvin caused Servetus to be arrested on Sunday, 440, 441 - - Calvin’s doctrine and practice concerning Sunday, 436-443 - - Calvin’s interpretation of first-day texts, 438-440 - - Calvin’s view of the one-day-in-seven theory, 437 - - Carlstadt’s faults, extent of, 448, 449, 453, 454 - - Carlstadt a Sabbatarian, 456, 457 - - Cathari, 415-417 - - Causes which made the Sunday usurpation a success, 329-331 - - Change of the Sabbath not taught in Ps. 118, 155-157 - - Change of the Sabbath not recorded lest it make the Bible too large, - 190 - - Change of the Sabbath unheard of in the first centuries, 204-206, - 283-293 - - Christian Sabbath, Origen thus calls the seventh day, 323, 324 - - Christ’s teaching with respect to the Sabbath, 115-138 - - Christ in the field of corn, 118-124 - - Christ’s work on the Sabbath like that of the Father, 126, 127 - - Chrysostom and Jerome on Sunday labor, 363, 364 - - Clement’s numbering of the days explained out of Philo, 318-327 - - Clement on the Lord’s day, 219-222 - - Climate of Palestine, 69 - - Col. 2:14-17, exposition of, 138-141 - - Columba probably a Sabbath-keeper, 401-403 - - Constantine’s Sunday law, 343-349, 353 - - Contrast between the origin of the Sabbath and Sunday, 332, 333, 352, - 353 - - Councils of the church, character of, 362, 363 - - Covenant not made with their fathers, 75 - - Creation, six days of, 9-13 - - Creation, nature of, 9, 10 - - Culdees of Great Britain, 400-403 - - - Danish and Norwegian Sabbath-keepers, 505, 509 - - Dark Ages defined, 398, 399 - - Days, names of, 16 - - Days, how many, different ones, 16 - - Decalogue, a complete moral code, 61, 62 - - Decalogue, perpetuity of in the fathers, 309-312 - - Deluge, why sent, 33-35 - - Destruction of Jerusalem caused by Sabbath-breaking, 103-108 - - Dionysius on the Lord’s day, 214, 215 - - _Dominicum_ defined, 246-248, 255-257 - - _Dominicum servasti?_, 244-258 - - Dutch Sabbath-keepers, 467, 468 - - - English Sabbath-keepers, 467, 469, 470, 479-492, 500 - - Entrance of Sunday into the early church, 261-266 - - Error not changed into truth by age, 195, 196 - - Eternity, 9 - - Eusebius author of the doctrine that Christ changed the Sabbath, - 355-359 - - “Every day” may include simply the six working days, 185 - - Every man fully persuaded in his own mind, 183-186 - - - Famous falsehood examined, 243-258 - - Fathers, authority of, 199-201 - - Festivals of the church enumerated, 433, 434 - - Festivals of the Hebrews enumerated, 82, 83 - - Fires on the Sabbath forbidden, nature of the statute, 67-71 - - Firmament defined, 11 - - First-day history and papal history compared, 213, 282, 283 - - First-day observance in the exact words of the fathers, 283-289 - - First mention of the Sabbath after Moses, 99 - - Flight of disciples not to be on the Sabbath day, 132-138 - - Fourth commandment expounded, 46-50 - - Fourth commandment in the New Testament, 141, 142 - - Fraud in the Bible Dict. of the Tract Society, 211, 212 - - Frauds in Justin Edwards, 212, 213, 216, 217, 244, 245 - - Fraudulent testimonials to the Sunday Lord’s day, 211-219 - - French Sabbath-keepers, 468 - - Frith, the martyr, judgment on the Sabbath, 459, 460 - - - Genesis, bearing of upon the Sabbath, 28-30 - - Gentiles admitted into the commonwealth of Israel, 159, 160 - - Gentiles blessed for observing the Sabbath, 101, 102 - - German Sabbath-keepers, 467, 499, 500, 509 - - Gilfillan’s inexcusable fraud, 250-258 - - Globe, our, the Sabbath on, 48 - - Gregory VII., A. D. 1074, condemns Sabbath-keepers, 420 - - - Hallowed identical with sanctified, 17 - - Hebrews, how God favored them, 44, 45 - - Hebrews, why made the depositaries of the truth, 33-37, 46, 55, 56 - - Honors pertaining to the Sabbath law, 61 - - Hungarian Sabbath-keepers, 500 - - Hypsistarii, 339, 340 - - - Ignatius never uses the term Lord’s day, 211 - - Ignatius, epistles of, 237-242 - - Illustration of the alleged sanctification of the seventh day in the - wilderness, 24 - - Irenæus mentions no Lord’s day, 216-218, 271-274 - - Irenæus falsely quoted, 271-274 - - - Jericho, Sabbath not violated at taking of, 95, 96 - - Jews, eminent, on the origin of the Sabbath, 26, 27 - - Jubilee, no record of its observance in the Bible, 30, 86 - - Justin Edwards’ Sunday Sabbath, B. C. 63, 112 - - Justin Martyr on Sunday, 267-270 - - Justin Martyr a no-Sabbath man, 270, 271 - - Justin Martyr mentions no Lord’s day, 212 - - - Knox and the Scotch of the sixteenth century, 443-445 - - - Laodicea, Council of, curses Sabbath-keepers, 360, 361 - - Laying by in store on first-day, 175-178 - - Lord’s day of John, 187, 192 - - Lord’s day first applied to Sunday, 222-224 - - Lord’s Supper the ground of controversy between Luther and Carlstadt, - 451-453 - - Luther and Carlstadt, 446-459 - - Luther might have profited greatly by Carlstadt, 457-459 - - Luther on Gen. 2:3, 17 - - - Man, meaning of, in Mark 2:27, 22, 121, 122 - - Manna, falling of, not the occasion of the Sabbath, 38, 39 - - Martyrdom of John James, 489-491 - - Melito of Sardis, 215, 216 - - Miracles and judgments in support of Sunday, 374, 378, 379, 392, 393 - - Miracles pertaining to the Sabbath in the wilderness, 40 - - Modern historians on Sabbath in the early church, 333-338, 341 - - Moral obligation of the Sabbath, 50 - - Morrow defined, 181 - - Moses rehearses the law, 74-79 - - Moses in the Mount, 51-61 - - Mosheim and Neander, 229, 230, 242, 243 - - Mount Sinai at the giving of the law, 44-46 - - Mystical Lord’s day, 219-222, 224, 226 - - - Nazarenes, 338, 339 - - Nehemiah’s Sabbath reform, 106-109 - - New Covenant has a temple and an ark, 160 - - - Offerings for the dead as ancient as the Sunday-Lord’s day, 223, 224 - - Olive tree, the good, 165, 166 - - Omissions, remarkable, 30 - - Oracles of God preserved by the Hebrews, 158, 159 - - Origen on Lord’s day, 225, 226, 291 - - Other readings of Gen. 2:2, 14 - - - Palæologus, 462, 463 - - Papal usurpation began with reference to Sunday, 274, 275 - - Patriarchal age, its great light, 31-34 - - Passaginians, 415-418 - - Passover festival defined, 83 - - Penalty of the law, 58 - - Pentecost, day of, Acts 2:1, 149-151 - - Petrobrusians, 418-420 - - Pentecost defined, 83 - - Perpetual statute for their generations, a parallel precept, 58 - - Perpetuity and observance of the Sabbath in the fathers, 315-329 - - Pliny, epistle of, 211, 235-237 - - Pope Innocent III. responsible for the roll from heaven, 388-391 - - Precepts given to Israel classified, 51 - - Presbyterians and Episcopalians contend over Sunday, 471-477 - - Presbyterians get Sunday into the fourth commandment, 472-476 - - Priceless value of the Sabbath, 509, 510 - - Prophets taught the people on the Sabbath, 100 - - Protestant Sunday-keeping as viewed by a learned Catholic theologian, - 477, 478 - - - Reasons for Sunday stated in the words of the fathers, 289-294 - - Reasons out of the fathers for rejecting the Sabbath, 299-309 - - Records of ancient Sabbath-keepers destroyed, 399 - - Redemption no argument for change of Sabbath, 151-155 - - Reformation differently viewed by Luther and Carlstadt, 451 - - Reformers all brought something from Rome, 478 - - Reformers, just view of, 445, 446 - - Rest of the Creator, reason for it, 14, 15 - - Restoration of Israel, if they keep the Sabbath, 102 - - Resurrection of Christ did not affect the Sabbath, 142-147 - - Roll from heaven in behalf of Sunday, 385-389 - - Roman church turns the Sabbath into a fast, 280, 281 - - Romanists have corrupted the fathers, 200, 201 - - Rule of faith of the man of God, 202 - - Rule of faith of the Romanist, 202 - - Russian Sabbath-keepers, 464-467 - - - Sabbatarian principles, 480, 483, 487, 489 - - Sabbatarians, ancient bodies of, 338-340, 354 - - Sabbatati or Insabbatati defined, 407-411 - - Sabbath a sign, 43, 44, 53-58 - - “Sabbath between,” 168 - - Sabbath-breaking in the wilderness, effect of, 65-67 - - Sabbath at creation in the early fathers, 312-315 - - Sabbath defined, 20 - - Sabbath during Dark Ages, 398-432 - - Sabbath during the forty years, 64-74 - - Sabbath given, meaning of the term, 42, 43 - - Sabbath-keepers in Constantinople, A. D. 1054, 420-422 - - Sabbath-keepers in Rome, A. D. 600, 374, 375, 400 - - Sabbath in ancient writers means Saturday, 370, 371 - - Sabbath in the book of Acts, 167-182 - - Sabbath in the fourth century, 359-362 - - Sabbath in the fifth century, 367, 368 - - Sabbath in the prophetic Scriptures, 100-106 - - Sabbath in the time of Maccabees, 110-112 - - Sabbath made known, meaning of the term, 49 - - Sabbath may be kept over the earth, 102 - - Sabbath more ancient than circumcision, 128 - - Sabbath not a memorial of deliverance from Egypt, 76-79 - - Sabbath not a shadow of redemption, 27, 28 - - Sabbath not a Jewish feast, 71, 72 - - Sabbath not mentioned from Adam to Moses, 92-95 - - Sabbath not mentioned from Moses to David, 92-95 - - Sabbath, the acts by which it was made, 14-16 - - Sabbaths, weekly and annual, their difference, 86-92 - - Sabbath, when made, 15, 16, 20-25, 46, 47 - - Sabbath, why instituted, 25, 26, 509, 510 - - Sabbath in the new earth, 510-512 - - Sanctified, the word defined, 15, 17-19 - - Sanctification of the seventh day was at the beginning, 23-25 - - Second tables of stone, who wrote them, 60, 61 - - Self-contradiction of Justin Edwards, 177, 178 - - Seventh day, event on the first of time, 13, 14 - - Seventh day of the commandment is the seventh day of the week, 48, 49 - - Seventh-day Baptists of America, 493-499 - - Seven, signification of the number, 14, 15 - - Seventh-day Adventists of America, 500-509 - - Seventh-day Adventists of Switzerland, 509 - - Shew-bread eaten by David, 97, 98 - - Siberian Sabbath-keepers, 500 - - Slander of heretics no sin, 418 - - Sticks, the case of picking them up on the Sabbath, 72-74 - - Sun and moon stand still, 96, 97 - - Sunday a day of relief to souls in purgatory and in hell, 383, 384 - - Sunday an ancient heathen festival, 258-264, 277, 278, 279, 341, 342, - 345-349 - - Sunday arguments of the Dark Ages, what became of them, 470 - - Sunday as the sister of the Sabbath, 361, 362 - - Sunday authoritatively established as Lord’s day, 349-351 - - Sunday at the Council of Nice, 275, 276 - - Sunday during the Dark Ages, 362-398 - - Sunday edicts of kings, emperors, popes and councils, 342-346, 349, - 353, 359-361, 366, 372-398 - - Sunday festival, origin and growth of, 223, 224, 352, 353 - - Sunday festival defined by the reformers, 434-436 - - Sunday, first witnesses for, 228-243 - - Sunday, how mentioned prior to A. D. 194, 218, 219 - - Sunday labor in the early church not sinful, 283-289, 296, 299, - 316-322, 343-345 - - Sunday labor in the fourth and fifth centuries, 363-366 - - Sunday Lord’s day not traceable to the apostles, 204-228 - - Sunday on a level with other festivals in the early church, 264-266, - 295, 296 - - Sunday sustained only by the Romanists’ rule, 202, 203, 223, 224, - 294, 477, 478 - - Sunday, when first called Sabbath, 370, 371 - - Superstition of the Jews concerning the Sabbath, 113, 114 - - - Tabernacles, feast of, defined, 83, 84 - - Ten commandments alone on the tables of stone, 79-81 - - Tertullian’s excuses for Sunday observance, 277, 278 - - Tertullian on Lord’s day, 222-224 - - Tertullian’s self-contradiction, 276, 277, 305-307 - - Theophilus mentions no Lord’s day, 212, 213 - - Time defined, 9 - - Time, great week of, 9 - - Tradition characterized, and exemplified, 198, 201, 227, 228 - - Tradition for the passover more apostolic than for Sunday, 227, 228 - - Transylvanian Sabbath-keepers, 460-463 - - Trask, Mrs., sufferings of, 481-483 - - Troas, Paul at, 178-182 - - True God distinguished from false gods, 25, 26 - - Typical observances no part of the Sabbath law, 98, 99 - - Time to commence the Sabbath, 107, 108 - - - Unfairness of anti-Sabbatarians, 131, 132 - - - Waldenses, 403-415 - - Weeks, how and when made, 16, 30, 31 - - Wilderness of sin, record of, how connecting Gen. 2:1-3, and Ex. - 20:8-11, 46, 47 - - - - - -ERRATA. - - - Page 141, chapter xix., in the notes, should be chapter xxvii. - ” 255, “and,” in the Latin notes, should be “&.” - ” 295, “exaltation.” in line 16, should be “exultation.” - ” 505, for “$70,000,” read $82,000,—Auditor’s later report. - -Transcriber’s Note: The errata have been corrected. - - - - -Catalogue of Publications - - -For sale at the Office of the Review and Herald, Battle Creek, Mich., and -at the Pacific Press, Oakland, California. - - -PERIODICALS. - -THE ADVENT REVIEW AND SABBATH HERALD. A sixteen-page Religious Family -Newspaper, devoted to a discussion of the Prophecies, Signs of the Times, -Second Coming of Christ, Harmony of the Law and the Gospel, What we must -Do to be Saved, and other Bible questions. $2.00 a year. - -GOOD HEALTH. A monthly journal of hygiene, devoted to Physical, Mental, -and Moral Culture. $1.00 a year. - -THE YOUTH’S INSTRUCTOR. A four-page illustrated weekly for the -Sabbath-school and the family. 75 cts. a year. - -THE ADVENT TIDENDE. A Danish semi-monthly, sixteen pages, magazine form, -devoted to expositions of prophecy, the signs of the times, and practical -religion. $1.00 a year. - -ADVENT HAROLDEN. A Swedish monthly, of the same size, and devoted to the -same topics, as the _Advent Tidende_. 75 cts. a year. - -STIMME DER WAHRHEIT. An eight-page German monthly. A religious family -newspaper, frequently illustrated. 50 cts. a year. - -THE COLLEGE RECORD. A four-page educational monthly. 10 cts. a year. - - The above are published in Battle Creek, Mich. Terms always in - advance. - -THE SIGNS OF THE TIMES. A twelve-page weekly Religious Paper, devoted -to the dissemination of light upon the same great themes treated in the -_Advent Review and Sabbath Herald_. Published in Oakland, Cal. $2.00 a -year. - -LES SIGNES DES TEMPS. A religious monthly journal in French. Published in -Bâle, Switzerland. $1.00 a year. - - -BOOKS, PAMPHLETS, AND TRACTS. - -HISTORY OF THE SABBATH AND OF THE FIRST DAY OF THE WEEK. By Elder J. N. -Andrews. This work contains an outline of the history of the Sabbath for -the period of Six Thousand years. Part First is the Biblical history of -the Sabbath and of the first day of the week. Part Second is the secular -history of these two days since the time of the apostles. This volume -has been prepared with most careful and patient study. In all cases of -quotations from secular history, book, chapter, and page are given. And -book, chapter, and verse are given of all quotations from the word of God. - - 528 pp. $1.00 - -THE SANCTUARY AND 2300 DAYS OF DAN. 8:14. By Elder U. Smith. This -question has developed the people known as Seventh-day Adventists, and is -the pivotal doctrine upon which their applications of prophecy largely -depend. It explains the past Advent movement, shows why those who looked -for the Lord in 1844 were disappointed, reveals the fact so essential to -be understood, that no prophetic period reaches to the second coming of -Christ, and shows where we are, and what we are to expect in the future. -A knowledge of this subject is indispensable to a correct application of -the more important prophecies pertaining to the present time. - - 352 pp. $1.00 - -Condensed edition, paper, - - 224 pp. .30 - -THOUGHTS ON DANIEL, CRITICAL AND PRACTICAL. By Elder U. Smith. 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N. Andrews. - </title> - - <link rel="icon" href="images/cover.jpg" type="image/x-cover" /> - - <style> /* <![CDATA[ */ - -a { - text-decoration: none; -} - -body { - margin-left: 10%; - margin-right: 10%; -} - -h1,h2,h3 { - text-align: center; - clear: both; -} - -h2.nobreak, h3.nobreak { - page-break-before: avoid; -} - -hr.chap { - margin-top: 2em; - margin-bottom: 2em; - clear: both; - width: 65%; - margin-left: 17.5%; - margin-right: 17.5%; -} - -div.chapter { - page-break-before: always; -} - -.chapter p { - font-size: 90%; - margin: auto 5%; - padding-left: 2em; - text-indent: -2em; -} - -ul { - list-style-type: none; -} - -li.indx { - margin-top: .5em; - padding-left: 2em; - text-indent: -2em; -} - -li.ifrst { - margin-top: 2em; - padding-left: 2em; - text-indent: -2em; -} - -p { - margin-top: 0.5em; - text-align: justify; - margin-bottom: 0.5em; - text-indent: 1em; -} - -table { - margin: 1em auto 1em auto; - max-width: 35em; - border-collapse: collapse; -} - -td { - padding-left: 2.25em; - padding-right: 0.25em; - vertical-align: top; - text-indent: -2em; -} - -td.center { - text-align: center; - padding-left: 0.25em; - text-indent: 0; -} - -.tdc { - text-align: center; - padding-top: 0.75em; - padding-left: 0.25em; - text-indent: 0; -} - -.tdpg { - vertical-align: bottom; - text-align: right; - padding-left: 0.25em; - text-indent: 0; -} - -.blockquote { - margin: 1.5em 10%; -} - -p.center { - text-align: center; - text-indent: 0em; -} - -.footnotes { - margin-top: 1em; - border: dashed 1px; -} - -.footnote { - margin-left: 10%; - margin-right: 10%; - font-size: 0.9em; -} - -.footnote .label { - position: absolute; - right: 84%; - text-align: right; -} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: none; -} - -.hanging { - margin-top: 1.5em; - padding-left: 2em; - text-indent: -2em; -} - -.larger { - font-size: 150%; -} - -.pagenum { - position: absolute; - right: 4%; - font-size: smaller; - text-align: right; - font-style: normal; -} - -.poetry-container { - text-align: center; - margin: 1em; -} - -.poetry { - display: inline-block; - text-align: left; -} - -.poetry .stanza { - margin: 1em 0em 1em 0em; -} - -.poetry .verse { - padding-left: 3em; -} - -.poetry .indent0 { - text-indent: -3em; -} - -.poetry .indent8 { - text-indent: 1em; -} - -.right { - text-align: right; -} - -.smaller { - font-size: 80%; -} - -.smcap { - font-variant: small-caps; - font-style: normal; -} - -.allsmcap { - font-variant: small-caps; - font-style: normal; - text-transform: lowercase; -} - -.titlepage { - text-align: center; - margin-top: 3em; - text-indent: 0em; -} - -.transnote { - background-color: #E6E6FA; - color: black; - text-align: center; - font-size: smaller; - padding: 0.5em; - margin-bottom: 5em; -} - -.x-ebookmaker .poetry { - display: block; - margin-left: 1.5em; -} - -.x-ebookmaker .blockquote { - margin: 1.5em 5%; -} - /* ]]> */ </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of History of the Sabbath and first day of the week, by John Nevins Andrews</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: History of the Sabbath and first day of the week</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: John Nevins Andrews</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: August 8, 2022 [eBook #68714]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Brian Wilson and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK HISTORY OF THE SABBATH AND FIRST DAY OF THE WEEK ***</div> - -<p><span class="pagenum"><a id="Page_i"></a>[i]</span></p> - -<p class="titlepage larger">HISTORY<br /> -<span class="smaller">OF</span><br /> -THE SABBATH<br /> -<span class="smaller">AND</span><br /> -FIRST DAY OF THE WEEK.</p> - -<p class="titlepage">BY J. N. ANDREWS.</p> - -<p class="titlepage">SECOND EDITION—ENLARGED.</p> - -<p class="titlepage">STEAM PRESS<br /> -<span class="smaller">OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION,</span><br /> -BATTLE CREEK, MICH.:</p> - -<p class="center">1873.</p> - -<p><span class="pagenum"><a id="Page_ii"></a>[ii]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_iii"></a>[iii]</span></p> - -<h2 class="nobreak" id="PREFACE">PREFACE.</h2> - -</div> - -<p>The history of the Sabbath embraces the period of 6000 -years. The seventh day is the Sabbath of the Lord. The -acts which constituted it such were, first, the example of the -Creator; secondly, his placing his blessing upon the day; -and thirdly, the sanctification or divine appointment of the -day to a holy use. The Sabbath, therefore, dates from the -beginning of our world’s history. The first who Sabbatized -on the seventh day is God the Creator; and the first seventh -day of time is the day which he thus honored. The highest -of all possible honors does, therefore, pertain to the seventh -day. Nor is this honor confined to the first seventh day of -time; for so soon as God had rested upon that day, he appointed -the seventh day to a holy use, that man might hallow -it in memory of his Creator.</p> - -<p>This divine appointment grows out of the nature and fitness -of things, and must have been made directly to Adam, -for himself and wife were then the only beings who had the -days of the week to use. As it was addressed to Adam while -yet in his uprightness, it must have been given to him as the -head of the human family. The fourth commandment bases -all its authority upon this original mandate of the Creator, -and must, therefore, be in substance what God commanded -to Adam and Eve as the representatives of mankind.</p> - -<p>The patriarchs could not possibly have been ignorant of -the facts and the obligation which the fourth commandment -shows to have originated in the beginning, for Adam was -present with them for a period equal to more than half the -Christian dispensation. Those, therefore, who walked with -God in the observance of his commandments did certainly -hallow his Sabbath.</p> - -<p>The observers of the seventh day must therefore include -the ancient godly patriarchs, and none will deny that they -include also the prophets and the apostles. Indeed, the entire -church of God embraced within the records of inspiration -were Sabbath-keepers. To this number must be added -the Son of God.</p> - -<p><span class="pagenum"><a id="Page_iv"></a>[iv]</span></p> - -<p>What a history, therefore, has the Sabbath of the Lord! -It was instituted in Paradise, honored by several miracles -each week for the space of forty years, proclaimed by the -great Law-giver from Sinai, observed by the Creator, the patriarchs, -the prophets, the apostles, and the Son of God! -It constitutes the very heart of the law of God, and so long -as that law endures, so long shall the authority of this sacred -institution stand fast.</p> - -<p>Such being the record of the seventh day, it may well be -asked, How came it to pass that this day has been abased to -the dust, and another day elevated to its sacred honors? -The Scriptures nowhere attribute this work to the Son of -God. They do, however, predict the great apostasy in the -Christian church, and that the little horn, or man of sin, the -lawless one, should think to change times and laws.</p> - -<p>It is the object of the present volume to show, 1. The Bible -record of the Sabbath; 2. The record of the Sabbath in -secular history; 3. The record of the Sunday festival, and -of the several steps by which it has usurped the place of the -ancient Sabbath.</p> - -<p>The writer has attempted to ascertain the exact truth in -the case by consulting the original authorities as far as it -has been possible to gain access to them. The margin will -show to whom he is mainly indebted for the facts presented -in this work, though it indicates only a very small part of -the works consulted. He has given the exact words of the -historians, and has endeavored, conscientiously, to present -them in such a light as to do justice to the authors quoted.</p> - -<p>It is not the fault of the writer that the history of the -Sunday festival presents such an array of frauds and of iniquities -in its support. These are, in the nature of the case, -essential to its very existence, for the claim of a usurper is -necessarily based in fraud. The responsibility for these rests -with those who dare commit or uphold such acts. The ancient -Sabbath of the Lord has never needed help of this kind, -and never has its record been stained by fraud or falsehood.</p> - -<p class="right">J. N. A.</p> - -<p><i>Battle Creek, Mich., Nov. 14, 1873.</i></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_v"></a>[v]</span></p> - -<h2 class="nobreak">CONTENTS</h2> - -</div> - -<table> - <tr> - <td class="tdc" colspan="2"><a href="#PART_I_BIBLE_HISTORY">PART I.—BIBLE HISTORY.</a></td> - </tr> - <tr> - <td></td> - <td class="tdpg smaller">PAGES.</td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER I.</td> - </tr> - <tr> - <td>THE CREATION,</td> - <td class="tdpg"><a href="#CHAPTER_I">9-13</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER II.</td> - </tr> - <tr> - <td>THE INSTITUTION OF THE SABBATH,</td> - <td class="tdpg"><a href="#CHAPTER_II">13-32</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER III.</td> - </tr> - <tr> - <td>THE SABBATH COMMITTED TO THE HEBREWS,</td> - <td class="tdpg"><a href="#CHAPTER_III">33-44</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER IV.</td> - </tr> - <tr> - <td>THE FOURTH COMMANDMENT,</td> - <td class="tdpg"><a href="#CHAPTER_IV">44-50</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER V.</td> - </tr> - <tr> - <td>THE SABBATH WRITTEN BY THE FINGER OF GOD,</td> - <td class="tdpg"><a href="#CHAPTER_V">51-64</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER VI.</td> - </tr> - <tr> - <td>THE SABBATH DURING THE DAY OF TEMPTATION,</td> - <td class="tdpg"><a href="#CHAPTER_VI">64-82</a><span class="pagenum"><a id="Page_vi"></a>[vi]</span></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER VII.</td> - </tr> - <tr> - <td>THE FEASTS, NEW MOONS, AND SABBATHS, OF THE HEBREWS,</td> - <td class="tdpg"><a href="#CHAPTER_VII">82-92</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER VIII.</td> - </tr> - <tr> - <td>THE SABBATH FROM DAVID TO NEHEMIAH,</td> - <td class="tdpg"><a href="#CHAPTER_VIII">92-109</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER IX.</td> - </tr> - <tr> - <td>THE SABBATH FROM NEHEMIAH TO CHRIST,</td> - <td class="tdpg"><a href="#CHAPTER_IX">109-114</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER X.</td> - </tr> - <tr> - <td>THE SABBATH DURING THE LAST OF THE SEVENTY WEEKS,</td> - <td class="tdpg"><a href="#CHAPTER_X">115-157</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XI.</td> - </tr> - <tr> - <td>THE SABBATH DURING THE MINISTRY OF THE APOSTLES,</td> - <td class="tdpg"><a href="#CHAPTER_XI">158-192</a></td> - </tr> - <tr> - <td class="tdc" colspan="2"><a href="#PART_II_SECULAR_HISTORY">PART II.—SECULAR HISTORY.</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XII.</td> - </tr> - <tr> - <td>EARLY APOSTASY IN THE CHURCH,</td> - <td class="tdpg"><a href="#CHAPTER_XII">193-203</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XIII.</td> - </tr> - <tr> - <td>THE SUNDAY-LORD’S DAY NOT TRACEABLE TO THE APOSTLES,</td> - <td class="tdpg"><a href="#CHAPTER_XIII">204-228</a><span class="pagenum"><a id="Page_vii"></a>[vii]</span></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XIV.</td> - </tr> - <tr> - <td>THE FIRST WITNESSES FOR SUNDAY,</td> - <td class="tdpg"><a href="#CHAPTER_XIV">228-243</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XV.</td> - </tr> - <tr> - <td>EXAMINATION OF A FAMOUS FALSEHOOD,</td> - <td class="tdpg"><a href="#CHAPTER_XV">243-258</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XVI.</td> - </tr> - <tr> - <td>ORIGIN OF FIRST-DAY OBSERVANCE,</td> - <td class="tdpg"><a href="#CHAPTER_XVI">258-281</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XVII.</td> - </tr> - <tr> - <td>THE NATURE OF EARLY FIRST-DAY OBSERVANCE,</td> - <td class="tdpg"><a href="#CHAPTER_XVII">282-308</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XVIII.</td> - </tr> - <tr> - <td>THE SABBATH IN THE RECORD OF THE EARLY FATHERS,</td> - <td class="tdpg"><a href="#CHAPTER_XVIII">308-331</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XIX.</td> - </tr> - <tr> - <td>THE SABBATH AND FIRST DAY DURING THE FIRST FIVE CENTURIES,</td> - <td class="tdpg"><a href="#CHAPTER_XIX">332-368</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XX.</td> - </tr> - <tr> - <td>SUNDAY DURING THE DARK AGES,</td> - <td class="tdpg"><a href="#CHAPTER_XX">368-398</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXI.</td> - </tr> - <tr> - <td>TRACES OF THE SABBATH DURING THE DARK AGES,</td> - <td class="tdpg"><a href="#CHAPTER_XXI">398-432</a><span class="pagenum"><a id="Page_viii"></a>[viii]</span></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXII.</td> - </tr> - <tr> - <td>POSITION OF THE REFORMERS CONCERNING THE SABBATH AND FIRST DAY,</td> - <td class="tdpg"><a href="#CHAPTER_XXII">432-446</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXIII.</td> - </tr> - <tr> - <td>LUTHER AND CARLSTADT,</td> - <td class="tdpg"><a href="#CHAPTER_XXIII">446-459</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXIV.</td> - </tr> - <tr> - <td>SABBATH-KEEPERS IN THE SIXTEENTH CENTURY,</td> - <td class="tdpg"><a href="#CHAPTER_XXIV">459-470</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXV.</td> - </tr> - <tr> - <td>HOW AND WHEN SUNDAY APPROPRIATED THE FOURTH COMMANDMENT,</td> - <td class="tdpg"><a href="#CHAPTER_XXV">470-479</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXVI.</td> - </tr> - <tr> - <td>ENGLISH SABBATH-KEEPERS,</td> - <td class="tdpg"><a href="#CHAPTER_XXVI">479-492</a></td> - </tr> - <tr> - <td class="tdc" colspan="2">CHAPTER XXVII.</td> - </tr> - <tr> - <td>THE SABBATH IN AMERICA,</td> - <td class="tdpg"><a href="#CHAPTER_XXVII">493-512</a></td> - </tr> -</table> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_9"></a>[9]</span></p> - -<h1>HISTORY OF THE SABBATH.</h1> - -<h2 class="nobreak" id="PART_I_BIBLE_HISTORY">PART I—BIBLE HISTORY.</h2> - -<h3 class="nobreak" id="CHAPTER_I">CHAPTER I.<br /> -<span class="smaller">THE CREATION.</span></h3> - -<p>Time and eternity—The Creator and his work—Events of -the first day of time—Of the second—Of the third—Of the -fourth—Of the fifth—Of the sixth.</p> - -</div> - -<p>Time, as distinguished from eternity, may be -defined as that part of duration which is measured -by the Bible. From the earliest date in the book -of Genesis to the resurrection of the unjust at the -end of the millennium, the period of about 7000 -years is measured off.<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> Before the commencement -of this great week of time, duration without -beginning fills the past; and at the expiration -of this period, unending duration opens before -the people of God. Eternity is that word -which embraces duration without beginning and -without end. And that Being whose existence -comprehends eternity, is he who only hath immortality, -the King eternal, immortal, invisible, -the only wise God.<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a></p> - -<p>When it pleased this infinite Being, he gave existence -to our earth. Out of nothing God created<span class="pagenum"><a id="Page_10"></a>[10]</span> -all things;<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a> “so that things which are seen were -not made of things which do appear.” This act -of creation is that event which marks the commencement -of the first week of time. He who -could accomplish the whole work with one word -chose rather to employ six days, and to accomplish -the result by successive steps. Let us trace -the footsteps of the Creator from the time when -he laid the foundation of the earth until the close -of the sixth day, when the heavens and the earth<span class="pagenum"><a id="Page_11"></a>[11]</span> -were finished, “and God saw everything that he -had made, and behold, it was very good.”<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a></p> - -<p>On the first day of time God created the -heaven and the earth. The earth thus called into -existence was without form, and void; and total -darkness covered the Creator’s work. Then “God -said, Let there be light; and there was light.” -“And God divided the light from the darkness,” -and called the one day, and the other night.<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a></p> - -<p>On the second day of time “God said, Let -there be a firmament [margin, Heb., expansion] in -the midst of the waters, and let it divide the waters -from the waters.” The dry land had not yet -appeared; consequently the earth was covered -with water. As no atmosphere existed, thick vapors -rested upon the face of the water; but the -atmosphere being now called into existence by -the word of the Creator, causing those elements -to unite which compose the air we breathe, the -fogs and vapors that had rested upon the bosom -of the water were borne aloft by it. This atmosphere -or expansion is called heaven.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a></p> - -<p>On the third day of time God gathered the -waters together and caused the dry land to appear. -The gathering together of the waters -God called seas; the dry land, thus rescued from -the waters, he called earth. “And God said, Let -the earth bring forth grass, the herb yielding -seed, and the fruit-tree yielding fruit after his -kind, whose seed is in itself, upon the earth: and -it was so.” “And God saw that it was good.”<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a></p> - -<p>On the fourth day of time “God said, Let -there be lights in the firmament of the heaven, -to divide the day from the night; and let them<span class="pagenum"><a id="Page_12"></a>[12]</span> -be for signs, and for seasons, and for days, and -years.” “And God made two great lights; the -greater light to rule the day, and the lesser light -to rule the night; he made the stars also.” Light -had been created on the first day of the week; and -now on the fourth day he causes the sun and -moon to appear as light-bearers, and places the -light under their rule. And they continue unto -this day according to his ordinances, for all are -his servants. Such was the work of the fourth -day. And the Great Architect, surveying what -he had wrought, pronounced it good.<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a></p> - -<p>On the fifth day of time “God created great -whales, and every living creature that moveth, -which the waters brought forth abundantly, after -their kind, and every winged fowl after his -kind: and God saw that it was good.”<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a></p> - -<p>On the sixth day of time “God made the -beast of the earth after his kind, and cattle after -their kind, and everything that creepeth upon the -earth after his kind: and God saw that it was -good.” Thus the earth, having been fitted for the -purpose, was filled with every order of living creature, -while the air and waters teemed with animal -existence. To complete this noble work of creation, -God next provides a ruler, the representative -of himself, and places all in subjection under him. -“And God said, Let us make man in our image, -after our likeness: and let them have dominion -over the fish of the sea, and over the -fowl of the air, and over the cattle, and over all -the earth, and over every creeping thing that -creepeth upon the earth.” “And the Lord God -formed man of the dust of the ground, and breathed<span class="pagenum"><a id="Page_13"></a>[13]</span> -into his nostrils the breath of life; and man became -a living soul. And the Lord God planted -a garden eastward in Eden; and there he put the -man whom he had formed. And out of the -ground made the Lord God to grow every tree -that is pleasant to the sight, and good for food; -the tree of life also in the midst of the garden, -and the tree of knowledge of good and evil.” -Last of all, God created Eve, the mother of all -living. The work of the Creator was now complete. -“The heavens and the earth were finished, -and all the host of them.” “And God saw everything -that he had made, and behold, it was very -good.” Adam and Eve were in paradise; the -tree of life bloomed on earth; sin had not entered -our world, and death was not here, for there was -no sin. “The morning stars sang together, and -all the sons of God shouted for joy.” Thus -ended the sixth day.<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_II">CHAPTER II.<br /> -<span class="smaller">THE INSTITUTION OF THE SABBATH.</span></h3> - -<p>Event on the seventh day—Why the Creator rested—Acts by -which the Sabbath was made—Time and order of their -occurrence—Meaning of the word <i>sanctified</i>—The fourth -commandment refers the origin of the Sabbath to creation—The -second mention of the Sabbath confirms this fact—The -Saviour’s testimony—When did God sanctify the seventh -day—Object of the Author of the Sabbath—Testimony -of Josephus and of Philo—Negative argument from the -book of Genesis considered—Adam’s knowledge of the Sabbath -not difficult to be known by the patriarchs.</p> - -</div> - -<p>The work of the Creator was finished, but the -first week of time was not yet completed. Each<span class="pagenum"><a id="Page_14"></a>[14]</span> -of the six days had been distinguished by the -Creators work upon it; but the seventh was -rendered memorable in a very different manner. -“And on the seventh<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a> day God ended his work -which he had made; and he rested on the seventh -day from all his work which he had made.” -In yet stronger language it is written: “On the -seventh day he rested, and was <span class="smcap">refreshed</span>.”<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a></p> - -<p>Thus the seventh day of the week became the -rest-day of the Lord. How remarkable is this -fact! “The everlasting God, the Lord, the -Creator of the ends of the earth, fainteth not, -neither is weary.”<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a> He needed no rest; yet it is -written, “On the seventh day he rested, and was -refreshed.” Why does not the record simply -state the cessation of the Creator’s work? Why -did he at the close of that work employ a day in -rest? The answer will be learned from the next -verse. He was laying the foundation of a divine -institution, the memorial of his own great work.</p> - -<p>“And God blessed the seventh day, and sanctified -it; <i>because</i> that in it he had rested from all -his work which God created and made.” The -fourth commandment states the same fact: He -“rested the seventh day; <i>wherefore</i> the Lord -blessed the Sabbath day, and hallowed it.”<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a></p> - -<p><span class="pagenum"><a id="Page_15"></a>[15]</span></p> - -<p>The blessing and sanctification of the seventh -day were because that God had rested upon it. -His resting upon it, then, was to lay the foundation -for blessing and sanctifying the day. His -being refreshed with this rest, implies that he -delighted in the act which laid the foundation -for the memorial of his great work.</p> - -<p>The second act of the Creator in instituting this -memorial was to place his blessing upon the day -of his rest. Thenceforward it was the blessed -rest-day of the Lord. A third act completes the -sacred institution. The day already blessed of -God is now, last of all, sanctified or hallowed by -him. To sanctify is “to separate, set apart, or -appoint to a holy, sacred, or religious use.” To -hallow is “to make holy; to consecrate; to set -apart for a holy or religious use.”<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a></p> - -<p>The time when these three acts were performed -is worthy of especial notice. The first act was -that of rest. This took place on the seventh day; -for the day was employed in rest. The second -and third acts took place when the seventh day -was past. “God blessed the seventh day, and -sanctified it: because that in it he <i>had</i> rested -from all his work.” Hence it was on the first<span class="pagenum"><a id="Page_16"></a>[16]</span> -day of the second week of time that God blessed -the seventh day, and set it apart to a holy use. -The blessing and sanctification of the seventh -day, therefore, relate not to the first seventh day -of time, but to the seventh day of the week for -time to come, in memory of God’s rest on that -day from the work of creation.</p> - -<p>With the beginning of time, God began to -count days, giving to each an ordinal number for -its <i>name</i>. Seven <i>different</i> days receive as many -different <i>names</i>. In memory of that which he -did on the last of these days, he sets that day -apart by <i>name</i> to a holy use. This act gave existence -to weeks, or periods of seven days. For -with the seventh day, he ceased to count, and, by -the divine appointment of that day to a holy -use in memory of his rest thereon, he causes man -to begin the count of a new week so soon as the -first seventh day had ceased. And as God has -been pleased to give man, <i>in all</i>, but <i>seven</i> -different days, and has given to each one of these -days a name which indicates its exact place in -the week, his act of setting apart one of these -by name, which act created weeks and gave man -the Sabbath, can never—except by sophistry—be -made to relate to an indefinite or uncertain -day.</p> - -<p>The days of the week are measured off by the -revolution of <i>our earth</i> on its axis; and hence -our seventh day, as such, can come only to dwellers -on this globe. To Adam and Eve, therefore, -as inhabitants of this earth, and not to the inhabitants -of some other world, were the days of -the week given to use. Hence, when God set -apart one of these days to a holy use in memory -of his own rest on that day of the week, the very<span class="pagenum"><a id="Page_17"></a>[17]</span> -essence of the act consisted in his telling Adam -that this day should be used only for sacred purposes. -Adam was then in the garden of God, -placed there by the Creator to dress it and to -keep it. He was also commissioned of God to -subdue the earth.<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a> When therefore the rest-day -of the Lord should return, from week to week, all -this secular employment, however proper in itself, -must be laid aside, and the day observed in -memory of the Creator’s rest.</p> - -<p>Dr. Twisse quotes Martin Luther thus:</p> - -<div class="blockquote"> - -<p>“And Martin Luther professeth as much (tome vi. in -Gen. 2:3). ‘It follows from hence,’ saith he, ‘that, if -Adam had stood in his innocency, yet he should have -kept the seventh day holy, that is, on that day he should -have taught his children, and children’s children, what -was the will of God, and wherein his worship did consist; -he should have praised God, given thanks, and offered. -On other days he should have tilled his ground, looked -to his cattle.’”<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a></p> - -</div> - -<p>The Hebrew verb, <i>kadash</i>, here rendered <i>sanctified</i>, -and in the fourth commandment rendered -<i>hallowed</i>, is defined by Gesenius, “To pronounce -holy, to sanctify; to institute any holy thing, to -appoint.”<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a> It is repeatedly used in the Old Testament -for a public appointment or proclamation. -Thus, when the cities of refuge were set apart in -Israel, it is written: “They appointed [margin, -Heb., sanctified] Kedesh in Galilee in Mount -Naphtali, and Shechem in Mount Ephraim,” &c. -This sanctification or appointment of the cities of -refuge was by a public announcement to Israel -that these cities were set apart for that purpose.<span class="pagenum"><a id="Page_18"></a>[18]</span> -This verb is also used for the appointment of a -public fast, and for the gathering of a solemn -assembly. Thus it is written: “Sanctify [<i>i. e.</i>, -appoint] ye a fast, call a solemn assembly, gather -the elders and all the inhabitants of the land into -the house of the Lord your God.” “Blow the -trumpet in Zion, sanctify [<i>i. e.</i>, appoint] a fast, -call a solemn assembly.” “And Jehu said, Proclaim -[margin, Heb., sanctify] a solemn assembly -for Baal.”<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a> This appointment for Baal was so -public that all the worshipers of Baal in all Israel -were gathered together. These fasts and solemn -assemblies were sanctified or set apart by a public -appointment or proclamation of the fact. When -therefore God set apart the seventh day to a holy -use, it was necessary that he should state that fact -to those who had the days of the week to use. -Without such announcement the day could not -be set apart from the others.</p> - -<p>But the most striking illustration of the meaning -of this word may be found in the record of -the sanctification of Mount Sinai.<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a> When God -was about to speak the ten commandments in the -hearing of all Israel, he sent Moses down from -the top of Mount Sinai to restrain the people from -touching the mount. “And Moses said unto the -Lord, The people cannot come up to Mount Sinai; -for thou chargedst us, saying, Set bounds about -the mount, and <i>sanctify it</i>.” Turning back to the -verse where God gave this charge to Moses, we -read: “And thou shalt set bounds unto the people -round about, <i>saying</i>, Take heed to yourselves, -that ye go not up into the mount or touch the -border of it.” Hence to sanctify the mount was<span class="pagenum"><a id="Page_19"></a>[19]</span> -to command the people not to touch even the -border of it; for God was about to descend in -majesty upon it. In other words, to sanctify or -set apart to a holy use Mount Sinai, was to tell -the people that God would have them treat the -mountain as sacred to himself. And thus also to -sanctify the rest-day of the Lord was to tell Adam -that he should treat the day as holy to the Lord.</p> - -<p>The declaration, “God blessed the seventh day, -and sanctified it,” is not indeed a commandment -for the observance of that day; but it is the record -that such a precept was given to Adam.<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a> For -how could the Creator “set apart to a holy use” -the day of his rest, when those who were to use -the day knew nothing of his will in the case? -Let those answer who are able.</p> - -<p><span class="pagenum"><a id="Page_20"></a>[20]</span></p> - -<p>This view of the record in Genesis we shall -find to be sustained by all the testimony in the -Bible relative to the rest-day of the Lord. The -facts which we have examined are the basis of -the fourth commandment. Thus spake the great -Law-giver from the summit of the flaming mount: -“Remember the Sabbath day, to keep it holy.” -“The seventh day is the Sabbath of the Lord thy -God.” “For in six days the Lord made heaven -and earth, the sea, and all that in them is, and -rested the seventh day: wherefore the Lord -blessed the Sabbath day, and hallowed it.”<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a></p> - -<p>The term Sabbath is transferred from the Hebrew -language, and signifies rest.<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a> The command, -“Remember the Sabbath day, to keep it holy,” is -therefore exactly equivalent to saying, “Remember -the rest-day, to keep it holy.” The explanation -which follows sustains this statement: “The -seventh day is the Sabbath [or rest-day] of the -Lord thy God.” The origin of this rest-day is -given in these words: “For in six days the Lord -made heaven and earth, the sea, and all that in -them is, and rested the seventh day: wherefore -the Lord blessed the Sabbath day, and hallowed -it.” That which is enjoined in the fourth commandment -is to keep holy the rest-day of the -Lord. And this is defined to be the day on which -he rested from the work of creation. Moreover, -the fourth commandment calls the seventh day -the Sabbath day at the time when God blessed -and hallowed that day; therefore the Sabbath is -an institution dating from the foundation of the -world. The fourth commandment points back to<span class="pagenum"><a id="Page_21"></a>[21]</span> -the creation for the origin of its obligation; and -when we go back to that point, we find the substance -of the fourth commandment given to -Adam: “God blessed the seventh day and sanctified -it;” <i>i. e.</i>, set it apart to a holy use. And -in the commandment itself, the same fact is stated: -“The Lord blessed the Sabbath day, and hallowed -it;” <i>i. e.</i>, appointed it to a holy use. The -one statement affirms that “God blessed the seventh -day, and sanctified it;” the other, that “the -Lord blessed the Sabbath day, and hallowed it.” -These two statements refer to the same acts. -Because the word Sabbath does not occur in the -first statement, it has been contended that the -Sabbath did not originate at creation, it being -the seventh day merely which was hallowed. -From the second statement, it has been contended -that God did not bless the seventh day at all, but -simply the Sabbath institution. But both statements -embody all the truth. God blessed the -seventh day, and sanctified it; and this day thus -blessed and hallowed was his holy Sabbath, or -rest-day. Thus the fourth commandment establishes -the origin of the Sabbath at creation.</p> - -<p>The second mention of the Sabbath in the Bible -furnishes a decisive confirmation of the testimonies -already adduced. On the sixth day of the -week, Moses, in the wilderness of Sin, said to Israel, -“To-morrow is the rest of the holy Sabbath -unto the Lord.”<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a> What had been done to the -seventh day since God blessed and sanctified it as -his rest-day in paradise? Nothing. What did -Moses do to the seventh day to make it the rest -of the holy Sabbath unto the Lord? Nothing.<span class="pagenum"><a id="Page_22"></a>[22]</span> -Moses on the sixth day simply states the fact -that the morrow is the rest of the holy Sabbath -unto the Lord. The seventh day had been such -ever since God blessed and hallowed the day of -his rest.</p> - -<p>The testimony of our divine Lord relative to -the origin and design of the Sabbath is of peculiar -importance. He is competent to testify, for -he was with the Father in the beginning of the -creation.<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a> “The Sabbath was made for man,” -said he, “not man for the Sabbath.”<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a> The following -grammatical rule is worthy of notice: “A -noun without an adjective is invariably taken in -its broadest extension, as: Man is accountable.”<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a> -The following texts will illustrate this rule, and -also this statement of our Lord’s: “Man lieth -down and riseth not: till the heavens be no more, -they shall not awake, nor be raised out of their -sleep.” “There hath no temptation taken you -but such as is common to man.” “It is appointed -unto men once to die.”<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a> In these texts man -is used without restriction, and, therefore, all -mankind are necessarily intended. The Sabbath -was therefore made for the whole human family, -and consequently originated with mankind. But -the Saviour’s language is even yet more emphatic -in the original: “The Sabbath was made for <span class="smcap">the</span> -man, not <span class="smcap">the</span> man for the Sabbath.” This language -fixes the mind on the man Adam, who was -made of the dust of the ground just before the -Sabbath was made for him, of the seventh day.</p> - -<p>This is a striking confirmation of the fact already<span class="pagenum"><a id="Page_23"></a>[23]</span> -pointed out that the Sabbath was given to -Adam, the head of the human family.</p> - -<p>“The seventh day is the Sabbath of the Lord -thy God; yet he made the Sabbath for man. -God made the Sabbath his by solemn appropriation, -that he might convey it back to us under -the guarantee of a divine charter, that none -might rob us of it with impunity.”</p> - -<p>But is it not possible that God’s act of blessing -and sanctifying the seventh day did not occur at -the close of the creation week? May it not be -mentioned then because God designed that the -day of his rest should be afterward observed? Or -rather, as Moses wrote the book of Genesis long -after the creation, might he not insert this account -of the sanctification of the seventh day with the -record of the first week, though the day itself -was sanctified in his own time?</p> - -<p>It is very certain that such an interpretation -of the record cannot be admitted, unless the facts -in the case demand it. For it is, to say the least, -a forced explanation of the language. The record -in Genesis, unless this be an exception, is a plain -narrative of events. Thus what God did on each -day is recorded in its order down to the seventh. -It is certainly doing violence to the narrative to -affirm that the record respecting the seventh day -is of a different character from that respecting -the other six. He rested the seventh day; he -sanctified the seventh day because he had rested -upon it. The reason why he should sanctify the -seventh day existed when his rest was closed. -To say, therefore, that God did not sanctify the -day at that time, but did it in the days of Moses, -is not only to distort the narrative, but to affirm -that he neglected to do that for which the reason<span class="pagenum"><a id="Page_24"></a>[24]</span> -existed at creation, until twenty-five hundred -years after.<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a></p> - -<p>But we ask that the facts be brought forward -which prove that the Sabbath was sanctified in -the wilderness of Sin, and not at creation. And -what are the facts that show this? It is confessed -that such facts are not upon record. Their -existence is assumed in order to sustain the theory -that the Sabbath originated at the fall of the -manna, and not in paradise.</p> - -<p>Did God sanctify the Sabbath in the wilderness -of Sin? There is no intimation of such fact. -On the contrary, it is mentioned at that time as -something already set apart of God. On the sixth -day Moses said, “To-morrow is the rest of the -holy Sabbath unto the Lord.”<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a> Surely this is -not the act of instituting the Sabbath, but the -familiar mention of an existing fact. We pass on -to Mount Sinai. Did God sanctify the Sabbath -when he spoke the ten commandments? No one -claims that he did. It is admitted by all that -Moses spoke of it familiarly the previous month.<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a> -Does the Lord at Sinai speak of the sanctification -of the Sabbath? He does; but in the very language -of Genesis he goes back for the sanctification -of the Sabbath, not to the wilderness of Sin, -but to the creation of the world.<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a> We ask those<span class="pagenum"><a id="Page_25"></a>[25]</span> -who hold the theory under examination, this -question: If the Sabbath was not sanctified at -creation, but was sanctified in the wilderness of -Sin, why does the narrative in each instance<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a> record -the sanctification of the Sabbath at creation -and omit all mention of such fact in the wilderness -of Sin? Nay, why does the record of events -in the wilderness of Sin show that the holy Sabbath -was at that time already in existence? In a -word, How can a theory subversive of all the -facts in the record, be maintained as the truth of -God?</p> - -<p>We have seen the Sabbath ordained of God at -the close of the creation week. The object of its -Author is worthy of especial attention. Why -did the Creator set up this memorial in paradise? -Why did he set apart from the other days of the -week that day which he had employed in rest? -“Because that in it,” says the record, “he had -rested from all his work which God created and -made.” A <i>rest</i> necessarily implies a <i>work performed</i>. -And hence the Sabbath was ordained -of God as a memorial of the work of creation. -And therefore that precept of the moral law -which relates to this memorial, unlike every other -precept of that law, begins with the word, “Remember.” -The importance of this memorial will -be appreciated when we learn from the Scriptures -that it is the work of creation which is claimed -by its Author as the great evidence of his eternal -power and Godhead, and as that great fact which -distinguishes him from all false gods. Thus it is -written:</p> - -<p><span class="pagenum"><a id="Page_26"></a>[26]</span></p><div class="blockquote"> - -<p>“He that built all things is God.” “The gods that -have not made the heavens and the earth, even they shall -perish from the earth, and from under these heavens.” -“But the Lord is the true God, he is the living God, and -an everlasting King.” “He hath made the earth by his -power, he hath established the world by his wisdom, and -hath stretched out the heavens by his discretion.” “For -the invisible things of him from the creation of the world -are clearly seen, being understood by the things that are -made, even his eternal power and Godhead.” “For he -spake, and it was done; he commanded, and it stood fast.” -Thus “the worlds were framed by the word of God, so -that things which are seen were not made of things -which do appear.”<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a></p> - -</div> - -<p>Such is the estimate which the Scriptures place -upon the work of creation as evincing the eternal -power and Godhead of the Creator. The Sabbath -stands as the memorial of this great work. Its -observance is an act of grateful acknowledgment -on the part of his intelligent creatures that -he is their Creator, and that they owe all to him; -and that for his pleasure they are and were created. -How appropriate this observance for Adam! And -when man had fallen, how important for his well-being -that he should “remember the Sabbath day, -to keep it holy.” He would thus have been preserved -from atheism and from idolatry; for he -could never forget that there was a God from -whom all things derived their being; nor could -he worship as God any other being than the Creator.</p> - -<p>The seventh day, as hallowed by God in Eden, -was not Jewish, but divine; it was not the memorial -of the flight of Israel from Egypt, but of the -Creator’s rest. Nor is it true that the most distinguished -Jewish writers deny the primeval origin -of the Sabbath, or claim it as a Jewish memorial<span class="pagenum"><a id="Page_27"></a>[27]</span> -We cite the historian Josephus and his -learned cotemporary, Philo Judæus. Josephus, -whose “Antiquities of the Jews” run parallel with -the Bible from the beginning, when treating of -the wilderness of Sin, makes no allusion whatever -to the Sabbath, a clear proof that he had no idea -that it originated in that wilderness. But when -giving the account of creation, he bears the following -testimony:</p> - -<div class="blockquote"> - -<p>“Moses says that in just six days the world and all that -is therein was made. And that the seventh day was a -rest and a release from the labor of such operations; -<span class="smcap">whence</span> it is that we celebrate a rest from our labor on -that day, and call it the Sabbath; which word denotes -rest in the Hebrew tongue.”<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a></p> - -</div> - -<p>And Philo bears an emphatic testimony relative -to the character of the Sabbath as a memorial. -Thus he says:</p> - -<div class="blockquote"> - -<p>“But after the whole world had been completed according -to the perfect nature of the number six, the Father -hallowed the day following, the seventh, praising it -and calling it holy. For that day is the festival, not of -one city or one country, but of all the earth; a day which -alone it is right to call the day of festival for all people, -and the birth-day of the world.”<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a></p> - -</div> - -<p>Nor was the rest-day of the Lord a shadow of -man’s rest after his recovery from the fall. God -will ever be worshiped in an understanding manner -by his intelligent creatures. When therefore -he set apart his rest-day to a holy use, if it was -not as a memorial of his work, but as a shadow -of man’s redemption from the fall, the real design -of the institution must have been stated, and, as -a consequence, man in his unfallen state could<span class="pagenum"><a id="Page_28"></a>[28]</span> -never observe the Sabbath as a delight, but ever -with deep distress, as reminding him that he was -soon to apostatize from God. Nor was the holy -of the Lord and honorable, one of the “carnal -ordinances imposed on them until the time of -reformation;”<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[37]</a> for there could be no reformation -with unfallen beings.</p> - -<p>But man did not continue in his uprightness. -Paradise was lost, and Adam was excluded from -the tree of life. The curse of God fell upon the -earth, and death entered by sin, and passed upon -all men.<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a> After this sad apostasy, no further -mention of the Sabbath occurs until Moses on the -sixth day said, “To-morrow is the rest of the holy -Sabbath unto the Lord.”</p> - -<p>It is objected that there is no precept in the -book of Genesis for the observance of the Sabbath, -and consequently no obligation on the part -of the patriarchs to observe it. There is a defect -in this argument not noticed by those who use it. -The book of Genesis was not a rule given to the -patriarchs to walk by. On the contrary, it was -written by Moses 2500 years after creation, and -long after the patriarchs were dead. Consequently -the fact that certain precepts were not -found in Genesis is no evidence that they were -not obligatory upon the patriarchs. Thus the -book does not command men to love God with -all their hearts, and their neighbors as themselves; -nor does it prohibit idolatry, blasphemy, disobedience -to parents, adultery, theft, false witness -or covetousness. Who will affirm from this that -the patriarchs were under no restraint in these -things? As a mere record of events, written -long after their occurrence, it was not necessary<span class="pagenum"><a id="Page_29"></a>[29]</span> -that the book should contain a moral code. But -had the book been given to the patriarchs as a -rule of life, it must of necessity have contained -such a code. It is a fact worthy of especial notice -that as soon as Moses reaches his own time in -the book of Exodus, the whole moral law is given. -The record and the people were then cotemporary, -and ever afterward the written law is in -the hands of God’s people, as a rule of life, and a -complete code of moral precepts.</p> - -<p>The argument under consideration is unsound, -1. Because based upon the supposition that the -book of Genesis was the rule of life for the patriarchs; -2. Because if carried out it would release -the patriarchs from every precept of the moral -law except the sixth.<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a> 3. Because the act of -God in setting apart his rest-day to a holy use, -as we have seen, necessarily involves the fact that -he gave a precept concerning it to Adam, in -whose time it was thus set apart. And hence, -though the book of Genesis contains no precept -concerning the Sabbath, it does contain direct -evidence that such precept was given to the head -and representative of the human family.</p> - -<p>After giving the institution of the Sabbath, -the book of Genesis, in its brief record of 2370 -years, does not again mention it. This has been -urged as ample proof that those holy men, who, -during this period, were perfect, and walked with -God in the observance of his commandments, -statutes and laws,<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a> all lived in open profanation -of that day which God had blessed and set apart -to a holy use. But the book of Genesis also omits -any distinct reference to the doctrine of future -punishment, the resurrection of the body, the revelation<span class="pagenum"><a id="Page_30"></a>[30]</span> -of the Lord in flaming fire, and the Judgment -of the great day. Does this silence prove -that the patriarchs did not believe these great -doctrines? Does it make them any the less sacred?</p> - -<p>But the Sabbath is not mentioned from Moses -to David, a period of five hundred years, during -which it was enforced by the penalty of death. -Does this prove that it was not observed during -this period?<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a> The jubilee occupied a very prominent -place in the typical system, yet in the whole -Bible a single instance of its observance is not recorded. -What is still more remarkable, there is -not on record a single instance of the observance -of the great day of atonement, notwithstanding -the work in the holiest on that day was the most -important service connected with the worldly -sanctuary. And yet the observance of the other -and less important festivals of the seventh month, -which are so intimately connected with the day -of atonement, the one preceding it by ten days, -the other following it in five, is repeatedly and -particularly recorded.<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a> It would be sophistry to -argue from this silence respecting the day of -atonement, when there were so many instances -in which its mention was almost demanded, that -that day was never observed; and yet it is actually -a better argument than the similar one urged -against the Sabbath from the book of Genesis.</p> - -<p>The reckoning of time by weeks is derived -from nothing in nature, but owes its existence to -the divine appointment of the seventh day to a<span class="pagenum"><a id="Page_31"></a>[31]</span> -holy use in memory of the Lord’s rest from the -six days’ work of creation.<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a> This period of time -is marked only by the recurrence of the sanctified -rest-day of the Creator. That the patriarchs -reckoned time by weeks and by sevens of days, -is evident from several texts.<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a> That they should -retain the week and forget the Sabbath by which -alone the week is marked, is not a probable conclusion. -That the reckoning of the week was -rightly kept is evident from the fact that in the -wilderness of Sin on the sixth day the people, of -their own accord, gathered a double portion of -manna. And Moses said to them, “To-morrow -is the rest of the holy Sabbath unto the Lord.”<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a></p> - -<p>The brevity of the record in Genesis causes us -to overlook many facts of the deepest interest. -Adam lived 930 years. How deep and absorbing -the interest that must have existed in the -human family to see the first man! To converse -with one who had himself talked with God! To -hear from his lips a description of that paradise -in which he had lived! To learn from one created -on the sixth day the wondrous events of the -creation week! To hear from his lips the very<span class="pagenum"><a id="Page_32"></a>[32]</span> -words of the Creator when he set apart his rest-day -to a holy use! And to learn, alas! the sad -story of the loss of paradise and the tree of life!<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a></p> - -<p>It was therefore not difficult for the facts respecting -the six days of creation and the sanctification -of the rest-day to be diffused among mankind -in the patriarchal age. Nay, it was impossible -that it should be otherwise, especially among -the godly. From Adam to Abraham a succession -of men—probably inspired of God—preserved -the knowledge of God upon earth. Thus Adam -lived till Lamech, the father of Noah, was 56 -years of age; Lamech lived till Shem, the son of -Noah, was 93; Shem lived till Abraham was 150 -years of age. Thus are we brought down to -Abraham, the father of the faithful. Of him it -is recorded that he obeyed God’s voice and kept -his charge, his commandments, his statutes, and -his laws. And of him the Most High bears the -following testimony: “I know him, that he will -command his children and his household after -him, and they shall keep the way of the Lord to -do justice and judgment.”<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a> The knowledge of -God was preserved in the family of Abraham; -and we shall next find the Sabbath familiarly -mentioned among his posterity, as an existing institution.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_33"></a>[33]</span></p> - -<h3 class="nobreak" id="CHAPTER_III">CHAPTER III.<br /> -<span class="smaller">THE SABBATH COMMITTED TO THE HEBREWS.</span></h3> - -<p>Object of this chapter—Total apostasy of the human family -in the antediluvian age—Destruction of mankind—The -family of Noah spared—Second apostasy of mankind in the -patriarchal age—The apostate nations left to their own -ways—The family of Abraham chosen—Separated from -the rest of mankind—Their history—Their relation to God—The -Sabbath in existence when they came forth from -Egypt—Analysis of Ex. 16—The Sabbath committed to -the Hebrews.</p> - -</div> - -<p>We are now to trace the history of divine truth -for many ages in almost exclusive connection with -the family of Abraham. That we may vindicate -the truth from the reproach of pertaining only to -the Hebrews—a reproach often urged against the -Sabbath—and justify the dealings of God with -mankind in leaving to their own ways the apostate -nations, let us carefully examine the Bible for the -reasons which directed divine Providence in the -choice of Abraham’s family as the depositaries of -divine truth.</p> - -<p>The antediluvian world had been highly favored -of God. The period of life extended to each generation -was twelve-fold that of the present age of -man. For almost one thousand years, Adam, who -had conversed with God in paradise, had been -with them. Before the death of Adam, Enoch -began his holy walk of three hundred years, and -then he was translated that he should not see -death. This testimony to the piety of Enoch was -a powerful testimony to the antediluvians in behalf -of truth and righteousness. Moreover the -Spirit of God strove with mankind; but the perversity<span class="pagenum"><a id="Page_34"></a>[34]</span> -of man triumphed over all the gracious restraints -of the Holy Spirit. “And God saw that -the wickedness of man was great in the earth, and -that every imagination of the thoughts of his -heart was only evil continually.” Even the sons -of God joined in the general apostasy. At last a -single family was all that remained of the worshipers -of the Most High.<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a></p> - -<p>Then came the deluge, sweeping the world of its -guilty inhabitants with the besom of destruction.<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a> -So terrible a display of divine justice might well -be thought sufficient to restrain impiety for ages. -Surely the family of Noah could not soon forget -this awful lesson. But alas, revolt and apostasy -speedily followed, and men turned from God to -the worship of idols. Against the divine mandate -separating the human family into nations,<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a> mankind -united in one great act of rebellion in the -plain of Shinar. “And they said, Go to, let us -build us a city and a tower, whose top may reach -unto heaven; and let us make us a name, lest we -be scattered abroad upon the face of the whole -earth.” Then God confounded them in their impiety -and scattered them abroad from thence upon -the face of all the earth.<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a> Men did not like to retain -God in their knowledge; wherefore God gave -them over to a reprobate mind, and suffered them -to change the truth of God into a lie, and to worship -and serve the creature rather than the Creator.<span class="pagenum"><a id="Page_35"></a>[35]</span> -Such was the origin of idolatry and of the -apostasy of the Gentiles.<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a></p> - -<p>In the midst of this wide-spread apostasy one -man was found whose heart was faithful with God. -Abraham was chosen from an idolatrous family, -as the depositary of divine truth, the father of -the faithful, the heir of the world, and the friend -of God.<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a> When the worshipers of God were found -alone in the family of Noah, God gave up the rest -of mankind to perish in the flood. Now that the -worshipers of God are again reduced almost to a -single family, God gives up the idolatrous nations -to their own ways, and takes the family of Abraham -as his peculiar heritage. “For I know him,” -said God, “that he will command his children and -his household after him, and they shall keep the -way of the Lord, to do justice and judgment.”<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a> -That they might preserve in the earth the knowledge -of divine truth and the memory and worship -of the Most High, they were to be a people walled -off from all mankind, and dwelling in a land of -their own. That they might thus be separated -from the heathen around, God gave to Abraham -the rite of circumcision, and afterward to his -posterity the whole ceremonial law.<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a> But they -could not possess the land designed for them until -the iniquity of the Amorites, its inhabitants, was -full, that they should be thrust out before them. -The horror of great darkness, and the smoking -furnace seen by Abraham in vision, foreshadowed -the iron furnace and the bitter servitude of Egypt.<span class="pagenum"><a id="Page_36"></a>[36]</span> -The family of Abraham must go down thither. -Brief prosperity and long and terrible oppression -follow.<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a></p> - -<p>At length the power of the oppressor is broken, -and the people of God are delivered. The expiration -of four hundred and thirty years from the -promise to Abraham marks the hour of deliverance -to his posterity.<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a> The nation of Israel is -brought forth from Egypt as God’s peculiar treasure, -that he may give them his Sabbath, and his -law, and himself. The psalmist testifies that God -“brought forth his people with joy, and his chosen -with gladness: and gave them the lands of the -heathen: and they inherited the labor of the people: -that they might observe his statutes, and keep -his laws. And the Most High says, “I am the -Lord which hallow you, that brought you out of -the land of Egypt, <i>to be your God</i>.”<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a> Not that -the commandments of God, his Sabbath and himself, -had no prior existence, nor that the people -were ignorant of the true God and his law; -for the Sabbath was appointed to a holy use before -the fall of man; and the commandments of -God, his statutes and his laws, were kept by Abraham; -and the Israelites themselves, when some -of them had violated the Sabbath, were reproved -by the question, “How long refuse ye to keep my -commandments and my laws?”<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a> And as to the -Most High, the psalmist exclaims, ”Before the -mountains were brought forth, or ever thou hadst -formed the earth and the world, even from everlasting -to everlasting, thou art God.”<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a> But there<span class="pagenum"><a id="Page_37"></a>[37]</span> -must be a formal public espousal of the people -by God, and of his law and Sabbath and himself -by the people.<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a> But neither the Sabbath, nor -the law, nor the great Law-giver, by their connection -with the Hebrews, became Jewish. The -Law-giver indeed became the God of Israel,<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a> and -what Gentile shall refuse him adoration for that -reason? but the Sabbath still remained the Sabbath -of the Lord,<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a> and the law continued to -be the law of the Most High.</p> - -<p>In the month following their passage through -the Red Sea, the Hebrews came into the wilderness -of Sin. It is at this point in his narrative -that Moses for the second time mentions the sanctified -rest-day of the Creator. The people murmured -for bread:</p> - -<div class="blockquote"> - -<p>“Then said the Lord unto Moses, Behold, I will rain -bread from heaven for you; and the people shall go out -and gather a certain rate every day, that I may prove -them, whether they will walk in my law, or no. And it -shall come to pass, that on the sixth day they shall prepare -that which they bring in; and it shall be twice as -much as they gather daily.... I have heard the -murmurings of the children of Israel: speak unto them, -saying, At even ye shall eat flesh, and in the morning ye -shall be filled with bread; and ye shall know that I am -the Lord your God. And it came to pass, that at even -the quails came up, and covered the camp; and in the -morning the dew lay round about the host. And when -the dew that lay was gone up, behold, upon the face of -the wilderness there lay a small round thing, as small -as the hoar frost on the ground. And when the children -of Israel saw it, they said one to another, It is manna; for -they wist not what it was. And Moses said unto them, -This is the bread which the Lord hath given you to eat. -This is the thing which the Lord hath commanded, Gather<span class="pagenum"><a id="Page_38"></a>[38]</span> -of it every man according to his eating, an omer for every -man, according to the number of your persons; take ye -every man for them which are in his tents. And the -children of Israel did so, and gathered, some more, some -less. And when they did mete it with an omer, he that -gathered much had nothing over, and he that gathered -little had no lack; they gathered every man according to -his eating. And Moses said, Let no man leave of it till -the morning. Notwithstanding they hearkened not unto -Moses; but some of them left of it until the morning, -and it bred worms, and stank; and Moses was wroth with -them. And they gathered it every morning, every man -according to his eating; and when the sun waxed hot, it -melted. And it came to pass, that on the sixth day they -gathered twice as much bread,<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a> two omers for one man; -and all the rulers of the congregation came and told Moses. -And he said unto them, This is that which the Lord hath -said,<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a> To-morrow is the rest of the holy Sabbath unto the<span class="pagenum"><a id="Page_39"></a>[39]</span> -Lord: bake that which ye will bake to-day, and seethe -that ye will seethe; and that which remaineth over -lay up to be kept until the morning. And they laid it -up till the morning, as Moses bade; and it did not stink, -neither was there any worm therein. And Moses said, -Eat that to-day; for to-day is a Sabbath unto the Lord:<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a> -to-day ye shall not find it in the field. Six days ye shall -gather it; but on the seventh day, which is the Sabbath, -in it there shall be none. And it came to pass, that there -went out some of the people on the seventh day for to -gather, and they found none. And the Lord said unto -Moses, How long refuse ye to keep my commandments -and my laws? See, for that the Lord hath given you the -Sabbath, therefore he giveth you on the sixth day the -bread of two days; abide ye every man in his place, let -no man go out of his place on the seventh day. So the -people rested on the seventh day.”<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a></p> - -</div> - -<p>This narrative shows, 1. That God had a law -and commandments prior to the giving of the -manna. 2. That God in giving his people bread -from heaven designed to prove them respecting -his law. 3. That in this law was the holy Sabbath; -for the test relative to walking in the law -pertained directly to the Sabbath; and when -God said, “How long refuse ye to keep my commandments -and my laws?” it was the Sabbath -which they had violated. 4. That in proving the -people respecting this existing law, Moses gave<span class="pagenum"><a id="Page_40"></a>[40]</span> -no new precept respecting the Sabbath, but remained -silent relative to the preparation for the -Sabbath until after the people, of their own accord, -had gathered a double portion on the sixth -day. 5. That by this act the people proved not -only that they were not ignorant of the Sabbath, -but that they were disposed to observe it.<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a> 6. -That the reckoning of the week, traces of which -appear through the patriarchal age,<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a> had been -rightly kept, for the people knew when the sixth -day had arrived. 7. That had there been any -doubt existing on that point, the fall of the manna -on the six days, the withholding of it on the -seventh, and the preservation of that needed for -the Sabbath over that day, must have settled -that point incontrovertibly.<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a> 8. That there was -no act of instituting the Sabbath in the wilderness -of Sin; for God did not then make it his -rest-day, nor did he then bless and sanctify the -day. On the contrary, the record shows that the -seventh day was already the sanctified rest-day<span class="pagenum"><a id="Page_41"></a>[41]</span> -of the Lord.<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a> 9. That the obligation to observe -the Sabbath existed and was known before the -fall of the manna. For the language used implies -the existence of such an obligation, but does -not contain a new enactment until after some of -the people had violated the Sabbath. Thus God -says to Moses, “On the sixth day they shall prepare -that which they bring in,” but he does not -speak of the seventh. And on the sixth day -Moses says, “To-morrow is the rest of the holy -Sabbath unto the Lord,” but he does not command -them to observe it. On the seventh day -he says that it is the Sabbath, and that they -should find no manna in the field. “Six days ye -shall gather it; but on the seventh day, which -is the Sabbath, in it there shall be none.” But -in all this there is no precept given, yet the existence -of such a precept is plainly implied. 10. -That when some of the people violated the Sabbath -they were reproved in language which -plainly implies a previous transgression of this -precept. “How long refuse ye to keep my commandments -and my laws?” 11. And that this -rebuke of the Law-giver restrained for the time -the transgression of the people.</p> - -<p>“See, for that the Lord hath given you the Sabbath, -therefore he giveth you on the sixth day<span class="pagenum"><a id="Page_42"></a>[42]</span> -the bread of two days:<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a> abide ye every man in -his place, let no man go out of his place on the -seventh day.”<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a> As a special trust, God committed -the Sabbath to the Hebrews. It was -now given them, not now made for them. -It was made for man at the close of the first -week of time; but all other nations having turned -from the Creator to the worship of idols, it is -given to the Hebrew people. Nor does this prove -that all the Hebrews had hitherto disregarded it. -For Christ uses the same language respecting circumcision. -Thus he says, “Moses therefore gave -unto you circumcision; not because it is of Moses, -but of the fathers.”<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a> Yet God had enjoined that -ordinance upon Abraham and his family four hundred -years previous to this gift of it by Moses, and -it had been retained by them.<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a></p> - -<p>The language, “The Lord hath given you the -Sabbath,” implies a solemn act of committing a -treasure to their trust. How was this done? No -act of instituting the Sabbath here took place. -No precept enjoining its observance was given -until some of the people violated it, when it was -given in the form of a reproof; which evinced a -previous obligation, and that they were transgressing<span class="pagenum"><a id="Page_43"></a>[43]</span> -an existing law. And this view is certainly -strengthened by the fact that no explanation -of the institution was given to the people; a -fact which indicates that some knowledge of the -Sabbath was already in their possession.</p> - -<p>But how then did God give them the Sabbath? -He did this, first, by delivering them from the -abject bondage of Egypt, where they were a nation -of slaves. And second, by providing them -food in such a manner as to impose the strongest -obligation to keep the Sabbath. Forty years did -he give them bread from heaven, sending it for -six days, and withholding it on the seventh, and -preserving food for them over the Sabbath. Thus -was the Sabbath especially intrusted to them.</p> - -<p>As a gift to the Hebrews, the Creator’s great -memorial became a sign between God and themselves. -“I gave them my Sabbaths, to be a sign -between me and them, that they might know -that I am the Lord that sanctify them.” As a -sign, its object is stated to be, to make known the -true God; and we are told why it was such a sign. -“It is a sign between me and the children of Israel -forever; for in six days the Lord made heaven -and earth, and on the seventh day he rested, -and was refreshed.”<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a> The institution itself signified -that God created the heavens and the earth -in six days and rested on the seventh. Its observance -by the people signified that the Creator -was their God. How full of meaning was this sign!</p> - -<p>The Sabbath was a sign between God and the -children of Israel, because they alone were the -worshipers of the Creator. All other nations had -turned from him to “the gods that have not -made the heavens and the earth.”<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a> For this<span class="pagenum"><a id="Page_44"></a>[44]</span> -reason the memorial of the great Creator was -committed to the Hebrews, and it became a sign -between the Most High and themselves. Thus -was the Sabbath a golden link uniting the Creator -and his worshipers.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_IV">CHAPTER IV.<br /> -<span class="smaller">THE FOURTH COMMANDMENT.</span></h3> - -<p>The Holy One upon Mount Sinai—Three great gifts bestowed -upon the Hebrews—The Sabbath proclaimed by the voice -of God—Position assigned it in the moral law—Origin of -the Sabbath—Definite character of the commandment—Revolution -of the earth upon its axis—Name of the Sabbatic -institution—Seventh day of the commandment identical -with the seventh day of the New Testament week—Testimony -of Nehemiah—Moral obligation of the fourth commandment.</p> - -</div> - -<p>And now we approach the record of that sublime -event, the personal descent of the Lord upon -Mount Sinai.<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a> The sixteenth chapter of Exodus, -as we have seen, is remarkable for the fact that -God gave to Israel the Sabbath; the nineteenth -chapter, for the fact that God gave himself to that -people in solemnly espousing them as a holy nation -unto himself; while the twentieth chapter -will be found remarkable for the act of the Most -High in giving to Israel his law.</p> - -<p>It is customary to speak against the Sabbath -and the law as Jewish, because thus given to Israel. -As well might the Creator be spoken -against, who brought them out of Egypt to be<span class="pagenum"><a id="Page_45"></a>[45]</span> -<i>their</i> God, and who styles himself the God of Israel.<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a> -The Hebrews were honored by being thus -intrusted with the Sabbath and the law, not the -Sabbath and the law and the Creator rendered -Jewish by this connection. The sacred writers -speak of the high exaltation of Israel in being -thus intrusted with the law of God.</p> - -<div class="blockquote"> - -<p>“He showeth his word unto Jacob, his statutes and his -judgments unto Israel. He hath not dealt so with any -nation: and as for his judgments, they have not known -them. Praise ye the Lord!” “What advantage then -hath the Jew? or what profit is there of circumcision? -Much every way: chiefly, because that unto them were -committed the oracles of God.” “Who are Israelites; -to whom pertaineth the adoption, and the glory, and the -covenants, and the giving of the law, and the service of -God, and the promises; whose are the fathers, and of -whom as concerning the flesh Christ came, who is over all, -God blessed forever. Amen.”<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a></p> - -</div> - -<p>After the Most High had solemnly espoused -the people unto himself, as his peculiar treasure -in the earth,<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a> they were brought forth out of the -camp to meet with God. “And Mount Sinai was -altogether on a smoke, because the Lord descended -upon it in fire: and the smoke thereof ascended -as the smoke of a furnace, and the whole -mount quaked greatly.” Out of the midst of this -fire did God proclaim the ten words of his law.<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a><span class="pagenum"><a id="Page_46"></a>[46]</span> -The fourth of these precepts is the grand law of -the Sabbath. Thus spake the great Law-giver:—</p> - -<div class="blockquote"> - -<p>“Remember the Sabbath day, to keep it holy. Six -days shalt thou labor, and do all thy work: but the seventh -day is the Sabbath of the Lord thy God: in it thou -shalt not do any work, thou, nor thy son, nor thy daughter, -thy man-servant, nor thy maid-servant, nor thy cattle, -nor thy stranger that is within thy gates: for in six -days the Lord made heaven and earth, the sea, and all -that in them is, and rested the seventh day: wherefore -the Lord blessed the Sabbath day, and hallowed it.”</p> - -</div> - -<p>The estimate which the Law-giver placed upon -his Sabbath is seen in that he deemed it worthy -of a place in his code of ten commandments, thus -causing it to stand in the midst of nine immutable -moral precepts. Nor is this to be thought a -small honor that the Most High, naming one by -one the great principles of morality until all are -given, and he adds no more,<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a> should include in -their number the observance of his hallowed rest-day. -This precept is expressly given to enforce -the observance of the Creator’s great memorial; -and unlike all the others, this one traces its obligation -back to the creation, where that memorial -was ordained.</p> - -<p>The Sabbath is to be remembered and kept -holy because that God hallowed it, <i>i.e.</i>, appointed -it to a holy use, at the close of the first week. -And this sanctification or hallowing of the rest-day, -when the first seventh day of time was past, -was the solemn act of setting apart the seventh -day for time to come in memory of the Creator’s -rest. Thus the fourth commandment reaches -back and embraces the institution of the Sabbath -in paradise, while the sanctification of the Sabbath<span class="pagenum"><a id="Page_47"></a>[47]</span> -in paradise extends forward to all coming -time. The narrative respecting the wilderness of -Sin admirably cements the union of the two. -Thus in the wilderness of Sin, before the fourth -commandment was given, stands the Sabbath, -holy to the Lord, with an existing obligation to -observe it, though no commandment in that narrative -creates the obligation. This obligation is -derived from the same source as the fourth commandment, -namely, the sanctification of the Sabbath -in paradise, showing that it was an existing -duty, and not a new precept. For it should never -be forgotten that the fourth commandment does -not trace its obligation to the wilderness of Sin, -but to the creation; a decisive proof that the -Sabbath did not originate in the wilderness of Sin.</p> - -<p>The fourth commandment is remarkably definite. -It embraces, first, a precept: “Remember -the Sabbath day, to keep it holy;” second, an explanation -of this precept: “Six days shalt thou -labor, and do all thy work; but the seventh day -is the Sabbath of the Lord thy God: in it thou -shalt not do any work, thou, nor thy son, nor thy -daughter, thy man-servant, nor thy maid-servant, -nor thy cattle, nor thy stranger that is within -thy gates;” third, the reasons on which the precept -is based, embracing the origin of the institution, -and the very acts by which it was made, -and enforcing all by the example<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a> of the Law-giver -himself: “for in six days the Lord made -heaven and earth, the sea, and all that in them -is, and rested the seventh day: wherefore the -Lord blessed the Sabbath day, and hallowed it.”</p> - -<p><span class="pagenum"><a id="Page_48"></a>[48]</span></p> - -<p>The rest-day of the Lord is thus distinguished -from the six days on which he labored. The -blessing and sanctification pertain to the day of -the Creator’s rest. There can be, therefore, no -indefiniteness in the precept. It is not merely -one day in seven, but that day in the seven on -which the Creator rested, and upon which he -placed his blessing, namely, the seventh day.<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a> -And this day is definitely pointed out in the -name given it by God: “The seventh day is the -Sabbath [<i>i. e.</i>, the rest-day] of the Lord thy God.”</p> - -<p>That the seventh day in the fourth commandment -is the seventh day of the New-Testament -week may be plainly proved. In the record of -our Lord’s burial, Luke writes thus:—</p> - -<div class="blockquote"> - -<p>“And that day was the preparation, and the Sabbath -drew on. And the women also which came with him -from Galilee, followed after, and beheld the sepulcher, -and how his body was laid. And they returned, and prepared -spices and ointments; and rested the Sabbath day -according to the commandment. Now upon the first day -of the week, very early in the morning, they came unto -the sepulcher, bringing the spices which they had prepared, -and certain others with them.”<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a></p> - -</div> - -<p>Luke testifies that these women kept “the -Sabbath day according to the commandment.”<span class="pagenum"><a id="Page_49"></a>[49]</span> -The commandment says, “The seventh day is the -Sabbath of the Lord thy God.” This day thus -observed was the last or seventh day of the week, -for the following<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a> day was the first day of the -week. Hence the seventh day of the commandment -is the seventh day of the New-Testament -week.</p> - -<p>The testimony of Nehemiah is deeply interesting. -“Thou camest down also upon Mount Sinai, -and spakest with them from heaven, and gavest -them right judgments, and true laws, good statutes -and commandments: and madest known -unto them thy holy Sabbath, and commandedst -them precepts, statutes, and laws, by the hand of -Moses thy servant.”<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a> It is remarkable that God -is said to have made known the Sabbath when -he thus came down upon the mount; for the children -of Israel had the Sabbath in possession when -they came to Sinai. This language must therefore -refer to that complete unfolding of the Sabbatic -institution which is given in the fourth commandment. -And mark the expression: “Madest -known<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a> unto them thy holy Sabbath;” not -madest the Sabbath for them: language which -plainly implies its previous existence, and which -cites the mind back to the Creator’s rest for the -origin of the institution.<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[90]</a></p> - -<p><span class="pagenum"><a id="Page_50"></a>[50]</span></p> - -<p>The moral obligation of the fourth commandment -which is so often denied may be clearly -shown by reference to the origin of all things. -God created the world and gave existence to -man upon it. To him he gave life and breath, -and all things. Man therefore owes everything -to God. Every faculty of his mind, every power -of his being, all his strength and all his time -belong of right to the Creator. It was therefore -the benevolence of the Creator that gave to man -six days for his own wants. And in setting apart -the seventh day to a holy use in memory of his -own rest, the Most High was reserving unto himself -one of the seven days, when he could rightly -claim all as his. The six days therefore are the -gift of God to man, to be rightly employed in -secular affairs, not the seventh day, the gift of -man to God. The fourth commandment, therefore, -does not require man to give something of -his own to God, but it does require that man -should not appropriate to himself that which God -has reserved for his own worship. To observe -this day then is to render to God of the things -that are his; to appropriate it to ourselves is -simply to rob God.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_51"></a>[51]</span></p> - -<h3 class="nobreak" id="CHAPTER_V">CHAPTER V.<br /> -<span class="smaller">THE SABBATH WRITTEN BY THE FINGER OF GOD.</span></h3> - -<p>Classification of the precepts given through Moses—The -Sabbath renewed—Solemn ratification of the covenant between -God and Israel—Moses called up to receive the law -which God had written upon stone—The ten commandments -probably proclaimed upon the Sabbath—Events of -the forty days—The Sabbath becomes a sign between God -and Israel—The penalty of death—The tables of testimony -given to Moses—And broken when he saw the idolatry of -the people—The idolaters punished—Moses goes up to renew -the tables—The Sabbath again enjoined—The tables -given again—The ten commandments were the testimony -of God—Who wrote them—Three distinguished honors -which pertain to the Sabbath—The ten commandments a -complete code—Relation of the fourth commandment to -the atonement—Valid reason why God himself should -write that law which was placed beneath the mercy-seat.</p> - -</div> - -<p>When the voice of the Holy One had ceased, -“the people stood afar off, and Moses drew near -unto the thick darkness where God was.” A brief -interview follows<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[91]</a> in which God gives to Moses a -series of precepts, which, as a sample of the statutes -given through him, may be classified thus: -Ceremonial precepts, pointing to the good things -to come; judicial precepts, intended for the civil -government of the nation; and moral precepts, -stating anew in other forms the ten commandments. -In this brief interview the Sabbath is -not forgotten:—</p> - -<div class="blockquote"> - -<p>“Six days thou shalt do thy work, and on the seventh -day thou shalt rest; that thine ox and thine ass may rest, -and the son of thy handmaid, and the stranger, may be -refreshed.”<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[92]</a></p> - -</div> - -<p>This scripture furnishes incidental proof that<span class="pagenum"><a id="Page_52"></a>[52]</span> -the Sabbath was made for mankind, and for those -creatures that share the labors of man. The -stranger and the foreigner must keep it, and it -was for their refreshment.<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[93]</a> But the same persons -could not partake of the passover until they -were made members of the Hebrew church by -circumcision.<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[94]</a></p> - -<p>When Moses had returned unto the people, he -repeated all the words of the Lord. With one -voice all the people exclaim, “All the words which -the Lord hath said will we do.” Then Moses -wrote all the words of the Lord. “And he took -the book of the covenant and read in the audience -of the people: and they said, All that the Lord -hath said will we do, and be obedient.” Then -Moses “sprinkled both the book and all the people, -saying, This is the blood of the testament -which God hath enjoined unto you.”<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[95]</a></p> - -<p>The way was thus prepared for God to bestow -a second signal honor upon his law:—</p> - -<div class="blockquote"> - -<p>“And the Lord said unto Moses, Come up to me into -the mount, and be there: and I will give thee tables of -stone, and a law, and commandments which I have -written; that thou mayest teach them.... And -Moses went up into the mount, and a cloud covered the -mount. And the glory of the Lord abode upon Mount -Sinai, and the cloud covered it six days: and the seventh -day he called unto Moses out of the midst of the cloud.<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[96]</a><span class="pagenum"><a id="Page_53"></a>[53]</span> -And the sight of the glory of the Lord was like devouring -fire on the top of the mount in the eyes of the children of -Israel. And Moses went into the midst of the cloud, -and gat him up into the mount; and Moses was in the -mount forty days and forty nights.”<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[97]</a></p> - -</div> - -<p>During this forty days God gave to Moses a -pattern of the ark in which to place the law that -he had written upon stone, and of the mercy-seat -to place over that law, and of the sanctuary in -which to deposit the ark. He also ordained the -priesthood, which was to minister in the sanctuary -before the ark.<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[98]</a> These things being ordained, -and the Law-giver about to commit his law as -written by himself into the hands of Moses, he -again enjoins the Sabbath:—</p> - -<div class="blockquote"> - -<p>“And the Lord spake unto Moses saying, Speak thou -also unto the children of Israel, saying, Verily my Sabbaths -ye shall keep; for it is a sign between me and you -throughout your generations; that ye may know that I -am the Lord that doth sanctify you. Ye shall keep the -Sabbath therefore; for it is holy unto you: every one -that defileth it shall surely be put to death; for whosoever -doeth any work therein, that soul shall be cut off -from among his people. Six days may work be done; -but in the seventh is the Sabbath of rest, holy to the -Lord: whosoever doeth any work in the Sabbath day, he -shall surely be put to death. Wherefore the children of -Israel shall keep the Sabbath to observe the Sabbath -throughout their generations, for a perpetual covenant. -It is a sign between me and the children of Israel forever: -for in six days the Lord made heaven and earth, and on the -seventh day he rested, and was refreshed. And he gave unto -Moses, when he had made an end of communing with him<span class="pagenum"><a id="Page_54"></a>[54]</span> -upon Sinai, two tables of testimony, tables of stone, written -with the finger of God.”<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[99]</a></p> - -</div> - -<p>This should be compared with the testimony of -Ezekiel, speaking in the name of God:—</p> - -<div class="blockquote"> - -<p>“I gave them my statutes, and showed them my judgments, -which if a man do, he shall even live in them. Moreover -also I gave them my Sabbaths, to be a sign between -me and them, that they might know that I am the Lord -that sanctify them.... I am the Lord your God: -walk in my statutes, and keep my judgments, and do -them; and hallow my Sabbaths; and they shall be a -sign between me and you, that ye may know that I am -the Lord your God.”<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[100]</a></p> - -</div> - -<p>It will be observed that neither of these scriptures -teach that the Sabbath was made <i>for</i> Israel, -nor yet do they teach that it was made <i>after</i> the -Hebrews came out of Egypt. In neither of these -particulars do they even <i>seem</i> to contradict those -texts that place the institution of the Sabbath at -creation. But we do learn, 1. That it was God’s -act of giving to the Hebrews his Sabbath that -made it a sign between <i>them</i> and himself. “I -gave them my Sabbaths <span class="smcap">to be</span> a sign between -me and them.” This act of committing to them -the Sabbath has been noticed already.<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[101]</a> 2. That -it was to be a sign between God and the Hebrews, -“that they might know that I am the Lord that -sanctify them.” Wherever the word <span class="smcap">Lord</span> in the -Old Testament is in small capitals, as in the texts -under consideration, it is in the Hebrew, Jehovah. -The Sabbath then as a sign signified that it was -Jehovah, <i>i. e.</i>, the infinite, self-existent God, who -had sanctified them. To sanctify is to separate, -set apart, or appoint, to a holy, sacred or religious<span class="pagenum"><a id="Page_55"></a>[55]</span> -use.<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[102]</a> That the Hebrew nation had thus been set -apart in the most remarkable manner from all -mankind, was sufficiently evident. But who was -it that had thus separated them from all other -people? As a gracious answer to this important -question, God gave to the Hebrews his own hallowed -rest-day. But how could the great memorial -of the Creator determine such a question? -Listen to the words of the Most High: “Verily -my Sabbaths,” <i>i. e.</i>, my rest-days, “ye shall keep; -for it is a sign between me and you.... It is a -sign between me and the children of Israel forever; -for in six days the Lord made heaven and -earth, and on the seventh day he rested, and was -refreshed.” The Sabbath as a sign between God -and Israel, was a perpetual testimony that he -who had separated them from all mankind as his -peculiar treasure in the earth, was that Being -who had created the heavens and the earth in -six days and rested on the seventh. It was therefore -the strongest possible assurance that he who -sanctified them was indeed Jehovah.</p> - -<p>From the days of Abraham God had set apart -the Hebrews. He who had previously borne no -local, national or family name, did from that time -until the end of his covenant relation with the -Hebrew race, take to himself such titles as seemed -to show him to be their God alone. From his -choice of Abraham and his family forward he designates -himself as the God of Abraham, of Isaac,<span class="pagenum"><a id="Page_56"></a>[56]</span> -and of Jacob; the God of the Hebrews, and the -God of Israel.<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[103]</a> He brought Israel out of Egypt -to be <i>their God</i>,<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[104]</a> and at Sinai did join himself to -them in solemn espousal. He did thus set apart -or sanctify unto himself the Hebrews, because -that all other nations had given themselves to -idolatry. Thus the God of Heaven and earth -condescended to give himself to a single race, and -to set them apart from all mankind. It should -be observed that it was not the Sabbath which -had set Israel apart from all other nations, but -it was the idolatry of all other nations that -caused God to set the Hebrews apart for himself; -and that God gave to Israel the Sabbath which -he had hallowed for mankind at creation as the -most expressive sign that he who thus sanctified -them was indeed the living God.</p> - -<p>It was the act of God in giving his Sabbath to -the Israelites that rendered it a sign <i>between them -and himself</i>. But the Sabbath did not derive its -existence from being thus given to the Hebrews; -for it was the ancient Sabbath of the Lord when -given to them, and we have seen<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[105]</a> that it was not -given by a new commandment. On the contrary, -it rested at that time upon existing obligation. -But it was the providence of God in behalf of the -Hebrews, first in rescuing them from abject servitude, -and second, in sending them bread from -heaven for six days, and preserving food for the -Sabbath, that constituted the Sabbath a gift to -that people. And mark the significancy of the -<i>manner</i> in which this gift was bestowed, as showing -who it was that sanctified them. It became -a gift to the Hebrews by the wonderful providence<span class="pagenum"><a id="Page_57"></a>[57]</span> -of the manna: a miracle that ceased not -openly to declare the Sabbath every week for the -space of forty years; thus showing incontrovertibly -that He who led them was the author of the -Sabbath, and therefore the Creator of heaven and -earth. That the Sabbath which was made for -man should thus be given to the Hebrews is certainly -not more remarkable than that the God of -the whole earth should give his oracles and himself -to that people. The Most High and his law -and Sabbath did not become Jewish; but the -Hebrews were made the honored depositaries of -divine truth; and the knowledge of God and of -his commandments was preserved in the earth.</p> - -<p>The reason on which this sign is based, points -unmistakably to the true origin of the Sabbath. -It did not originate from the fall of the manna for -six days and its cessation on the seventh—for the -manna was given thus because the Sabbath was -in existence—but because that “in six days the -Lord made heaven and earth, and on the seventh -day he rested and was refreshed.” Thus the -Sabbath is shown to have originated with the -rest and refreshment of the Creator, and not at -the fall of the manna. As an <span class="smcap">institution</span>, the -Sabbath declared its Author to be the Creator of -heaven and earth; as a <i>sign<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[106]</a> between God and<span class="pagenum"><a id="Page_58"></a>[58]</span> -Israel</i>, it declared that he who had set them apart -was indeed Jehovah.</p> - -<p>The last act of the Law-giver in this memorable -interview was to place in the hands of Moses the -“two tables of testimony, tables of stone, written -with the finger of God.” Then he revealed to -Moses the sad apostasy of the people of Israel, -and hastened him down to them.</p> - -<div class="blockquote"> - -<p>“And Moses turned, and went down from the mount, -and the two tables of the testimony were in his hand: -the tables were written on both their sides: on the one -side and on the other were they written. And the tables -were the work of God, and the writing was the writing -of God, graven upon the tables.... And it came to -pass, as soon as he came nigh unto the camp, that he saw -the calf, and the dancing: and Moses’ anger waxed hot, -and he cast the tables out of his hands, and brake them -beneath the mount.”</p> - -</div> - -<p>Then Moses inflicted retribution upon the idolaters, -“and there fell of the people that day about<span class="pagenum"><a id="Page_59"></a>[59]</span> -three thousand men.” And Moses returned unto -God and interceded in behalf of the people. Then -God promised that his angel should go with them, -but that he himself would not go up in their -midst lest he should consume them.<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[107]</a> Then Moses -presented an earnest supplication to the Most -High that he might see his glory. This petition -was granted, saving that the face of God should -not be seen.<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[108]</a></p> - -<p>But before Moses ascended that he might behold -the majesty of the infinite Law-giver, the -Lord said unto him:—</p> - -<div class="blockquote"> - -<p>“Hew thee two tables of stone like unto the first: and -I will write upon these tables the words that were in the -first tables, which thou brakest.... And he hewed two -tables of stone like unto the first; and Moses rose up -early in the morning, and went up unto Mount Sinai, as -the Lord had commanded him, and took in his hand the -two tables of stone. And the Lord descended in the -cloud, and stood with him there, and proclaimed the -name of the Lord. And the Lord passed by before him.”</p> - -</div> - -<p>Then Moses beheld the glory of the Lord, and -he “made haste and bowed his head toward the -earth and worshiped.” This interview lasted -forty days and forty nights, as did the first, and -seems to have been spent by Moses in intercession -that God would not destroy the people for their -sin.<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[109]</a> The record of this period is very brief, but -in this record the Sabbath is mentioned. “Six -days thou shalt work, but on the seventh day -thou shalt rest: in earing time and in harvest -thou shalt rest.”<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[110]</a> Thus admonishing them not to<span class="pagenum"><a id="Page_60"></a>[60]</span> -forget in their busiest season the Sabbath of the -Lord.</p> - -<p>This second period of forty days ends like the -first with the act of God in placing the tables of -stone in the hands of Moses. “And he was there -with the Lord forty days and forty nights; he -did neither eat bread, nor drink water. And he<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[111]</a> -wrote upon the tables the words of the covenant, -the ten commandments.” Thus it appears that -the tables of testimony were two tables of stone -with the ten commandments written upon them -by the finger of God. Thus the testimony of -God is shown to be the ten commandments. The -writing on the second tables was an exact copy -of that on the first. “Hew thee two tables of -stone like unto the first; and I will write,” said -God, “upon these tables the words that were in -the first tables, which thou brakest.” And of<span class="pagenum"><a id="Page_61"></a>[61]</span> -the first tables Moses says: “He declared unto -you his covenant, which he commanded you to -perform, even ten commandments; and he wrote -them upon two tables of stone.”<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[112]</a></p> - -<p>Thus did God commit to his people the ten -commandments. Without human or angelic -agency he proclaimed them himself; and not -trusting his most honored servant Moses, or even -an angel of his presence, himself wrote them with -his own finger. “Remember the Sabbath day, to -keep it holy,” is one of the ten words thus honored -by the Most High. Nor are these two high -honors the only ones conferred upon this precept. -While it shares them in common with the other -nine commandments, it stands in advance of them -in that it is established by the <span class="smcap">example</span> of the -Law-giver himself. These precepts were given -upon two tables with evident reference to the -two-fold division of the law of God; supreme -love to God, and the love of our neighbor as ourselves. -The Sabbath commandment, placed at -the close of the first table, forms the golden clasp -that binds together both divisions of the moral -law. It guards and enforces that day which God -claims as his; it follows man through the six -days which God has given him to be properly -spent in the various relations of life, thus extending -over the whole of human life, and embracing -in its loan of six days to man all the duties of -the second table, while itself belonging to the first.</p> - -<p>That these ten commandments form a complete -code of moral law is proved by the language of -the Law-giver when he called Moses up to himself -to receive them. “Come up to me into the<span class="pagenum"><a id="Page_62"></a>[62]</span> -mount, and be there: and I will give thee tables -of stone, and a law, and commandments which I -have written.”<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[113]</a> This law and commandments -was the testimony of God engraven upon stone. -The same great fact is presented by Moses in his -blessing pronounced upon Israel: “And he said, -The Lord came from Sinai, and rose up from Seir -unto them: he shined forth from Mount Paran, -and he came with ten thousands of saints: <i>from -his right hand</i> went a fiery law for them.”<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[114]</a> There -can be no dispute that in this language the Most -High is represented as personally present with -ten thousands of his holy ones, or angels. And -that which he wrote with his own right hand is -called by Moses “a fiery law,” or as the margin -has it, “a fire of law.” And now the man of God -completes his sacred trust. And thus he rehearses -what God did in committing his law to him, and -what he himself did in its final disposition: “And -he wrote on the tables, according to the first writing, -the ten commandments, which the Lord -spake unto you in the mount out of the midst of -the fire in the day of the assembly: and the -Lord gave them unto me. And I turned myself -and came down from the mount, and put the tables -in the ark which I had made; and there -they be, as the Lord commanded me.” Thus was -the law of God deposited in the ark beneath the -mercy-seat.<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[115]</a> Nor should this chapter close without -pointing out the important relation of the -fourth commandment to the atonement.</p> - -<p>The top of the ark was called the mercy-seat,<span class="pagenum"><a id="Page_63"></a>[63]</span> -because all those who had broken the law contained -in the ark beneath the mercy-seat, could -find pardon by the sprinkling of the blood of -atonement upon it.</p> - -<p>The law within the ark was that which demanded -an atonement; the ceremonial law which -ordained the Levitical priesthood and the sacrifices -for sin, was that which taught men how the -atonement could be made. The broken law was -beneath the mercy-seat; the blood of sin-offering -was sprinkled upon its top, and pardon was extended -to the penitent sinner. There was actual -sin, and hence a real law which man had broken; -but there was not a real atonement, and hence -the need of the great antitype to the Levitical -sacrifices. The real atonement when it is made -must relate to that law respecting which an -atonement had been shadowed forth. In other -words, the shadowy atonement related to that -law which was shut up in the ark, indicating -that a real atonement was demanded by that -law. It is necessary that the law which demands -atonement, in order that its transgressor -may be spared, should itself be perfect, else the -fault would in part at least rest with the Law-giver, -and not wholly with the sinner. Hence, -the atonement when made does not take away -the broken law, for that is perfect, but is expressly -designed to take away the guilt of the transgressor.<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[116]</a> -Let it be remembered then that the -fourth commandment is one of the ten precepts -of God’s broken law; one of the immutable holy -principles that made the death of God’s only Son -necessary before pardon could be extended to<span class="pagenum"><a id="Page_64"></a>[64]</span> -guilty man. These facts being borne in mind, it -will not be thought strange that the Law-giver -should reserve the proclamation of such a law to -himself; and that he should intrust to no created -being the writing of that law which should -demand as its atonement the death of the Son -of God.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_VI">CHAPTER VI.<br /> -<span class="smaller">THE SABBATH DURING THE DAY OF TEMPTATION.</span></h3> - -<p>General history of the Sabbath in the wilderness—Its violation -one cause of excluding that generation from the promised -land—Its violation by their children in the wilderness -one of the causes of their final dispersion from their own -land—The statute respecting fires upon the Sabbath—Various -precepts relative to the Sabbath—The Sabbath not a -Jewish feast—The man who gathered sticks upon the Sabbath—Appeal -of Moses in behalf of the decalogue—The -Sabbath not derived from the covenant at Horeb—Final -appeal of Moses in behalf of the Sabbath—The original -fourth commandment—The Sabbath not a memorial of the -flight from Egypt—What words were engraven upon stone—General -summary from the books of Moses.</p> - -</div> - -<p>The history of the Sabbath during the provocation -in the day of temptation in the wilderness -when God was grieved for forty years with his -people may be stated in few words. Even under -the eye of Moses, and with the most stupendous -miracles in their memory and before their eyes, -they were idolaters,<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[117]</a> neglecters of sacrifices, neglecters -of circumcision,<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[118]</a> murmurers against God, -despisers of his law<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[119]</a> and violators of his Sabbath.<span class="pagenum"><a id="Page_65"></a>[65]</span> -Of their treatment of the Sabbath while -in the wilderness, Ezekiel gives us the following -graphic description:—</p> - -<div class="blockquote"> - -<p>“But the house of Israel rebelled against me in the -wilderness: they walked not in my statutes, and they -despised my judgments, which if a man do, he shall even -live in them; and my Sabbaths they greatly polluted: -then I said, I would pour out my fury upon them in the -wilderness, to consume them. But I wrought for my -name’s sake, that it should not be polluted before the -heathen, in whose sight I brought them out.”<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[120]</a></p> - -</div> - -<p>This language shows a general violation of the -Sabbath, and evidently refers to the apostasy of -Israel during the first forty days that Moses was -absent from them. God did then purpose their -destruction; but at the intercession of Moses, -spared them for the very reason assigned by the -prophet.<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[121]</a> A further probation being granted them -they signally failed a second time, so that God -lifted up his hand to them that they should not -enter the promised land. Thus the prophet continues:—</p> - -<div class="blockquote"> - -<p>“Yet also I lifted up my hand unto them in the wilderness, -that I would not bring them into the land which I -had given them, flowing with milk and honey, which is -the glory of all lands; <span class="smcap">because</span> they despised my judgments, -and walked not in my statutes, but polluted my -Sabbaths: for their heart went after their idols. Nevertheless -mine eye spared them from destroying them, -neither did I make an end of them in the wilderness.”</p> - -</div> - -<p>This language has undoubted reference to the -act of God in excluding all that were over twenty -years of age from entering the promised land.<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[122]</a> -It is to be noticed that the violation of the Sabbath -is distinctly stated as one of the reasons for -which that generation were excluded from the<span class="pagenum"><a id="Page_66"></a>[66]</span> -land of promise. God spared the people so that -the nation was not utterly cut off; for he extended -to the younger part a further probation. -Thus the prophet continues:—</p> - -<div class="blockquote"> - -<p>“But I said unto their children in the wilderness, -Walk ye not in the statutes of your fathers, neither observe -their judgments, nor defile yourselves with their -idols: I am the Lord your God; walk in my statutes, and -keep my judgments, and do them; and hallow my Sabbaths; -and they shall be a sign between me and you, -that ye may know that I am the Lord your God. Notwithstanding -the children rebelled against me: they -walked not in my statutes, neither kept my judgments to -do them, which if a man do, he shall even live in them; -they polluted my Sabbaths: then I said, I would pour -out my fury upon them, to accomplish my anger against -them in the wilderness. Nevertheless I withdrew mine -hand, and wrought for my name’s sake, that it should -not be polluted in the sight of the heathen, in whose -sight I brought them forth. I lifted up mine hand unto -them also in the wilderness, that I would scatter them -among the heathen, and disperse them through the countries; -because they had not executed my judgments, but -had despised my statutes, and had polluted my Sabbaths, -and their eyes were after their father’s idols.”</p> - -</div> - -<p>Thus it appears that the younger generation, -which God spared when he excluded their fathers -from the land of promise, did, like their fathers, -transgress God’s law, pollute his Sabbath, and -cleave to idolatry. God did not see fit to exclude -them from the land of Canaan, but he did lift up -his hand to them in the wilderness, that he would -give them up to dispersion among their enemies -after they had entered the land of promise. Thus -it is seen that the Hebrews while in the wilderness -laid the foundation for their subsequent dispersion -from their own land; and that one of the -acts which led to their final ruin as a nation was -the violation of the Sabbath before they had entered<span class="pagenum"><a id="Page_67"></a>[67]</span> -the promised land. Well might Moses say -to them in the last month of his life: “Ye have -been rebellious against the Lord from the day -that I knew you.”<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[123]</a> In Caleb and Joshua was -another spirit, for they followed the Lord fully.<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[124]</a></p> - -<p>Such is the general history of Sabbatic observance -in the wilderness. Even the miracle of the -manna, which every week for forty years bore -public testimony to the Sabbath,<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[125]</a> became to the -body of the Hebrews a mere ordinary event, so -that they dared to murmur against the bread thus -sent from heaven;<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[126]</a> and we may well believe that -those who were thus hardened through the deceitfulness -of sin, had little regard for the testimony -of the manna in behalf of the Sabbath.<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[127]</a> -In the Mosaic record we next read of the Sabbath -as follows:—</p> - -<div class="blockquote"> - -<p>“And Moses gathered all the congregation of the children -of Israel together, and said unto them, These are -the words which the Lord hath commanded, that ye -should do them. Six days shall work be done, but on -the seventh day there shall be to you an holy day, a Sabbath -of rest to the Lord: whosoever doeth work therein -shall be put to death.<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[128]</a> Ye shall kindle no fire throughout -your habitations upon the Sabbath day.”<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[129]</a></p> - -</div> - -<p>The chief feature of interest in this text relates -to the prohibition of fires on the Sabbath. As -this is the only prohibition of the kind in the Bible, -and as it is often urged as a reason why the -Sabbath should not be kept, a brief examination -of the difficulty will not be out of place. It<span class="pagenum"><a id="Page_68"></a>[68]</span> -should be observed, 1. That this language does -not form part of the fourth commandment, the -grand law of the Sabbath. 2. That as there -were laws pertaining to the Sabbath, that were -no part of the Sabbatic institution, but that grew -out of its being intrusted to the Hebrews, such -as the law respecting the presentation of the -shew-bread on the Sabbath; and that respecting -the burnt-offering for the Sabbath:<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[130]</a> so it is at -least possible that this is a precept pertaining -only to that nation, and not a part of the original -institution. 3. That as there were laws peculiar -only to the Hebrews, so there were many -that pertained to them only while they were in -the wilderness. Such were all those precepts that -related to the manna, the building of the tabernacle -and the setting of it up, the manner of encamping -about it, &c. 4. That of this class were -all the statutes given from the time that Moses -brought down the second tables of stone until -the close of the book of Exodus, unless the words -under consideration form an exception. 5. That -the prohibition of fires was a law of this class, -<i>i. e.</i>, a law designed only for the wilderness, is -evident from several decisive facts.</p> - -<p>1. That the land of Palestine during a part of -the year is so cold that fires are necessary to prevent -suffering.<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[131]</a></p> - -<p><span class="pagenum"><a id="Page_69"></a>[69]</span></p> - -<p>2. That the Sabbath was not designed to be a -cause of distress and suffering, but of refreshment, -of delight, and of blessing.<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[132]</a></p> - -<p>3. That in the wilderness of Sinai, where this -precept respecting fires on the Sabbath was given, -it was not a cause of suffering, as they were two -hundred miles south of Jerusalem, in the warm -climate of Arabia.</p> - -<p>4. That this precept was of a temporary character, -is further implied in that while other laws -are said to be perpetual statutes and precepts to<span class="pagenum"><a id="Page_70"></a>[70]</span> -be kept after they should enter the land,<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[133]</a> no hint -of this kind here appears. On the contrary, this -seems to be similar in character to the precept respecting -the manna,<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[134]</a> and to be co-existent with, -and adapted to, it.</p> - -<p>5. If the prohibition respecting fires did indeed -pertain to the promised land, and not merely to -the wilderness, it would every few years conflict -directly with the law of the passover. For the -passover was to be roasted by each family of the -children of Israel on the evening following the -fourteenth day of the first month,<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[135]</a> which would -fall occasionally upon the Sabbath. The prohibition -of fires upon the Sabbath would not conflict -with the passover while the Hebrews were in the -wilderness; for the passover was not to be observed -until they reached that land.<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[136]</a> But if that -prohibition did extend forward to the promised -land, where the passover was to be regularly observed, -these two statutes would often come in -direct conflict. This is certainly a strong confirmation -of the view that the prohibition of fires -upon the Sabbath was a temporary statute, relating -only to the wilderness.<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[137]</a></p> - -<p><span class="pagenum"><a id="Page_71"></a>[71]</span></p> - -<p>From these facts it follows that the favorite -argument drawn from the prohibition of fires, -that the Sabbath was a local institution, adapted -only to the land of Canaan, must be abandoned; -for it is evident that that prohibition was a temporary -statute not even adapted to the land of -promise, and not designed for that land. We -next read of the Sabbath as follows:—</p> - -<div class="blockquote"> - -<p>“And the Lord spake unto Moses, saying, Speak unto -all the congregation of the children of Israel, and say unto -them, Ye shall be holy; for I the Lord your God am holy. -Ye shall fear every man his mother, and his father, and -keep my Sabbaths: I am the Lord your God.... Ye -shall keep my Sabbaths, and reverence my sanctuary: I -am the Lord.”<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[138]</a></p> - -</div> - -<p>These constant references to the Sabbath contrast -strikingly with the general disobedience of -the people. And thus God speaks again:—</p> - -<div class="blockquote"> - -<p>“Six days shall work be done; but the seventh day is -the Sabbath of rest, an holy convocation; ye shall do no -work therein: it is the Sabbath of the Lord in all your -dwellings.”<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[139]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_72"></a>[72]</span></p> - -<p>Thus does God solemnly designate his rest-day -as a season of holy worship, and as the day of -weekly religious assemblies. Again the great -Law-giver sets forth his Sabbath:—</p> - -<div class="blockquote"> - -<p>“Ye shall make you no idols nor graven image, neither -rear you up a standing image, neither shall ye set up any -image of stone in your land, to bow down unto it; for I -am the Lord your God. Ye shall keep my Sabbaths, and -reverence my sanctuary: I am the Lord.”<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[140]</a></p> - -</div> - -<p>Happy would it have been for the people of -God had they thus refrained from idolatry and -sacredly regarded the rest-day of the Creator. -Yet idolatry and Sabbath-breaking were so general -in the wilderness that the generation which -came forth from Egypt were excluded from the -promised land.<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[141]</a> After God had thus cut off from -the inheritance of the land the men who had rebelled -against him,<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[142]</a> we next read of the Sabbath -as follows:—</p> - -<div class="blockquote"> - -<p>“And while the children of Israel were in the wilderness, -they found a man that gathered sticks upon the Sabbath -day. And they that found him gathering sticks -brought him unto Moses and Aaron, and unto all the congregation. -And they put him in ward, because it was not -declared what should be done to him. And the Lord said -unto Moses, The man shall be surely put to death; all -the congregation shall stone him with stones without the<span class="pagenum"><a id="Page_73"></a>[73]</span> -camp. And all the congregation brought him without the -camp, and stoned him with stones, and he died; as the -Lord commanded Moses.”<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[143]</a></p> - -</div> - -<p>The following facts should be considered in explaining -this text: 1. That this was a case of peculiar -guilt; for the whole congregation before -whom this man stood in judgment, and by whom -he was put to death, were themselves guilty of -violating the Sabbath, and had just been excluded -from the promised land for this and other sins.<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[144]</a> -2. That this was not a case which came under -the existing penalty of death for work upon the -Sabbath; for the man was put in confinement -that the mind of the Lord respecting his guilt -might be obtained. The peculiarity of his transgression -may be learned from the context. The -verses which next precede the case in question -read thus:—</p> - -<div class="blockquote"> - -<p>“But the soul that doeth aught presumptuously, whether -he be born in the land, or a stranger, the same reproacheth -the Lord; and that soul shall be cut off from -among his people. Because he hath despised the word of -the Lord, and hath broken his commandment, that soul -shall utterly be cut off; his iniquity shall be upon him.”<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[145]</a></p> - -</div> - -<p>These words being followed by this remarkable -case were evidently designed to be illustrated by -it. It is manifest, therefore, that this was an instance -of presumptuous sin, in which the transgressor -intended despite to the Spirit of grace -and to the statutes of the Most High. This case -cannot therefore be quoted as evidence of extraordinary -strictness on the part of the Hebrews in -observing the Sabbath; for we have direct evidence -that they did greatly pollute it during the<span class="pagenum"><a id="Page_74"></a>[74]</span> -whole forty years of their sojourn in the wilderness.<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[146]</a> -It stands therefore as an instance of transgression -in which the sinner intended to show his -contempt for the Law-giver, and in this consisted -his peculiar guilt.<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[147]</a></p> - -<p>In the last month of his long and eventful life -Moses rehearsed all the great acts of God in behalf -of his people, with the statutes and precepts -that he had given them. This rehearsal is contained -in the book of Deuteronomy, a name which -signifies second law, and which is applied to that -book, because it is a second writing of the law. -It is the farewell of Moses to a disobedient and -rebellious people; and he endeavors to fasten -upon them the strongest possible sense of personal -obligation to obey. Thus, when he is about to -rehearse the ten commandments, he uses language -evidently designed to impress upon the minds of -the Hebrews a sense of their individual obligation -to do what God had commanded. Thus he -says:—</p> - -<div class="blockquote"> - -<p>“Hear, O Israel, the statutes and judgments which I -speak in your ears this day, that ye may learn them, and<span class="pagenum"><a id="Page_75"></a>[75]</span> -keep, and do them. The Lord our God made a covenant -with us in Horeb. The Lord made not this covenant with -our fathers, but with us, even us, who are all of us here -alive this day.”<a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[148]</a></p> - -</div> - -<p>It was not the act of your fathers that placed -this responsibility upon you, but your own individual -acts that brought you into the bond of this -covenant. You have personally pledged yourselves -to the Most High to keep these precepts.<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[149]</a> -Such is the obvious import of this language; -yet it has been gravely adduced as proof that the -Sabbath of the Lord was made for the Hebrews, -and was not obligatory upon the patriarchs. The -singularity of this deduction appears in that it is -brought to bear against the fourth commandment -alone; whereas, if it is a just and logical argument, -it would show that the ancient patriarchs -were under no obligation in respect to any precept -of the moral law. But it is certain that the covenant -at Horeb was simply an embodiment of -the precepts of the moral law, with mutual pledges -respecting them between God and the people, -and that that covenant did not give existence to -either of the ten commandments. At all events, -we find the Sabbath ordained of God at the close -of creation<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[150]</a> and obligatory upon the Hebrews in -the wilderness before God had given them a new -precept on the subject.<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[151]</a> As this was before the -covenant at Horeb it is conclusive proof that the -Sabbath did no more originate from that covenant -than did the prohibition of idolatry, theft or -murder.</p> - -<p><span class="pagenum"><a id="Page_76"></a>[76]</span></p> - -<p>The man of God then repeats the ten commandments. -And thus he gives the fourth:—</p> - -<div class="blockquote"> - -<p>“Keep the Sabbath day, to sanctify it, as the Lord thy -God hath commanded thee. Six days thou shalt labor -and do all thy work: but the seventh day is the Sabbath -of the Lord thy God: in it thou shalt not do any work, -thou, nor thy son, nor thy daughter, nor thy man-servant, -nor thy maid-servant, nor thine ox, nor thine ass, nor any -of thy cattle, nor thy stranger that is within thy gates; -that thy man-servant and thy maid-servant may rest as -well as thou. And remember that thou wast a servant -in the land of Egypt, and that the Lord thy God brought -thee out thence through a mighty hand and by a stretched-out -arm: therefore the Lord thy God commanded thee to -keep the Sabbath day.”<a id="FNanchor_152" href="#Footnote_152" class="fnanchor">[152]</a></p> - -</div> - -<p>It is a singular fact that this scripture is uniformly -quoted by those who write against the -Sabbath, as the original fourth commandment; -while the original precept itself is carefully left -out. Yet there is the strongest evidence that -this is not the original precept; for Moses rehearses -these words at the end of the forty years’ -sojourn, whereas the original commandment was -given in the third month after the departure from -Egypt.<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">[153]</a> The commandment itself, as here given, -contains direct proof on the point. Thus it reads: -“Keep the Sabbath day, to sanctify it, As the -Lord thy God <span class="smcap">hath commanded</span> thee;” thus -citing elsewhere for the original statute. Moreover -the precept as here given is evidently incomplete. -It contains no clue to the origin of -the Sabbath of the Lord, nor does it show the -acts by which the Sabbath came into existence. -This is why those who represent the Sabbath as -made in the wilderness and not at creation quote -this as the fourth commandment, and omit the<span class="pagenum"><a id="Page_77"></a>[77]</span> -original precept, which God himself proclaimed, -where all these facts are distinctly stated.<a id="FNanchor_154" href="#Footnote_154" class="fnanchor">[154]</a></p> - -<p>But while Moses in this rehearsal omits a large -part of the fourth commandment, he refers to the -original precept for the whole matter, and then -appends to this rehearsal a powerful plea of obligation -on the part of the Hebrews to keep the -Sabbath. It should be remembered that many -of the people had steadily persisted in the violation -of the Sabbath, and that this is the last time -that Moses speaks in its behalf. Thus he says:—</p> - -<div class="blockquote"> - -<p>“And remember that thou wast a servant in the land -of Egypt, and that the Lord thy God brought thee out -thence through a mighty hand and by a stretched-out -arm: therefore the Lord thy God commanded thee to -keep the Sabbath day.”</p> - -</div> - -<p>These words are often cited as proof that the -Sabbath originated at the departure of Israel from -Egypt, and that it was ordained at that time as -a memorial of their deliverance from thence. -But it will be observed, 1. That this text says -not one word respecting the origin of the Sabbath -or rest-day of the Lord. 2. That the facts -on this point are all given in the original fourth -commandment, and are there referred to creation. -3. That there is no reason to believe that -God rested upon the seventh day at the time of -this flight from Egypt; nor did he then bless and -hallow the day. 4. That the Sabbath has nothing -in it of a kind to commemorate the deliverance -from Egypt, as that was a flight and this is -a rest; and that flight was upon the fifteenth of -the first month, and this rest, upon the seventh -day of each week. Thus one would occur annually;<span class="pagenum"><a id="Page_78"></a>[78]</span> -the other, weekly. 5. But God did ordain -a fitting memorial of that deliverance to be observed -by the Hebrews: the passover, on the -fourteenth day of the first month, in memory of -God’s passing over them when he smote the -Egyptians; and the feast of unleavened bread, -in memory of their eating this bread when they -fled out of Egypt.<a id="FNanchor_155" href="#Footnote_155" class="fnanchor">[155]</a></p> - -<p>But what then do these words imply? Perhaps -their meaning may be more readily perceived by -comparing them with an exact parallel found in -the same book and from the pen of the same -writer:—</p> - -<div class="blockquote"> - -<p>“Thou shalt not pervert the judgment of the stranger, -nor of the fatherless; nor take a widow’s raiment to -pledge; but thou shalt remember that thou wast a bondman -in Egypt, and the Lord thy God redeemed thee -thence; therefore I command thee to do this thing.”<a id="FNanchor_156" href="#Footnote_156" class="fnanchor">[156]</a></p> - -</div> - -<p>It will be seen at a glance that this precept -was not given to commemorate the deliverance -of Israel from Egyptian bondage; nor could that -deliverance give existence to the moral obligation -expressed in it. If the language in the one case -proves that men were not under obligation to -keep the Sabbath before the deliverance of Israel -from Egypt, it proves with equal conclusiveness -in the other that before that deliverance they -were not under obligation to treat with justice -and mercy the stranger, the fatherless, and the -widow. And if the Sabbath is shown in the one -case to be Jewish, in the other, the statute of the -great Law-giver in behalf of the needy and the -helpless must share the same fate. It is manifest -that this language is in each case an appeal to<span class="pagenum"><a id="Page_79"></a>[79]</span> -their sense of gratitude. You were slaves in -Egypt, and God rescued you; therefore remember -others who are in distress, and oppress them not. -You were bondmen in Egypt, and God redeemed -you; therefore sanctify unto the Lord the day -which he has reserved unto himself; a most -powerful appeal to those who had hitherto persisted -in polluting it. Deliverance from abject -servitude was necessary, indeed, in each case, in -order that the things enjoined might be fully observed; -but that deliverance did not give existence -to either of these duties. It was indeed one -of the acts by which the Sabbath of the Lord -was given to that nation, but it was not one of -the acts by which God made the Sabbath, nor -did it render the rest-day of the Lord a Jewish -institution.</p> - -<p>That the words engraven upon stone were simply -the ten commandments is evident.</p> - -<p>1. It is said of the first tables:—</p> - -<div class="blockquote"> - -<p>“And the Lord spake unto you out of the midst of the -fire: ye heard the voice of the words, but saw no similitude; -only ye heard a voice. And he declared unto you -his covenant, which he commanded you to perform, even -ten commandments; and he wrote them upon two tables -of stone.”<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">[157]</a></p> - -</div> - -<p>2. Thus the first tables of stone contained the -ten commandments alone. That the second tables -were an exact copy of what was written upon the -first, is plainly stated:—</p> - -<div class="blockquote"> - -<p>“And the Lord said unto Moses, Hew thee two tables -of stone like unto the first: and I will write upon these -tables the words that were in the first tables, which -thou breakest.” “And I will write on the tables the -words that were in the first tables which thou breakest, -and thou shalt put them in the ark.”<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">[158]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_80"></a>[80]</span></p> - -<p>3. This is confirmed by the following decisive -testimony:—</p> - -<div class="blockquote"> - -<p>“And he wrote upon the tables the words of the covenant, -the ten commandments,” margin, Heb., “words.” -“And he wrote on the tables, according to the first writing, -the ten commandments [margin, words], which the -Lord spake unto you in the mount, out of the midst of -the fire in the day of the assembly: and the Lord gave -them unto me.”<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">[159]</a></p> - -</div> - -<p>These texts will explain the following language: -“And the Lord delivered unto me two tables of -stone written with the finger of God; and on -them was written according to all the words -which the Lord spake with you in the mount out -of the midst of the fire in the day of the assembly.”<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">[160]</a> -Thus God is said to have written upon -the tables according to all the words which he -spoke in the day of the assembly; and these -words which he thus wrote, are said to have been -<span class="smcap">ten words</span>. But the preface to the decalogue -was not one of these ten words, and hence was -not written by the finger of God upon stone. -That this distinction must be attended to, will be -seen by examining the following text and its -connection:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">These words</span> the Lord spake unto all your assembly -in the mount, out of the midst of the fire, of the cloud, -and of the thick darkness, with a great voice: and he -added no more. And he wrote them in two tables of -stone, and delivered them unto me.”<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">[161]</a></p> - -</div> - -<p><span class="smcap">These words</span> here brought to view as written -by the finger of God after having been uttered -by him in the hearing of all the people, must be -understood as one of two things. 1. They are -simply the ten words of the law of God; or, 2.<span class="pagenum"><a id="Page_81"></a>[81]</span> -They are all the words used by Moses in this rehearsal -of the decalogue. But they cannot refer -to the words used in this rehearsal; for, 1. Moses -omits an important part of the fourth precept as -given by God in its proclamation from the mount. -2. In this rehearsal of that precept he cites back -to the original for that which is omitted.<a id="FNanchor_162" href="#Footnote_162" class="fnanchor">[162]</a> 3. He -appends to this precept an appeal in its behalf -to their gratitude which was not made by God -in giving it. 4. This language only purports to -be a rehearsal and not the original itself; and -this is further evinced by many verbal deviations -from the original decalogue.<a id="FNanchor_163" href="#Footnote_163" class="fnanchor">[163]</a> These facts are decisive -as to what was placed upon the tables of -stone. It was not an incomplete copy, citing elsewhere -for the original, but the original code itself. -And hence when Moses speaks of <span class="smcap">these -words</span> as engraven upon the tables, he refers not -to the words used by himself in this rehearsal, -but to the <span class="smcap">ten words</span> of the law of God, and excludes -all else.</p> - -<p>Thus have we traced the Sabbath through the -books of Moses. We have found its origin in -paradise when man was in his uprightness; we -have seen the Hebrews set apart from all mankind -as the depositaries of divine truth; we have -seen the Sabbath and the whole moral law committed -as a sacred trust to them; we have seen -the Sabbath proclaimed by God as one of the -ten commandments; we have seen it written by -the finger of God upon stone in the bosom of the -moral law; we have seen that law possessing no -Jewish, but simply moral and divine, features, -placed beneath the mercy-seat in the ark of God’s<span class="pagenum"><a id="Page_82"></a>[82]</span> -testament; we have seen that various precepts -pertaining to the Sabbath were given to the Hebrews -and designed only for them; we have seen -that the Hebrews did greatly pollute the Sabbath -during their sojourn in the wilderness; and -we have heard the final appeal made in its behalf -by Moses to that rebellious people.</p> - -<p>We rest the foundation of the Sabbatic institution -upon its sanctification before the fall of man; -the fourth commandment is its great citadel of -defense; its place in the midst of the moral law -beneath the mercy-seat shows its relation to the -atonement and its immutable obligation.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_VII">CHAPTER VII.<br /> -<span class="smaller">THE FEASTS, NEW MOONS AND SABBATHS OF -THE HEBREWS.</span></h3> - -<p>Enumeration of the Hebrew festivals—The passover—The -pentecost—The feast of tabernacles—The new moons—The -first and second annual sabbaths—The third—The fourth—The -fifth—The sixth and seventh—The sabbath of the -land—The jubilee—None of these festivals in force until -the Hebrews entered their own land—The contrast between -the Sabbath of the Lord and the sabbaths of the Hebrews—Testimony -of Isaiah—Of Hosea—Of Jeremiah—Final -cessation of these festivals.</p> - -</div> - -<p>We have followed the Sabbath of the Lord -through the books of Moses. A brief survey of -the Jewish festivals is necessary to the complete -view of the subject before us. Of these there -were three feasts: the passover, the Pentecost, -and the feast of tabernacles; each new moon, -that is, the first day of each month throughout -the year; then there were seven annual sabbaths,<span class="pagenum"><a id="Page_83"></a>[83]</span> -namely, 1. The first day of unleavened bread. -2. The seventh day of that feast. 3. The day of -Pentecost. 4. The first day of the seventh month. -5. The tenth day of that month. 6. The fifteenth -day of that month. 7. The twenty-second day -of the same. In addition to all these, every seventh -year was to be the sabbath of the land, and -every fiftieth year the year of jubilee.</p> - -<p>The passover takes its name from the fact that -the angel of the Lord passed over the houses of -the Hebrews on that eventful night when the -firstborn in every Egyptian family was slain. -This feast was ordained in commemoration of the -deliverance of that people from Egyptian bondage. -It began with the slaying of the paschal -lamb on the fourteenth day of the first month, -and extended through a period of seven days, in -which nothing but unleavened bread was to be -eaten. Its great antitype was reached when -Christ our passover was sacrificed for us.<a id="FNanchor_164" href="#Footnote_164" class="fnanchor">[164]</a></p> - -<p>The Pentecost was the second of the Jewish -feasts, and occupied but a single day. It was celebrated -on the fiftieth day after the first-fruits of -barley harvest had been waved before the Lord. -At the time of this feast the first-fruits of wheat -harvest were offered unto God. The antitype of -this festival was reached on the fiftieth day after -the resurrection of Christ, when the great outpouring -of the Holy Ghost took place.<a id="FNanchor_165" href="#Footnote_165" class="fnanchor">[165]</a></p> - -<p>The feast of tabernacles was the last of the -Jewish feasts. It was celebrated in the seventh -month when they had gathered in the fruit of -the land, and extended from the fifteenth to the -twenty-first day of that month. It was ordained<span class="pagenum"><a id="Page_84"></a>[84]</span> -as a festival of rejoicing before the Lord; and -during this period the children of Israel dwelt in -booths in commemoration of their dwelling thus -during their sojourn in the wilderness. It probably -typifies the great rejoicing after the final -gathering of all the people of God into his kingdom.<a id="FNanchor_166" href="#Footnote_166" class="fnanchor">[166]</a></p> - -<p>In connection with these feasts it was ordained -that each new moon, that is, the first day of every -month, should be observed with certain specified -offerings, and with tokens of rejoicing.<a id="FNanchor_167" href="#Footnote_167" class="fnanchor">[167]</a> The -annual sabbaths of the Hebrews have been already -enumerated. The first two of these sabbaths -were the first and seventh days of the feast -of unleavened bread, that is, the fifteenth and -twenty-first days of the first month. They were -thus ordained by God:—</p> - -<div class="blockquote"> - -<p>“Seven days shall ye eat unleavened bread; even the -first day ye shall put away leaven out of your houses.... -And in the first day there shall be an holy convocation, -and in the seventh day there shall be an holy -convocation to you; no manner of work shall be done in -them, save that which every man must eat, that only -may be done of you.”<a id="FNanchor_168" href="#Footnote_168" class="fnanchor">[168]</a></p> - -</div> - -<p>The third in order of the annual sabbaths was -the day of Pentecost. This festival was ordained -as a rest-day in the following language:—</p> - -<div class="blockquote"> - -<p>“And ye shall proclaim on the selfsame day, that it -may be an holy convocation unto you: ye shall do no -servile work therein; it shall be a statute forever in all -your dwellings throughout your generations.”<a id="FNanchor_169" href="#Footnote_169" class="fnanchor">[169]</a></p> - -</div> - -<p>The first day of the seventh month was the<span class="pagenum"><a id="Page_85"></a>[85]</span> -fourth annual sabbath of the Hebrews. It was -thus ordained:—</p> - -<div class="blockquote"> - -<p>“Speak unto the children of Israel, saying, In the seventh -month, in the first day of the month, shall ye have -a sabbath, a memorial of blowing of trumpets, an holy -convocation. Ye shall do no servile work therein; but -ye shall offer an offering made by fire unto the Lord.”<a id="FNanchor_170" href="#Footnote_170" class="fnanchor">[170]</a></p> - -</div> - -<p>The great day of atonement was the fifth of -these sabbaths. Thus spake the Lord unto Moses:—</p> - -<div class="blockquote"> - -<p>“Also on the tenth day of this seventh month there -shall be a day of atonement; it shall be an holy convocation -unto you.... Ye shall do no manner of work; it -shall be a statute forever throughout your generations in -all your dwellings. It shall be unto you a sabbath of rest, -and ye shall afflict your souls: in the ninth day of the -month at even, from even unto even, shall ye celebrate -your sabbath.”<a id="FNanchor_171" href="#Footnote_171" class="fnanchor">[171]</a></p> - -</div> - -<p>The sixth and seventh of these annual sabbaths -were the fifteenth and twenty-second days -of the seventh month, that is, the first day -of the feast of tabernacles, and the day after its -conclusion. Thus were they enjoined by God:—</p> - -<div class="blockquote"> - -<p>“Also in the fifteenth day of the seventh month, when -ye have gathered in the fruit of the land, ye shall keep a -feast unto the Lord seven days; on the first day shall be -a sabbath, and on the eighth day shall be a sabbath.”<a id="FNanchor_172" href="#Footnote_172" class="fnanchor">[172]</a></p> - -</div> - -<p>Besides all these, every seventh year was a -sabbath of rest unto the land. The people might -labor as usual in other business, but they were -forbidden to till the land, that the land itself -might rest.<a id="FNanchor_173" href="#Footnote_173" class="fnanchor">[173]</a> After seven of these sabbaths, the -following or fiftieth year was to be the year of -jubilee, in which every man was to be restored<span class="pagenum"><a id="Page_86"></a>[86]</span> -unto his inheritance.<a id="FNanchor_174" href="#Footnote_174" class="fnanchor">[174]</a> There is no evidence that -the jubilee was ever observed, and it is certain -that the sabbatical year was almost entirely disregarded.<a id="FNanchor_175" href="#Footnote_175" class="fnanchor">[175]</a></p> - -<p>Such were the feasts, new moons, and sabbaths, -of the Hebrews. A few words will suffice to -point out the broad distinction between them and -the Sabbath of the Lord. The first of the three -feasts was ordained in memory of their deliverance -from Egyptian bondage, and was to be observed -when they should enter their own land.<a id="FNanchor_176" href="#Footnote_176" class="fnanchor">[176]</a> -The second feast, as we have seen, could not be -observed until after the settlement of the Hebrews -in Canaan; for it was to be celebrated when the -first fruits of wheat harvest should be offered before -the Lord. The third feast was ordained in -memory of their sojourn in the wilderness, and -was to be celebrated by them each year after the -ingathering of the entire harvest. Of course this -feast, like the others, could not be observed until -the settlement of the people in their own land. -The new moons, as has been already seen, were -not ordained until after these feasts had been instituted. -The annual sabbaths were part and -parcel of these feasts, and could have no existence -until after the feasts to which they belonged had -been instituted. Thus the first and second of -these sabbaths were the first and seventh days of -the paschal feast. The third annual sabbath was -identical with the feast of Pentecost. The fourth -of these sabbaths was the same as the new moon -in the seventh month. The fifth one was the -great day of atonement. The sixth and the seventh<span class="pagenum"><a id="Page_87"></a>[87]</span> -of these annual sabbaths were the fifteenth -and twenty-second days of the seventh month, -that is, the first day of the feast of tabernacles, -and the next day after the close of that feast. -As these feasts were not to be observed until the -Hebrews should possess their own land, the annual -sabbaths could have no existence until that -time. And so of the sabbaths of the land. These -could have no existence until after the Hebrews -should possess and cultivate their own land; -after six years of cultivation, the land should -rest the seventh year, and remain untilled. After -seven of these sabbaths of the land came the year -of jubilee.</p> - -<p>The contrast between the Sabbath of the Lord -and these sabbaths of the Hebrews<a id="FNanchor_177" href="#Footnote_177" class="fnanchor">[177]</a> is strongly -marked. 1. The Sabbath of the Lord was instituted -at the close of the first week of time; while -these were ordained in connection with the Jewish -feasts. 2. The one was blessed and hallowed -by God, because that he had rested upon it from -the work of creation; the others have no such -claim to our regard. 3. When the children of -Israel came into the wilderness, the Sabbath of -the Lord was an existing institution, obligatory -upon them; but the annual sabbaths then came -into existence. It is easy to point to the very -act of God, while leading that people, that gave<span class="pagenum"><a id="Page_88"></a>[88]</span> -existence to these sabbaths; while every reference -to the Sabbath of the Lord shows that it -had been ordained before God chose that people. -4. The children of Israel were excluded -from the promised land for violating the Sabbath -of the Lord in the wilderness; but the -annual sabbaths were not to be observed until -they should enter that land. This contrast would -be strange indeed were it true that the Sabbath -of the Lord was not instituted until the children -of Israel came into the wilderness of Sin; for it -is certain that two of the annual sabbaths were -instituted before they left the land of Egypt.<a id="FNanchor_178" href="#Footnote_178" class="fnanchor">[178]</a> 5. -The Sabbath of the Lord was made for man; but -the annual sabbaths were designed only for residents -in the land of Palestine. 6. The one was -weekly, a memorial of the Creator’s rest; the -others were annual, connected with the memorials -of the deliverance of the Hebrews from Egypt. -7. The one is termed “the Sabbath of the Lord,” -“my Sabbaths,” “my holy day,” and the like; -while the others are designated as “your sabbaths,” -“her sabbaths,” and similar expressions.<a id="FNanchor_179" href="#Footnote_179" class="fnanchor">[179]</a> -8. The one was proclaimed by God as one of the -ten commandments, and was written with his finger -in the midst of the moral law upon the tables -of stone, and was deposited in the ark beneath -the mercy-seat; the others did not pertain to the -moral law, but were embodied in that handwriting -of ordinances that was a shadow of good -things to come. 9. The distinction between these -festivals and the Sabbaths of the Lord was carefully -marked by God when he ordained the festivals -and their associated sabbaths. Thus he said:<span class="pagenum"><a id="Page_89"></a>[89]</span> -“These are the feasts of the Lord, which ye shall -proclaim to be holy convocations, ... <span class="smcap">beside</span> -the Sabbaths of the Lord.”<a id="FNanchor_180" href="#Footnote_180" class="fnanchor">[180]</a></p> - -<p>The annual sabbaths are presented by Isaiah -in a very different light from that in which he -presents the Sabbath of the Lord. Of the one -he says:—</p> - -<div class="blockquote"> - -<p>“Bring no more vain oblations; incense is an abomination -unto me; the new moons and sabbaths, the calling -of assemblies, I cannot away with; it is iniquity, even -the solemn meeting. Your new moons and your appointed -feasts my soul hateth; they are a trouble unto me; I -am weary to bear them.”<a id="FNanchor_181" href="#Footnote_181" class="fnanchor">[181]</a></p> - -</div> - -<p>In striking contrast with this, the same prophet -speaks of the Lord’s Sabbath:—</p> - -<div class="blockquote"> - -<p>“Thus saith the Lord, Keep ye judgment, and do -justice: for my salvation is near to come, and my -righteousness to be revealed. Blessed is the man that -doeth this, and the son of man that layeth hold on it; -that keepeth the Sabbath from polluting it, and keepeth -his hand from doing any evil. Neither let the son of -the stranger, that hath joined himself to the Lord, speak, -saying, The Lord hath utterly separated me from his people; -neither let the eunuch say, Behold, I am a dry tree. -For thus saith the Lord unto the eunuchs that keep my -Sabbaths, and choose the things that please me, and take -hold of my covenant; even unto them will I give in -mine house and within my walls a place and a name better -than of sons and of daughters; I will give them an -everlasting name, that shall not be cut off. 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 a house of prayer for all people.”<a id="FNanchor_182" href="#Footnote_182" class="fnanchor">[182]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_90"></a>[90]</span></p> - -<p>Hosea carefully designates the annual sabbaths -in the following prediction:—</p> - -<div class="blockquote"> - -<p>“I will also cause all her mirth to cease, her feast-days, -her new moons, and <span class="smcap">her</span> sabbaths, and all her solemn -feasts.”<a id="FNanchor_183" href="#Footnote_183" class="fnanchor">[183]</a></p> - -</div> - -<p>This prediction was uttered about <span class="allsmcap">B. C.</span> 785. It -was fulfilled in part about two hundred years -after this, when Jerusalem was destroyed by -Nebuchadnezzar. Of this event, Jeremiah, about -<span class="allsmcap">B. C.</span> 588, speaks as follows:—</p> - -<div class="blockquote"> - -<p>“Her people fell into the hand of the enemy, and none -did help her: the adversaries saw her, and did mock at -<span class="smcap">her</span> sabbaths.... The Lord was as an enemy; he -hath swallowed up Israel, he hath swallowed up all her -palaces; he hath destroyed his strongholds, and hath increased -in the daughter of Judah mourning and lamentation. -And he hath violently taken away his tabernacle, as -if it were of a garden; he hath destroyed his places of the -assembly; the Lord hath caused the solemn feasts and -sabbaths to be forgotten in Zion, and hath despised in the -indignation of his anger the king and the priest. The -Lord hath cast off his altar, he hath abhorred his sanctuary, -he hath given up into the hand of the enemy the -walls of her palaces; they have made a noise in the house -of the Lord, as in the day of a solemn feast.”<a id="FNanchor_184" href="#Footnote_184" class="fnanchor">[184]</a></p> - -</div> - -<p>The feasts of the Lord were to be holden in -the place which the Lord should choose, namely, -Jerusalem;<a id="FNanchor_185" href="#Footnote_185" class="fnanchor">[185]</a> and when that city, the place of -their solemn assemblies, was destroyed and the -people themselves carried into captivity, the complete -cessation of their feasts, and, as a consequence, -of the annual sabbaths, which were specified -days in those feasts, must occur. The adversaries -mocked at her sabbaths, by making a -“noise in the house of the Lord as in the day of<span class="pagenum"><a id="Page_91"></a>[91]</span> -a solemn feast.” But the observance of the -Lord’s Sabbath did not cease with the dispersion -of the Hebrews from their own land; for it was -not a local institution, like the annual sabbaths. -Its violation was one chief cause of the Babylonish -captivity;<a id="FNanchor_186" href="#Footnote_186" class="fnanchor">[186]</a> and their final restoration to their -own land was made conditional upon their observing -it in their dispersion.<a id="FNanchor_187" href="#Footnote_187" class="fnanchor">[187]</a> The feasts, new -moons, and annual sabbaths, were restored when -the Hebrews returned from captivity, and with -some interruptions, were kept up until the final -destruction of their city and nation by the Romans. -But ere the providence of God thus struck -out of existence these Jewish festivals, the whole -typical system was abolished, having reached the -commencement of its antitype, when our Lord -Jesus Christ expired upon the cross. The handwriting -of ordinances being thus abolished, no -one is to be judged respecting its meats, or drinks, -or holy days, or new moons, or sabbaths, “which -are a shadow of things to come; but the body is -of Christ.” But the Sabbath of the Lord did -not form a part of this handwriting of ordinances; -for it was instituted before sin had entered -the world, and consequently before there was -any shadow of redemption; it was written by -the finger of God, not in the midst of types and -shadows, but in the bosom of the moral law; and -the day following that on which the typical sabbaths -were nailed to the cross, the Sabbath commandment -of the moral law is expressly recognized. -Moreover, when the Jewish festivals were utterly -extinguished with the final destruction of Jerusalem,<span class="pagenum"><a id="Page_92"></a>[92]</span> -even then was the Sabbath of the Lord -brought to the minds of his people.<a id="FNanchor_188" href="#Footnote_188" class="fnanchor">[188]</a> Thus have -we traced the annual sabbaths until their final -cessation, as predicted by Hosea. It remains -that we trace the Sabbath of the Lord until we -reach the endless ages of the new earth, when -we shall find the whole multitude of the redeemed -assembling before God for worship on -each successive Sabbath.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII.<br /> -<span class="smaller">THE SABBATH FROM DAVID TO NEHEMIAH.</span></h3> - -<p>Silence of six successive books of the Bible relative to the -Sabbath—This silence compared to that of the book of -Genesis—The siege of Jericho—The standing still of the -sun—David’s act of eating the shew-bread—The Sabbath -of the Lord, how connected with and how distinguished -from the annual sabbaths—Earliest reference to the Sabbath -after the days of Moses—Incidental allusions to the -Sabbath—Testimony of Amos—Of Isaiah—The Sabbath a -blessing to <span class="smcap">mankind</span>—The condition of being gathered to -the holy land—Not a local institution—Commentary on -the fourth commandment—Testimony of Jeremiah—Jerusalem -to be saved if she would keep the Sabbath—This -gracious offer despised—The Sabbath distinguished from -the other days of the week—The Sabbath after the Babylonish -captivity—Time for the commencing of the Sabbath—The -violation of the Sabbath caused the destruction -of Jerusalem.</p> - -</div> - -<p>When we leave the books of Moses there is a -long-continued break in the history of the Sabbath. -No mention of it is found in the book of -Joshua, nor in that of Judges, nor in the book of<span class="pagenum"><a id="Page_93"></a>[93]</span> -Ruth, nor in that of first Samuel, nor in the book -of second Samuel, nor in that of first Kings. It -is not until we reach the book of second Kings<a id="FNanchor_189" href="#Footnote_189" class="fnanchor">[189]</a> -that the Sabbath is even mentioned. In the book -of first Chronicles, however, which as a narrative -is parallel to the two books of Samuel, the Sabbath -is mentioned<a id="FNanchor_190" href="#Footnote_190" class="fnanchor">[190]</a> with reference to the events -of David’s life. Yet this leaves a period of five -hundred years, which the Bible passes in silence -respecting the Sabbath.</p> - -<p>During this period we have a circumstantial -history of the Hebrew people from their entrance -into the promised land forward to the establishment -of David as their king, embracing many -particulars in the life of Joshua, of the elders and -judges of Israel, of Gideon, of Barak, of Jephthah, -of Samson, of Eli, of Naomi and Ruth, of Hannah -and Samuel, of Saul, of Jonathan and of David. -Yet in all this minute record we have no direct -mention of the Sabbath.</p> - -<p>It is a favorite argument with anti-Sabbatarians -in proof of the total neglect of the Sabbath in -the patriarchal age, that the book of Genesis, -which does give a distinct view of the origin of -the Sabbath in Paradise, at the close of the first -week of time, does not in recording the lives of the -patriarchs, say anything relative to its observance. -Yet in that one book are crowded the events of -two thousand three hundred and seventy years. -What then should they say of the fact that six -successive books of the Bible, relating with comparative<span class="pagenum"><a id="Page_94"></a>[94]</span> -minuteness the events of five hundred -years, and involving many circumstances that -would call out a mention of the Sabbath, do not -mention it at all? Does the silence of one book, -which nevertheless does give the institution of -the Sabbath at its very commencement, and which -brings into its record almost twenty-four hundred -years, prove that there were no Sabbath-keepers -prior to Moses? What then is proved by the -fact that six successive books of the Bible, confining -themselves to the events of five hundred -years, an average of less than one hundred years -apiece, the whole period covered by them being -about one-fifth that embraced in the book of -Genesis, do nevertheless preserve total silence respecting -the Sabbath?</p> - -<p>No one will adduce this silence as evidence of -total neglect of the Sabbath during this period; -yet why should they not? Is it because that -when the narrative after this long silence brings -in the Sabbath again, it does this incidentally and -not as a new institution? Precisely such is the -case with the second mention of the Sabbath in -the Mosaic record, that is, with its mention after -the silence in Genesis.<a id="FNanchor_191" href="#Footnote_191" class="fnanchor">[191]</a> Is it because the fourth -commandment had been given to the Hebrews -whereas no such precept had previously been -given to mankind? This answer cannot be admitted, -for we have seen that the substance of the -fourth commandment was given to the head of -the human family; and it is certain that when -the Hebrews came out of Egypt they were under -obligation to keep the Sabbath in consequence of -existing law.<a id="FNanchor_192" href="#Footnote_192" class="fnanchor">[192]</a> The argument therefore is certainly<span class="pagenum"><a id="Page_95"></a>[95]</span> -more conclusive that there were no Sabbath-keepers -from Moses to David, than that -there were none from Adam to Moses; yet no -one will attempt to maintain the first position, -however many there will be to affirm the latter.</p> - -<p>Several facts are narrated in the history of this -period of five centuries that have a claim to our -notice. The first of these is found in the record -of the siege of Jericho.<a id="FNanchor_193" href="#Footnote_193" class="fnanchor">[193]</a> By the command of -God the city was encompassed by the Hebrews -each day for seven days; on the last day of the -seven they encompassed it seven times, when by -divine interposition the walls were thrown down -before them and the city taken by assault. -One day of this seven must have been the Sabbath -of the Lord. Did not the people of God -therefore violate the Sabbath in their acting -thus? Let the following facts answer: 1. That -which they did in this case was by direct command -of God. 2. That which is forbidden in the -fourth commandment is <span class="smcap">our own</span> work: “Six -days shalt thou labor, and do <span class="smcap">all thy work</span>; but -the seventh day is the Sabbath of the Lord thy -God.” He who reserved the seventh day unto -himself, had the right to require its appropriation -to his service as he saw fit. 3. The act of encompassing -the city was strictly as a <i>religious</i> procession. -The ark of the covenant of the Lord -was borne before the people; and before the ark -went seven priests blowing with trumpets of -rams’ horns. 4. Nor could the city have been -very extensive, else the going round it seven times -on the last day, and their having time left for its -complete destruction, would have been impossible.<span class="pagenum"><a id="Page_96"></a>[96]</span> -5. Nor can it be believed that the Hebrews, -by God’s command carrying the ark before them, -which contained simply the ten words of the -Most High, were violating the fourth of those -words, “Remember the Sabbath day, to keep it -holy.” It is certain that one of those seven days -on which they encompassed Jericho was the Sabbath; -but there is no necessity for supposing this -to have been the day in which the city was taken. -Nor is this a reasonable conjecture when all the -facts in the case are considered. On this incident -Dr. Clarke remarks as follows:—</p> - -<div class="blockquote"> - -<p>“It does not appear that there could be any breach in -the Sabbath by the people simply going round the city, -the ark in company, and the priests sounding the sacred -trumpets. This was a mere religious procession, performed -at the command of God, in which no servile work -was done.”<a id="FNanchor_194" href="#Footnote_194" class="fnanchor">[194]</a></p> - -</div> - -<p>At the word of Joshua it pleased God to arrest -the earth in its revolution, and thus to cause the -sun to remain stationary for a season, that the -Canaanites might be overthrown before Israel.<a id="FNanchor_195" href="#Footnote_195" class="fnanchor">[195]</a> -Did not this great miracle derange the Sabbath? -Not at all; for the lengthening of one of the six -days by God’s intervention could not prevent -the actual arrival of the seventh day, though it -would delay it; nor could it destroy its identity. -The case involves a difficulty for those who hold -the theory that God sanctified the seventh part -of time, and not the seventh day; for in this case -the seventh part of time was not allotted to the -Sabbath; but there is no difficulty involved for -those who believe that God set apart the seventh -day to be kept as it arrives, in memory of his<span class="pagenum"><a id="Page_97"></a>[97]</span> -own rest. One of the six days was allotted a -greater length than ever before or since; yet this -did not in the slightest degree conflict with the -seventh day, which nevertheless did come. Moreover -all this was while inspired men were upon -the stage of action; and it was by the direct -providence of God; and what is also to be particularly -remembered, it was at a time when no -one will deny that the fourth commandment was -in full force.</p> - -<p>The case of David’s eating the shew-bread is -worthy of notice, as it probably took place upon -the Sabbath, and because it is cited by our Lord -in a memorable conversation with the Pharisees.<a id="FNanchor_196" href="#Footnote_196" class="fnanchor">[196]</a> -The law of the shew-bread enjoined the setting -forth of twelve loaves in the sanctuary upon the -pure table before the Lord <span class="smcap">every</span> Sabbath.<a id="FNanchor_197" href="#Footnote_197" class="fnanchor">[197]</a> -When new bread was thus placed before the Lord -each Sabbath, the old was taken away to be -eaten by the priests.<a id="FNanchor_198" href="#Footnote_198" class="fnanchor">[198]</a> It appears that the shew-bread -which was given to David had that day -been taken from before the Lord to put hot -bread in its place, and consequently that day was -the Sabbath. Thus, when David asked bread, the -priest said, “There is no common bread under -mine hand, but there is hallowed bread.” And -David said, “The bread is in a manner common, -especially [as the margin has it] when <span class="smcap">this day</span> -there is other sanctified in the vessel.” And so -the sacred writer adds: “The priest gave him -hallowed bread; for there was no bread there -but the shew-bread, that was taken from before -the Lord, to put hot bread in the day when it<span class="pagenum"><a id="Page_98"></a>[98]</span> -was taken away.” The circumstances of this -case all favor the view that this was upon the -Sabbath. 1. There was <span class="smcap">no common</span> bread with -the priest. This is not strange when it is remembered -that the shew-bread was to be taken -from before the Lord each Sabbath and eaten by -the priests. 2. That the priest did not offer to -<i>prepare</i> other bread is not singular if it be understood -that this was the Sabbath. 3. The -surprise of the priest in meeting David may have -been in part owing to the fact that it was the -Sabbath. 4. This also may account for the detention -of Doeg that day before the Lord. 5. -When our Lord was called upon to pronounce -upon the conduct of his disciples who had plucked -and eaten the ears of corn upon the Sabbath to -satisfy their hunger, he cited this case of David, -and that of the priests offering sacrifices in -the temple upon the Sabbath as justifying the -disciples. There is a wonderful propriety and -fitness in this citation, if it be understood that -this act of David’s took place upon the Sabbath. -It will be found to present the matter in a very -different light from that in which anti-Sabbatarians -present it.<a id="FNanchor_199" href="#Footnote_199" class="fnanchor">[199]</a></p> - -<p>A distinction may be here pointed out, which -should never be lost sight of. The presentation of -the shew-bread and the offering of burnt sacrifices -upon the Sabbath as ordained in the ceremonial -law, formed no part of the original Sabbatic -institution. For the Sabbath was made before -the fall of man; while burnt-offerings and ceremonial -rites in the sanctuary were introduced in -consequence of the fall. While these rites were<span class="pagenum"><a id="Page_99"></a>[99]</span> -in force they necessarily, to some extent, connected -the Sabbath with the festivals of the Jews -in which the like offerings were made. This is -seen only in those scriptures which record the -provision made for these offerings.<a id="FNanchor_200" href="#Footnote_200" class="fnanchor">[200]</a> When the -ceremonial law was nailed to the cross, all the -Jewish festivals ceased to exist; for they were -ordained by it;<a id="FNanchor_201" href="#Footnote_201" class="fnanchor">[201]</a> but the abrogation of that law -could only take away those rites which it had -appended to the Sabbath, leaving the original -institution precisely as it came at first from its -author.</p> - -<p>The earliest reference to the Sabbath after the -days of Moses is found in what David and Samuel -ordained respecting the offices of the priests -and Levites at the house of God. It is as follows:—</p> - -<div class="blockquote"> - -<p>“And other of their brethren, of the sons of the Kohathites, -were over the shew-bread, to prepare it every -Sabbath.”<a id="FNanchor_202" href="#Footnote_202" class="fnanchor">[202]</a></p> - -</div> - -<p>It will be observed that this is only an incidental -mention of the Sabbath. Such an allusion, -occurring after so long a silence, is decisive proof -that the Sabbath had not been forgotten or lost -during the five centuries in which it had not been -mentioned by the sacred historians. After this -no direct mention of the Sabbath is found from -the days of David to those of Elisha the prophet, -a period of about one hundred and fifty years. -Perhaps the ninety-second psalm is an exception -to this statement, as its title, both in Hebrew and -English, declares that it was written for the<span class="pagenum"><a id="Page_100"></a>[100]</span> -Sabbath day;<a id="FNanchor_203" href="#Footnote_203" class="fnanchor">[203]</a> and it is not improbable that it -was composed by David, the sweet singer of -Israel.</p> - -<p>The son of the Shunammite woman being dead, -she sought the prophet Elisha. Her husband not -knowing that the child was dead said to her:—</p> - -<div class="blockquote"> - -<p>“Wherefore wilt thou go to him to-day? It is neither -new moon, nor Sabbath. And she said, It shall be well.”<a id="FNanchor_204" href="#Footnote_204" class="fnanchor">[204]</a></p> - -</div> - -<p>It is probable that the Sabbath of the Lord is -here intended, as it is thrice used in a like connection.<a id="FNanchor_205" href="#Footnote_205" class="fnanchor">[205]</a> -If this be correct, it shows that the Hebrews -were accustomed to visit the prophets of -God upon that day for divine instruction; a very -good commentary upon the words used relative -to gathering the manna: “Let no man go out of -his place on the seventh day.”<a id="FNanchor_206" href="#Footnote_206" class="fnanchor">[206]</a> Incidental allusion -is made to the Sabbath at the accession of -Jehoash to the throne of Judah,<a id="FNanchor_207" href="#Footnote_207" class="fnanchor">[207]</a> about <span class="allsmcap">B. C.</span> 778. -In the reign of Uzziah, the grandson of Jehoash, -the prophet Amos, <span class="allsmcap">B. C.</span> 787, uses the following -language:—</p> - -<div class="blockquote"> - -<p>“Hear this, O ye that swallow up the needy, even to -make the poor of the land to fail, saying, When will the -new moon be gone, that we may sell corn? and the Sabbath, -that we may set forth wheat, making the ephah<span class="pagenum"><a id="Page_101"></a>[101]</span> -small, and the shekel great, and falsifying the balances -by deceit? that we may buy the poor for silver, and the -needy for a pair of shoes; yea, and sell the refuse of the -wheat?”<a id="FNanchor_208" href="#Footnote_208" class="fnanchor">[208]</a></p> - -</div> - -<p>These words were spoken more directly concerning -the ten tribes, and indicate the sad state -of apostasy which soon after resulted in their -overthrow as a people. About fifty years after -this, at the close of the reign of Ahaz, another -allusion to the Sabbath is found.<a id="FNanchor_209" href="#Footnote_209" class="fnanchor">[209]</a> In the days -of Hezekiah, about <span class="allsmcap">B. C.</span> 712, the prophet Isaiah -uses the following language in enforcing the Sabbath:—</p> - -<div class="blockquote"> - -<p>“Thus saith the Lord, Keep ye judgment and do justice; -for my salvation is near to come, and my righteousness -to be revealed. Blessed is the man that doeth this, -and the son of man that layeth hold on it; that keepeth the -Sabbath from polluting it, and keepeth his hand from doing -any evil. Neither let the son of the stranger, that -hath joined himself to the Lord, speak, saying, The Lord -hath utterly separated me from his people; neither let the -eunuch say, Behold I am a dry tree. For thus saith the Lord -unto the eunuchs that keep my Sabbaths, and choose the -things that please me, and take hold of my covenant, even -unto them will I give in mine house and within my walls, -a place and a name better than of sons and of daughters; -I will give them an everlasting name that shall not be cut -off. 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 a house of prayer for all people. -The Lord God which gathereth the outcasts of Israel -saith, Yet will I gather others to him, beside those -that are gathered unto him.”<a id="FNanchor_210" href="#Footnote_210" class="fnanchor">[210]</a></p> - -</div> - -<p>This prophecy presents several features of peculiar<span class="pagenum"><a id="Page_102"></a>[102]</span> -interest. 1. It pertains to a time when -the salvation of God is near at hand.<a id="FNanchor_211" href="#Footnote_211" class="fnanchor">[211]</a> 2. It most -distinctly shows that the Sabbath is not a Jewish -institution; for it pronounces a blessing upon -that man without respect of nationality who shall -keep the Sabbath; and it then particularizes the -son of the stranger, that is, the Gentile,<a id="FNanchor_212" href="#Footnote_212" class="fnanchor">[212]</a> and -makes a peculiar promise to him if he will keep -the Sabbath. 3. And this prophecy relates to -Israel when they are outcasts, that is, when they -are in their dispersion, promising to gather them, -and <i>others</i>, that is, the Gentiles, with them. Of -course the condition of being gathered to God’s -holy mountain must be complied with, namely, -to love the name of the Lord, to be his servants, -and to keep the Sabbath from polluting it. -4. And hence it follows that the Sabbath is not a -local institution, susceptible of being observed in -the promised land alone, like the annual sabbaths,<a id="FNanchor_213" href="#Footnote_213" class="fnanchor">[213]</a> -but one made for mankind and capable of being -observed by the outcasts of Israel when scattered -in every land under heaven.<a id="FNanchor_214" href="#Footnote_214" class="fnanchor">[214]</a></p> - -<p>Isaiah again presents the Sabbath; and this he -does in language most emphatically distinguishing -it from all ceremonial institutions. Thus he -says:—</p> - -<div class="blockquote"> - -<p>“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: then shalt thou -delight thyself in the Lord; and I will cause thee to ride -upon the high places of the earth, and feed thee with the<span class="pagenum"><a id="Page_103"></a>[103]</span> -heritage of Jacob thy father; for the mouth of the Lord -hath spoken it.”<a id="FNanchor_215" href="#Footnote_215" class="fnanchor">[215]</a></p> - -</div> - -<p>This language is an evangelical commentary -upon the fourth commandment. It appends to -it an exceeding great and precious promise that -takes hold upon the land promised to Jacob, even -the new earth.<a id="FNanchor_216" href="#Footnote_216" class="fnanchor">[216]</a></p> - -<p>In the year <span class="allsmcap">B. C.</span> 601, thirteen years before the -destruction of Jerusalem by Nebuchadnezzar, God -made to the Jewish people through Jeremiah the -gracious offer, that if they would keep his Sabbath, -their city should stand forever. At the -same time he testified unto them that if they -would not do this, their city should be utterly -destroyed. Thus said the prophet:—</p> - -<div class="blockquote"> - -<p>“Hear ye the word of the Lord, ye kings of Judah, and -all Judah, and all the inhabitants of Jerusalem, that enter -in by these gates: Thus saith the Lord: Take heed to -yourselves, and bear no burden on the Sabbath day, nor -bring it in by the gates of Jerusalem;<a id="FNanchor_217" href="#Footnote_217" class="fnanchor">[217]</a> neither carry forth -a burden<a id="FNanchor_218" href="#Footnote_218" class="fnanchor">[218]</a> out of your houses on the Sabbath day, neither -do ye any work, but hallow ye the Sabbath day, as I -commanded your fathers. But they obeyed not, neither -inclined their ears, but made their necks stiff, that they -might not hear, nor receive instruction.<a id="FNanchor_219" href="#Footnote_219" class="fnanchor">[219]</a> And it shall -come to pass, if ye diligently hearken unto me, saith the -Lord, to bring in no burden through the gates of this city -on the Sabbath day, but hallow the Sabbath day, to do no -work therein; then shall there enter into the gates of this<span class="pagenum"><a id="Page_104"></a>[104]</span> -city kings and princes sitting upon the throne of David, -riding in chariots and on horses, they, and their princes, -the men of Judah, and the inhabitants of Jerusalem; -and this city shall <span class="smcap">remain forever</span>. And they -shall come from the cities of Judah, and from the places -about Jerusalem, and from the land of Benjamin, and -from the plain, and from the mountains, and from the -south, bringing burnt-offerings, and sacrifices, and meat-offerings, -and incense, and bringing sacrifices of praise, -unto the house of the Lord. But if ye will not hearken -unto me to hallow the Sabbath day, and not to bear a -burden, even entering in at the gates of Jerusalem on the -Sabbath day; then will I kindle a fire in the gates thereof, -and it shall devour the palaces of Jerusalem, and it shall -not be quenched.”<a id="FNanchor_220" href="#Footnote_220" class="fnanchor">[220]</a></p> - -</div> - -<p>This gracious offer of the Most High to his rebellious -people was not regarded by them; for -eight years after this Ezekiel testifies thus:—</p> - -<div class="blockquote"> - -<p>“In thee have they set light by father and mother: in -the midst of thee have they dealt by oppression with the -stranger: in thee have they vexed the fatherless and the -widow. Thou hast despised mine holy things, and hast -profaned my Sabbaths.... Her priests have violated -my law, and have profaned mine holy things: they have -put no difference between the holy and profane, neither -have they showed difference between the unclean and the -clean, and have hid their eyes from my Sabbaths, and I -am profaned among them.... Moreover this they -have done unto me: they have defiled my sanctuary in -the same day, and have profaned my Sabbaths. For -when they had slain their children to their idols, then -they came the same day into my sanctuary to profane it; -and, lo, thus have they done in the midst of mine house.”<a id="FNanchor_221" href="#Footnote_221" class="fnanchor">[221]</a></p> - -</div> - -<p>Idolatry and Sabbath-breaking, which were besetting -sins with the Hebrews in the wilderness, -and which there laid the foundation for their dispersion -from their own land,<a id="FNanchor_222" href="#Footnote_222" class="fnanchor">[222]</a> had ever cleaved -unto them. And now when their destruction<span class="pagenum"><a id="Page_105"></a>[105]</span> -was impending from the overwhelming power of -the king of Babylon, they were so deeply attached -to these and kindred sins, that they would not -regard the voice of warning. Before entering the -sanctuary of God upon his Sabbath, they first -slew their own children in sacrifice to their idols!<a id="FNanchor_223" href="#Footnote_223" class="fnanchor">[223]</a> -Thus iniquity came to its hight, and wrath came -upon them to the uttermost.</p> - -<div class="blockquote"> - -<p>“They mocked the messengers of God, and despised -his words, and misused his prophets, until the wrath of -the Lord arose against his people, till there was no remedy. -Therefore he brought upon them the king of the -Chaldees, who slew their young men with the sword in -the house of their sanctuary, and had no compassion -upon young man or maiden, old man, or him that -stooped for age: he gave them all into his hand. And all -the vessels of the house of God, great and small, and -the treasures of the house of the Lord, and the treasures -of the king, and of his princes; all these he brought to -Babylon, and they burnt the house of God, and brake down -the wall of Jerusalem, and burnt all the palaces thereof -with fire, and destroyed all the goodly vessels thereof. -And them that had escaped from the sword carried he -away to Babylon; where they were servants to him and -his sons until the reign of the king of Persia.”<a id="FNanchor_224" href="#Footnote_224" class="fnanchor">[224]</a></p> - -</div> - -<p>While the Hebrews were in captivity at Babylon, -God made to them an offer of restoring them -to their own land and giving them again a city -and a temple under circumstances of wonderful -glory.<a id="FNanchor_225" href="#Footnote_225" class="fnanchor">[225]</a> The condition of that offer being disregarded,<a id="FNanchor_226" href="#Footnote_226" class="fnanchor">[226]</a> -the offered glory was never inherited by -them. In this offer were several allusions to the -Sabbath of the Lord, and also to the festivals of -the Hebrews.<a id="FNanchor_227" href="#Footnote_227" class="fnanchor">[227]</a> One of these allusions is worthy<span class="pagenum"><a id="Page_106"></a>[106]</span> -of particular notice for the distinctness with -which it discriminates between the Sabbath and -the other days of the week:—</p> - -<div class="blockquote"> - -<p>“Thus saith the Lord God: The gate of the inner -court that looketh toward the east, shall be shut <span class="smcap">the six -working days</span>; but on the Sabbath it shall be opened, -and in the day of the new moon it shall be opened.”<a id="FNanchor_228" href="#Footnote_228" class="fnanchor">[228]</a></p> - -</div> - -<p>Six days of the week are by divine inspiration -called “the six working days;” the seventh is -called the Sabbath of the Lord. Who shall dare -confound this marked distinction?</p> - -<p>After the Jews had returned from their captivity -in Babylon, and had restored their temple -and city, in a solemn assembly of the whole people -they recount in an address to the Most High -all the great events of God’s providence in their -past history. Thus they testify respecting the -Sabbath:—</p> - -<div class="blockquote"> - -<p>“Thou camest down also upon Mount Sinai, and spakest -with them from heaven, and gavest them right judgments, -and true laws, good statutes and commandments: -and madest known unto them thy holy Sabbath, and commandest -them precepts, statutes, and laws, by the hand -of Moses thy servant.”<a id="FNanchor_229" href="#Footnote_229" class="fnanchor">[229]</a></p> - -</div> - -<p>Thus were all the people reminded of the great -events of Mount Sinai—the giving of the ten -words of the law of God, and the making known -of his holy Sabbath. So deeply impressed was -the whole congregation with the effect of their -former disobedience, that they entered into a solemn -covenant to obey God.<a id="FNanchor_230" href="#Footnote_230" class="fnanchor">[230]</a> They pledged -themselves to each other thus:—</p> - -<div class="blockquote"> - -<p>“And if the people of the land bring ware or any victuals -on the Sabbath day to sell, that we would not buy<span class="pagenum"><a id="Page_107"></a>[107]</span> -it of them on the Sabbath, or on the holy day; and that -we would leave the seventh year, and the exaction of -every debt.”<a id="FNanchor_231" href="#Footnote_231" class="fnanchor">[231]</a></p> - -</div> - -<p>In the absence of Nehemiah at the Persian -court, this covenant was in part, at least, forgotten. -Eleven years having elapsed, Nehemiah -thus testifies concerning things at his return about -<span class="allsmcap">B. C.</span> 434:—</p> - -<div class="blockquote"> - -<p>“In those days saw I in Judah some treading wine-presses -on the Sabbath, and bringing in sheaves, and lading -asses; as also wine, grapes, and figs, and all manner -of burdens, which they brought into Jerusalem on the -Sabbath day; and I testified against them in the day wherein -they sold victuals. There dwelt men of Tyre also therein, -which brought fish, and all manner of ware, and sold on -the Sabbath unto the children of Judah, and in Jerusalem. -Then I contended with the nobles of Judah, and said unto -them, What evil thing is this that ye do, and profane the -Sabbath day? Did not your fathers thus, and did not -our God bring all this evil upon us, and upon this city? -yet ye bring more wrath upon Israel by profaning the -Sabbath. And it came to pass, that, when the gates of -Jerusalem began to be dark before the Sabbath,<a id="FNanchor_232" href="#Footnote_232" class="fnanchor">[232]</a> I commanded -that the gates should be shut, and charged that<span class="pagenum"><a id="Page_108"></a>[108]</span> -they should not be opened till after the Sabbath: and -some of my servants set I at the gates, that there should -no burden be brought in on the Sabbath day. So the -merchants and sellers of all kind of ware lodged without -Jerusalem once or twice. Then I testified against them, -and said unto them, Why lodge ye about the wall? if -ye do so again, I will lay hands on you. From that time -forth came they no more on the Sabbath. And I commanded -the Levites that they should cleanse themselves, -and that they should come and keep the gates, to sanctify -the Sabbath day. Remember me, O my God, concerning -this also, and spare me according to the greatness of thy -mercy.”<a id="FNanchor_233" href="#Footnote_233" class="fnanchor">[233]</a></p> - -</div> - -<p>This scripture is an explicit testimony that the -destruction of Jerusalem and the captivity of the -Jews at Babylon were in consequence of their profanation -of the Sabbath. It is a striking confirmation -of the language of Jeremiah, already -noticed, in which he testified to the Jews that if -they would hallow the Sabbath their city should -stand forever; but that it should be utterly destroyed -if they persisted in its profanation. Nehemiah -bears testimony to the accomplishment<span class="pagenum"><a id="Page_109"></a>[109]</span> -of Jeremiah’s prediction concerning the violation -of the Sabbath; and with his solemn appeal in -its behalf ends the history of the Sabbath in the -Old Testament.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_IX">CHAPTER IX.<br /> -<span class="smaller">THE SABBATH FROM NEHEMIAH TO CHRIST.</span></h3> - -<p>Great change in the Jewish people respecting idolatry and -Sabbath-breaking after their return from Babylon—Decree -of Antiochus Epiphanes against the Sabbath—Massacre of -a thousand Sabbath-keepers in the wilderness—Similar -massacre at Jerusalem—Decree of the Jewish elders relative -to resisting attacks upon the Sabbath—Other martyrdoms—Victories -of Judas Maccabeus—How Pompey captured -Jerusalem—Teaching of the Jewish doctors respecting -the Sabbath—State of the Sabbatic institution at the -first advent of the Saviour.</p> - -</div> - -<p>The period of almost five centuries intervenes -between the time of Nehemiah and the commencement -of the ministry of the Redeemer. -During this time an extraordinary change came -over the Jewish people. Previously, they had -been to an alarming extent idolaters, and outbreaking -violators of the Sabbath. But after -their return from Babylon they were never guilty -of idolatry to any extent, the chastisement of -that captivity effecting a cure of this evil.<a id="FNanchor_234" href="#Footnote_234" class="fnanchor">[234]</a> In -like manner did they change their conduct relative -to the Sabbath; and during this period they -loaded the Sabbatic institution with the most -burdensome and rigorous ordinances. A brief<span class="pagenum"><a id="Page_110"></a>[110]</span> -survey of this period must suffice. Under the -reign of Antiochus Epiphanes, the king of Syria, -<span class="allsmcap">B. C.</span> 170, the Jews were greatly oppressed.</p> - -<div class="blockquote"> - -<p>“King Antiochus wrote to his whole kingdom, that all -should be one people, and every one should leave his -laws: so all the heathen agreed according to the commandment -of the king. Yea, many also of the Israelites consented -to his religion, and sacrificed unto idols, and profaned -the Sabbath.”<a id="FNanchor_235" href="#Footnote_235" class="fnanchor">[235]</a></p> - -</div> - -<p>The greater part of the Hebrews remained -faithful to God, and, as a consequence, were -obliged to flee for their lives. Thus the historian -continues:—</p> - -<div class="blockquote"> - -<p>“Then many that sought after justice and judgment -went down into the wilderness, to dwell there: both they, -and their children, and their wives, and their cattle; because -afflictions increased sore upon them. Now when it -was told the king’s servants, and the host that was at -Jerusalem, in the city of David, that certain men, who -had broken the king’s commandment, were gone down -into the secret places in the wilderness, they pursued after -them a great number, and having overtaken them, they -camped against them, and made war against them on the -Sabbath day. And they said unto them, Let that which -ye have done hitherto suffice; come forth, and do according -to the commandment of the king, and ye shall live. -But they said, We will not come forth, neither will we do -the king’s commandment, to profane the Sabbath day. -So then they gave them the battle with all speed. Howbeit -they answered them not, neither cast they a stone at -them, nor stopped the places where they lay hid. But -said, Let us die all in our innocency: heaven and earth -shall testify for us, that ye put us to death wrongfully. -So they rose up against them in battle on the Sabbath, -and they slew them, with their wives and children, and -their cattle, to the number of a thousand people.”<a id="FNanchor_236" href="#Footnote_236" class="fnanchor">[236]</a></p> - -</div> - -<p>In Jerusalem itself a like massacre took place.<span class="pagenum"><a id="Page_111"></a>[111]</span> -King Antiochus sent Appollonius with an army -of twenty-two thousand,</p> - -<div class="blockquote"> - -<p>“Who, coming to Jerusalem, and pretending peace, did -forbear till the holy day of the Sabbath, when taking the -Jews keeping holy day, he commanded his men to arm -themselves. And so he slew all them that were gone to -the celebrating of the Sabbath, and running through the -city with weapons, slew great multitudes.”<a id="FNanchor_237" href="#Footnote_237" class="fnanchor">[237]</a></p> - -</div> - -<p>In view of these dreadful acts of slaughter, -Mattathias, “an honorable and great man,” the -father of Judas Maccabeus, with his friends decreed -thus:—</p> - -<div class="blockquote"> - -<p>“Whosoever shall come to make battle with us on the -Sabbath day we will fight against him; neither will we -die all, as our brethren that were murdered in the secret -places.”<a id="FNanchor_238" href="#Footnote_238" class="fnanchor">[238]</a></p> - -</div> - -<p>Yet were some martyred after this for observing -the Sabbath. Thus we read:—</p> - -<div class="blockquote"> - -<p>“And others, that had run together into caves near -by, to keep the Sabbath day secretly, being discovered to -Philip, were all burnt together, because they made a -conscience to help themselves for the honor of the most -sacred day.”<a id="FNanchor_239" href="#Footnote_239" class="fnanchor">[239]</a></p> - -</div> - -<p>After this, Judas Maccabeus did great exploits -in defense of the Hebrews, and in resisting the -dreadful oppression of the Syrian government. -Of one of these battles we read:—</p> - -<div class="blockquote"> - -<p>“When he had given them this watchword, <i>The help -of God</i>, himself leading the first band, he joined battle -with Nicanor. And by the help of the Almighty they slew -above nine thousand of their enemies, and wounded and -maimed the most part of Nicanor’s host, and so put all -to flight; and took their money that came to buy them, -and pursued them far; but lacking time, they returned: -for it was the day before the Sabbath, and therefore they<span class="pagenum"><a id="Page_112"></a>[112]</span> -would no longer pursue them. So when they had gathered -their armor together, and spoiled their enemies, they -occupied themselves about the Sabbath, yielding exceeding -praise and thanks to the Lord, who had preserved -them unto that day, which was the beginning of mercy -distilling upon them. And after the Sabbath, when they -had given part of the spoils to the maimed, and the widows, -and orphans, the residue they divided among themselves -and their servants.”<a id="FNanchor_240" href="#Footnote_240" class="fnanchor">[240]</a></p> - -</div> - -<p>After this the Hebrews being attacked upon -the Sabbath by their enemies, defeated them -with much slaughter.<a id="FNanchor_241" href="#Footnote_241" class="fnanchor">[241]</a></p> - -<p>About <span class="allsmcap">B. C.</span> 63, Jerusalem was besieged and -taken by Pompey, the general of the Romans. -To do this, it was necessary to fill an immense -ditch, and to raise against the city a bank on -which to place the engines of assault. Thus Josephus -relates the event:—</p> - -<div class="blockquote"> - -<p>“And had it not been our practice, from the days of our -forefathers, to rest on the seventh day, this bank could -never have been perfected, by reason of the opposition -the Jews would have made; for though our law gives us -leave then to defend ourselves against those that begin -to fight with us, and assault us, yet does it not permit us -to meddle with our enemies while they do anything else. -Which thing when the Romans understood, on those days -which we call Sabbaths, they threw nothing at the Jews, -nor came to any pitched battle with them, but raised up -their earthen banks, and brought their engines into such -forwardness, that they might do execution the next -days.”<a id="FNanchor_242" href="#Footnote_242" class="fnanchor">[242]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_113"></a>[113]</span></p> - -<p>From this it is seen that Pompey carefully refrained -from any attack upon the Jews on each -Sabbath during the siege, but spent that day in -filling the ditch and raising the bank, that he -might attack them on the day following each -Sabbath, that is, upon Sunday. Josephus further -relates that the priests were not at all hindered -from their sacred ministrations by the stones -thrown among them from the engines of Pompey, -even “if any melancholy accident happened;” -and that when the city was taken and the enemy -fell upon them, and cut the throats of those that -were in the temples, yet did not the priests run -away or desist from the offering of the accustomed -sacrifices.</p> - -<p>These quotations from Jewish history are sufficient -to indicate the extraordinary change that -came over that people concerning the Sabbath, -after the Babylonish captivity. A brief view of -the teaching of the Jewish doctors respecting the -Sabbath at the time when our Lord began his -ministry will conclude this chapter:—</p> - -<div class="blockquote"> - -<p>“They enumerated about forty primary works, which -they said were forbidden to be done on the Sabbath. -Under each of these were numerous secondary works, -which they said were also forbidden.... Among -the primary works which were forbidden, were ploughing, -sowing, reaping, winnowing, cleaning, grinding, etc. Under -the head of grinding, was included the breaking or -dividing of things which were before united.... -Another of their traditions was, that, as threshing on the -Sabbath was forbidden, the bruising of things, which was -a species of threshing, was also forbidden. Of course, it -was violation of the Sabbath to walk on green grass, -for that would bruise or thresh it. So, as a man might<span class="pagenum"><a id="Page_114"></a>[114]</span> -not hunt on the Sabbath, he might not catch a flea; for -that was a species of hunting. As a man might not carry -a burden on the Sabbath, he might not carry water to a -thirsty animal, for that was a species of burden; but he -might pour water into a trough, and lead the animal to -it.... Yet should a sheep fall into a pit, they would -readily lift him out, and bear him to a place of safety.... -They said a man might minister to the sick for -the purpose of relieving their distress, but not for the -purpose of healing their diseases. He might put a covering -on a diseased eye, or anoint it with eye-salve for -the purpose of easing the pain, but not to cure the eye.”<a id="FNanchor_243" href="#Footnote_243" class="fnanchor">[243]</a></p> - -</div> - -<p>Such was the remarkable change in the conduct -of the Jewish people toward the Sabbath; -and such was the teaching of their doctors respecting -it. The most merciful institution of God -for mankind had become a source of distress; that -which God ordained as a delight and a source of -refreshment had become a yoke of bondage; the -Sabbath, made for man in paradise, was now a -most oppressive and burdensome institution. It -was time that God should interfere. Next upon -the scene of action appears the Lord of the Sabbath.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_115"></a>[115]</span></p> - -<h3 class="nobreak" id="CHAPTER_X">CHAPTER X.<br /> -<span class="smaller">THE SABBATH DURING THE LAST OF THE -SEVENTY WEEKS.</span></h3> - -<p>Mission of the Saviour—His qualifications as a judge of Sabbatic -observance—State of the institution at his advent—The -Saviour at Nazareth—At Capernaum—His discourse in -the corn-field—Case of the man with a withered arm—The -Saviour among his relatives—Case of the impotent man—Of -the man born blind—Of the woman bound by Satan—Of -the man who had the dropsy—Object of our Lord’s -teaching and miracles relative to the Sabbath—Unfairness -of many anti-Sabbatarians—Examination of Matt. 24:20—The -Sabbath not abrogated at the crucifixion—Fourth -commandment after that event—Sabbath not changed at -the resurrection of Christ—Examination of John 20:26—Of -Acts 2:1, 2—Redemption furnishes no argument for -the change of the Sabbath—Examination of Ps. 118:22-24—The -Sabbath neither abolished nor changed as late as -the close of the seventy weeks.</p> - -</div> - -<p>In the fullness of time God sent forth his Son -to be the Saviour of the world. He who fulfilled -this mission of infinite benevolence was both the -Son of God and the Son of man. He was with -the Father before the world was, and by him God -created all things.<a id="FNanchor_244" href="#Footnote_244" class="fnanchor">[244]</a> The Sabbath being ordained -at the close of that great work as a memorial to -keep it in lasting remembrance, the Son of God, -by whom all things were created, could not be -otherwise than a perfect judge of its true design, -and of its proper observance. The sixty-nine -weeks of Daniel’s prophecy being accomplished, -the Redeemer began to preach, saying, “The time -is fulfilled.”<a id="FNanchor_245" href="#Footnote_245" class="fnanchor">[245]</a> The ministry of the Saviour was<span class="pagenum"><a id="Page_116"></a>[116]</span> -at a time when the Sabbath of the Lord had become -utterly perverted from its gracious design, -by the teaching of the Jewish doctors. As we -have seen in the previous chapter, it was to the -people no longer a source of refreshment and -delight, but a cause of suffering and distress. It -had been loaded down with traditions by the -doctors of the law until its merciful and beneficent -design was utterly hidden beneath the rubbish -of men’s inventions. It being impracticable -for Satan, after the Babylonish captivity, to cause -the Jewish people, even by bloody edicts, to -relinquish the Sabbath and openly to profane it -as before that time, he turned their doctors so to -pervert it, that its real character should be utterly -changed and its observance entirely unlike -that which would please God. We shall find -that the Saviour never missed an opportunity to -correct their false notions respecting the Sabbath; -and that he selected, with evident design, the -Sabbath as the day on which to perform many of -his merciful works. It will be found that no -small share of his teaching through his whole -ministry was devoted to a determination of what -was lawful on the Sabbath, a singular fact for -those to explain who think that he designed its -abrogation. At the opening of our Lord’s ministry, -we read thus:—</p> - -<div class="blockquote"> - -<p>“And Jesus returned in the power of the Spirit into -Galilee; and there went out a fame of him through all -the region round about. And he taught in their synagogues, -being glorified of all. And he came to Nazareth, -where he had been brought up; and, as his custom was, -he went into the synagogue on the Sabbath day, and -stood up for to read.”<a id="FNanchor_246" href="#Footnote_246" class="fnanchor">[246]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_117"></a>[117]</span></p> - -<p>Such was the manner of the Saviour relative -to the Sabbath. It is evident that in this he -designed to show his regard for that day; for it -was not necessary thus to do in order to gain a -congregation, as vast multitudes were ever ready -to throng his steps. His testimony being rejected, -our Lord left Nazareth for Capernaum. -Thus the sacred historian says:—</p> - -<div class="blockquote"> - -<p>“But he, passing through the midst of them, went his -way, and came down to Capernaum, a city of Galilee, and -taught them on the Sabbath days. And they were astonished -at his doctrine; for his word was with power. -And in the synagogue there was a man which had a spirit -of an unclean devil; and he cried out with a loud voice, -saying, Let us alone; what have we to do with thee, thou -Jesus of Nazareth; art thou come to destroy us? I know -thee who thou art; the Holy One of God. And Jesus -rebuked him, saying, Hold thy peace, and come out of -him. And when the devil had thrown him in the midst, -he came out of him, and hurt him not. And they were -all amazed, and spake among themselves, saying, What a -word is this! for with authority and power he commandeth -the unclean spirits, and they come out. And the -fame of him went out into every place of the country -round about. And he arose out of the synagogue, and -entered into Simon’s house. And Simon’s wife’s mother -was taken with a great fever; and they besought him for -her. And he stood over her, and rebuked the fever; and -it left her; and immediately she arose and ministered -unto them.”<a id="FNanchor_247" href="#Footnote_247" class="fnanchor">[247]</a></p> - -</div> - -<p>These miracles are the first which stand upon -record as performed by the Saviour upon the -Sabbath. But the strictness of Jewish views relative -to the Sabbath is seen in that they waited -till sunset, that is, till the Sabbath was passed,<a id="FNanchor_248" href="#Footnote_248" class="fnanchor">[248]</a> -before they brought the sick to be healed. Thus -it is added:—</p> - -<p><span class="pagenum"><a id="Page_118"></a>[118]</span></p> - -<div class="blockquote"> - -<p>“And at even when the sun did set, they brought unto -him all that were diseased, and them that were possessed -with devils. And all the city was gathered together at -the door. And he healed many that were sick of divers -diseases, and cast out many devils; and suffered not the -devils to speak, because they knew him.”<a id="FNanchor_249" href="#Footnote_249" class="fnanchor">[249]</a></p> - -</div> - -<p>The next mention of the Sabbath is of peculiar -interest:—</p> - -<div class="blockquote"> - -<p>“At that time Jesus went on the Sabbath day through -the corn; and his disciples were an hungered, and began -to pluck the ears of corn, and to eat. But when the -Pharisees saw it, they said unto him, Behold thy disciples -do that which is not lawful to do upon the Sabbath -day. But he said unto them, Have ye not read what David -did, when he was an hungered, and they that were -with him; how he entered into the house of God, and did -eat the shew-bread, which was not lawful for him to eat, -neither for them which were with him, but only for the -priests? Or have ye not read in the law, how that on the -Sabbath day the priests in the temple profane the Sabbath, -and are blameless? But I say unto you that in this -place is one greater than the temple. But if ye had -known what this meaneth, I will have mercy and not sacrifice, -ye would not have condemned the guiltless. For -the Son of man is Lord even of the Sabbath day.”<a id="FNanchor_250" href="#Footnote_250" class="fnanchor">[250]</a></p> - -</div> - -<p>The parallel text in Mark has an important addition -to the conclusion as stated by Matthew:—</p> - -<div class="blockquote"> - -<p>“And he said unto them, The Sabbath was made for -man, and not man for the Sabbath; therefore the Son of -man is Lord also of the Sabbath.”<a id="FNanchor_251" href="#Footnote_251" class="fnanchor">[251]</a></p> - -</div> - -<p>The following points should be noted in examining -this text:—</p> - -<p>1. That the question at issue did not relate to -the act of passing through the corn on the Sabbath; -for the Pharisees themselves were in the -company; and hence it may be concluded that<span class="pagenum"><a id="Page_119"></a>[119]</span> -the Saviour and those with him were either going -to, or returning from, the synagogue.</p> - -<p>2. That the question raised by the Pharisees -was this: Whether the disciples, in satisfying -their hunger from the corn through which they -were passing, were not violating the law of the -Sabbath.</p> - -<p>3. That he to whom this question was proposed -was in the highest degree competent to -answer it; for he was with the Father when the -Sabbath was made.<a id="FNanchor_252" href="#Footnote_252" class="fnanchor">[252]</a></p> - -<p>4. That the Saviour was pleased to appeal to -scriptural precedents for the decision of this question, -rather than to assert his own independent -judgment.</p> - -<p>5. That the first case cited by the Saviour was -peculiarly appropriate. David, fleeing for his life, -entered the house of God upon the Sabbath,<a id="FNanchor_253" href="#Footnote_253" class="fnanchor">[253]</a> -and ate the shew-bread to satisfy his hunger. -The disciples, to relieve their hunger, simply -ate of the corn through which they were passing -upon the Sabbath. If David did right, though -eating in his necessity of that which belonged -only to the priests, how little of blame could be -attached to the disciples who had not even violated -a precept of the ceremonial law? Thus -much for the disciples’ satisfying their hunger as -they did upon the Sabbath. Our Lord’s next -example is designed to show what labor upon -the Sabbath is not a violation of its sacredness.</p> - -<p>6. And hence the case of the priests is cited. -The same God who had said in the fourth commandment, -“Six days shalt thou labor and do all -<span class="smcap">thy</span> work,” had commanded that the priests upon<span class="pagenum"><a id="Page_120"></a>[120]</span> -the Sabbath should offer certain sacrifices in his -temple.<a id="FNanchor_254" href="#Footnote_254" class="fnanchor">[254]</a></p> - -<p>Herein was no contradiction; for the labor performed -by the priests upon the Sabbath was simply -the maintenance of the appointed worship -of God in his temple, and was not doing what -the commandment calls “<span class="smcap">thy work</span>.” Labor of -this kind, therefore, the Saviour being judge, was -not, and never had been, a violation of the Sabbath.</p> - -<p>7. But it is highly probable that the Saviour, -in this reference to the priests, had his mind not -merely upon the sacrifices which they offered -upon the Sabbath, but upon the fact that they -were required to prepare new shew-bread every -Sabbath; when the old was to be removed from -the table before the Lord and eaten by them.<a id="FNanchor_255" href="#Footnote_255" class="fnanchor">[255]</a> -This view of the matter would connect the case -of the priests with that of David, and both would -bear with wonderful distinctness upon the act of -the disciples. Then our Lord’s argument could -be appreciated when he adds: “But I say unto -you, That in this place is one greater than the -temple.” So that if the shew-bread was to be -prepared each Sabbath for the use of those who -ministered in the temple, and those who did this -were guiltless, how free from guilt also must be -the disciples who, in following <span class="smcap">Him</span> that was -greater than the temple, but who had not where to -lay his head, had eaten of the standing corn upon -the Sabbath to relieve their hunger?</p> - -<p>8. But our Lord next lays down a principle -worthy of the most serious attention. Thus he -adds: “But if ye had known what this meaneth,<span class="pagenum"><a id="Page_121"></a>[121]</span> -I will have mercy, and not sacrifice, ye would not -have condemned the guiltless.” The Most High -had ordained certain labor to be performed upon -the Sabbath, in order that sacrifices might be offered -to himself. But Christ affirms upon the -authority of the Scriptures,<a id="FNanchor_256" href="#Footnote_256" class="fnanchor">[256]</a> that there is something -far more acceptable to God than sacrifices, -and that this is acts of mercy. If God held those -guiltless who offered sacrifices upon the Sabbath, -how much less would he condemn those who extend -mercy and relief to the distressed and suffering, -upon that day.</p> - -<p>9. Nor does the Saviour even leave the subject -here; for he adds: “The Sabbath was made for -man, and not man for the Sabbath; therefore the -Son of man is Lord also of the Sabbath.” If the -Sabbath was <i>made</i>, certain acts were necessary -in order to give existence to it. What were -those acts? (1) God rested upon the seventh -day. This made the seventh day the rest-day or -Sabbath of the Lord. (2) He blessed the day; -thus it became his holy day. (3) He sanctified -it, or set it apart to a holy use; thus its -observance became a part of man’s duty toward -God. There must be a time when these acts -were performed. And on this point there is -really no room for controversy. They were not -performed at Sinai, nor in the wilderness of Sin, -but in paradise. And this is strikingly confirmed -by the language here used by the Saviour: “The -Sabbath was made for <span class="smcap">the</span> man, not <span class="smcap">the</span> man for -the Sabbath;”<a id="FNanchor_257" href="#Footnote_257" class="fnanchor">[257]</a> thus citing our minds to the man<span class="pagenum"><a id="Page_122"></a>[122]</span> -Adam that was made of the dust of the ground, -and affirming that the Sabbath was made for -him; a conclusive testimony that the Sabbath -originated in paradise. This fact is happily illustrated -by a statement of the apostle Paul: -“Neither was the man created for the woman; -but the woman for the man.”<a id="FNanchor_258" href="#Footnote_258" class="fnanchor">[258]</a> It will not be -denied that this language has direct reference to -the creation of Adam and Eve. If then we turn -back to the beginning, we shall find Adam made -of the dust of the ground, Eve taken from his -side, and the Sabbath made of the seventh day.<a id="FNanchor_259" href="#Footnote_259" class="fnanchor">[259]</a> -Thus the Saviour, to complete the solution of the -question raised by the Pharisees, traces the Sabbath -back to the beginning, as he does the institution -of marriage when the same class proposed -for his decision the lawfulness of divorce.<a id="FNanchor_260" href="#Footnote_260" class="fnanchor">[260]</a> -His careful statement of the design of the Sabbath -and of marriage, tracing each to the beginning, -in the one case striking down their perversion -of the Sabbath, in the other, that of marriage, -is the most powerful testimony in behalf of the -sacredness of each institution. The argument in -the one case stands thus: In the beginning God -created <i>one</i> man and <i>one</i> woman, designing that -they two should be one flesh. The marriage relation -therefore was designed to unite simply two -persons, and this union <i>should</i> be sacred and indissoluble. -Such was the bearing of his argument -upon the question of divorce. In relation -to the Sabbath, his argument is this: God made -the Sabbath for the man that he made of the dust -of the ground; and being thus made for an unfallen -race, it can only be a merciful and beneficent<span class="pagenum"><a id="Page_123"></a>[123]</span> -institution. He who made the Sabbath for -man before the fall saw what man needed, and -knew how to supply that want. It was given to -him for rest, refreshment, and delight; a character -that it sustained after the fall,<a id="FNanchor_261" href="#Footnote_261" class="fnanchor">[261]</a> but which the -Jews had wholly lost sight of.<a id="FNanchor_262" href="#Footnote_262" class="fnanchor">[262]</a> And thus our -Lord lays open his whole heart concerning the -Sabbath. He carefully determines what works -are not a violation of the Sabbath; and this he -does by Old-Testament examples, that it may be -evident that he is introducing no change in the -institution; he sets aside their rigorous and burdensome -traditions concerning the Sabbath, by -tracing it back to its merciful origin in paradise; -and having thus disencumbered the Sabbath of -Pharisaic rigor, he leaves it upon its paradisiacal -foundation, enforced by all the authority and sacredness -of that law which he came not to destroy, -but to magnify and make honorable.<a id="FNanchor_263" href="#Footnote_263" class="fnanchor">[263]</a></p> - -<p>10. Having thus divested the Sabbath of all -Pharisaic additions, our Lord concludes with this -remarkable declaration: “Therefore the Son of -man is Lord also of the Sabbath.” (1) It was -not a disparagement to the Sabbath, but an honor, -that God’s only Son should claim to be its Lord. -(2) Nor was it derogatory to the character of the -Redeemer to be the Lord of the Sabbath; with -all the high honors pertaining to his messiahship -he is <span class="smcap">also</span> Lord of the Sabbath. Or, if we take -the expression in Matthew, he is “Lord <span class="smcap">even</span> of -the Sabbath day,” it implies that it is not a small -honor to possess such a title. (3) This title implies -that the Messiah should be the <i>protector</i>,<span class="pagenum"><a id="Page_124"></a>[124]</span> -and not the <i>destroyer</i>, of the Sabbath. And -hence that he was the rightful being to decide -the proper nature of Sabbatic observance. With -these memorable words ends our Lord’s first discourse -concerning the Sabbath.</p> - -<p>From this time the Pharisees watched the Saviour -to find an accusation against him of violating -the Sabbath. The next example will show the -malignity of their hearts, their utter perversion -of the Sabbath, the urgent need of an authoritative -correction of their false teachings respecting it, -and the Saviour’s unanswerable defense:—</p> - -<div class="blockquote"> - -<p>“And when he was departed thence, he went into their -synagogue: and behold there was a man which had his -hand withered. And they asked him, saying, Is it lawful -to heal on the Sabbath days? that they might accuse -him. And he said unto them, What man shall there be -among you, that shall have one sheep, and if it fall into a pit -on the Sabbath day, will he not lay hold on it, and lift it -out? How much then is a man better than a sheep? -Wherefore, it is lawful to do well on the Sabbath days. -Then saith he to the man, Stretch forth thine hand. And -he stretched it forth; and it was restored whole, like as -the other. Then the Pharisees went out and held a council -against him, how they might destroy him.”<a id="FNanchor_264" href="#Footnote_264" class="fnanchor">[264]</a></p> - -</div> - -<p>What was the act that caused this madness of -the Pharisees? On the part of the Saviour, it -was a word; on the part of the man, it was the -act of stretching out his arm. Did the law of the -Sabbath forbid either of these things? No one -can affirm such a thing. But the Saviour had -publicly transgressed that tradition of the Pharisees -that forbade the doing of anything whatever -toward the healing of the sick upon the Sabbath. -And how necessary that such a wicked tradition -should be swept away, if the Sabbath itself was<span class="pagenum"><a id="Page_125"></a>[125]</span> -to be preserved for man. But the Pharisees were -filled with such madness that they went out of -the synagogue and consulted how they might -destroy the Saviour. Yet Jesus only acted in -behalf of the Sabbath in setting aside those traditions -by which they had perverted it.</p> - -<p>After this, our Lord returned into his own -country, and thus we read of him:—</p> - -<div class="blockquote"> - -<p>“And when the Sabbath day was come, he began to -teach in the synagogue; and many hearing him were astonished, -saying, From whence hath this man these -things? and what wisdom is this which is given unto him, -that even such mighty works are wrought by his hands?”<a id="FNanchor_265" href="#Footnote_265" class="fnanchor">[265]</a></p> - -</div> - -<p>Not far from this time we find the Saviour at -Jerusalem, and the following miracle was performed -upon the Sabbath:—</p> - -<div class="blockquote"> - -<p>“And a certain man was there which had an infirmity -thirty and eight years. When Jesus saw him lie, and -knew that he had been there now a long time in that case, -he saith unto him, Wilt thou be made whole? The impotent -man answered him, Sir, I have no man, when the -water is troubled, to put me into the pool; but while I -am coming, another steppeth down before me. Jesus saith -unto him, Rise, take up thy bed, and walk. And immediately -the man was made whole, and took up his bed -and walked; and on the same day was the Sabbath. The -Jews therefore said unto him that was cured, It is the -Sabbath day: It is not lawful for thee to carry thy bed. -He answered them, He that made me whole, the same -said unto me, Take up thy bed, and walk. Then asked -they him, What man is that which said unto thee, Take -up thy bed, and walk?... The man departed and -told the Jews that it was Jesus, which had made him -whole. And therefore did the Jews persecute Jesus, and -sought to slay him, because he had done these things on -the Sabbath day. But Jesus answered them, My Father -worketh hitherto, and I work. Therefore the Jews sought -the more to kill him, because he not only had broken the<span class="pagenum"><a id="Page_126"></a>[126]</span> -Sabbath, but said also that God was his Father, making -himself equal with God.”<a id="FNanchor_266" href="#Footnote_266" class="fnanchor">[266]</a></p> - -</div> - -<p>Our Lord here stands charged with two crimes: -1. He had broken the Sabbath. 2. He had made -himself equal with God. The first accusation is -based on these particulars: (1) By his word he -had healed the impotent man. But this violated -no law of God; it only set at naught that tradition -which forbade anything to be done for curing -diseases upon the Sabbath. (2) He had directed -the man to carry his bed. But this as a burden -was a mere trifle,<a id="FNanchor_267" href="#Footnote_267" class="fnanchor">[267]</a> like a cloak or mat, and was -designed to show the reality of his cure, and thus -to honor the Lord of the Sabbath who had healed -him. Moreover, it was not such a burden as the -Scriptures forbid upon the Sabbath.<a id="FNanchor_268" href="#Footnote_268" class="fnanchor">[268]</a> (3) Jesus -justified what he had done by comparing his -present act of healing to that work which his -Father had done <span class="smcap">hitherto</span>, <i>i. e.</i>, from the beginning -of the creation. Ever since the Sabbath was -sanctified in paradise, the Father, by his providence, -had continued to mankind, even upon the -Sabbath, all the merciful acts by which the human -race has been preserved. This work of the Father -was of precisely the same nature as that -which Jesus had now done. These acts did not -argue that the Father had <i>hitherto</i> lightly esteemed -the Sabbath, for he had most solemnly -enjoined its observance in the law and in the -prophets;<a id="FNanchor_269" href="#Footnote_269" class="fnanchor">[269]</a> and as our Lord had most expressly -recognized their authority,<a id="FNanchor_270" href="#Footnote_270" class="fnanchor">[270]</a> there was no ground<span class="pagenum"><a id="Page_127"></a>[127]</span> -to accuse him of disregarding the Sabbath, when -he had only followed the example of the Father -from the beginning. The Saviour’s answer to -these two charges will remove all difficulty:—</p> - -<div class="blockquote"> - -<p>“Then answered Jesus and said unto them, Verily, -verily, I say unto you, The Son can do nothing of himself, -but what he seeth the Father do; for what things -soever he doeth, these also doeth the Son likewise.”<a id="FNanchor_271" href="#Footnote_271" class="fnanchor">[271]</a></p> - -</div> - -<p>This answer involves two points: 1. That he -was following his Father’s perfect example, who -had ever laid open to him all his works; and -hence as he was doing that only which had ever -been the pleasure of the Father to do, he was not -engaged in the overthrow of the Sabbath. 2. And -by the meek humility of this answer—“The Son -can do nothing of himself, but what he seeth the -Father do”—he showed the groundlessness of -their charge of self-exaltation. Thus, in nothing -was there left a chance to answer him again.</p> - -<p>Several months after this, the same case of -healing was under discussion:</p> - -<div class="blockquote"> - -<p>“Jesus answered and said unto them, I have done one -work, and ye all marvel. Moses therefore gave unto you -circumcision (not because it is of Moses, but of the -fathers); and ye on the Sabbath-day circumcise a man. -If a man on the Sabbath day receive circumcision, that the -law of Moses should not be broken; are ye angry at me, -because I have made a man every whit whole on the Sabbath -day?”<a id="FNanchor_272" href="#Footnote_272" class="fnanchor">[272]</a></p> - -</div> - -<p>This Scripture contains our Lord’s second answer -relative to healing the impotent man upon -the Sabbath. In his first answer he rested his -defense upon the fact that what he had done was -precisely the same as that which his Father had -done <i>hitherto</i>, that is, from the beginning of the<span class="pagenum"><a id="Page_128"></a>[128]</span> -world; which implies that the Sabbath had existed -from the same point, else the example of -the Father during this time would not be relevant. -In this, his second answer, a similar point is involved -relative to the origin of the Sabbath. His -defense this time rests upon the fact that his act -of healing no more violated the Sabbath than did -the act of circumcising upon the Sabbath. But -if circumcision, which was ordained in the time of -Abraham, was older than the Sabbath—as it certainly -was if the Sabbath originated in the wilderness -of Sin—there would be an impropriety -in the allusion; for circumcision would be entitled -to the priority as the more ancient institution. -It would be strictly proper to speak of the -more recent institution as involving no violation -of an older one; but it would be otherwise to -speak of an ancient institution as involving no -violation of one more recent. The language therefore -implies that the Sabbath was older than circumcision; -in other words, more ancient than the -days of Abraham. These two answers of the -Saviour are certainly in harmony with the unanimous -testimony of the sacred writers, that the -Sabbath originated with the sanctification of the -rest-day of the Lord in Eden.</p> - -<p>What had the Saviour done to justify the -hatred of the Jewish people toward him? He -had healed upon the Sabbath, with one word, a -man who had been helpless thirty-eight years. -Was not this act in strict accordance with the -Sabbatic institution? Our Lord has settled this -point in the affirmative by weighty and unanswerable -arguments,<a id="FNanchor_273" href="#Footnote_273" class="fnanchor">[273]</a> not in this case alone, but<span class="pagenum"><a id="Page_129"></a>[129]</span> -in others already noticed, and also in those which -remain to be noticed. Had he left the man in -his wretchedness because it was the Sabbath, -when a word would have healed him, he would -have dishonored the Sabbath, and thrown reproach -upon its Author. We shall find the Lord -of the Sabbath still further at work in its behalf -in rescuing it from the hands of those who had -so utterly perverted its design; a work quite -unnecessary, had he designed to nail the institution -to his cross.</p> - -<p>The next incident to be noticed is the case of -the man that was born blind. Jesus seeing him -said:—</p> - -<div class="blockquote"> - -<p>“I must work the works of him that sent me whilst it -is day; the night cometh when no man can work. As -long as I am in the world, I am the light of the world. -When he had thus spoken he spat on the ground, and -made clay of the spittle, and he anointed the eyes of the -blind man with the clay, and said unto him, Go wash in -the pool of Siloam (which is by interpretation, Sent). -He went his way therefore, and washed, and came seeing.... -And it was the Sabbath day when Jesus made -the clay and opened his eyes.”<a id="FNanchor_274" href="#Footnote_274" class="fnanchor">[274]</a></p> - -</div> - -<p>Here is the record of another of our Lord’s -merciful acts upon the Sabbath day. He saw a -man blind from his birth; moved with compassion -toward him, he moistened clay and anointed his -eyes, and sent him to the pool to wash; and when -he had washed he received sight. The act was -alike worthy of the Sabbath and of its Lord: and -it pertains only to the opponents of the Sabbath -<i>now</i>, as it pertained only to the enemies of its<span class="pagenum"><a id="Page_130"></a>[130]</span> -Lord <i>then</i>, to see in this even the slightest violation -of the Sabbath.</p> - -<p>After this we read as follows:—</p> - -<div class="blockquote"> - -<p>“And he was teaching in one of the synagogues on the -Sabbath. And behold there was a woman which had a -spirit of infirmity eighteen years, and was bowed together, -and could in no wise lift up herself. And when -Jesus saw her, he called her to him, and said unto her, -Woman, thou art loosed from thine infirmity. And he -laid his hands on her; and immediately she was made -straight, and glorified God. And the ruler of the synagogue -answered with indignation, because that Jesus had -healed on the Sabbath day, and said unto the people, -There are six days in which men ought to work: in them -therefore come and be healed, and not on the Sabbath day. -The Lord then answered him and said, Thou hypocrite, -doth not each one of you on the Sabbath loose his ox or -his ass from the stall, and lead him away to watering? -And ought not this woman, being a daughter of Abraham, -whom Satan hath bound, lo, these eighteen years, be -loosed from this bond on the Sabbath day? And when -he had said these things, all his adversaries were ashamed: -and all the people rejoiced for all the glorious things that -were done by him.”<a id="FNanchor_275" href="#Footnote_275" class="fnanchor">[275]</a></p> - -</div> - -<p>This time a daughter of Abraham, that is, a -pious woman,<a id="FNanchor_276" href="#Footnote_276" class="fnanchor">[276]</a> who had been bound by Satan -eighteen years, was loosed from that bond upon -the Sabbath day. Jesus silenced the clamor of -his enemies by an appeal to their own course of -action in loosing the ox and leading him to water -upon the Sabbath. With this answer our Lord -made ashamed all his adversaries, and all the -people rejoiced for all the glorious things that -were done by him. The last of these glorious -acts with which Jesus honored the Sabbath is -thus narrated:—</p> - -<p><span class="pagenum"><a id="Page_131"></a>[131]</span></p><div class="blockquote"> - -<p>“And it came to pass as he went into the house of one -of the chief Pharisees to eat bread on the Sabbath day, -that they watched him. And, behold, there was a certain -man before him which had the dropsy. And Jesus answering -spake unto the lawyers and Pharisees, saying, Is it lawful -to heal on the Sabbath day? And they held their peace. -And he took him, and healed him, and let him go; and -answered them, saying, Which of you shall have an ass or -an ox fallen into a pit, and will not straightway pull him -out on the Sabbath day? And they could not answer -him again to these things.”<a id="FNanchor_277" href="#Footnote_277" class="fnanchor">[277]</a></p> - -</div> - -<p>It is evident that the Pharisees and lawyers -durst not answer the question, Is it lawful to heal -on the Sabbath day? If they said, “Yes,” they -condemned their own tradition. If they said, -“No,” they were unable to sustain their answer -by fair argument. Hence they remained silent. -And when Jesus had healed the man, he asked a -second question equally embarrassing: Which of -you shall have an ox fall into a pit and will not -straightway pull him out on the Sabbath? They -could not answer him again to these things. It -is apparent that our Lord’s argument with the -Pharisees from time to time relative to the Sabbath -had satisfied them at last that silence relative -to their traditions was wiser than speech. -In his public teaching the Saviour declared that -the weightier matters of the law were judgment, -<span class="smcap">mercy</span>, and faith;<a id="FNanchor_278" href="#Footnote_278" class="fnanchor">[278]</a> and his long-continued and -powerful effort in behalf of the Sabbath, was to -vindicate it as a <span class="smcap">merciful</span> institution, and to rid -it of Pharisaic traditions, by which it was perverted -from its original purpose. Those who -oppose the Sabbath are here guilty of unfairness -in two particulars: 1. They represent these -Pharisaic rigors as actually belonging to the -Sabbatic institution. By this means they turn<span class="pagenum"><a id="Page_132"></a>[132]</span> -the minds of men against the Sabbath. 2. And -having done this they represent the effort of the -Saviour to set aside those traditions as directed -to the overthrow of the Sabbath itself.</p> - -<p>And now we come to the Saviour’s memorable -discourse upon the mount of Olives, on the very -eve of his crucifixion, in which for the last time -he mentions the Sabbath:—</p> - -<div class="blockquote"> - -<p>“When ye therefore shall see the abomination of desolation, -spoken of by Daniel the prophet, stand in the -holy place (whoso readeth, let him understand), then let -them which be in Judea flee into the mountains: let him -which is on the house-top not come down to take anything -out of his house; neither let him which is in the -field return back to take his clothes. And woe unto them -that are with child, and to them that give suck in those -days! But pray ye that your flight be not in the winter, -neither on the Sabbath day; for then shall be great tribulation, -such as was not since the beginning of the world -to this time, no, nor ever shall be.”<a id="FNanchor_279" href="#Footnote_279" class="fnanchor">[279]</a></p> - -</div> - -<p>In this language our Lord brings to view the -dreadful calamities of the Jewish people, and the -destruction of their city and temple as predicted -by Daniel the prophet;<a id="FNanchor_280" href="#Footnote_280" class="fnanchor">[280]</a> and his watchful care over -his people as their Lord leads him to point out -their means of escape.</p> - -<p>1. He gives them a token by which they should -know when this terrible overthrow was immediately -impending. It was “the abomination of -desolation” standing “in the holy place;” or, as -expressed by Luke, the token was “Jerusalem -compassed with armies.”<a id="FNanchor_281" href="#Footnote_281" class="fnanchor">[281]</a> The fulfillment of this -sign is recorded by the historian Josephus. After -stating that Cestius, the Roman commander, at -the commencement of the contest between the<span class="pagenum"><a id="Page_133"></a>[133]</span> -Jews and the Romans, encompassed the city of -Jerusalem with an army, he adds:—</p> - -<div class="blockquote"> - -<p>“Who, had he but continued the siege a little longer, -had certainly taken the city; but it was, I suppose, -owing to the aversion God had already at the city and -the sanctuary, that he was hindered from putting an end -to the war that very day. It then happened that Cestius -was not conscious either how the besieged despaired of -success, nor how courageous the people were for him; -and so he recalled his soldiers from the place, and by -despairing of any expectation of taking it, without having -received any disgrace, he retired from the city, without -any reason in the world.”<a id="FNanchor_282" href="#Footnote_282" class="fnanchor">[282]</a></p> - -</div> - -<p>2. This sign being seen, the disciples were to -know that the desolation of Jerusalem was nigh. -“Then,” says Christ, “let them which be in Judea -flee into the mountains.” Josephus records the -fulfillment of this injunction:—</p> - -<div class="blockquote"> - -<p>“After this calamity had befallen Cestius, many of the -most eminent of the Jews swam away from the city, as -from a ship when it was going to sink.”<a id="FNanchor_283" href="#Footnote_283" class="fnanchor">[283]</a></p> - -</div> - -<p>Eusebius also relates its fulfillment:—</p> - -<div class="blockquote"> - -<p>“The whole body, however, of the church at Jerusalem, -having been commanded by a divine revelation, -given to men of approved piety there before the war, removed -from the city, and dwelt at a certain town beyond -the Jordan, called Pella. Here, those that believed in -Christ, having removed from Jerusalem, as if holy men -had entirely abandoned the royal city itself, and the -whole land of Judea; the divine justice for their crimes -against Christ and his apostles, finally overtook them, -totally destroying the whole generation of these evil-doers -from the earth.”<a id="FNanchor_284" href="#Footnote_284" class="fnanchor">[284]</a></p> - -</div> - -<p>3. So imminent was the danger when this sign -should be seen that not a moment was to be lost.<span class="pagenum"><a id="Page_134"></a>[134]</span> -He that was upon the house-top could not even -come down to take a single article from his house. -The man that was in the field was forbidden to -return to the house for his clothes. Not a moment -was to be lost; they must flee as they were, -and flee for life. And pitiable indeed was the -case of those who could not flee.</p> - -<p>4. In view of the fact that the disciples must -flee the moment that the promised token should -appear, our Lord directed them to pray for two -things: 1. That their flight should not be in the -winter. 2. That it should not be upon the Sabbath -day. Their pitiable situation should they -be compelled to flee to the mountains in the -depth of winter, without time to even take their -clothes, sufficiently attests the importance of the -first of these petitions, and the tender care of Jesus -as the Lord of his people. The second of -these petitions will be found equally expressive -of his care as Lord of the Sabbath.</p> - -<p>5. But it is replied that this last petition has -reference only to the fact that the Jews would -then be keeping the Sabbath strictly, and as a -consequence the city gates would be closed that -day, and those be punished with death who -should attempt to flee; and hence this petition -indicates nothing in proof of Christ’s regard for -the Sabbath. An assertion so often and so confidently -uttered should be well founded in truth; -yet a brief examination will show that such is not -the case. 1. The Saviour’s language has reference -to the whole land of Judea, and not to Jerusalem -only: “Let them which be in Judea flee into the -mountains.” The closing of the city gates could -not therefore affect the flight of but a part of the -disciples. 2. Josephus states the remarkable<span class="pagenum"><a id="Page_135"></a>[135]</span> -fact that when Cestius was marching upon Jerusalem -in fulfillment of the Saviour’s token, and -had reached Lydda, not many miles from Jerusalem, -“he found the city empty of its men; for the -whole multitude were gone up to Jerusalem to the -feast of tabernacles.”<a id="FNanchor_285" href="#Footnote_285" class="fnanchor">[285]</a> The law of Moses required -the presence of every male in Israel at this -feast in Jerusalem;<a id="FNanchor_286" href="#Footnote_286" class="fnanchor">[286]</a> and thus, in the providence -of God, the disciples had no Jewish enemies left -in the country to hinder their flight. 3. The -Jewish nation being thus assembled at Jerusalem -did most openly violate the Sabbath a few days -prior to the flight of the disciples; a singular -commentary on their supposed strictness in keeping -it at that time.<a id="FNanchor_287" href="#Footnote_287" class="fnanchor">[287]</a> Thus Josephus says of the -march of Cestius upon Jerusalem that,</p> - -<p><span class="pagenum"><a id="Page_136"></a>[136]</span></p> - -<div class="blockquote"> - -<p>“He pitched his camp at a certain place called Gabao, -fifty furlongs distant from Jerusalem. But as for the -Jews, when they saw the war approaching to their metropolis, -they left the feast, and betook themselves to -their arms; and taking courage greatly from their multitude, -went in a sudden and disorderly manner to the -fight, with a great noise, and without any consideration -had of the rest of the seventh day, although the Sabbath -was the day to which they had the greatest regard; but -that rage which made them forget the religious observation -[of the Sabbath] made them too hard for their enemies -in the fight; with such violence therefore did they -fall upon the Romans, as to break into their ranks, and -to march through the midst of them, making a great -slaughter as they went,”<a id="FNanchor_288" href="#Footnote_288" class="fnanchor">[288]</a> etc.</p> - -</div> - -<p>Thus it is seen that on the eve of the disciples’ -flight the rage of the Jews toward their enemies -made them utterly disregard the Sabbath! 4. -But after Cestius encompassed the city with his -army, thus giving the Saviour’s signal, he suddenly -withdrew it, as Josephus says, “without -any reason in the world.” This was the moment -of flight for the disciples, and mark how the providence -of God opened the way for those in Jerusalem:—</p> - -<div class="blockquote"> - -<p>“But when the robbers perceived this unexpected retreat -of his, they resumed their courage, and ran after the -hinder parts of his army, and destroyed a considerable -number of both their horsemen and footmen: and now -Cestius lay all night at the camp which was at Scopus, -and as he went off farther next day, he thereby invited the -enemy to follow him, who still fell upon the hindmost -and destroyed them.”<a id="FNanchor_289" href="#Footnote_289" class="fnanchor">[289]</a></p> - -</div> - -<p>This sally of the excited multitude in pursuit -of the Romans was at the very moment when the -disciples were commanded to flee, and could not -but afford them the needed facility of escape.<span class="pagenum"><a id="Page_137"></a>[137]</span> -Had the flight of Cestius happened upon the -Sabbath, undoubtedly the Jews would have pursued -him upon that day, as under less exciting -circumstances they had a few days before gone -out several miles to attack him upon the Sabbath. -It is seen, therefore, that whether in city or country, -the disciples were not in danger of being attacked -by their enemies, even had their flight -been upon the Sabbath day.</p> - -<p>6. There is therefore but one view that can -be taken relative to the meaning of these words -of our Lord, and that is that he thus spake, out -of sacred regard for the Sabbath. For in his tender -care for his people he had given them a precept -that would require them to violate the Sabbath, -should the moment for flight happen upon -that day. For the command to flee was imperative -the instant the promised signal should be -seen, and the distance to Pella, where they found -a place of refuge, was at least sixty miles. This -prayer which the Saviour left with the disciples -would cause them to remember the Sabbath whenever -they should come before God. It was therefore -impossible that the apostolic church should -forget the day of sacred rest. Such a prayer, that -they might not at a future time be compelled to -violate the Sabbath, was a sure and certain means -of perpetuating its sacred observance for the -coming forty years, until the final destruction of -Jerusalem, and was never forgotten by that early -church, as we shall hereafter see.<a id="FNanchor_290" href="#Footnote_290" class="fnanchor">[290]</a> The Saviour, -who had taken unwearied pains during his whole -ministry to show that the Sabbath was a merciful -institution and to set aside those traditions<span class="pagenum"><a id="Page_138"></a>[138]</span> -by which it had been perverted from its true design, -did, in this his last discourse, most tenderly -commend the Sabbath to his people, uniting in -the same petition their own safety and the sacredness -of the rest-day of the Lord.<a id="FNanchor_291" href="#Footnote_291" class="fnanchor">[291]</a></p> - -<p>A few days after this discourse, the Lord of the -Sabbath was nailed to the cross as the great sacrifice -for the sins of men.<a id="FNanchor_292" href="#Footnote_292" class="fnanchor">[292]</a> The Messiah was thus -cut off in the midst of the seventieth week; and -by his death he caused the sacrifice and oblation -to cease.<a id="FNanchor_293" href="#Footnote_293" class="fnanchor">[293]</a></p> - -<p>Paul thus describes the abrogation of the typical -system at the crucifixion of the Lord Jesus:—</p> - -<div class="blockquote"> - -<p>“Blotting out the handwriting of ordinances that was -against us, which was contrary to us, and took it out of the -way, nailing it to his cross.... Let no man therefore -judge you in meat, or in drink, or in respect of an -holy day, or of the new moon, or of the sabbath days; -which are a shadow of things to come; but the body is -of Christ.”<a id="FNanchor_294" href="#Footnote_294" class="fnanchor">[294]</a></p> - -</div> - -<p>The object of this action is declared to be the -handwriting of ordinances. The manner of its -abrogation is thus stated: 1. Blotted out; 2. -Nailed to the cross; 3. Taken out of the way. -Its nature is shown in these words: “Against us” -and “contrary to us.” The things contained in<span class="pagenum"><a id="Page_139"></a>[139]</span> -it were meats, drinks, holy days [Gr. ἑορτης a feast -day], new moons and sabbaths.<a id="FNanchor_295" href="#Footnote_295" class="fnanchor">[295]</a> The whole is -declared a shadow of good things to come; and -the body which casts this shadow is of Christ. -That law which was proclaimed by the voice of -God and written by his own finger upon the tables -of stone, and deposited beneath the mercy-seat, -was altogether unlike that system of carnal -ordinances that was written by Moses in a book, -and placed in the side of the ark.<a id="FNanchor_296" href="#Footnote_296" class="fnanchor">[296]</a> It would -be absurd to speak of the tables of <span class="smcap">stone</span> -as <span class="smcap">nailed</span> to the cross; or to speak of <span class="smcap">blotting</span> -out what was <span class="smcap">engraved</span> in <span class="smcap">stone</span>. It would be -blasphemous to represent the Son of God as pouring -out his blood to blot out what the finger of -his Father had written. It would be to confound -all the immutable principles of morality, to represent -the ten commandments as “contrary” to -man’s moral nature. It would be to make Christ -the minister of sin, to represent him as dying to -utterly destroy the moral law. Nor does that -man keep truth on his side who represents the -ten commandments as among the things contained -in Paul’s enumeration of what was abolished. -Nor is there any excuse for those who would destroy -the ten commandments with this statement -of Paul; for he shows, last of all, that what was -thus abrogated was a shadow of good things to -come—an absurdity if applied to the moral law.<span class="pagenum"><a id="Page_140"></a>[140]</span> -The feasts, new moons, and sabbaths, of the ceremonial -law, which Paul declared to be abolished -in consequence of the abrogation of that code, -have been particularly noticed already.<a id="FNanchor_297" href="#Footnote_297" class="fnanchor">[297]</a> That -the Sabbath of the Lord is not included in their -number, the following facts evince:—</p> - -<p>1. The Sabbath of the Lord was made before -sin entered our world. It is not therefore one of -those things that shadow redemption from sin.<a id="FNanchor_298" href="#Footnote_298" class="fnanchor">[298]</a></p> - -<p>2. Being made <span class="smcap">for</span> man before the fall it is -not one of those things that are <span class="smcap">against</span> him and -<span class="smcap">contrary</span> to him.<a id="FNanchor_299" href="#Footnote_299" class="fnanchor">[299]</a></p> - -<p>3. When the ceremonial sabbaths were ordained -they were carefully distinguished from the -Sabbath of the Lord.<a id="FNanchor_300" href="#Footnote_300" class="fnanchor">[300]</a></p> - -<p>4. The Sabbath of the Lord does not owe its -existence to the handwriting of ordinances, but is -found in the very bosom of that law which Jesus -came not to destroy. The abrogation of the ceremonial -law could not therefore abolish the Sabbath -of the fourth commandment.<a id="FNanchor_301" href="#Footnote_301" class="fnanchor">[301]</a></p> - -<p>5. The effort of our Lord through his whole -ministry to redeem the Sabbath from the thralldom -of the Jewish doctors, and to vindicate it as -a merciful institution, is utterly inconsistent with -the idea that he nailed it to his cross, as one of -those things against man and contrary to him.</p> - -<p>6. Our Lord’s petition respecting the flight of -the disciples from Judea, recognizes the sacredness -of the Sabbath many years after the crucifixion -of the Saviour.</p> - -<p>7. The perpetuity of the Sabbath in the new -earth is not easily reconciled with the idea that<span class="pagenum"><a id="Page_141"></a>[141]</span> -it was blotted out and nailed to our Lord’s cross -as one of those things that were contrary to -man.<a id="FNanchor_302" href="#Footnote_302" class="fnanchor">[302]</a></p> - -<p>8. Because the authority of the fourth commandment -is expressly recognized after the Saviour’s -crucifixion.<a id="FNanchor_303" href="#Footnote_303" class="fnanchor">[303]</a></p> - -<p>9. And finally, because the royal law which is -unabolished embodies the ten commandments, -and consequently embraces and enforces the Sabbath -of the Lord.<a id="FNanchor_304" href="#Footnote_304" class="fnanchor">[304]</a></p> - -<p>When the Saviour died upon the cross the -whole typical system which had pointed forward -to that event as the commencement of its antitype, -expired with him. The Saviour being -dead, Joseph of Arimathea went in unto Pilate -and begged the body of Jesus, and with the assistance -of Nicodemus, buried it in his own new -tomb.<a id="FNanchor_305" href="#Footnote_305" class="fnanchor">[305]</a></p> - -<div class="blockquote"> - -<p>“And that day was the preparation, and the Sabbath -drew on. And the women also, which came with him from -Galilee, followed after, and beheld the sepulcher, and how -his body was laid. And they returned, and prepared -spices and ointments; and rested the Sabbath day according -to the commandment. Now upon the first day of the -week, very early in the morning, they came unto the -sepulcher, bringing the spices which they had prepared, -and certain others with them.”<a id="FNanchor_306" href="#Footnote_306" class="fnanchor">[306]</a></p> - -</div> - -<p>This text is worthy of special attention. 1. -Because it is an express recognition of the fourth -commandment after the crucifixion of the Lord -Jesus. 2. Because it is the most remarkable case -of Sabbatic observance in the whole Bible. The<span class="pagenum"><a id="Page_142"></a>[142]</span> -Lord of the Sabbath was dead; preparation being -made for his embalming, when the Sabbath -drew on it was suspended, and they rested, says -the sacred historian, according to the commandment. -3. Because it shows that the Sabbath day -according to the commandment is the day before -the first day of the week; thus identifying the -seventh day in the commandment with the seventh -day of the New-Testament week. 4. Because -it is a direct testimony that the knowledge -of the true seventh day was preserved as late as -the crucifixion; for they observed the day enjoined -in the commandment; and that was the -day on which the Most High had rested from the -work of creation.</p> - -<p>In the course of the day following this Sabbath, -that is, upon the first day of the week, it -was ascertained that Jesus was risen from the -dead. It appears that this event must have taken -place upon that day, though it is not thus stated -in express terms. At this point of time it is supposed -by many that the Sabbath was changed -from the seventh to the first day of the week; -and that the sacredness of the seventh day was -then transferred to the first day of the week, -which thenceforth was the Christian Sabbath, -enforced by all the authority of the fourth commandment. -To judge of the truthfulness of these -positions, let us read with care each mention of -the first day found in the four evangelists. Thus -writes Matthew:—</p> - -<div class="blockquote"> - -<p>“In the end of the Sabbath, as it began to dawn toward -the first day of the week, came Mary Magdalene -and the other Mary to see the sepulcher.”</p> - -</div> - -<p>Thus also Mark writes:—</p> - -<p><span class="pagenum"><a id="Page_143"></a>[143]</span></p> - -<div class="blockquote"> - -<p>“And when the Sabbath was past, Mary Magdalene -and Mary the mother of James, and Salome, had bought -sweet spices, that they might come and anoint him. And -very early in the morning, the first day of the week, they -came unto the sepulcher at the rising of the sun.... -Now when Jesus was risen early the first day of the week, -he appeared first to Mary Magdalene.”</p> - -</div> - -<p>Luke uses the following language:—</p> - -<div class="blockquote"> - -<p>“And they returned and prepared spices and ointments, -and rested the Sabbath day according to the commandment. -Now upon the first day of the week, very early -in the morning, they came unto the sepulcher, bringing -the spices which they had prepared, and certain others -with them.”</p> - -</div> - -<p>John bears the following testimony:—</p> - -<div class="blockquote"> - -<p>“The first day of the week cometh Mary Magdalene -early, when it was yet dark, unto the sepulcher, and seeth -the stone taken away from the sepulcher.... Then -the same day at evening, being the first day of the week, -when the doors were shut where the disciples were assembled -for fear of the Jews, came Jesus and stood in -their midst, and saith unto them, Peace be unto you.”<a id="FNanchor_307" href="#Footnote_307" class="fnanchor">[307]</a></p> - -</div> - -<p>In these texts the foundation of the “Christian -Sabbath” must be sought—if indeed such an institution -actually exists—for there are no other records -of the first day which relate to the time when -it is supposed to have become sacred. These -texts are supposed to prove that at the resurrection -of the Saviour, the first day absorbed the -sacredness of the seventh, elevating itself from -the rank of a secular to that of a sacred day, and -abasing the Sabbath of the Lord to the rank of -“the six working days.”<a id="FNanchor_308" href="#Footnote_308" class="fnanchor">[308]</a> Yet the following facts -must be regarded as very extraordinary indeed<span class="pagenum"><a id="Page_144"></a>[144]</span> -if this supposed change of the Sabbath here took -place:—</p> - -<p>1. That these texts should contain no mention -of this change of the Sabbath. 2. That they -should carefully discriminate between the Sabbath -of the fourth commandment and the first -day of the week. 3. That they should apply no -sacred title to that day; particularly that they -should omit the title of Christian Sabbath. 4. -That they should not mention the fact that -Christ rested upon that day; an act essential to -its becoming his Sabbath.<a id="FNanchor_309" href="#Footnote_309" class="fnanchor">[309]</a> 5. That they do not -relate the act of taking the blessing of God from -the seventh day, and placing it upon the first; -and indeed that they do not mention any act -whatever of blessing and hallowing the day. 6. -That they omit to mention anything that Christ -did to the first day; and that they even neglect -to inform us that Christ so much as took up the -first day of the week into his lips! 7. That -they give no precept in support of first-day observance, -nor do they contain a hint of the manner -in which the first day of the week can be enforced -by the authority of the fourth commandment.</p> - -<p>Should it be asserted, however, from the words -of John, that the disciples were on this occasion -convened for the purpose of honoring the day of -the resurrection, and that Jesus sanctioned this -act by meeting with them, thus accomplishing -the change of the Sabbath, it is sufficient to cite -in reply the words of Mark in which the same -interview is narrated:—</p> - -<p><span class="pagenum"><a id="Page_145"></a>[145]</span></p><div class="blockquote"> - -<p>“Afterward he appeared unto the eleven as they sat at -meat, and upbraided them with their unbelief and hardness -of heart, because they believed not them which had -seen him after he was risen.”<a id="FNanchor_310" href="#Footnote_310" class="fnanchor">[310]</a></p> - -</div> - -<p>This testimony of Mark shows that the inference -so often drawn from the words of John is -utterly unfounded. 1. The disciples were assembled -for the purpose of eating supper. 2. Jesus -came into their midst and upbraided them for -their unbelief respecting his resurrection.</p> - -<p>The Scriptures declare that “with God all -things are possible;” yet this statement is limited -by the declaration that God cannot lie.<a id="FNanchor_311" href="#Footnote_311" class="fnanchor">[311]</a> Does -the change of the Sabbath pertain to those things -that are possible with God, or is it excluded by -that important limitation, <i>God cannot lie</i>? The -Law-giver is the God of truth, and his law is the -truth.<a id="FNanchor_312" href="#Footnote_312" class="fnanchor">[312]</a> Whether it would still remain the truth -if changed to something else, and whether the -Law-giver would still continue to be the God of -truth after he had thus changed it, remains to be -seen. The fourth commandment, which is affirmed -to have been changed, is thus expressed:—</p> - -<div class="blockquote"> - -<p>“Remember the Sabbath day, to keep it holy.... -The seventh day is the Sabbath of the Lord thy God.... -For in six days the Lord made heaven and earth, -the sea, and all that in them is, and rested the seventh -day; wherefore the Lord blessed the Sabbath day, and -hallowed it.”</p> - -</div> - -<p>If now we insert “first day” in place of the -seventh, we shall bring the matter to a test:—</p> - -<div class="blockquote"> - -<p>“Remember the Sabbath day, to keep it holy.... -The first day is the Sabbath of the Lord thy God....<span class="pagenum"><a id="Page_146"></a>[146]</span> -For in six days the Lord made heaven and earth, the sea, -and all that in them is, and rested the first day, wherefore -the Lord blessed the Sabbath day, and hallowed it.”</p> - -</div> - -<p>This changes the truth of God into a lie;<a id="FNanchor_313" href="#Footnote_313" class="fnanchor">[313]</a> for -it is false that God rested upon the first day of -the week and blessed and hallowed it. Nor is it -possible to change the rest-day of the Creator -from that day on which he rested to one of the -six days on which he did not rest.<a id="FNanchor_314" href="#Footnote_314" class="fnanchor">[314]</a> To change -a part of the commandment, and to leave the -rest unchanged, will not therefore answer, as the -truth which is left is still sufficient to expose the -falsehood which is inserted. A more radical -change is needed, like the following:—</p> - -<div class="blockquote"> - -<p>“Remember the Christian Sabbath, to keep it holy. -The first day is the Sabbath of the Lord Jesus Christ. -For on that day he arose from the dead; wherefore he -blessed the first day of the week, and hallowed it.”</p> - -</div> - -<p>After such a change, no part of the original -Sabbatic institution remains. Not only is the -rest-day of the Lord left out, but even the reasons -on which the fourth commandment is based are -of necessity omitted also. But does such an edition -of the fourth commandment as this exist? -Not in the Bible, certainly. Is it true that such -titles as these are applied to the first day? Never, -in the Holy Scriptures. Did the Law-giver bless -and hallow that day? Most assuredly not. He -did not even take the name of it into his lips. -Such a change of the fourth commandment on -the part of the God of truth is impossible; for it<span class="pagenum"><a id="Page_147"></a>[147]</span> -not merely affirms that which is false and denies -that which is true, but it turns the truth of God -itself into a lie. It is simply the act of setting -up a rival to the Sabbath of the Lord, which, -having neither sacredness nor authority of its -own, has contrived to absorb that of the Bible -Sabbath itself. Such is the <span class="smcap">foundation</span> of the -first-day Sabbath. The texts which are employed -in rearing the institution upon this foundation -will be noticed in their proper order and place. -Several of these texts properly pertain to this -chapter:—</p> - -<div class="blockquote"> - -<p>“And after eight days again his disciples were within, -and Thomas with them; then came Jesus, the doors being -shut, and stood in the midst, and said, Peace be unto -you.”<a id="FNanchor_315" href="#Footnote_315" class="fnanchor">[315]</a></p> - -</div> - -<p>It is not asserted that on this occasion our Lord -hallowed the first day of the week; for that act -is affirmed to date from the resurrection itself on -the authority of the texts already quoted. But -the sacredness of the first day being assumed as -the foundation, this text furnishes the first stone -for the superstructure; the first pillar in the first-day -temple. The argument drawn from it may -be thus stated: Jesus selected this day as the one -in which to manifest himself to his disciples; and -by this act strongly attested his regard for the -day. But it is no small defect in this argument -that his next meeting with them was on a fishing -occasion,<a id="FNanchor_316" href="#Footnote_316" class="fnanchor">[316]</a> and his last and most important manifestation, -when he ascended into Heaven, was -upon Thursday.<a id="FNanchor_317" href="#Footnote_317" class="fnanchor">[317]</a> The act of the Saviour in meeting -with his disciples must therefore be yielded<span class="pagenum"><a id="Page_148"></a>[148]</span> -as insufficient of itself to show that any day is -sacred; for it would otherwise prove the sacredness -of several of the working days. But a still -more serious defect in this argument is found in -the fact that this meeting of Jesus with his disciples -does not appear to have been upon the first -day of the week. It was “after eight days” from -the previous meeting of Jesus and the disciples, -which, coming at the very close of the resurrection -day, could not but have extended into the -second day of the week.<a id="FNanchor_318" href="#Footnote_318" class="fnanchor">[318]</a> “After eight days” -from this meeting, if made to signify only one -week, necessarily carries us to the second day of -the week. But a different expression is used by -the Spirit of inspiration when simply one week -is intended. “After seven days” is the chosen -term of the Holy Spirit when designating just -one week.<a id="FNanchor_319" href="#Footnote_319" class="fnanchor">[319]</a> “After eight days” most naturally -implies the ninth or tenth day;<a id="FNanchor_320" href="#Footnote_320" class="fnanchor">[320]</a> but allowing it -to mean the eighth day, it fails to prove that this -appearance of the Saviour was upon the first day<span class="pagenum"><a id="Page_149"></a>[149]</span> -of the week. To sum up the argument: The -first meeting of Jesus with his disciples in the -evening at the close of the first day of the week -was mainly if not wholly upon the second day -of the week;<a id="FNanchor_321" href="#Footnote_321" class="fnanchor">[321]</a> the second meeting could not have -been earlier in the week than the second or third -day, and the day seems to have been selected -simply because that Thomas was present; the -third meeting was upon a fishing occasion; and -the fourth, was upon Thursday, when he ascended -into Heaven. The argument for first-day sacredness -drawn from this text is eminently fitted to -the foundation of that sacredness already examined; -and the institution of the first-day Sabbath -itself, unless formed of more substantial -frame-work than enters into its foundation, is at -best only a castle in the air.</p> - -<p>The text which next enters into the fabric of -first-day sacredness is the following:—</p> - -<div class="blockquote"> - -<p>“And when the day of Pentecost was fully come, they -were all with one accord in one place. And suddenly -there came a sound from heaven as of a rushing mighty -wind, and it filled all the house where they were sitting.”<a id="FNanchor_322" href="#Footnote_322" class="fnanchor">[322]</a></p> - -</div> - -<p>This text is supposed to contribute an important -pillar for the first-day temple. On this wise -it is furnished: The disciples were convened on -this occasion to celebrate the first-day Sabbath, -and the Holy Spirit was poured out at that time -in honor of that day. To this deduction there -are, however, the most serious objections. 1. That -there is no evidence that a first-day Sabbath was -then in existence. 2. That there is no intimation -that the disciples came together on this<span class="pagenum"><a id="Page_150"></a>[150]</span> -occasion for its celebration. 3. Nor that the -Holy Spirit was then poured out in honor of the -first day of the week. 4. That from the ascension -of Jesus until the day of the Spirit’s outpouring, -the disciples had continued in prayer -and supplication, so that their being convened on -this day was nothing materially different from -what had been the case for the past ten or more -days.<a id="FNanchor_323" href="#Footnote_323" class="fnanchor">[323]</a> 5. That had the sacred writer designed -to show that a certain day of the week was honored -by the events narrated, he would doubtless -have stated that fact, and named that day. 6. -That Luke was so far from naming the day of -the week that it is even now a disputed point; -eminent first-day authors<a id="FNanchor_324" href="#Footnote_324" class="fnanchor">[324]</a> even asserting that -the day of Pentecost that year came upon the -<i>seventh</i> day. 7. That the one great event which -the Holy Spirit designed to mark was the antitype -of the feast of Pentecost; the day of the -week on which that should occur being wholly -immaterial. How widely, therefore, do those err -who reverse this order, making the day of the -week, which the Holy Spirit has not even named, -but which they assume to be the first day, the -thing of chief importance, and passing in silence -over that fact which the Holy Spirit has so carefully -noted, that this event took place upon the -day of Pentecost. The conclusion to which these -facts lead is inevitable; viz., that the pillar furnished -from this text for the first-day temple is -like the foundation of that edifice, simply a thing<span class="pagenum"><a id="Page_151"></a>[151]</span> -of the imagination, and quite worthy of a place -beside the pillar furnished from the record of our -Lord’s second appearance to his disciples.</p> - -<p>A third pillar for the first-day edifice is the -following: Redemption is greater than creation; -therefore the day of Christ’s resurrection should -be observed instead of the day of the Creator’s -rest. But this proposition is open to the fatal -objection that the Bible says nothing of the kind.<a id="FNanchor_325" href="#Footnote_325" class="fnanchor">[325]</a> -Who then knows that it is true? When the -Creator gave existence to our world, did he not -foresee the fall of man? And, foreseeing that fall, -did he not entertain the purpose of redeeming -man? And does it not follow that the purpose -of redemption was entertained in that of creation? -Who then can affirm that redemption is -greater than creation?</p> - -<p>But as the Scriptures do not decide this point, -let it be assumed that redemption is the greater. -Who knows that a day should be set apart for its -commemoration? The Bible says nothing on the -point. But granting that a day should be set -apart for this purpose, what day should have the -preference? Is it said, That day on which redemption -was finished? It is not true that redemption<span class="pagenum"><a id="Page_152"></a>[152]</span> -is finished; the resurrection of the -saints and the redemption of our earth from the -curse are included in that work.<a id="FNanchor_326" href="#Footnote_326" class="fnanchor">[326]</a> But granting -that redemption should be commemorated before -it is finished, by setting apart a day in its honor, -the question again arises, What day shall it be? -The Bible is silent in reply. If the most memorable -day in the history of redemption should be -selected, undoubtedly the day of the crucifixion, -on which the price of human redemption was paid, -must have the preference. Which is the more -memorable day, that on which the infinite Law-giver -gave up his only and well-beloved Son to -die an ignominious death for a race of rebels who -had broken his law, or that day on which he restored -that beloved Son to life? The latter event, -though of thrilling interest, is the most natural -thing in the world; the crucifixion of the Son of -God for sinful men may be safely pronounced the -most wonderful event in the annals of eternity. -The crucifixion day is therefore beyond all comparison -the more memorable day. And that redemption -itself is asserted of the crucifixion -rather than of the resurrection is an undoubted -fact. Thus it is written:—</p> - -<div class="blockquote"> - -<p>“In whom we have redemption through his blood;” -“Christ hath redeemed us from the curse of the law, being -made a curse for us, for it is written, Cursed is every -one that hangeth on a tree;” “Thou wast slain, and -hast redeemed us to God by thy blood.”<a id="FNanchor_327" href="#Footnote_327" class="fnanchor">[327]</a></p> - -</div> - -<p>If, therefore, any day should be observed in -memory of redemption, unquestionably the day -of the crucifixion should have the preference. -But it is needless to pursue this point further.<span class="pagenum"><a id="Page_153"></a>[153]</span> -Whether the day of the crucifixion or the day of -the resurrection should be preferred is quite immaterial. -The Holy Spirit has said nothing in -behalf of either of these days, but it has taken -care that the <i>event</i> in each case should have its -own appropriate memorial. Would you commemorate -the crucifixion of the Redeemer? You -need not change the Sabbath to the crucifixion -day. It would be a presumptuous sin in you to -do this. Here is the divinely appointed memorial -of the crucifixion:—</p> - -<div class="blockquote"> - -<p>“The Lord Jesus, the same night in which he was betrayed, -took bread; and when he had given thanks, he -brake it, and said, Take, eat; this is my body, which is -broken for you; this do in remembrance of me. After -the same manner also he took the cup, when he had -supped, saying, This cup is the new testament in my -blood: this do ye, as oft as ye drink it, in remembrance -of me. For as often as ye eat this bread, and drink this -cup, ye do shew the Lord’s death till he come.”<a id="FNanchor_328" href="#Footnote_328" class="fnanchor">[328]</a></p> - -</div> - -<p>It is the death of the Redeemer, therefore, and -not the day of his death that the Holy Spirit has -thought worthy of commemoration. Would you -also commemorate the resurrection of the Redeemer? -You need not change the Sabbath of -the Bible for that purpose. The great Law-giver -has never authorized such an act. But an appropriate -memorial of that event has been ordained:—</p> - -<div class="blockquote"> - -<p>“Know ye not that so many of us as were baptized -into Jesus Christ, were baptized into his death? Therefore -we are buried with him by baptism into death; that -like as Christ was raised up from the dead by the glory of -the Father, even so we also should walk in newness of -life. For if we have been planted together in the likeness<span class="pagenum"><a id="Page_154"></a>[154]</span> -of his death, we shall be also in the likeness of his -resurrection.”<a id="FNanchor_329" href="#Footnote_329" class="fnanchor">[329]</a></p> - -</div> - -<p>To be buried in the watery grave as our Lord -was buried in the tomb, and to be raised from the -water to walk in newness of life, as our Lord was -raised from the dead by the glory of the Father, -is the divinely authorized memorial of the resurrection -of the Lord Jesus. And let it be observed, -it is not the day of the resurrection, but -the resurrection itself, that was thought worthy -of commemoration. The events which lie at the -foundation of redemption are the death, burial, -and resurrection, of the Redeemer. Each of -these has its appropriate memorial; while the -days on which they severally occurred have no -importance attached to them. It was the death -of the Redeemer, and not the day of his death, -that was worthy of commemoration; and hence -the Lord’s supper was appointed for that purpose. -It was the resurrection of the Saviour, and not -the day of the resurrection, that was worthy of -commemoration; and hence burial in baptism -was ordained as its memorial. It is the change -of this memorial to sprinkling that has furnished -so plausible a plea for first-day observance in -memory of the resurrection.</p> - -<p>To celebrate the work of redemption by resting -from labor on the first day of the week after six -days of toil, it should be true that our Lord accomplished -the work of human redemption in the -six days prior to that of his resurrection, and that -he rested on that day from the work, blessing it, -and setting it apart for that reason. Yet not one -of these particulars is true. Our Lord’s whole<span class="pagenum"><a id="Page_155"></a>[155]</span> -life was devoted to this work. He rested temporarily -from it indeed over the Sabbath following -his crucifixion, but resumed the work on the -morning of the first day of the week, which he -has never since relinquished, and never will, -until its perfect accomplishment in the resurrection -of the saints and the redemption of the -purchased possession. Redemption, therefore, -furnishes no plea for a change of the Sabbath; -its own memorials being quite sufficient, without -destroying that of the great Creator. And thus -the third pillar in the temple of first-day sacredness, -like the other parts of that structure which -have been already examined, is found to be a -thing of the imagination only.</p> - -<p>A fourth pillar in this temple is taken from an -ancient prophecy in which it is claimed that the -Christian Sabbath was foretold:—</p> - -<div class="blockquote"> - -<p>“The stone which the builders refused is become the -head stone of the corner. This is the Lord’s doing; it is -marvelous in our eyes. This is the day which the Lord -hath made; we will rejoice and be glad in it.”<a id="FNanchor_330" href="#Footnote_330" class="fnanchor">[330]</a></p> - -</div> - -<p>This text is considered one of the strongest -testimonies in support of the Christian Sabbath. -Yet it is necessary to assume the very points -that this text is supposed to prove. 1. It is -assumed that the Saviour became the head of the -corner by his resurrection. 2. That the day of -his resurrection was made the Christian Sabbath -in commemoration of that event. 3. And that -this day thus ordained should be celebrated by -abstinence from labor, and attendance upon divine -worship.</p> - -<p>To these extraordinary assumptions it is proper<span class="pagenum"><a id="Page_156"></a>[156]</span> -to reply: 1. There is no proof that Jesus became -the head of the corner on the day of his resurrection. -The Scriptures do not mark the day when -this event took place. His being made head of -the corner has reference to his becoming the chief -corner stone of that spiritual temple composed of -his people; in other words, it has reference to his -becoming head of that living body, the saints of -the Most High. It does not appear that he assumed -this position until his ascension on high, -where he became the chief corner stone in Zion -above, elect and precious.<a id="FNanchor_331" href="#Footnote_331" class="fnanchor">[331]</a> And hence there is -no evidence that the first day of the week is even -referred to in this text. 2. Nor is there the -slightest evidence that that day or any other day -was set apart as the Christian Sabbath in memory -of Christ’s resurrection. 3. Nor can there -well be found a more extraordinary assumption -than that this text enjoins the Sabbatic observance -of the first day of the week!</p> - -<p>This scripture has manifest reference to the -Saviour’s act of becoming the head of the New-Testament -church; and consequently it pertains -to the opening of the gospel dispensation. The -day in which the people of God rejoice, in view -of this relation to the Redeemer, can therefore be -understood of no one day of the week; for they -are commanded to “rejoice <span class="smcap">evermore</span>;”<a id="FNanchor_332" href="#Footnote_332" class="fnanchor">[332]</a> but of -the whole period of the gospel dispensation. Our -Lord uses the word day in the same manner when -he says:—</p> - -<div class="blockquote"> - -<p>“Your father Abraham rejoiced to see my day; and -he saw it, and was glad.”<a id="FNanchor_333" href="#Footnote_333" class="fnanchor">[333]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_157"></a>[157]</span></p> - -<p>To assert the existence of what is termed the -Christian Sabbath on the ground that this text is -the prediction of such an institution, is to furnish -a fourth pillar for the first-day temple quite as -substantial as those already tested.</p> - -<p>The seventieth week of Daniel’s prophecy extends -three and a half years beyond the death of -the Redeemer, to the commencement of the great -work for the Gentiles. This period of seven years -through which we have been passing is the most -eventful period in the history of the Sabbath. It -embraces the whole history of the Lord of the -Sabbath as connected with that institution: His -miracles and teaching, by which it is affirmed -that he weakened its authority; his death, at -which many affirm that he abrogated it; and his -resurrection, at which a still larger number declare -that he changed it to the first day of the -week. We have had the most ample evidence, -however, that each of these positions is false; and -that the opening of the great work for the Gentiles -witnessed the Sabbath of the fourth commandment -neither weakened, abrogated, nor -changed.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_158"></a>[158]</span></p> - -<h3 class="nobreak" id="CHAPTER_XI">CHAPTER XI.<br /> -<span class="smaller">THE SABBATH DURING THE MINISTRY OF THE -APOSTLES.</span></h3> - -<p>The knowledge of God preserved in the family of Abraham—The -call of the Gentiles—The new covenant puts the -law of God into the heart of each Christian—The new covenant -has a temple in Heaven; and an ark containing the -great original of that law which was in the ark upon earth—And -before that ark a priest whose offering can take -away sin—The Old and New Testaments compared—The -human family in all ages amenable to the law of God—The -good olive tree shows the intimate relation between -the church of the New Testament and the Hebrew church—The -apostolic church observed the Sabbath—Examination -of Acts 13—The assembly of the apostles at Jerusalem—Sabbatarian -origin of the church at Philippi—Of the -church of the Thessalonians—Of the church of Corinth—The -churches in Judea and in many cases among the Gentiles -began with Sabbath-keepers—Examination of 1 Cor. -16:1, 2—Self-contradiction of Dr. Edwards—Paul at -Troas—Examination of Rom. 14:1-6—Flight of the disciples -from Judea—The Sabbath of the Bible at the close -of the first century.</p> - -</div> - -<p>We have now traced the Sabbath through the -period of its especial connection with the family -of Abraham. The termination of the seventy -weeks brings us to the call of the Gentiles, and to -their admission to equal privileges with the Hebrew -race. We have seen that with God there -was no injustice in conferring especial blessings -upon the Hebrews, and at the same time leaving -the Gentiles to their own chosen ways.<a id="FNanchor_334" href="#Footnote_334" class="fnanchor">[334]</a> Twice -had he given the human family, as a whole, the -most ample means of grace that their age of the<span class="pagenum"><a id="Page_159"></a>[159]</span> -world admitted, and each time did it result in the -almost total apostasy of mankind. Then God selected -as his heritage the family of Abraham, his -friend; and by means of that family preserved in -the earth the knowledge of his law, his Sabbath, -and himself, until the coming of the great Messiah. -During his ministry, the Messiah solemnly affirmed -the perpetuity of his Father’s law, enjoining -obedience, even to its least commandment;<a id="FNanchor_335" href="#Footnote_335" class="fnanchor">[335]</a> at -his death he broke down that middle wall of -partition<a id="FNanchor_336" href="#Footnote_336" class="fnanchor">[336]</a> by which the Hebrews had so long -been preserved a separate people in the earth; -and when about to ascend into Heaven commanded -his disciples to go into all the world and preach -the gospel to every creature; teaching them to -observe all things which he had commanded -them.<a id="FNanchor_337" href="#Footnote_337" class="fnanchor">[337]</a> With the expiration of the seventieth -week, the apostles enter upon the execution of -this great commission to the Gentiles.<a id="FNanchor_338" href="#Footnote_338" class="fnanchor">[338]</a> Several -facts of deep interest should here be noticed:—</p> - -<p>1. The new covenant or testament dates from -the death of the Redeemer. In accordance with -the prediction of Jeremiah, it began with the -Hebrews alone, and was confined exclusively to -them until the expiration of the seventieth week. -Then the Gentiles were admitted to a full participation -with the Hebrews in its blessings, being -no longer aliens and foreigners, but fellow-citizens -with the saints.<a id="FNanchor_339" href="#Footnote_339" class="fnanchor">[339]</a> God entered into covenant -this time with his people as individuals and not -as a nation. The promises of this covenant embrace<span class="pagenum"><a id="Page_160"></a>[160]</span> -two points of great interest: (1) That God -will put his law into the hearts of his people. (2) -That he will forgive their sins. These promises -being made six hundred years before the birth of -Christ, there can be no question relative to what -was meant by the law of God. It was the law -of God then in existence that should be put into -the heart of each new-covenant saint. The new -covenant, then, is based upon the perpetuity of -the law of God; it does not abrogate that law, -but takes away sin, the transgression of the law, -from the heart, and puts the law of God in its -place.<a id="FNanchor_340" href="#Footnote_340" class="fnanchor">[340]</a> The perpetuity of each precept of the -moral law lies, therefore, at the very foundation -of the new covenant.</p> - -<p>2. As the first covenant had a sanctuary, and -within that sanctuary an ark containing the law -of God in ten commandments,<a id="FNanchor_341" href="#Footnote_341" class="fnanchor">[341]</a> and had also a -priesthood to minister before that ark, to make -atonement for the sins of men,<a id="FNanchor_342" href="#Footnote_342" class="fnanchor">[342]</a> even thus is it -with the new covenant. Instead of the tabernacle -erected by Moses as the pattern of the true, the -new covenant has the greater and more perfect -tabernacle, which the Lord pitched and not man—the -temple of God in Heaven.<a id="FNanchor_343" href="#Footnote_343" class="fnanchor">[343]</a> As the great -central point in the earthly sanctuary was the -ark containing that law which man had broken, -even thus it is with the heavenly sanctuary. -“The temple of God was opened in Heaven, and -there was seen in his temple the ark of his testament.”<a id="FNanchor_344" href="#Footnote_344" class="fnanchor">[344]</a> -Our Lord Jesus Christ as a great High<span class="pagenum"><a id="Page_161"></a>[161]</span> -Priest presents his own blood before the ark of -God’s testament in the temple in Heaven. Respecting -this object before which he ministers, let -the following points be noted:—</p> - -<p>1. The ark in the heavenly temple is not -empty; it contains the testament of God; and -hence it is the great center of the sanctuary -above, as the ark of God’s testament was the center -of the sanctuary on earth.<a id="FNanchor_345" href="#Footnote_345" class="fnanchor">[345]</a></p> - -<p>2. The death of the Redeemer for the sins of -men, and his work as High Priest before the ark -in Heaven, have direct reference to the fact that -within that ark is the law which mankind have -broken.</p> - -<p>3. As the atonement and priesthood of Christ -have reference to the law within that ark before -which he ministers, it follows that this law existed -and was transgressed before the Saviour -came down to die for men.</p> - -<p>4. And hence, the law contained in the ark -above is not a law which originated in the New -Testament; for it necessarily existed long anterior -to it.</p> - -<p>5. If, therefore, God has revealed this law to -mankind, that revelation must be sought in the -Old Testament. For while the New Testament -makes many references to that law which caused -the Saviour to lay down his life for sinful men, -and even quotes from it, it never publishes a second -edition, but cites us to the Old Testament -for the original code.<a id="FNanchor_346" href="#Footnote_346" class="fnanchor">[346]</a></p> - -<p>6. It follows, therefore, that this law is revealed,<span class="pagenum"><a id="Page_162"></a>[162]</span> -and that this revelation is to be found in the Old -Testament.</p> - -<p>7. In that volume will be found, (1) The descent -of the Holy One upon Mount Sinai; (2) -The proclamation of his law in ten commandments; -(3) The ten commandments written by -the finger of God upon two tables of stone; (4) -These tables placed beneath the mercy-seat in the -ark of the earthly sanctuary.<a id="FNanchor_347" href="#Footnote_347" class="fnanchor">[347]</a></p> - -<p>8. That this remarkable Old-Testament law -which was shut up in the ark of the earthly sanctuary -was identical with that in the ark in Heaven, -may be thus shown: (1) The mercy-seat which -was placed over the ten commandments was the -place from which pardon was expected, the great -central point in the work of atonement;<a id="FNanchor_348" href="#Footnote_348" class="fnanchor">[348]</a> (2) -The law beneath the mercy-seat was that which -made the work of atonement necessary; (3) -There was no atonement that could take away -sins; it was only a shadowy or typical atonement; -(4) But there was actual sin, and hence -a real law which man had broken; (5) There -must therefore be an atonement that can take -away sins; and that real atonement must pertain -to that law which was broken, and respecting -which an atonement had been shadowed forth.<a id="FNanchor_349" href="#Footnote_349" class="fnanchor">[349]</a> -(6) The ten commandments are thus set forth in -the Old Testament as that law which demanded -an atonement; while the fact is ever kept in view -that those sacrifices there provided could not -avail to take away sins.<a id="FNanchor_350" href="#Footnote_350" class="fnanchor">[350]</a> (7) But the death of -Jesus as the antitype of those sacrifices, was designed -to accomplish precisely what they shadowed<span class="pagenum"><a id="Page_163"></a>[163]</span> -forth, but which they could not effect, viz., -to make atonement for the transgression of that -law which was placed in the ark beneath the -mercy-seat.<a id="FNanchor_351" href="#Footnote_351" class="fnanchor">[351]</a></p> - -<p>We are thus brought to the conclusion that the -law of God contained in the ark in Heaven is identical -with that law which was contained in the -ark upon earth; and that both are identical with -that law which the new covenant puts in the -heart of each believer.<a id="FNanchor_352" href="#Footnote_352" class="fnanchor">[352]</a> The Old Testament, -therefore, gives us the law of God and pronounces -it perfect; it also provides a typical atonement, -but pronounces it inadequate to take away sins.<a id="FNanchor_353" href="#Footnote_353" class="fnanchor">[353]</a> -Hence what was needed was not a new edition of -the law of God; for that which was given already -was perfect; but a real atonement to take away -the guilt of the transgressor. So the New Testament -responds precisely to this want, providing -a real atonement in the death and intercession of -the Redeemer, but giving no new edition of the -law of God,<a id="FNanchor_354" href="#Footnote_354" class="fnanchor">[354]</a> though it fails not to cite us to the -perfect code given long before. But although -the New Testament does not give a new edition -of the law of God, it does show that the Christian -dispensation has the great original of that law in -the sanctuary in Heaven.</p> - -<p>9. We have seen that the new covenant places -the law of God in the heart of each believer, and -that the original of that law is preserved in the -temple in Heaven. That all mankind are amenable -to the law of God, and that they ever have -been, is clearly shown by Paul’s epistle to the -Romans. In the first chapter, he traces the origin<span class="pagenum"><a id="Page_164"></a>[164]</span> -of idolatry to the willful apostasy of the Gentiles, -which took place soon after the flood. In -the second chapter, he shows that although God -gave them up to their own ways, and as a consequence -left them without his written law, yet they -were not left in utter darkness; for they had by -nature the work of the law written in their hearts; -and dim as was this light, their salvation would -be secured by living up to it, or their ruin accomplished -by sinning against it. In the third chapter, -he shows what advantage the family of Abraham -had in being taken as the heritage of God, -while all other nations were left to their own -ways. It was that the oracles of God, the written -law, was given them in addition to that work -of the law written in the heart, which they had -by nature in common with the Gentiles. He -then shows that they were no better than the -Gentiles, because that both classes were transgressors -of the law. This he proves by quotations -from the Old Testament. Then he shows -that the law of God has jurisdiction over all -mankind:—</p> - -<div class="blockquote"> - -<p>“Now we know that what things soever the law saith, -it saith to them who are under the law, that every mouth -may be stopped, and all the world may become guilty before -God.”<a id="FNanchor_355" href="#Footnote_355" class="fnanchor">[355]</a></p> - -</div> - -<p>He then shows that the law cannot save the -guilty, but must condemn them, and that justly. -Next, he reveals the great fact that redemption -through the death of Jesus is the only means by -which God can justify those who seek pardon, -and at the same time remain just himself. And -finally he exclaims:—</p> - -<p><span class="pagenum"><a id="Page_165"></a>[165]</span></p> - -<div class="blockquote"> - -<p>“Do we then make void the law through faith? God -forbid; yea, we establish the law.”<a id="FNanchor_356" href="#Footnote_356" class="fnanchor">[356]</a></p> - -</div> - -<p>It follows, therefore, that the law of God is unabolished; -that the sentence of condemnation -which it pronounces upon the guilty is as extensive -as is the offer of pardon through the gospel; -that its work exists in the hearts of men by nature; -from which we may conclude that man in his -uprightness possessed it in perfection, as is further -proved by the fact that the new covenant, -after delivering men from the condemnation of -the law of God, puts that law perfectly into their -hearts. From all of which it follows that the -law of God is the great standard by which sin is -shown,<a id="FNanchor_357" href="#Footnote_357" class="fnanchor">[357]</a> and hence the rule of life, by which all -mankind, both Jews and Gentiles, should walk.</p> - -<p>That the church in the present dispensation is -really a continuation of the ancient Hebrew church, -is shown by the illustration of the good olive tree. -That ancient church was God’s olive tree, and that -olive tree has never been destroyed.<a id="FNanchor_358" href="#Footnote_358" class="fnanchor">[358]</a> Because of -unbelief, <i>some</i> of its branches were broken off; -but the proclamation of the gospel to the Gentiles -does not create a new olive tree; it only grafts -into the good olive tree such of the Gentiles as -believe; giving them a place among the original -branches, that with them they may partake of its -root and fatness. This olive tree must date from -the call of Abraham after the apostasy of the -Gentiles; its trunk representing the patriarchs, -beginning with the father of the faithful;<a id="FNanchor_359" href="#Footnote_359" class="fnanchor">[359]</a> its -branches, the Hebrew people. The ingrafting of -the wild olive into the place of those branches<span class="pagenum"><a id="Page_166"></a>[166]</span> -which were broken off, represents the admission -of the Gentiles to equal privileges with the Hebrews -after the expiration of the seventy weeks. -The Old-Testament church, the original olive tree, -was a kingdom of priests and an holy nation; the -New-Testament church, the olive tree after the -ingrafting of the Gentiles, is described in the same -terms.<a id="FNanchor_360" href="#Footnote_360" class="fnanchor">[360]</a></p> - -<p>When God gave up the Gentiles to apostasy -before the call of Abraham, he confounded their -language, that they should not understand one -another, and thus scattered them abroad upon -the face of the earth. Standing over against -this is the gift of tongues on the day of Pentecost, -preparatory to the call of the Gentiles, and their -ingrafting into the good olive tree.<a id="FNanchor_361" href="#Footnote_361" class="fnanchor">[361]</a></p> - -<p>We have followed the Sabbath to the call of the -Gentiles, and the opening events of the gospel -dispensation. We find the law of God, of which -the Sabbath is a part, to be that which made our -Lord’s death as an atoning sacrifice necessary; -and that the great original of that law is in the -ark above, before which our Lord ministers as high -priest; while a copy of that law is by the new -covenant written within the heart of each believer. -It is seen, therefore, that the law of God is more -intimately connected with the people of God since -the death of the Redeemer than before that event.</p> - -<p>That the apostolic church did sacredly regard -the Sabbath, as well as all the other precepts of -the moral law, admits of no doubt. The fact is -proved, not merely because the early Christians -were not accused of its violation by their most -inveterate enemies; nor wholly by the fact that<span class="pagenum"><a id="Page_167"></a>[167]</span> -they held sin to be the transgression of the law, -and that the law was the great standard by -which sin is shown, and that by which sin becomes -exceeding sinful.<a id="FNanchor_362" href="#Footnote_362" class="fnanchor">[362]</a> These points are certainly -very decisive evidence that the apostolic -church did keep the fourth commandment. The -testimony of James relative to the ten commandments, -that he who violates one of them becomes -guilty of all, is yet another strong evidence that -the primitive church did sacredly regard the -whole law of God.<a id="FNanchor_363" href="#Footnote_363" class="fnanchor">[363]</a> But besides these facts we -have a peculiar guaranty that the Sabbath of the -Lord was not forgotten by the apostolic church. -The prayer which our Lord taught his disciples, -that their flight from Judea should not be upon -the Sabbath was, as we have seen, designed to -impress its sacredness deeply upon their minds, -and could not but have secured that result.<a id="FNanchor_364" href="#Footnote_364" class="fnanchor">[364]</a> In -the history of the primitive church we have -several important references to the Sabbath. -The first of these is as follows:—</p> - -<div class="blockquote"> - -<p>“But when they departed from Perga, they came to -Antioch in Pisidia, and went into the synagogue on the -Sabbath day, and sat down.”<a id="FNanchor_365" href="#Footnote_365" class="fnanchor">[365]</a></p> - -</div> - -<p>By invitation of the rulers of the synagogue, -Paul delivered an extended address, proving that -Jesus was the Christ. In the course of these remarks -he used the following language:—</p> - -<div class="blockquote"> - -<p>“For they that dwell at Jerusalem, and their rulers, -because they knew him not, nor yet the voices of the -prophets which are read every Sabbath day, they have -fulfilled them in condemning him.”<a id="FNanchor_366" href="#Footnote_366" class="fnanchor">[366]</a></p> - -</div> - -<p>When Paul’s discourse was concluded, we -read:—</p> - -<p><span class="pagenum"><a id="Page_168"></a>[168]</span></p> - -<div class="blockquote"> - -<p>“And when the Jews were gone out of the synagogue, -the Gentiles besought that these words might be preached -to them the next Sabbath.<a id="FNanchor_367" href="#Footnote_367" class="fnanchor">[367]</a> Now when the congregation -was broken up, many of the Jews and religious proselytes -followed Paul and Barnabas: who speaking to them, persuaded -them to continue in the grace of God. And the -next Sabbath day came almost the whole city together to -hear the word of God.”<a id="FNanchor_368" href="#Footnote_368" class="fnanchor">[368]</a></p> - -</div> - -<p>These texts show, 1. That by the term Sabbath -in the book of Acts is meant that day on -which the Jewish people assembled in the synagogue -to listen to the voices of the prophets. 2. -That as this discourse was fourteen years after -the resurrection of Christ, and the record of it by -Luke was some thirty years after that event, it -follows that the alleged change of the Sabbath -at the resurrection of Christ had not, even after -many years, come to the knowledge of either -Luke or Paul. 3. That here was a remarkable -opportunity to mention the change of the Sabbath, -had it been true that the Sabbath had -been changed in honor of Christ’s resurrection. -For when Paul was asked to preach the -same words the next Sabbath, he might have -answered that the following day was now the -proper day for divine worship. And Luke, in -placing this incident upon record, could not well -avoid the mention of this new day, had it been -true that another day had become the Sabbath of<span class="pagenum"><a id="Page_169"></a>[169]</span> -the Lord. 4. That as this second meeting pertained -almost wholly to Gentiles, it cannot be -said in this case that Paul preached upon the -Sabbath out of regard to the Jews. On the -contrary, the narrative strongly indicates Paul’s -regard for the Sabbath as the proper day for divine -worship. 5. Nor can it be denied that the -Sabbath was well understood by the Gentiles in -this city, and that they had some degree of regard -for it, a fact which will be corroborated by -other texts.</p> - -<p>Several years after these things, the apostles -assembled at Jerusalem to consider the question -of circumcision.<a id="FNanchor_369" href="#Footnote_369" class="fnanchor">[369]</a> “Certain men which came -down from Judea,” finding the Gentiles uncircumcised, -had “taught the brethren, and said, -Except ye be circumcised after the manner of -Moses ye cannot be saved.” Had they found the -Gentiles neglecting the Sabbath; unquestionably -this would have first called out their rebuke. It -is indeed worthy of notice that no dispute at this -time existed in the church relative to the observance -of the Sabbath; for none was brought before -this apostolic assembly. Yet had it been true -that the change of the Sabbath was then advocated, -or that Paul had taught the Gentiles to -neglect the Sabbath, without doubt those who -brought up the question of circumcision would -have urged that of the Sabbath with even greater -earnestness. That the law of Moses, the observance -of which was under discussion in this assembly, -is not the ten commandments, is evident -from several decisive facts. 1. Because that -Peter calls the code under consideration a <i>yoke</i><span class="pagenum"><a id="Page_170"></a>[170]</span> -which neither their fathers nor themselves were -able to bear. But James expressly calls that -royal law, which, on his own showing, embodies -the ten commandments, a law of liberty. 2. Because -that this assembly did decide against the -authority of the law of Moses; and yet James, -who was a member of this body, did some years -afterward solemnly enjoin obedience to the commandments, -affirming that he who violated one -was guilty of all.<a id="FNanchor_370" href="#Footnote_370" class="fnanchor">[370]</a> 3. Because the chief feature -in the law of Moses as here presented was circumcision.<a id="FNanchor_371" href="#Footnote_371" class="fnanchor">[371]</a> -But circumcision was not in the ten -commandments; and were it true that the law of -Moses includes these commandments, circumcision -would not in that case be a chief feature of that -law. 4. Finally, because that the precepts still -declared obligatory are not properly either of the -ten commandments. These were, first, the prohibition -of meats offered to idols; second, of -blood; third, of things strangled; and fourth, of -fornication.<a id="FNanchor_372" href="#Footnote_372" class="fnanchor">[372]</a> Each of these precepts may be -often found in the books of Moses,<a id="FNanchor_373" href="#Footnote_373" class="fnanchor">[373]</a> and the first -and last ones come under the second and seventh -commandments respectively; but neither of these -cover but a part of that which is forbidden in -either commandment. It is evident, therefore, -that the authority of the ten commandments was -not under consideration in this assembly, and -that the decision of that assembly had no relation -to those precepts. For otherwise the apostles -released the Gentiles from all obligation to eight<span class="pagenum"><a id="Page_171"></a>[171]</span> -of the ten commandments, and from the greater -prohibitions contained in the other two.</p> - -<p>It is evident that those greatly err who represent -the Gentiles as released from the obligation -of the Sabbath by this assembly. The question -did not come before the apostles on this occasion; -a strong proof that the Gentiles had not been -taught to neglect the Sabbath, as they had to -omit circumcision, which was the occasion of its -being brought before the apostles at Jerusalem. -Yet the Sabbath was referred to in this very -assembly as an existing institution, and that, too, -in connection with the Gentile Christians. Thus -when James pronounced sentence upon the question, -he used the following language:—</p> - -<div class="blockquote"> - -<p>“Wherefore my sentence is, that we trouble not them, -which from among the Gentiles are turned to God; but -that we write unto them, that they abstain from pollutions -of idols, and from fornication, and from things -strangled, and from blood. For Moses of old time hath -in every city them that preach him, being read in the -synagogues every Sabbath day.”<a id="FNanchor_374" href="#Footnote_374" class="fnanchor">[374]</a></p> - -</div> - -<p>This last fact is given by James as a reason for -the course proposed toward the brethren among -the Gentiles. “For Moses of old time hath in -every city them that preach him, being read in -the synagogues every Sabbath day.” From this -it is apparent that the ancient custom of divine -worship upon the Sabbath was not only preserved -by the Jewish people and carried with them into -every city of the Gentiles, but that the Gentile -Christians did attend these meetings. Otherwise -the reason assigned by James would lose all its -force, as having no application to this case. That -they did attend them strongly attests the Sabbath<span class="pagenum"><a id="Page_172"></a>[172]</span> -as the day of divine worship with the Gentile -churches.</p> - -<p>That the ancient Sabbath of the Lord had neither -been abrogated nor changed prior to this -meeting of the apostles, is strongly attested by -the nature of the dispute here adjusted. And the -close of their assembly beheld the Bible Sabbath -still sacredly enthroned within the citadel of the -fourth commandment. After this, in a vision of -the night, Paul was called to visit Macedonia. In -obedience to this call he came to Philippi, which -is the chief city of that part of Macedonia. Thus -Luke records the visit:—</p> - -<div class="blockquote"> - -<p>“And we were in that city abiding certain days. And -on the Sabbath 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 which resorted thither. And -a certain woman named Lydia, a seller of purple, of the -city of Thyatira, which worshiped God, heard us; whose -heart the Lord opened, that she attended unto the things -which were spoken of Paul.”<a id="FNanchor_375" href="#Footnote_375" class="fnanchor">[375]</a></p> - -</div> - -<p>This does not appear to have been a gathering -of Jews, but of Gentiles, who, like Cornelius, were -worshipers of the true God. Thus it is seen that -the church of the Philippians originated with a -pious assembly of Sabbath-keeping Gentiles. And -it is likely that Lydia and those employed by her -in business, who were evidently observers of the -Sabbath, were the means of introducing the gospel -into their own city of Thyatira.</p> - -<div class="blockquote"> - -<p>“Now when they had passed through Amphipolis and -Apollonia, they came to Thessalonica, where was a synagogue -of the Jews. And Paul, as his manner was,<a id="FNanchor_376" href="#Footnote_376" class="fnanchor">[376]</a> went<span class="pagenum"><a id="Page_173"></a>[173]</span> -in unto them, and three Sabbath days reasoned with them -out of the Scriptures.... And some of them believed, -and consorted with Paul and Silas; and of the devout -Greeks a great multitude, and of the chief women -not a few.”<a id="FNanchor_377" href="#Footnote_377" class="fnanchor">[377]</a></p> - -</div> - -<p>Such was the origin of the Thessalonian church. -That it was an assembly of Sabbath-keepers at -its beginning admits of no doubt. For besides -the few Jews who received the gospel through -the labors of Paul, there was a great multitude -of devout Greeks; that is, of Gentiles who had -united themselves with the Jews in the worship -of God upon the Sabbath. We have a strong -proof of the fact that they continued to observe -the Sabbath after their reception of the gospel in -the following words of Paul addressed to them as -a church of Christ:—</p> - -<div class="blockquote"> - -<p>“For ye, brethren, became followers of the churches of -God which in Judea are in Christ Jesus.”<a id="FNanchor_378" href="#Footnote_378" class="fnanchor">[378]</a></p> - -</div> - -<p>The churches in Judea, as we have seen, were -observers of the Sabbath of the Lord. The first -Thessalonian converts, before they received the -gospel, were Sabbath-keepers, and when they -became a Christian church they adopted the -churches in Judea as their proper examples. -And this church was adopted as an example by -the churches of Macedonia and Achaia. In this -number were included the churches of Philippi -and of Corinth. Thus writes Paul:—</p> - -<div class="blockquote"> - -<p>“And ye became followers of us, and of the Lord, having -received the word in much affliction, with joy of the -Holy Ghost; so that ye were ensamples to all that believe -in Macedonia and Achaia. For from you sounded out -the word of the Lord, not only in Macedonia and Achaia,<span class="pagenum"><a id="Page_174"></a>[174]</span> -but also in every place your faith to Godward is spread -abroad.”<a id="FNanchor_379" href="#Footnote_379" class="fnanchor">[379]</a></p> - -</div> - -<p>After these things, Paul came to Corinth. Here, -he first found Aquila and Priscilla.</p> - -<div class="blockquote"> - -<p>“And because he was of the same craft, he abode with -them and wrought; for by their occupation they were tent-makers. -And he reasoned in the synagogue every Sabbath, -and persuaded the Jews and the Greeks.”<a id="FNanchor_380" href="#Footnote_380" class="fnanchor">[380]</a></p> - -</div> - -<p>At this place also Paul found Gentiles as well -as Jews in attendance upon the worship of God -on the Sabbath. The first members of the church -at Corinth were therefore observers of the Sabbath -at the time when they received the gospel; -and, as we have seen, they adopted as their pattern -the Sabbath-keeping church of Thessalonica, -who in turn patterned after the churches in Judea.</p> - -<p>The first churches were founded in the land of -Judea. All their members had from childhood -been familiar with the law of God, and well understood -the precept, “Remember the Sabbath -day, to keep it holy.” Besides this precept, all -these churches had a peculiar memento of the Sabbath. -They knew from our Lord himself that -the time was coming when they must all suddenly -flee from that land. And in view of this -fact, they were to pray that the moment of their -sudden flight might not be upon the Sabbath; a -prayer which was designed, as we have seen, to -preserve the sacredness of the Sabbath. That -the churches in Judea were composed of Sabbath-keeping -members, admits therefore of no -doubt.</p> - -<p>Of the churches founded outside the land of -Judea, whose origin is given in the book of Acts,<span class="pagenum"><a id="Page_175"></a>[175]</span> -nearly all began with Jewish converts. These -were Sabbath-keepers when they received the -gospel. Among these, the Gentile converts were -engrafted. And it is worthy of notice that in a -large number of cases, those Gentiles are termed -“devout Greeks,” “religious proselytes,” persons -that “worshiped God,” that feared God and that -“prayed to God alway.”<a id="FNanchor_381" href="#Footnote_381" class="fnanchor">[381]</a> These Gentiles, at the -time of their conversion to the gospel, were, as we -have seen, worshipers of God upon the Sabbath -with the Jewish people. When James had proposed -the kind of letter that should be addressed -by the apostles to the Gentile converts, he assigned -a reason for its adoption, the force of which -can now be appreciated: “For Moses,” said he, -“of old time hath in <span class="smcap">every city</span> them that preach -him, being read in the synagogue every Sabbath -day.” The Sabbatarian character of the apostolic -churches is thus clearly shown.</p> - -<p>In a letter addressed to the Corinthians, about -five years after they had received the gospel, Paul -is supposed to contribute a fifth pillar to the first-day -temple. Thus he wrote them:—</p> - -<div class="blockquote"> - -<p>“Now concerning the collection for the saints, as I -have given order to the churches of Galatia, even so do -ye. Upon the first day of the week, let every one of you -lay by him in store, as God hath prospered him, that -there be no gatherings when I come.”<a id="FNanchor_382" href="#Footnote_382" class="fnanchor">[382]</a></p> - -</div> - -<p>From this text it is argued in behalf of the -first-day Sabbath, 1. That this was a public collection. -2. That hence the first day of the week -was the day of public worship in the churches of -Corinth and Galatia. 3. And therefore that the<span class="pagenum"><a id="Page_176"></a>[176]</span> -Sabbath had been changed to that day. Thus -the change of the Sabbath is inferred from the -public assemblies for divine worship on the first -day at Corinth and Galatia; and the existence of -these assemblies on that day is inferred from the -words of Paul, “Upon the first day of the week, -let every one of you lay <i>by him</i> in store.”</p> - -<p>What, then, do these words ordain? But one -answer can be returned: They ordain precisely -the <i>reverse</i> of a public collection. Each one -should lay by himself on each first day of the -week according as God had prospered him, that -when Paul should arrive, they might have their -bounty ready. Mr. J. W. Morton, late Presbyterian -missionary to Hayti, bears the following -testimony:—</p> - -<div class="blockquote"> - -<p>“The whole question turns upon the meaning of the -expression, ‘by him;’ and I marvel greatly how you can -imagine that it means ‘in the collection box of the congregation.’ -Greenfield, in his Lexicon, translates the -Greek term, ‘<i>With one’s self, i. e., at home</i>.’ Two Latin -versions, the Vulgate and that of Castellio, render it, -‘<i>apud se</i>,’ with one’s self; at home. Three French -translations, those of Martin, Osterwald, and De Sacy, -‘<i>chez soi</i>,’ at his own house; at home. The German of -Luther, ‘<i>bei sich selbst</i>,’ by himself; at home. The Dutch, -‘<i>by hemselven</i>,’ same as the German. The Italian of -Diodati, ‘<i>appresso di se</i>,’ in his own presence; at home. -The Spanish of Felippe Scio, ‘<i>en su casa</i>,’ in his own -house. The Portuguese of Ferreira, ‘<i>para isso</i>,’ with himself. -The Swedish, ‘<i>nær sig self</i>,’ near himself.”<a id="FNanchor_383" href="#Footnote_383" class="fnanchor">[383]</a></p> - -</div> - -<p>Dr. Bloomfield thus comments on the original: -“παρ ἑαυτῶ, ‘by him.’ French, <i>chez lui</i>, ‘at -home.’”<a id="FNanchor_384" href="#Footnote_384" class="fnanchor">[384]</a></p> - -<p>The Douay Bible reads: “Let every one of you<span class="pagenum"><a id="Page_177"></a>[177]</span> -put apart with himself.” Mr. Sawyer thus translates: -“Let each one of you lay aside by himself.” -Theodore Beza’s Latin version has it: “<i>Apud se</i>,” -<i>i.e.</i>, at home. The Syriac reads thus: “Let every -one of you lay aside and preserve at home.”</p> - -<p>It is true that an eminent first-day writer, -Justin Edwards, D. D., in a labored effort to prove -the change of the Sabbath, brings forward this -text to show that Sunday was the day of religious -worship with the early church. Thus he -says:—</p> - -<div class="blockquote"> - -<p>“This laying by in store was <span class="smcap">not</span> laying by <span class="smcap">at home</span>; -for that would not prevent gatherings when he should -come.”<a id="FNanchor_385" href="#Footnote_385" class="fnanchor">[385]</a></p> - -</div> - -<p>Such is his language as a theologian upon -whom has fallen the difficult task of proving the -change of the Sabbath by the authority of the -Scriptures. But in his Notes on the New Testament, -in which he feels at liberty to speak the -truth, he thus squarely contradicts his own -language already quoted. Thus he comments on -this text:—</p> - -<div class="blockquote"> - -<p>“Lay by him in store; <span class="smcap">at home</span>. That there be no -gatherings; that their gifts might be ready when the -apostle should come.”<a id="FNanchor_386" href="#Footnote_386" class="fnanchor">[386]</a></p> - -</div> - -<p>Thus even Dr. Edwards confesses that the idea -of a public collection is not found in this scripture. -On the contrary, it appears that each individual, -in obedience to this precept, would, at the opening -of each new week, be found <span class="smcap">at home</span> laying aside -something for the cause of God, according as his -worldly affairs would warrant. The change of -the Sabbath, as proved by this text, rests wholly<span class="pagenum"><a id="Page_178"></a>[178]</span> -upon an idea which Dr. Edwards confesses is not -found in it. We have seen that the church at -Corinth was a Sabbath-keeping church. It is -evident that the change of the Sabbath could -never have been suggested to them by this text.</p> - -<p>This is the only scripture in which Paul even -mentions the first day of the week. It was -written nearly thirty years after the alleged -change of the Sabbath. Yet Paul omits all titles -of sacredness, simply designating it as first day of -the week; a name to which it was entitled as -one of “the six working days.”<a id="FNanchor_387" href="#Footnote_387" class="fnanchor">[387]</a> It is also worthy -of notice that this is the only precept in the Bible -in which the first day is even named; and that -this precept says nothing relative to the sacredness -of the day to which it pertains; even the -duty which it enjoins being more appropriate to -a secular than to a sacred day.</p> - -<p>Soon after writing his first epistle to the Corinthians, -Paul visited Troas. In the record of -this visit occurs the last instance in which the -first day of the week is mentioned in the New -Testament:—</p> - -<div class="blockquote"> - -<p>“And we sailed away from Philippi after the days of -unleavened bread, and came unto them to Troas in five -days;<a id="FNanchor_388" href="#Footnote_388" class="fnanchor">[388]</a> where we abode seven days. And upon the first -day of the week, when the disciples came together to -break bread, Paul preached unto them, ready to depart -on the morrow; and continued his speech until midnight. -And there were many lights in the upper chamber, where<span class="pagenum"><a id="Page_179"></a>[179]</span> -they were gathered together. And there sat in a window -a certain young man named Eutychus, being fallen into -a deep sleep; and as Paul was long preaching, he sunk -down with sleep, and fell down from the third loft, and -was taken up dead. And Paul went down, and fell on -him, and embracing him said, Trouble not yourselves; -for his life is in him. When he therefore was come up -again, and had broken bread, and eaten, and talked a -long while, even till break of day, so he departed. And -they brought the young man alive, and were not a little -comforted. And we went before to ship, and sailed unto -Assos, there intending to take in Paul; for so had he -appointed, minding himself to go afoot.”<a id="FNanchor_389" href="#Footnote_389" class="fnanchor">[389]</a></p> - -</div> - -<p>This scripture is supposed to furnish a sixth -pillar for the first-day temple. The argument -may be concisely stated thus: This testimony -shows that the first day of the week was appropriated -by the apostolic church to meetings for -the breaking of bread in honor of Christ’s resurrection -upon that day; from which it is reasonable -to conclude that this day had become the -Christian Sabbath.</p> - -<p>If this proposition could be established as an undoubted -truth, the change of the Sabbath would -not follow as a necessary conclusion; it would -even then amount only to a plausible conjecture. -The following facts will aid us in judging of the -truthfulness of this argument for the change of -the Sabbath. 1. That this is the only instance -of a religious meeting upon the first day of the -week recorded in the New Testament. 2. That -no stress can be laid upon the expression, “<i>when</i> -the disciples came together,” as proving that -meetings for the purpose of breaking bread were -held on each first day of the week; for there is -nothing in the original answering to the word<span class="pagenum"><a id="Page_180"></a>[180]</span> -“<i>when</i>;” the whole phrase being translated from -three words, the perfect passive participle συνηγμένων, -“being assembled,” and τῶν μαθητῶν, “the disciples;” -the sacred writer simply stating the gathering -of the disciples on this occasion.<a id="FNanchor_390" href="#Footnote_390" class="fnanchor">[390]</a> 3. That -the ordinance of breaking bread was not appointed -to commemorate the resurrection of Christ, -but to keep in memory his death upon the cross.<a id="FNanchor_391" href="#Footnote_391" class="fnanchor">[391]</a> -The act of breaking bread therefore upon the first -day of the week, is not a commemoration of -Christ’s resurrection. 4. That as the breaking of -bread commemorates our Lord’s crucifixion, and -was instituted on the evening with which the -crucifixion day began, on which occasion Jesus -himself and all the apostles were present,<a id="FNanchor_392" href="#Footnote_392" class="fnanchor">[392]</a> it is -evident that the day of the crucifixion presents -greater claims to the celebration of this ordinance -than does the day of the resurrection. 5. But as -our Lord designated no day for this ordinance, -and as the apostolic church at Jerusalem are recorded -to have celebrated it daily,<a id="FNanchor_393" href="#Footnote_393" class="fnanchor">[393]</a> it is evidently -presumption to argue the change of the Sabbath -from a single instance of its celebration upon the -first day of the week. 6. That this instance of -breaking bread upon first-day, was with evident -reference to the immediate and final departure of -Paul. 7. For it is a remarkable fact that this, -the only instance of a religious meeting on the -first day recorded in the New Testament, was a -night meeting. This is proved by the fact that -many lights were burning in that assembly, and -that Paul preached till midnight. 8. And from -this fact follows the important consequence that<span class="pagenum"><a id="Page_181"></a>[181]</span> -this first-day meeting was upon Saturday night.<a id="FNanchor_394" href="#Footnote_394" class="fnanchor">[394]</a> -For the days of the week being reckoned from -evening to evening, and evening being at sunset,<a id="FNanchor_395" href="#Footnote_395" class="fnanchor">[395]</a> -it is seen that the first day of the week begins<span class="pagenum"><a id="Page_182"></a>[182]</span> -Saturday night at sunset, and ends at sunset on -Sunday. A night meeting, therefore, upon the -first day of the week could be only upon Saturday -night. 9. Paul therefore preached until -midnight of Saturday night—for the disciples -held a night meeting at the close of the Sabbath, -because he was to leave in the morning—then -being interrupted by the fall of the young man, -he went down and healed him, then went up and -attended to the breaking of bread; and at break -of day, on Sunday morning, he departed. 10. -Thus are we furnished with conclusive evidence -that Paul and his companions resumed their journey -toward Jerusalem on the morning of the first -day of the week; they taking ship to Assos, and -he being pleased to go on foot. This fact is an -incidental proof of Paul’s regard for the Sabbath, -in that he waited till it was past before resuming -his journey; and it is a positive proof that he -knew nothing of what in modern times is called -the Christian Sabbath. 11. This narrative was -written by Luke at least thirty years after the -alleged change of the Sabbath. It is worthy of -note that Luke omits all titles of sacredness, -simply designating the day in question as the -first day of the week. This is in admirable -keeping with the fact that in his gospel, when recording -the very event which is said to have -changed the Sabbath, he not only omits the -slightest hint of that fact, but designates the day -itself by its secular title of first day of the week, -and at the same time designates the previous day -as the Sabbath according to the commandment.<a id="FNanchor_396" href="#Footnote_396" class="fnanchor">[396]</a></p> - -<p><span class="pagenum"><a id="Page_183"></a>[183]</span></p> - -<p>The same year that Paul visited Troas, he -wrote as follows to the church at Rome:—</p> - -<div class="blockquote"> - -<p>“Him that is weak in the faith receive ye, but not to -doubtful disputations. For one believeth that he may -eat all things: another, who is weak, eateth herbs. Let -not him that eateth despise him that eateth not; and let -not him which eateth not judge him that eateth; for God -hath received him. Who art thou that judgest another -man’s servant? to his own master he standeth or falleth. -Yea, he shall be holden up, for God is able to make him -stand. One man esteemeth one day above another: another -esteemeth every day alike. Let every man be fully -persuaded in his own mind. He that regardeth the day, -regardeth it unto the Lord; and he that regardeth not -the day, to the Lord he doth not regard it. He that -eateth, eateth to the Lord, for he giveth God thanks; -and he that eateth not, to the Lord he eateth not, and -giveth God thanks.”<a id="FNanchor_397" href="#Footnote_397" class="fnanchor">[397]</a></p> - -</div> - -<p>These words have often been quoted to show -that the observance of the fourth commandment -is now a matter of indifference; each individual -being at liberty to act his pleasure in the matter. -So extraordinary a doctrine should be thoroughly -tested before being adopted. For as it pleased -God to ordain the Sabbath before the fall of man, -and to give it a place in his code of ten commandments, -thus making it a part of that law to which -the great atonement relates; and as the Lord Jesus, -during his ministry, spent much time in explaining -its merciful design, and took care to provide -against its desecration at the flight of his -people from the land of Judea, which was ten -years in the future when these words were written -by Paul; and as the fourth commandment -itself is expressly recognized after the crucifixion -of Christ; if, under these circumstances, we could<span class="pagenum"><a id="Page_184"></a>[184]</span> -suppose it to be consistent with truth that the -Most High should abrogate the Sabbath, we certainly -should expect that abrogation to be stated -in explicit language. Yet neither the Sabbath -nor the fourth commandment are here named. -That they are not referred to in this language of -Paul, the following reasons will show:—</p> - -<p>1. Such a view would make the observance of -one of the ten commandments a matter of indifference; -whereas James shows that to violate one -of them is to transgress the whole.<a id="FNanchor_398" href="#Footnote_398" class="fnanchor">[398]</a> 2. It directly -contradicts what Paul had previously written -in this epistle; for in treating of the law of -ten commandments, he styles it holy, spiritual, -just, and good; and states that sin—the transgression -of the law—by the commandment becomes -“<span class="smcap">exceeding sinful</span>.”<a id="FNanchor_399" href="#Footnote_399" class="fnanchor">[399]</a> 3. Because that -Paul in the same epistle affirms the perpetuity of -that law which caused our Lord to lay down his -life for sinful men;<a id="FNanchor_400" href="#Footnote_400" class="fnanchor">[400]</a> which we have seen before -was the ten commandments. 4. Because that -Paul in this case not only did not name the Sabbath -and the fourth commandment, but certainly -was not treating of the moral law. 5. Because -that the topic under consideration which leads -him to speak as he does of the days in question -was that of eating all kinds of food, or of refraining -from certain things. 6. Because that the -fourth commandment did not stand associated -with precepts of such a kind, but with moral laws -exclusively.<a id="FNanchor_401" href="#Footnote_401" class="fnanchor">[401]</a> 7. Because that in the ceremonial -law, associated with the precepts concerning -meats, was a large number of festivals, entirely<span class="pagenum"><a id="Page_185"></a>[185]</span> -distinct from the Sabbath of the Lord.<a id="FNanchor_402" href="#Footnote_402" class="fnanchor">[402]</a> 8. Because -that the church of Rome, which began -probably with those Jews that were present from -Rome on the day of Pentecost, had many Jewish -members in its communion, as may be gathered -from the epistle itself;<a id="FNanchor_403" href="#Footnote_403" class="fnanchor">[403]</a> and would therefore be -deeply interested in the decision of this question -relative to the ceremonial law; the Jewish members -feeling conscientious in observing its distinctions, -the Gentile members feeling no such -scruples: hence the admirable counsel of Paul -exactly meeting the case of both classes. 9. Nor -can the expression, “every day,” be claimed as -decisive proof that the Sabbath of the Lord is -included. At the very time when the Sabbath -was formally committed to the Hebrews, just -such expressions were used, although only the -six working days were intended. Thus it was -said: “The people shall go out and gather a certain -rate <i>every</i> day;” and the narrative says, “They -gathered it <i>every</i> morning.” Yet when some of -them went out to gather on the Sabbath, God -says, “How long refuse ye to keep my commandments -and my laws?”<a id="FNanchor_404" href="#Footnote_404" class="fnanchor">[404]</a> The Sabbath being a -great truth, plainly stated and many times repeated, -it is manifest that Paul, in the expression, -“every day,” speaks of the six working days, -among which a distinction had existed precisely -coeval with that respecting meats; and that he -manifestly excepts that day which from the beginning -God had reserved unto himself. Just as -when Paul quotes and applies to Jesus the words<span class="pagenum"><a id="Page_186"></a>[186]</span> -of David, “All things are put under him,” he -adds: “It is manifest that he is excepted which -did put all things under him.”<a id="FNanchor_405" href="#Footnote_405" class="fnanchor">[405]</a> 10. And lastly, -in the words of John, “I was in the Spirit on the -Lord’s day,”<a id="FNanchor_406" href="#Footnote_406" class="fnanchor">[406]</a> written many years after this epistle -of Paul, we have an absolute proof that in the -gospel dispensation one day is still claimed by the -Most High as his own.<a id="FNanchor_407" href="#Footnote_407" class="fnanchor">[407]</a></p> - -<p>About ten years after this epistle was written, -occurred the memorable flight of all the people of -God that were in the land of Judea. It was not -in the winter; for it occurred just after the feast -of tabernacles, some time in October. And it was -not upon the Sabbath; for Josephus, who speaks -of the sudden withdrawal of the Roman army -after it had, by encompassing the city, given the -very signal for flight which our Lord promised -his people, tells us that the Jews rushed out of -the city in pursuit of the retreating Romans, -which was at the very time when our Lord’s injunction -of instant flight became imperative upon -the disciples. The historian does not intimate -that the Jews thus pursued the Romans upon -the Sabbath, although he carefully notes the fact -that a few days previous to this event they did, -in their rage, utterly forget the Sabbath and rush<span class="pagenum"><a id="Page_187"></a>[187]</span> -out to fight the Romans upon that day. These -providential circumstances in the flight of the disciples -being made dependent upon their asking -such interposition at the hand of God, it is evident -that the disciples did not forget the prayer -which the Saviour taught them relative to this -event; and that, as a consequence, the Sabbath of -the Lord was not forgotten by them. And thus -the Lord Jesus in his tender care for his people -and in his watchful care in behalf of the Sabbath, -showed that he was alike the Lord of his people -and the Lord of the Sabbath.<a id="FNanchor_408" href="#Footnote_408" class="fnanchor">[408]</a></p> - -<p>Twenty-six years after the destruction of Jerusalem, -the book of Revelation was committed to -the beloved disciple. It bears the following -deeply interesting date as to place and time:—</p> - -<div class="blockquote"> - -<p>“I John, who also am your brother, and companion in -tribulation, and in the kingdom and patience of Jesus -Christ, was in <span class="smcap">the isle</span> that is called <span class="smcap">Patmos</span>, for the -word of God, and for the testimony of Jesus Christ. I -was in the Spirit on <span class="smcap">the Lord’s day</span>, and heard behind -me a great voice, as of a trumpet, saying, I am Alpha -and Omega, the first and the last; and, What thou seest, -write in a book.”<a id="FNanchor_409" href="#Footnote_409" class="fnanchor">[409]</a></p> - -</div> - -<p>This book is dated in the isle of Patmos, and -upon the Lord’s day. The place, the day, and -the individual, have each a real existence, and -not merely a symbolical or mystical one. Thus -John, almost at the close of the first century, and -long after those texts were written which are -now adduced to prove that no distinction in days -exists, shows that the Lord’s day has as real an -existence, as has the isle of Patmos, or as had -the beloved disciple himself.</p> - -<p>What day, then, is intended by this designation?<span class="pagenum"><a id="Page_188"></a>[188]</span> -Several answers have been returned to -this question. 1. It is the gospel dispensation. -2. It is the day of Judgment. 3. It is the first -day of the week. 4. It is the Sabbath of the -Lord. The first answer cannot be the true one; -for it not only renders the day a mystical term, -but it involves the absurdity of representing -John as writing to Christians sixty-five years -after the death of Christ, that the vision which -he had just had, was seen by him in the gospel -dispensation; as though it were possible for them -to be ignorant of the fact that if he had a vision -at all he must have it in the existing dispensation.</p> - -<p>Nor can the second answer be admitted as the -truth. For while it is true that John might -have a vision <span class="smcap">concerning</span> the day of Judgment, -it is impossible that he should have a vision <span class="smcap">on</span> -that day when it was yet future. If it be no -more than an absurdity to represent John as -dating his vision in the isle of Patmos, on the -gospel dispensation, it becomes a positive untruth, -if he is made to say that he was in vision at Patmos -on the day of Judgment.</p> - -<p>The third answer, that the Lord’s day is the -first day of the week, is now almost universally -received as the truth. The text under examination -is brought forward with an air of triumph -as completing the temple of first-day sacredness, -and proving beyond all doubt that that day is -indeed the Christian Sabbath. Yet as we have -examined this temple with peculiar carefulness, -we have discovered that the foundation on which -it rests is a thing of the imagination only; and -that the pillars by which it is supported exist -only in the minds of those who worship at its -shrine. It remains to be seen whether the dome<span class="pagenum"><a id="Page_189"></a>[189]</span> -which is supposed to be furnished by this text is -more real than the pillars on which it rests.</p> - -<p>That the first day of the week has no claim to -the title of Lord’s day, the following facts will -show: 1. That, as this text does not define the -term Lord’s day, we must look elsewhere in the -Bible for the evidence that shows the first day to -be entitled to such a designation. 2. That Matthew, -Mark, Luke, and Paul, the other sacred -writers who mention the day, use no other designation -for it than first day of the week, a name to -which it was entitled as one of the six working -days. Yet three of these writers mention it at -the very time when it is said to have become the -Lord’s day; and two of them mention it also -some thirty years after that event. 3. That -while it is claimed that the Spirit of inspiration, -by simply leading John to use the term Lord’s -day, though he did in no wise connect the first -day of the week therewith, did design to fix this -as the proper title of the first day of the week, it -is a remarkable fact that after John returned -from the isle of Patmos he wrote his gospel;<a id="FNanchor_410" href="#Footnote_410" class="fnanchor">[410]</a> and<span class="pagenum"><a id="Page_190"></a>[190]</span> -in that gospel he twice mentioned the first day -of the week; yet in each of these instances where -it is certain that first-day is intended, no other -designation is used than plain first day of the -week. This is a most convincing proof that John -did not regard the first day of the week as entitled -to this name, or any other, expressive of -sacredness. 4. What still further decides the -point against the first day of the week is the fact -that neither the Father nor the Son have ever -claimed the first day in any higher sense than -they have each of the six days given to man for -labor. 5. And what completes the chain of -evidence against the claim of first day to this -title is the fact that the testimony adduced by -first-day advocates to prove that it has been -adopted by the Most High in place of that day -which he once claimed as his, having been examined, -is found to have no such meaning or intent. -In setting aside the third answer, also, as not -being in accordance with truth, the first day of -the week may be properly dismissed with it, as -having no claim to our regard as a scriptural -institution.<a id="FNanchor_411" href="#Footnote_411" class="fnanchor">[411]</a></p> - -<p><span class="pagenum"><a id="Page_191"></a>[191]</span></p> - -<p>That the Lord’s day is the Bible Sabbath, admits -of clear and certain proof. The argument -stands thus: When God gave to man six days of -the week for labor, he did expressly reserve unto -himself the seventh, on which he placed his -blessing in memory of his own act of resting -upon that day, and thenceforward, through the -Bible, has ever claimed it as his holy day. As he -has never put away this sacred day and chosen -another, the Sabbath of the Lord is still his holy -day. These facts may be traced in the following -scriptures. At the close of the Creator’s rest, it -is said:—</p> - -<div class="blockquote"> - -<p>“And God blessed the seventh day, and sanctified it: -because that in it he had rested from all his work which -God created and made.”<a id="FNanchor_412" href="#Footnote_412" class="fnanchor">[412]</a></p> - -</div> - -<p>After the children of Israel had reached the -wilderness of Sin, Moses said to them on the -sixth day:—</p> - -<div class="blockquote"> - -<p>“To-morrow is the rest of the holy Sabbath unto the -Lord.”<a id="FNanchor_413" href="#Footnote_413" class="fnanchor">[413]</a></p> - -</div> - -<p>In giving the ten commandments, the Law-giver -thus stated his claim to this day:—</p> - -<div class="blockquote"> - -<p>“The seventh day is the Sabbath of the Lord thy God.... -For in six days the Lord made heaven and -earth, the sea, and all that in them is, and rested the -seventh day: wherefore the Lord blessed the Sabbath -day, and hallowed it.”<a id="FNanchor_414" href="#Footnote_414" class="fnanchor">[414]</a></p> - -</div> - -<p>He gives to man the six days on which himself<span class="pagenum"><a id="Page_192"></a>[192]</span> -had labored; he reserves as his own that day -upon which he had rested from all his work. -About eight hundred years after this, God spoke -by Isaiah as follows:—</p> - -<div class="blockquote"> - -<p>“If thou turn away thy foot from <span class="smcap">the Sabbath</span>, from -doing thy pleasure on <span class="smcap">my holy day</span>, ... then shalt -thou delight thyself in the Lord; and I will cause thee -to ride upon the high places of the earth.”<a id="FNanchor_415" href="#Footnote_415" class="fnanchor">[415]</a></p> - -</div> - -<p>This testimony is perfectly explicit; the Lord’s -day is the ancient Sabbath of the Bible. The -Lord Jesus puts forth the following claim:—</p> - -<div class="blockquote"> - -<p>“The Son of man is Lord also of the Sabbath.”<a id="FNanchor_416" href="#Footnote_416" class="fnanchor">[416]</a></p> - -</div> - -<p>Thus, whether it be the Father or the Son -whose title is involved, the only day that can be -called “the Lord’s day” is the Sabbath of the -great Creator.<a id="FNanchor_417" href="#Footnote_417" class="fnanchor">[417]</a> And here, at the close of the -Bible history of the Sabbath, two facts of deep -interest are presented: 1. That John expressly -recognizes the existence of the Lord’s day at the -very close of the first century. 2. That it pleased -the Lord of the Sabbath to place a signal honor -upon his own day in that he selected it as the -one on which to give that revelation to John, -which himself alone had been worthy to receive -from the Father.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_193"></a>[193]</span></p> - -<h2 class="nobreak" id="PART_II_SECULAR_HISTORY">PART II—SECULAR HISTORY.</h2> - -<h3 class="nobreak" id="CHAPTER_XII">CHAPTER XII.<br /> -<span class="smaller">EARLY APOSTASY IN THE CHURCH.</span></h3> - -<p>General purity of the apostolic churches—Early decline of -their piety—False teachers arose in the church immediately -after the apostles—The great Romish apostasy began -before the death of Paul—An evil thing not rendered good -by beginning in the apostolic age—How to decide between -truth and error—Age cannot change the fables of men -into the truth of God—Historical testimony concerning the -early development of the great apostasy—Such an age no -standard by which to correct the Bible—Testimony of -Bower relative to the traditions of this age—Testimony of -Dowling—Dr. Cumming’s opinion of the authority of the -fathers—Testimony of Adam Clarke—The church of Rome -has corrupted the writings of the fathers—Nature of tradition -illustrated—The two rules of faith which divide -Christendom—The first-day Sabbath can only be sustained -by adopting the rule of the Romanists.</p> - -</div> - -<p>The book of Acts is an inspired history of the -church. During the period which is embraced -in its record, the apostles and their fellow-laborers -were upon the stage of action, and under their -watchcare the churches of Christ preserved, to a -great extent, their purity of life and doctrine. -These apostolic churches are thus set forth as the -proper examples for all coming time. This book -fitly connects the narratives of the four evangelists -with the apostolic epistles, and thus joins -together the whole New Testament. But when<span class="pagenum"><a id="Page_194"></a>[194]</span> -we leave the period embraced in this inspired -history, and the churches which were founded -and governed by inspired men, we enter upon -altogether different times. There is, unfortunately, -great truth in the severe language of -Gibbon:—</p> - -<div class="blockquote"> - -<p>“The theologian may indulge the pleasing task of describing -religion as she descended from Heaven, arrayed -in her native purity. A more melancholy duty is imposed -on the historian. He must discover the inevitable mixture -of error and corruption, which she contracted in a -long residence upon earth, among a weak and degenerate -race of beings.”<a id="FNanchor_418" href="#Footnote_418" class="fnanchor">[418]</a></p> - -</div> - -<p>What says the book of Acts respecting the -time immediately following the labors of Paul? -In addressing the elders of the Ephesian church, -Paul said:—</p> - -<div class="blockquote"> - -<p>“For I know this, that after my departing shall grievous -wolves enter in among you, not sparing the flock. -Also of your own selves shall men arise, speaking perverse -things, to draw away disciples after them.”<a id="FNanchor_419" href="#Footnote_419" class="fnanchor">[419]</a></p> - -</div> - -<p>It follows from this testimony that we are not -authorized to receive the teaching of any man -simply because he lived immediately after the -apostolic age, or even in the days of the apostles -themselves. Grievous wolves were to enter the -midst of the people of God, and of their own -selves were men to arise, speaking perverse -things. If it be asked how these are to be distinguished -from the true servants of God, this is -the proper answer: Those who spoke and acted -in accordance with the teachings of the apostles -were men of God; those who taught otherwise<span class="pagenum"><a id="Page_195"></a>[195]</span> -were of that class who should speak perverse -things to draw away disciples after them.</p> - -<p>What say the apostolic epistles relative to this -apostasy? To the Thessalonians, it is written:—</p> - -<div class="blockquote"> - -<p>“Let no man deceive you by any means; for that day -shall not come, except there come a falling away first, and -that man of sin be revealed, the son of perdition; who -opposeth and exalteth himself above all that is called -God, or that is worshiped; so that he as God sitteth in -the temple of God, showing himself that he is God.... -For the mystery of iniquity doth already work; only he -who now letteth will let, until he be taken out of the -way. And then shall that wicked be revealed, whom the -Lord shall consume with the spirit of his mouth, and -shall destroy with the brightness of his coming.”<a id="FNanchor_420" href="#Footnote_420" class="fnanchor">[420]</a></p> - -</div> - -<p>To Timothy, in like manner, it is said:—</p> - -<div class="blockquote"> - -<p>“Preach the word; be instant in season, out of season; -reprove, rebuke, exhort with all long-suffering and doctrine. -For the time will come when they will not endure -sound doctrine; but after their own lusts shall they heap -to themselves teachers, having itching ears; and they -shall turn away their ears from the truth, and shall be -turned unto fables.”<a id="FNanchor_421" href="#Footnote_421" class="fnanchor">[421]</a></p> - -</div> - -<p>These texts are most explicit in predicting a -great apostasy in the church, and in stating the -fact that that apostasy had already commenced. -The Romish church, the eldest in apostasy, prides -itself upon its apostolic character. In the language -of Paul to the Thessalonians, already -quoted, that great Antichristian body may indeed -find its claim to an origin in apostolic times -vindicated, but its apostolic character most emphatically -denied. And herein is found a striking -illustration of the fact that an evil thing is not -rendered good by the accidental circumstance of<span class="pagenum"><a id="Page_196"></a>[196]</span> -its originating in the days of the apostles. Every -thing, at its commencement, is either right or -wrong. If right, it may be known by its agreement -with the divine standard. If wrong at its -origin, it can never cease to be such. Satan’s -great falsehood which involved our race in ruin -has not yet become the truth, although six thousand -years have elapsed since it was uttered. -Think of this, ye who worship at the shrine of -venerable error. When the fables of men obtained -the place of the truth of God, he was -thereby dishonored. How, then, can he accept -obedience to them as any part of that pure devotion -which he requires at our hands? They that -worship God must worship him in Spirit and in -truth. How many ages must pass over the fables -of men before they become changed into divine -truth? That these predictions of the New -Testament respecting the great apostasy in the -church were fully realized, the pages of ecclesiastical -history present ample proof. Mr. Dowling, -in his History of Romanism, bears the following -testimony:—</p> - -<div class="blockquote"> - -<p>“There is scarcely anything which strikes the mind of -the careful student of ancient ecclesiastical history with -greater surprise than the comparatively early period at -which many of the corruptions of Christianity, which are -embodied in the Romish system, took their rise; yet it is -not to be supposed that when the first originators of many -of these unscriptural notions and practices planted those -germs of corruption, they anticipated or even imagined -they would ever grow into such a vast and hideous system -of superstition and error, as is that of popery.... -Each of the great corruptions of the latter ages took its -rise in a manner which it would be harsh to say was deserving -of strong reprehension.... The worship -of images, the invocation of saints, and the superstition -of relics, were but expansions of the natural feelings of<span class="pagenum"><a id="Page_197"></a>[197]</span> -veneration and affection cherished toward the memory of -those who had suffered and died for the truth.”<a id="FNanchor_422" href="#Footnote_422" class="fnanchor">[422]</a></p> - -</div> - -<p>Robinson, author of the “History of Baptism,” -bears the following testimony:—</p> - -<div class="blockquote"> - -<p>“Toward the latter end of the second century most of -the churches assumed a new form, the first simplicity disappeared; -and insensibly, as the old disciples retired to -their graves, their children along with new converts, both -Jews and Gentiles, came forward and new modeled the -cause.”<a id="FNanchor_423" href="#Footnote_423" class="fnanchor">[423]</a></p> - -</div> - -<p>The working of the mystery of iniquity in the -first centuries of the Christian church is thus described -by a recent writer:—</p> - -<div class="blockquote"> - -<p>“During these centuries the chief corruptions of popery -were either introduced in principle, or the seeds of them -so effectually sown as naturally to produce those baneful -fruits which appeared so plentifully at a later period. In -Justin Martyr’s time, within fifty years of the apostolic -age, the cup was mixed with water, and a portion of the -elements sent to the absent. The bread, which at first -was sent only to the sick, was, in the time of Tertullian -and Cyprian, carried home by the people and locked up -as a divine treasure for their private use. At this time, -too, the ordinance of the supper was given to infants of -the tenderest age, and was styled the sacrifice of the body -of Christ. The custom of praying for the dead, Tertullian -states, was common in the second century, and became -the universal practice of the following ages; so that it -came in the fourth century to be reckoned a kind of heresy -to deny the efficacy of it. By this time the invocation -of saints, the superstitious use of images, of the sign of -the cross, and of consecrated oil, were become established -practices, and pretended miracles were confidently adduced -in proof of their supposed efficacy. Thus did that -mystery of iniquity, which was already working in the -time of the apostles, speedily after their departure, spread -its corruptions among the professors of Christianity.”<a id="FNanchor_424" href="#Footnote_424" class="fnanchor">[424]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_198"></a>[198]</span></p> - -<p>Neander speaks thus of the early introduction -of image worship:—</p> - -<div class="blockquote"> - -<p>“And yet, perhaps, religious images made their way -from domestic life into the churches, as early as the end -of the third century; and the walls of the churches were -painted in the same way.”<a id="FNanchor_425" href="#Footnote_425" class="fnanchor">[425]</a></p> - -</div> - -<p>The early apostasy of the professed church is -a fact which rests upon the authority of inspiration, -not less than upon that of ecclesiastical history. -“The mystery of iniquity,” said Paul, -“doth already work.” We are constrained to -marvel that so large a portion of the people of -God were <i>so soon</i> removed from the grace of God -unto another gospel.</p> - -<p>What shall be said of those who go to this period -of church history, and even to later times, -to correct their Bibles? Paul said that men -would rise in the very midst of the elders of the -apostolic church, who would speak perverse -things, and that men would turn away their ears -from the truth, and would be turned unto fables. -Are the traditions of this period of sufficient importance -to make void God’s word? The learned -historian of the popes, Archibald Bower, uses the -following emphatic language:—</p> - -<div class="blockquote"> - -<p>“To avoid being imposed upon, we ought to treat tradition -as we do a notorious and known liar, to whom we -give no credit, unless what he says is confirmed to us by -some person of undoubted veracity.... False and -lying traditions are of an early date, and the greatest men -have, out of a pious credulity, suffered themselves to be -imposed upon by them.”<a id="FNanchor_426" href="#Footnote_426" class="fnanchor">[426]</a></p> - -</div> - -<p>Mr. Dowling bears a similar testimony:—</p> - -<p><span class="pagenum"><a id="Page_199"></a>[199]</span></p> - -<div class="blockquote"> - -<p>“‘The Bible, I say, the Bible only, is the religion of -Protestants!’ Nor is it of any account in the estimation -of the genuine Protestant <i>how early</i> a doctrine originated, -if it is not found in the Bible. He learns from the New -Testament itself that there were errors in the time of the -apostles, and that their pens were frequently employed -in combating those errors. Hence, if a doctrine be propounded -for his acceptance, he asks, Is it to be found in -the inspired word? Was it taught by the Lord Jesus -Christ and his apostles?... More than this, we -will add, that though Cyprian, or Jerome, or Augustine, -or even the fathers of an earlier age, Tertullian, Ignatius, -or Irenæus, could be plainly shown to teach the unscriptural -doctrines and dogmas of Popery, which, however, is -by no means admitted, still the consistent Protestant -would simply ask, Is the doctrine to be found in the Bible? -Was it taught by Christ and his apostles?... -He who receives a single doctrine upon the mere authority -of tradition, let him be called by what name he will, -by so doing steps down from the Protestant rock, passes -over the line which separates Protestantism from Popery, -and can give no valid reason why he should not receive -all the earlier doctrines and ceremonies of Romanism -upon the same authority.”<a id="FNanchor_427" href="#Footnote_427" class="fnanchor">[427]</a></p> - -</div> - -<p>Dr. Cumming of London thus speaks of the -authority of the fathers of the early church:—</p> - -<div class="blockquote"> - -<p>“Some of these were distinguished for their genius, -some for their eloquence, a few for their piety, and too -many for their fanaticism and superstition. It is recorded -by Dr. Delahogue (who was Professor in the Roman Catholic -College of Maynooth), on the authority of Eusebius, -that the fathers who were really most fitted to be the luminaries -of the age in which they lived, were too busy in -preparing their flocks for martyrdom to commit anything -to writing; and, therefore, by the admission of this -Roman Catholic divine, we have not the full and fair exponent -of the views of all the fathers of the earlier centuries, -but only of those who were most ambitious of literary -distinction, and least attentive to their charges.... -The most devoted and pious of the fathers were -busy teaching their flocks; the more vain and ambitious<span class="pagenum"><a id="Page_200"></a>[200]</span> -occupied their time in preparing treatises. If all the -fathers who signalized the age had committed their sentiments -to writing, we might have had a fair representation -of the theology of the church of the fathers; but as only -a few have done so (many even of their writings being -mutilated or lost), and these not the most devoted and -spiritually minded, I contend that it is as unjust to judge -of the theology of the early centuries by the writings of -the few fathers who are its only surviving representatives, -as it would be to judge of the theology of the nineteenth -century by the sermons of Mr. Newman, the speeches of -Dr. Candlish, or the various productions of the late Edward -Irving.”<a id="FNanchor_428" href="#Footnote_428" class="fnanchor">[428]</a></p> - -</div> - -<p>Dr. Adam Clarke bears the following decisive -testimony on the same subject:—</p> - -<div class="blockquote"> - -<p>“But of these we may safely state that there is not a -<i>truth</i> in the most orthodox creed that cannot be proved -by their authority; nor a <i>heresy</i> that has disgraced the -Romish church, that may not challenge them as its abettors. -In points of <i>doctrine</i>, their authority is, <i>with me</i>, -nothing. The <span class="smcap">word</span> of God alone contains my creed. -On a number of points I can go to the Greek and Latin -fathers of the church to know what <i>they believed</i>; and -what the people of their respective communions believed: -but after all this, I must return to God’s word to know -what he would have <i>me</i> to believe.”<a id="FNanchor_429" href="#Footnote_429" class="fnanchor">[429]</a></p> - -</div> - -<p>In his life, he uses the following strong language:—</p> - -<div class="blockquote"> - -<p>“We should take heed how we quote the fathers in -proof of the doctrines of the gospel; because he who -knows them best, knows that on many of those subjects -they blow hot and cold.”<a id="FNanchor_430" href="#Footnote_430" class="fnanchor">[430]</a></p> - -</div> - -<p>The following testimonies will in part explain -the unreliable nature of the fathers. Thus Ephraim -Pagitt testifies:—</p> - -<div class="blockquote"> - -<p>“The church of Rome having been conscious of their -errors and corruptions, both in faith and manners, have<span class="pagenum"><a id="Page_201"></a>[201]</span> -sundry times, pretended reformations; yet their great -pride and infinite profit, arising from purgatory, pardons, -and such like, hath hindered all such reformations. -Therefore, to maintain their greatness, errors, and new -articles of faith, 1. They have corrupted many of the ancient -fathers, and reprinting them, make them speak as -they would have them.... 2. They have written -many books in the names of these ancient writers, and -forged many decrees, canons, and councils, to bear false -witness to them.”<a id="FNanchor_431" href="#Footnote_431" class="fnanchor">[431]</a></p> - -</div> - -<p>And Wm. Reeves testifies to the same fact:—</p> - -<div class="blockquote"> - -<p>“The church of Rome has had all the opportunities of -time, place, and power, to establish the kingdom of darkness; -and that in coining, clipping, and washing, the -primitive records to their own good liking, they have not -been wanting to themselves, is notoriously evident.”<a id="FNanchor_432" href="#Footnote_432" class="fnanchor">[432]</a></p> - -</div> - -<p>The traditions of the early church are considered -by many quite as reliable as the language -of the Holy Scriptures. A single instance taken -from the Bible will illustrate the character of -tradition, and show the amount of reliance that -can be placed upon it:—</p> - -<div class="blockquote"> - -<p>“Then Peter, turning about, seeth the disciple whom -Jesus loved, following (which also leaned on his breast -at supper, and said, Lord, which is he that betrayeth -thee?); Peter seeing him, saith to Jesus, Lord, and what -shall this man do? Jesus saith unto him, If I will that -he tarry till I come, what is that to thee? Follow thou -me. Then went this saying abroad among the brethren, -that that disciple should not die; yet Jesus said not unto -him, He shall not die; but, If I will that he tarry till I -come, what is that to thee?”<a id="FNanchor_433" href="#Footnote_433" class="fnanchor">[433]</a></p> - -</div> - -<p>Here is the account of a tradition which actually -originated in the very bosom of the apostolic -church, which nevertheless handed down to<span class="pagenum"><a id="Page_202"></a>[202]</span> -the following generations an entire mistake. Observe -how carefully the word of God corrects this -error.</p> - -<p>Two rules of faith really embrace the whole -Christian world. One of these is the word of -God alone; the other is the word of God and the -traditions of the church. Here they are:—</p> - -<div class="blockquote"> - -<p class="center">I. THE RULE OF THE MAN OF GOD, THE BIBLE ALONE.</p> - -<p>“All Scripture is given by inspiration of God, and is -profitable for doctrine, for reproof, for correction, for instruction -in righteousness; that the man of God may be -perfect, thoroughly furnished unto all good works.”<a id="FNanchor_434" href="#Footnote_434" class="fnanchor">[434]</a></p> - -<p class="center">II. THE RULE OF THE ROMANIST, THE BIBLE AND -TRADITION.</p> - -<p>“If we would have the whole rule of Christian faith -and practice, we must not be content with those scriptures -which Timothy knew from his infancy, that is, with the -Old Testament alone; nor yet with the New Testament, -without taking along with it the traditions of the apostles, -and the interpretation of the church, to which the apostles -delivered both the book and the true meaning of it.”<a id="FNanchor_435" href="#Footnote_435" class="fnanchor">[435]</a></p> - -</div> - -<p>It is certain that the first-day Sabbath cannot -be sustained by the first of these rules; for the -word of God says nothing respecting such an institution. -The second of these rules is necessarily -adopted by all those who advocate the sacredness -of the first day of the week. For the writings -of the fathers and the traditions of the -church furnish all the testimony which can be -adduced in support of that day. To adopt the -first rule is to condemn the first-day Sabbath -as a human institution. To adopt the second -is virtually to acknowledge that the Romanists -are right; for it is by this rule that they<span class="pagenum"><a id="Page_203"></a>[203]</span> -are able to sustain their unscriptural dogmas. -Mr. W. B. Taylor, an able anti-Sabbatarian writer, -states this point with great clearness:—</p> - -<div class="blockquote"> - -<p>“The triumph of the consistent Roman Catholic over -all observers of Sunday, calling themselves Protestants, -is indeed complete and unanswerable.... It should -present a subject of very grave reflection to Christians of -the reformed and evangelical denominations, to find that -no single argument or suggestion can be offered in favor of -Sunday observance, that will not apply with equal force -and to its fullest extent in sustaining the various other -‘holy days’ appointed by ‘the church.’”<a id="FNanchor_436" href="#Footnote_436" class="fnanchor">[436]</a></p> - -</div> - -<p>Listen to the argument of a Roman Catholic:—</p> - -<div class="blockquote"> - -<p>“The word of God commandeth the seventh day to be -the Sabbath of our Lord, and to be kept holy: you -[Protestants] without any precept of Scripture, change it -to the first day of the week, only authorized by our traditions. -Divers English Puritans oppose against this -point, that the observation of the first day is proved out -of Scripture, where it is said ‘the first day of the week.’<a id="FNanchor_437" href="#Footnote_437" class="fnanchor">[437]</a> -Have they not spun a fair thread in quoting these places? -If we should produce no better for purgatory and prayers -for the dead, invocation of the saints, and the like, they -might have good cause indeed to laugh us to scorn; for -where is it written that these were Sabbath days in which -those meetings were kept? Or where is it ordained they -should be always observed? Or, which is the sum of all, -where is it decreed that the observation of the first day -should abrogate or abolish the sanctifying of the seventh -day, which God commanded everlastingly to be kept holy? -Not one of those is expressed in the written word -of God.”<a id="FNanchor_438" href="#Footnote_438" class="fnanchor">[438]</a></p> - -</div> - -<p>Whoever therefore enters the lists in behalf of -the first-day Sabbath, must of necessity do this—though -perhaps not aware of the fact—under -the banner of the church of Rome.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_204"></a>[204]</span></p> - -<h3 class="nobreak" id="CHAPTER_XIII">CHAPTER XIII.<br /> -<span class="smaller">THE SUNDAY-LORD’S DAY NOT TRACEABLE TO THE APOSTLES.</span></h3> - -<p>General statement respecting the Ante-Nicene fathers—The -change of the Sabbath never mentioned by one of these -fathers—Examination of the historical argument for Sunday -as the Lord’s day—This argument compared with -the like argument for the Catholic festival of the Passover.</p> - -</div> - -<p>The Ante-Nicene fathers<a id="FNanchor_439" href="#Footnote_439" class="fnanchor">[439]</a> are those Christian -writers who flourished after the time of the apostles, -and before the Council of Nice, <span class="allsmcap">A. D.</span> 325. -Those who govern their lives by the volume of -Inspiration do not recognize any authority in -these fathers to change any precept of that book, -nor any authority in them to add any new precepts -to it. But those whose rule of life is the -Bible as modified by tradition, regard the early -fathers of the church as nearly or quite equal in -authority with the inspired writers. They declare -that the fathers conversed with the apostles; -or if they did not do this, they conversed -with some who had seen some of the apostles; -or at least they lived within a few generations of -the apostles, and so learned by tradition, which<span class="pagenum"><a id="Page_205"></a>[205]</span> -involved only a few transitions from father to -son, what was the true doctrine of the apostles.</p> - -<p>Thus with perfect assurance they supply the -lack of inspired testimony in behalf of the so-called -Christian Sabbath by plentiful quotations -from the early fathers. What if there be no mention -of the change of the Sabbath in the New -Testament? And what if there be no commandment -for resting from labor on the first day of -the week? Or, what if there be no method revealed -in the Bible by which the first day of the -week can be enforced by the fourth commandment? -They supply these serious omissions in -the Scriptures by testimonies which they say -were written by men who lived during the first -three hundred years after the apostles.</p> - -<p>On such authority as this the multitude dare -to change the Sabbath of the fourth commandment. -But next to the deception under which -men fall when they are made to believe that the -Bible may be corrected by the fathers, is the deception -practiced upon them as to what the fathers -actually teach. It is asserted that the fathers -bear explicit testimony to the change of the -Sabbath by Christ as a historical fact, and that -they knew that this was so because they had -conversed with the apostles, or with some who -had conversed with them. It is also asserted -that the fathers called the first day of the week -the Christian Sabbath, and that they refrained -from labor on that day as an act of obedience to -the fourth commandment.</p> - -<p>Now it is a most remarkable fact that every -one of these assertions is false. The people who -trust in the fathers as their authority for departing<span class="pagenum"><a id="Page_206"></a>[206]</span> -from God’s commandment are miserably deceived -as to what the fathers teach.</p> - -<p>1. The fathers are so far from testifying that -the apostles told them Christ changed the Sabbath, -that not even one of them ever alludes to -the idea of such a change.</p> - -<p>2. No one of them ever calls the first day the -Christian Sabbath, nor indeed ever calls it a Sabbath -of any kind.</p> - -<p>3. They never represent it as a day on which -ordinary labor was sinful; nor do they represent -the observance of Sunday as an act of obedience -to the fourth commandment.</p> - -<p>4. The modern doctrine of the change of the -Sabbath was therefore absolutely unknown in -the first centuries of the Christian church.<a id="FNanchor_440" href="#Footnote_440" class="fnanchor">[440]</a></p> - -<p>But though no statement asserting the change -of the Sabbath can be produced from the writings -of the fathers of the first three hundred -years, it is claimed that their testimony furnishes -decisive proof that the first day of the week is -the Lord’s day of Rev. 1:10. The biblical argument -that the Lord’s day is the seventh day and -no other, because that day alone is in the Holy -Scriptures claimed by the Father and the Son -as belonging in a peculiar sense to each, is given -in chapter eleven, and is absolutely decisive. But -this is set aside without answer, and the claim of -the first day to this honorable distinction is substantiated -out of the fathers as follows:—</p> - -<p>The term Lord’s day as a name for the first -day of the week can be traced back through the<span class="pagenum"><a id="Page_207"></a>[207]</span> -first three centuries, from the fathers who lived -toward their close, to the ones next preceding who -mention the first day, and so backward by successive -steps till we come to one who lived in -John’s time, and was his disciple; and this disciple -of John calls the first day of the week the -Lord’s day. It follows therefore that John must -have intended the first day of the week by the -term Lord’s day, but did not define his meaning -because it was familiarly known by that name in -his time. Thus by history we prove the first day -of the week to be the Lord’s day of Rev. 1:10; -and then by Rev. 1:10, we prove the first day of -the week to be the sacred day of this dispensation; -for the spirit of inspiration by which John wrote -would not have called the first day by this name -if it were only a human institution, and if the -seventh day was still by divine appointment -the Lord’s holy day.</p> - -<p>This is a concise statement of the strongest argument -for first-day sacredness which can be -drawn from ecclesiastical history. It is the argument -by which first-day writers prove Sunday to -be the day called by John the Lord’s day. This -argument rests upon the statement that Lord’s -day as a name for Sunday can be traced back to -the disciples of John, and that it is the name by -which that day was familiarly known in John’s -time.</p> - -<p>But this entire statement is false. The truth -is, no writer of the first century, and no one of -the second, prior to <span class="allsmcap">A. D.</span> 194, who is known to -speak of the first day of the week, ever calls it -the Lord’s day! Yet the first day is seven times -mentioned by the sacred writers <i>before</i> John’s -vision upon Patmos on the Lord’s day, and is<span class="pagenum"><a id="Page_208"></a>[208]</span> -twice mentioned by John in his gospel which he -wrote <i>after</i> his return from that island, and is -mentioned some sixteen times by ecclesiastical -writers of the second century prior to <span class="allsmcap">A. D.</span> 194, -and never in a single instance is it called the -Lord’s day! We give all the instances of its -mention in the Bible. Moses, in the beginning, -by divine inspiration, gave to the day its name, -and though the resurrection of Christ is said to -have made it the Lord’s day, yet every sacred -writer who mentions the day after that event -still adheres to the plain name of first day of the -week. Here are all the instances in which the -inspired writers mention the day:—</p> - -<p>Moses, <span class="allsmcap">B. C.</span> 1490. “The evening and the -morning were the first day.” Gen. 1:5.</p> - -<p>Matthew, <span class="allsmcap">A. D.</span> 41. “In the end of the Sabbath, -as it began to dawn toward the first day of -the week.” Matt. 28:1.</p> - -<p>Paul, <span class="allsmcap">A. D.</span> 57. “Upon the first day of the -week.” 1 Cor. 16:2.</p> - -<p>Luke, <span class="allsmcap">A. D.</span> 60. “Now upon the first day of -the week.” Luke 24:1.</p> - -<p>Luke, <span class="allsmcap">A. D.</span> 63. “And upon the first day of -the week.” Acts 20:7.</p> - -<p>Mark, <span class="allsmcap">A. D.</span> 64. “And very early in the morning, -the first day of the week.” Mark 16:2. -“Now when Jesus was risen early the first day -of the week.” Verse 9.</p> - -<p>After the resurrection of Christ, and before -John’s vision, <span class="allsmcap">A. D.</span> 96, the day is six times mentioned -by inspired men, and every time as plain -first day of the week. It certainly was not familiarly -known as Lord’s day before the time of -John’s vision. To speak the exact truth, it was -not called by that name at all, nor by any other<span class="pagenum"><a id="Page_209"></a>[209]</span> -name equivalent to that, nor is there any record -of its being set apart by divine authority as such.</p> - -<p>But in the year 96, John says, “I was in the -Spirit on the Lord’s day.” Rev. 1:10. Now it -is evident that this must be a day which the -Lord had set apart for himself, and which he -claimed as his. This was all true in the case -of the seventh day, but was not in any respect -true in that of the first day. He could not therefore -call the first day by this name, for it was not -such. But if the Spirit of God designed at this -point to create a new institution and to call a -certain day the Lord’s day which before had -never been claimed by him as such, it was necessary -that he should specify that new day. He -did not define the term, which proves that he -was not giving a sacred name to some new institution, -but was speaking of a well-known, divinely -appointed day. But <i>after</i> John’s return -from Patmos, he wrote his gospel,<a id="FNanchor_441" href="#Footnote_441" class="fnanchor">[441]</a> and in that -gospel he twice had occasion to mention the first -day of the week. Let us see whether he adheres -to the manner of the other sacred writers, or -whether, when we know he means the first day, -he gives to it a sacred name.</p> - -<p>John, <span class="allsmcap">A. D.</span> 97. “The first day of the week -cometh Mary Magdalene early.” John 20:1. -“Then the same day at evening, being the first -day of the week.” Verse 19.</p> - -<p>These texts complete the Bible record of the -first day of the week. They furnish conclusive -evidence that John did not receive new light in -vision at Patmos, bidding him call the first day of -the week the Lord’s day, and when taken with<span class="pagenum"><a id="Page_210"></a>[210]</span> -all the instances preceding, they constitute a -complete demonstration that the first day was -not familiarly known as the Lord’s day in John’s -time, nor indeed known at all by that name then. -Let us now see whether Lord’s day as a title for -the first day can be traced back to John by -means of the writings of the fathers.</p> - -<p>The following is a concise statement of the -testimony by which the fathers are made to -prove that John used the term Lord’s day as a -name for the first day of the week. A chain of -seven successive witnesses, commencing with one -who was the disciple of John, and extending forward -through several generations, is made to connect -and identify the Lord’s day of John with the -Sunday-Lord’s day of a later age. Thus, Ignatius, -the disciple of John, is made to speak familiarly of -the first day as the Lord’s day. This is directly connecting -the fathers and the apostles. Then the -epistle of Pliny, <span class="allsmcap">A. D.</span> 104, in connection with the -Acts of the Martyrs, is adduced to prove that the -martyrs in his time and forward were tested as -to their observance of Sunday, the question being, -“Have you kept the Lord’s day?” Next, Justin -Martyr, <span class="allsmcap">A. D.</span> 140, is made to speak of Sunday -as the Lord’s day. After this, Theophilus of Antioch, -<span class="allsmcap">A. D.</span> 168, is brought forward to bear a powerful -testimony to the Sunday-Lord’s day. Then -Dionysius of Corinth, <span class="allsmcap">A. D.</span> 170, is made to speak -to the same effect. Next Melito of Sardis, <span class="allsmcap">A. D.</span> -177, is produced to confirm what the others have -said. And finally, Irenæus, <span class="allsmcap">A. D.</span> 178, who had -been the disciple of Polycarp, who had been the -disciple of John the apostle, is brought forward -to bear a decisive testimony in behalf of Sunday -as the Lord’s day and the Christian Sabbath.</p> - -<p><span class="pagenum"><a id="Page_211"></a>[211]</span></p> - -<p>These are the first seven witnesses who are -cited to prove Sunday the Lord’s day. They -bring us nearly to the close of the second century. -They constitute the chain of testimony by -which the Lord’s day of the apostle John is identified -with the Sunday-Lord’s day of later times. -First-day writers present these witnesses as proving -positively that Sunday is the Lord’s day of -the Scriptures, and the Christian church accepts -this testimony in the absence of that of the inspired -writers. But the folly of the people, and -the wickedness of those who lead them, may be -set forth in one sentence:—</p> - -<p>The first, second, third, fourth, and seventh, of -these testimonies are inexcusable frauds, while -the fifth and sixth have no decisive bearing upon -the case.</p> - -<p>1. Ignatius, the first of these witnesses, it is -said, must have known Sunday to be the Lord’s -day, for he calls it such, and he had conversed -with the apostle John. But in the entire writings -of this father the term Lord’s day does not -once occur, nor is there in them all a single mention -of the first day of the week! The reader -will find a critical examination of the epistles of -Ignatius in chapter fourteen of this history.</p> - -<p>2. It is a pure fabrication that the martyrs in -Pliny’s time, about <span class="allsmcap">A. D.</span> 104, and thence onward, -were tested by the question whether they -had kept the Sunday-Lord’s day. No question -at all resembling this is to be found in the words -of the martyrs till we come to the fourth century, -and then the reference is not at all to the first -day of the week. This is fully shown in chapter -fifteen.</p> - -<p>3. The Bible Dictionary of the American Tract<span class="pagenum"><a id="Page_212"></a>[212]</span> -Society, page 379, brings forward the third of -these Sunday-Lord’s day witnesses in the person -of Justin Martyr, <span class="allsmcap">A. D.</span> 140. It makes him call -Sunday the Lord’s day by quoting him as follows:—</p> - -<div class="blockquote"> - -<p>“Justin Martyr observes that ‘on the Lord’s day all -Christians in the city or country meet together, because -that is the day of our Lord’s resurrection.’”</p> - -</div> - -<p>But Justin never gave to Sunday the title of -Lord’s day, nor indeed any other sacred title. -Here are his words correctly quoted:—</p> - -<div class="blockquote"> - -<p>“And on the day called Sunday, all who live in cities -or in the country gather together to one place, and the -memoirs of the apostles, or the writings of the prophets, -are read, as long as time permits,” etc.<a id="FNanchor_442" href="#Footnote_442" class="fnanchor">[442]</a></p> - -</div> - -<p>Justin speaks of the day called Sunday. But -that he may be made to help establish its title -to the name of Lord’s day, his words are deliberately -changed. Thus the third witness to Sunday -as the Lord’s day, like the first and the second, -is made such by fraud. But the fourth fraud -is even worse than the three which precede.</p> - -<p>4. The fourth testimony to the Sunday-Lord’s -day is furnished in Dr. Justin Edwards’ Sabbath -Manual, p. 114:—</p> - -<div class="blockquote"> - -<p>“Theophilus, bishop of Antioch, about <span class="allsmcap">A. D.</span> 162, says: -‘Both custom and reason challenge from us that we should -honor <i>the Lord’s day</i>, seeing on that day it was that our -Lord Jesus completed his resurrection from the dead.’”</p> - -</div> - -<p>Dr. Edwards does not pretend to give the place -in Theophilus where these words are to be found. -Having carefully and minutely examined every -paragraph of the writings of Theophilus several -times over, I state emphatically that nothing of<span class="pagenum"><a id="Page_213"></a>[213]</span> -the kind is to be found in that writer. He never -uses the term Lord’s day, and he does not even -speak of the first day of the week. These words -which are so well adapted to create the impression -that the Sunday-Lord’s day is of apostolic -institution, are put into his mouth by the falsehood -of some one.</p> - -<p>Here are four frauds, constituting the first four -instances of the alleged use of Lord’s day as a -name for Sunday. Yet it is by means of these -very frauds that the Sunday-Lord’s day of later -ages is identified with the Lord’s day of the Bible. -Somebody invented these frauds. The use -to which they are put plainly indicates the purpose -for which they were framed. The title of -Lord’s day must be proved to pertain to Sunday -by apostolic authority. For this purpose these -frauds were a necessity. The case of the Sunday-Lord’s -day may be fitly illustrated by that of the -long line of popes. Their apostolic authority as -head of the Catholic church depends on their being -able to identify the apostle Peter as the first of -their line, and to prove that his authority was -transmitted to them. There is no difficulty in -tracing back their line to the early ages, though -the earliest Roman bishops were modest, unassuming -men, wholly unlike the popes of after -times. But when they come to make Peter the -head of their line, and to identify his authority -and theirs, they can do it only by fraudulent testimonials. -And such is the case with first-day -observance. It may be traced back as a festival -to the time of Justin Martyr, <span class="allsmcap">A. D.</span> 140, but the -day had then no sacred name, and at that time -claimed no apostolic authority. But these must -be secured at any cost, and so its title of Lord’s<span class="pagenum"><a id="Page_214"></a>[214]</span> -day is by a series of fraudulent testimonials -traced to the apostle John, as in like manner the -authority of the popes is traced to the apostle -Peter.</p> - -<p>5. The fifth witness of this series is Dionysius -of Corinth, <span class="allsmcap">A. D.</span> 170. Unlike the four which -have been already examined, Dionysius actually -uses the term Lord’s day, though he says nothing -identifying it with the first day of the week. -His words are these:—</p> - -<div class="blockquote"> - -<p>“To-day we have passed the Lord’s holy day, in which we -have read your epistle; in reading which we shall always -have our minds stored with admonition, as we shall, also, -from that written to us before by Clement.”<a id="FNanchor_443" href="#Footnote_443" class="fnanchor">[443]</a></p> - -</div> - -<p>The epistle of Dionysius to Soter, bishop of -Rome, from which this sentence is taken, has perished. -Eusebius, who wrote in the fourth century, -has preserved to us this sentence, but we -have no knowledge of its connection. First-day -writers quote Dionysius as the fifth of their witnesses -that Sunday is the Lord’s day. They say -that Sunday was so familiarly known as Lord’s -day in the time of Dionysius, that he calls it by -that name without even stopping to tell what -day he meant.</p> - -<p>But it is not honest to present Dionysius as a -witness to the Sunday-Lord’s day, for he makes -no application of the term. But it is said he -certainly meant Sunday because that was the -familiar name of the day in his time, even as is -indicated by the fact that he did not define the -term. And how is it known that Lord’s day was -the familiar name of Sunday in the time of Dionysius? -The four witnesses already examined<span class="pagenum"><a id="Page_215"></a>[215]</span> -furnish all the evidence in proof of this, for there -is no writer this side of Dionysius who calls Sunday -the Lord’s day until almost the entire period -of a generation has elapsed. So Dionysius constitutes -the fifth witness of the series by virtue -of the fact that the first four witnesses prove that -in his time, Lord’s day was the common name -for first day of the week. But the first four testify -to nothing of the kind until the words are by -fraud put into their mouths! Dionysius is a witness -for the Sunday-Lord’s day because that four -fraudulent testimonials from the generations preceding -him fix this as the meaning of his words! -And the name Lord’s day must have been a very -common one for first day of the week because -Dionysius does not define the term! And yet -those who say this know that this <i>one</i> sentence -of his epistle remains, while the connection, which -doubtless fixed his meaning, has perished.</p> - -<p>But Dionysius does not merely use the term -Lord’s day. He uses a stronger term than this—“the -Lord’s <i>holy</i> day.” Even for a long period -after Dionysius, no writer gives to Sunday so -sacred a title as “the Lord’s holy day.” Yet this -is the very title given to the Sabbath in the Holy -Scriptures, and it is a well-ascertained fact that -at this very time it was extensively observed, -especially in Greece, the country of Dionysius, -and that, too, as an act of obedience to the fourth -commandment.<a id="FNanchor_444" href="#Footnote_444" class="fnanchor">[444]</a></p> - -<p>6. The sixth witness in this remarkable series -is Melito of Sardis, <span class="allsmcap">A. D.</span> 177. The first four, who -never use the term Lord’s day, are by direct -fraud made to call Sunday by that name; the<span class="pagenum"><a id="Page_216"></a>[216]</span> -fifth, who speaks of the Lord’s holy day, is claimed -on the strength of these frauds to have meant by -it Sunday; while the sixth is not certainly proved -to have spoken of any day! Melito wrote several -books now lost, the titles of which have been -preserved to us by Eusebius.<a id="FNanchor_445" href="#Footnote_445" class="fnanchor">[445]</a> One of these, as -given in the English version of Eusebius, is “On -the Lord’s Day.” Of course, first-day writers -claim that this was a treatise concerning Sunday, -though down to this point no writer calls Sunday -by this name. But it is an important fact that -the word <i>day</i> formed no part of the title of -Melito’s book. It was a discourse on something pertaining -to the Lord—ὁ περι τῆς κυριακῆς λόγος—but the -essential word ἡμερας, <i>day</i>, is wanting. It may have -been a treatise on the life of Christ, for Ignatius -thus uses these words in connection: κυριακὴν ζωὴν, -<i>Lord’s life</i>. Like the sentence from Dionysius, it -would not even seem to help the claim of Sunday -to the title of Lord’s day were it not for the series -of frauds in which it stands.</p> - -<p>7. The seventh witness summoned to prove -that Lord’s day was the apostolic title of Sunday, -is Irenæus. Dr. Justin Edwards professes to -quote him as follows:—<a id="FNanchor_446" href="#Footnote_446" class="fnanchor">[446]</a></p> - -<div class="blockquote"> - -<p>“Hence Irenæus, bishop of Lyons, a disciple of Polycarp, -who had been the companion of the apostles, <span class="allsmcap">A. D.</span> -167 [it should be <span class="allsmcap">A. D.</span> 178], says that the Lord’s day -was the Christian Sabbath. His words are, ‘On the -Lord’s day every one of us Christians keeps the Sabbath, -meditating on the law, and rejoicing in the works of -God.’”</p> - -</div> - -<p>This witness is brought forward in a manner to -give the utmost weight and authority to his words.<span class="pagenum"><a id="Page_217"></a>[217]</span> -He was the disciple of that eminent Christian martyr, -Polycarp, and Polycarp was the companion -of the apostles. What Irenæus says is therefore -in the estimation of many as worthy of our confidence -as though we could read it in the writings -of the apostles. Does not Irenæus call Sunday -the Christian Sabbath and the Lord’s day? -Did he not learn these things from Polycarp? -And did not Polycarp get them from the fountain -head? What need have we of further witness -that Lord’s day is the apostolic name for Sunday? -What if the six earlier witnesses have -failed us? Here is one that says all that can be -asked, and he had his doctrine from a man who -had his from the apostles!</p> - -<p>Why then does not this establish the authority -of Sunday as the Lord’s day? The first reason -is that neither Irenæus nor any other man can -add to or change one precept of the word of God, -on any pretense whatever. We are never authorized -to depart from the words of the inspired -writers on the testimony of men who conversed -with the apostles, or rather who conversed with -some who had conversed with them. But the -second reason is that every word of this pretended -testimony of Irenæus is a fraud! Nor is there -a single instance in which the term Lord’s day -is to be found in any of his works, nor in any -fragment of his works preserved in other authors!<a id="FNanchor_447" href="#Footnote_447" class="fnanchor">[447]</a> -And this completes the seven witnesses by whom -the Lord’s day of the Catholic church is traced -back to and identified with the Lord’s day of -the Bible! It is not till <span class="allsmcap">A. D.</span> 194, sixteen years<span class="pagenum"><a id="Page_218"></a>[218]</span> -after the latest of these witnesses, that we meet -the first instance in which Sunday is called the -Lord’s day. In other words, Sunday is not called -the Lord’s day till ninety-eight years after John -was upon Patmos, and one hundred and sixty-three -years after the resurrection of Christ!</p> - -<p>But is not this owing to the fact that the records -of that period have perished? By no -means; for the day is six times mentioned by the -inspired writers between the resurrection of -Christ, <span class="allsmcap">A. D.</span> 31, and John’s vision upon Patmos, -<span class="allsmcap">A. D.</span> 96; namely, by Matthew, <span class="allsmcap">A. D.</span> 41; by Paul, -<span class="allsmcap">A. D.</span> 57; by Luke, <span class="allsmcap">A. D.</span> 60, and <span class="allsmcap">A. D.</span> 63; and by -Mark, <span class="allsmcap">A. D.</span> 64; and always as first day of the -week. John, after his return from Patmos, <span class="allsmcap">A. D.</span> -97, twice mentions the day, still calling it first -day of the week.</p> - -<p>After John’s time, the day is next mentioned -in the so-called epistle of Barnabas, written probably -as early as <span class="allsmcap">A. D.</span> 140, and is there called -“the eighth day.” Next it is mentioned by Justin -Martyr in his Apology, <span class="allsmcap">A. D.</span> 140, once as “the -day on which we all hold our common assembly;” -once as “the first day on which God ... made -the world;” once as “the same day [on which -Christ] rose from the dead;” once as “the day -after that of Saturn;” and three times as “Sunday,” -or “the day of the sun.” Next the day is -mentioned by Justin Martyr in his Dialogue -with Trypho, <span class="allsmcap">A. D.</span> 155, in which he twice calls -it the “eighth day;” once “the first of all the -days;” once as “the first” “of all the days of the -[weekly] cycle;” and twice as “the first day after -the Sabbath.” Next it is once mentioned by -Irenæus, <span class="allsmcap">A. D.</span> 178, who calls it simply “the first -day of the week.” And next it is mentioned<span class="pagenum"><a id="Page_219"></a>[219]</span> -once by Bardesanes, who calls it simply “the first -of the week.” The variety of names by which -the day is mentioned during this time is remarkable; -but it is <i>never</i> called Lord’s day, -nor ever called by <i>any sacred</i> name.</p> - -<p>Though Sunday is mentioned in so many different -ways during the second century, it is not -till we come almost to the close of that century -that we find the first instance in which it is called -Lord’s day. Clement, of Alexandria, <span class="allsmcap">A. D.</span> 194, -uses this title with reference to “the eighth day.” -If he speaks of a natural day, he no doubt means -Sunday. It is not certain, however, that he -speaks of a natural day, for his explanation gives -to the term an entirely different sense. Here -are his words:—</p> - -<div class="blockquote"> - -<p>“And the Lord’s day Plato prophetically speaks of in -the tenth book of the <i>Republic</i>, in these words: ‘And -when seven days have passed to each of them in the -meadow, on the eighth they are to set out and arrive -in four days.’ By the meadow is to be understood the -fixed sphere, as being a mild and genial spot, and the -locality of the pious; and by the seven days, each motion -of the seven planets, and the whole practical art which -speeds to the end of rest. But after the wandering orbs, -the journey leads to Heaven, that is, to the eighth motion -and day. And he says that souls are gone on the fourth -day, pointing out the passage through the four elements. -But the seventh day is recognized as sacred, not by the -Hebrews only, but also by the Greeks; according to which -the whole world of all animals and plants revolve.”<a id="FNanchor_448" href="#Footnote_448" class="fnanchor">[448]</a></p> - -</div> - -<p>Clement was originally a heathen philosopher, -and these strange mysticisms which he here puts -forth upon the words of Plato are only modifications -of his former heathen notions. Though -Clement says that Plato speaks of the Lord’s<span class="pagenum"><a id="Page_220"></a>[220]</span> -day, it is certain that he does not understand -him to speak of literal days nor of a literal -meadow. On the contrary, he interprets the -meadow to represent “the fixed sphere, as being -a mild and genial spot, and the locality of the -pious;” which must refer to their future inheritance. -The seven days are not so many literal -days, but they represent “each motion of the -seven planets, and the whole practical art which -speeds to the end of rest.” This seems to represent -the present period of labor which is to -end in the rest of the saints. For he adds: “But -after the wandering orbs [represented by Plato’s -seven days] the journey leads to <i>Heaven</i>, that is, -to <i>the eighth</i> motion and <i>day</i>.” The seven days, -therefore, do here represent the period of the -Christian’s pilgrimage, and the eighth day of -which Clement here speaks is not Sunday, but -Heaven itself! Here is the first instance of -Lord’s day as a name for the eighth day, but this -eighth day is a mystical one, and means Heaven!</p> - -<p>But Clement uses the term Lord’s day once -more, and this time clearly, as representing, not a -literal day, but the whole period of our regenerate -life. For he speaks of it in treating of fasting, -and he sets forth fasting as consisting in abstinence -from sinful pleasures, not only in deeds, -to use his distinction, as forbidden by the law, but -in thoughts, as forbidden by the gospel. Such -fasting pertains to the entire life of the Christian. -And thus Clement sets forth what is involved in -observing this duty in the gospel sense:—</p> - -<div class="blockquote"> - -<p>“He, in fulfillment of the precept, according to the -gospel, keeps the Lord’s day, when he abandons an evil<span class="pagenum"><a id="Page_221"></a>[221]</span> -disposition, and assumes that of the Gnostic, glorifying -the Lord’s resurrection in himself.”<a id="FNanchor_449" href="#Footnote_449" class="fnanchor">[449]</a></p> - -</div> - -<p>From this statement we learn, not merely his -idea of fasting, but also that of celebrating the -Lord’s day, and glorifying the resurrection of -Christ. This, according to Clement, does not -consist in paying special honors to Sunday, but -in abandoning an evil disposition, and in assuming -that of the Gnostic, a Christian sect to which -he belonged. Now it is plain that this kind of -Lord’s-day observance pertains to no one day of -the week, but embraces the entire life of the -Christian. Clement’s Lord’s day was not a literal, -but a mystical, day, embracing, according to -this, his second use of the term, the entire regenerate -life of the Christian; and according to his -first use of the term, embracing also the future -life in Heaven. And this view is confirmed by -Clement’s statement of the contrast between the -Gnostic sect to which he belonged and other -Christians. He says of their worship that it was -“<span class="smcap">not on special days</span>, as some others, but <i>doing -this continually</i> in our whole life.” And he -speaks further of the worship of the Gnostic that -it was “<i>not</i> in a specified place, or selected temple, -or at certain festivals, and on appointed days, -<i>but during his whole life</i>.”<a id="FNanchor_450" href="#Footnote_450" class="fnanchor">[450]</a></p> - -<p>It is certainly a very remarkable fact that the -first writer who speaks of the Lord’s day as the -eighth day uses the term, not with reference to a -literal, but a mystical, day. It is not Sunday, -but the Christian’s life, or Heaven itself! This<span class="pagenum"><a id="Page_222"></a>[222]</span> -doctrine of a perpetual Lord’s day, we shall find -alluded to in Tertullian, and expressly stated in -Origen, who are the next two writers that use -the term Lord’s day. But Clement’s mystical or -perpetual Lord’s day shows that he had no idea -that John, by Lord’s day, meant Sunday; for in -that case, he must have recognized that as the -true Lord’s day, and the Gnostics’ special day of -worship.</p> - -<p>Tertullian, <span class="allsmcap">A. D.</span> 200, is the next writer who -uses the term Lord’s day. He defines his meaning, -and fixes the name upon the day of Christ’s -resurrection. Kitto<a id="FNanchor_451" href="#Footnote_451" class="fnanchor">[451]</a> says this is “the earliest authentic -instance” in which the name is thus applied, -and we have proved this true by actual -examination of every writer, unless the reader -can discover some reference to Sunday in Clement’s -mystical eighth day. Tertullian’s words are -these:—</p> - -<div class="blockquote"> - -<p>“We, however (just as we have received), only on the -Lord’s day of the resurrection [<i>solo die dominico resurrexionis</i>] -ought to guard, not only against kneeling, but every -posture and office of solicitude; deferring even our -business, lest we give any place to the devil. Similarly, -too, in the period of Pentecost; which period we distinguish -by the same solemnity of exultation.”<a id="FNanchor_452" href="#Footnote_452" class="fnanchor">[452]</a></p> - -</div> - -<p>Twice more does Tertullian use the term Lord’s -day, and once more does he define it, this time -calling it the “eighth day.” And in each of -these two cases does he place the day which he -calls Lord’s day in the same rank with the Catholic -festival of Pentecost, even as he does in the -instance already quoted. As the second instance<span class="pagenum"><a id="Page_223"></a>[223]</span> -of Tertullian’s use of Lord’s day, we quote a portion -of the rebuke which he addressed to his -brethren for mingling with the heathen in their -festivals. He says:—</p> - -<div class="blockquote"> - -<p>“Oh! better fidelity of the nations to their own sects, -which claims no solemnity of the Christians for itself! -Not the Lord’s day, not Pentecost, <i>even if they had known -them</i>, would they have shared with us; for they would -fear lest they should seem to be Christians. <i>We</i> are not -apprehensive lest we seem to be <i>heathens</i>! If any indulgence -is to be granted to the flesh, you have it. I will -not say your own days, but more too; for to the <i>heathens</i> -each festive day occurs but once annually; <i>you</i> have a -festive day every eighth day.”<a id="FNanchor_453" href="#Footnote_453" class="fnanchor">[453]</a></p> - -</div> - -<p>The festival which Tertullian here represents -as coming every eighth day was no doubt the -one which he has just called the Lord’s day. -Though he elsewhere<a id="FNanchor_454" href="#Footnote_454" class="fnanchor">[454]</a> speaks of the Sunday festival -as observed at least by some portion of the -heathen, he here speaks of the Lord’s day as unknown -to those heathen of whom he now writes. -This strongly indicates that the Sunday festival -had but recently begun to be called by the name -of Lord’s day. But he once more speaks of the -Lord’s day:—</p> - -<div class="blockquote"> - -<p>“As often as the anniversary comes round, we make -offerings for the dead as birth-day honors. We count -fasting or kneeling in worship on the Lord’s day to be -unlawful. We rejoice in the same privilege also from -Easter to Whitsunday [the Pentecost]. We feel pained -should any wine or bread, even though our own, be cast -upon the ground. At every forward step and movement, -at every going in and out, when we put on our clothes -and shoes, when we bathe, when we sit at table, when we -light the lamps, on couch, on seat, in all the ordinary<span class="pagenum"><a id="Page_224"></a>[224]</span> -actions of daily life, we trace upon the forehead the sign -[of the cross].</p> - -<p>“If, for these and other such rules, you insist upon -having positive Scripture injunction, you will find none. -Tradition will be held forth to you as the <i>originator</i> of -them, custom as their strengthener, and faith as their -observer. That reason will support tradition, and custom, -and faith, you will either yourself perceive, or learn -from some one who has.”<a id="FNanchor_455" href="#Footnote_455" class="fnanchor">[455]</a></p> - -</div> - -<p>This completes the instances in which Tertullian -uses the term Lord’s day, except a mere allusion -to it in his discourse on Fasting. It is -very remarkable that in each of the three cases, -he puts it on a level with the festival of Whitsunday, -or Pentecost. He also associates it directly -with “offerings for the dead” and with -the use of “the sign of the cross.” When asked -for authority from the Bible for these things, he -does not answer, “We have the authority of John -for the Lord’s day, though we have nothing but -tradition for the sign of the cross and offerings -for the dead.” On the contrary, he said there -was no Scripture injunction for any of them. If -it be asked, How could the title of Lord’s day be -given to Sunday except by tradition derived -from the apostles? the answer will be properly -returned, What was the origin of offerings for the -dead? And how did the sign of the cross come -into use among Christians? The title of Lord’s -day as a name for Sunday is no nearer apostolic -than is the sign of the cross, and offerings for the -dead; for it can be traced no nearer to apostolic -times than can these most palpable errors of the -great apostasy.</p> - -<p>Clement taught a perpetual Lord’s day; Tertullian<span class="pagenum"><a id="Page_225"></a>[225]</span> -held a similar view, asserting that Christians -should celebrate a perpetual Sabbath, not -by abstinence from labor, but from sin.<a id="FNanchor_456" href="#Footnote_456" class="fnanchor">[456]</a> Tertullian’s -method of Sunday observance will be noticed -hereafter.</p> - -<p>Origen, <span class="allsmcap">A. D.</span> 231, is the third of the ancient -writers who call “the eighth day” the Lord’s day. -He was the disciple of Clement, the first writer -who makes this application. It is not strange, -therefore, that he should teach Clement’s doctrine -of a perpetual Lord’s day, nor that he should -state it even more distinctly than did Clement -himself. Origen, having represented Paul as -teaching that all days are alike, continues -thus:—</p> - -<div class="blockquote"> - -<p>“If it be objected to us on this subject that we ourselves -are accustomed to observe certain days, as for example -the Lord’s day, the Preparation, the Passover, or -Pentecost, I have to answer, that to the perfect Christian, -who is ever in his thoughts, words, and deeds, serving -his natural Lord, God the Word, all his days are the -Lord’s, and he is always keeping the Lord’s day.”<a id="FNanchor_457" href="#Footnote_457" class="fnanchor">[457]</a></p> - -</div> - -<p>This was written some forty years after Clement -had propounded his doctrine of the Lord’s -day. The imperfect Christian might honor a -Lord’s day which stood in the same rank with -the Preparation, the Passover, and the Pentecost. -But the perfect Christian observed the true Lord’s -day, which embraced all the days of his regenerate -life. Origen uses the term Lord’s day for -two different days. 1. For a natural day, which -in his judgment stood in the same rank with the<span class="pagenum"><a id="Page_226"></a>[226]</span> -Preparation day, the Passover, and the Pentecost. -2. For a mystical day, as did Clement, which is -the entire period of the Christian’s life. The -mystical day, in his estimation, was the true -Lord’s day. It therefore follows that he did not -believe Sunday to be the Lord’s day by apostolic -appointment. But, after Origen’s time, Lord’s -day becomes a common name for the so-called -eighth day. Yet these three men, Clement, Tertullian, -and Origen, who first make this application, -not only do not claim that this name was -given to the day by the apostles, but do plainly -indicate that they had no such idea. Offerings -for the dead and the use of the sign of the cross -are found as near to apostolic times as is the use -of Lord’s day as a name for Sunday. The three -have a common origin, as shown by Tertullian’s -own words. Origen’s views of the Sabbath, and -of the Sunday festival, will be noticed hereafter.</p> - -<p>Such is the case with the claim of Sunday to -the title of Lord’s day. The first instance of its -use, if Clement be supposed to refer to Sunday, -is not till almost one century after John was in -vision upon Patmos. Those who first call it by -that name had no idea that it was such by divine -or apostolic appointment, as they plainly -show. In marked contrast with this is the -Catholic festival of the Passover. Though never -commanded in the New Testament, it can be -traced back to men who say that they had it -from the apostles!</p> - -<p>Thus the churches of Asia Minor had the festival -from Polycarp who, as Eusebius states the -claim of Polycarp, had “observed it with John -the disciple of our Lord, and the rest of the apostles<span class="pagenum"><a id="Page_227"></a>[227]</span> -with whom he associated.”<a id="FNanchor_458" href="#Footnote_458" class="fnanchor">[458]</a> Socrates says -of them that they maintain that this observance -“was delivered to them by the apostle John.”<a id="FNanchor_459" href="#Footnote_459" class="fnanchor">[459]</a> -Anatolius says of these Asiatic Christians that -they received “the rule from an unimpeachable -authority, to wit, the evangelist John.”<a id="FNanchor_460" href="#Footnote_460" class="fnanchor">[460]</a></p> - -<p>Nor was this all. The western churches also, -with the church of Rome at their head, were strenuous -observers of the Passover festival. They -also traced the festival to the apostles. Thus -Socrates says of them: “The Romans and those -in the western parts assure us that their usage -originated with the apostles Peter and Paul.”<a id="FNanchor_461" href="#Footnote_461" class="fnanchor">[461]</a> -But he says these parties cannot prove this by -written testimony. Sozomen says of the Romans, -with respect to the Passover festival, that they -“have never deviated from their original usage -in this particular; the custom having been -handed down to them by the holy apostles Peter -and Paul.”<a id="FNanchor_462" href="#Footnote_462" class="fnanchor">[462]</a></p> - -<p>If the Sunday-Lord’s day could be traced to a -man who claimed to have celebrated it with John -and other of the apostles, how confidently would -this be cited as proving positively that it is an -apostolic institution! And yet this can be done -in the case of the Passover festival! Nevertheless, -a single fact in the case of this very festival -is sufficient to teach us the folly of trusting in -tradition. Polycarp claimed that John and other -of the apostles taught him to observe the festival -on the fourteenth day of the first month, whatever<span class="pagenum"><a id="Page_228"></a>[228]</span> -day of the week it might be; while the elders -of the Roman church asserted that Peter and -Paul taught them that it must be observed on -the Sunday following Good Friday!<a id="FNanchor_463" href="#Footnote_463" class="fnanchor">[463]</a></p> - -<p>The Lord’s day of the Catholic church can be -traced no nearer to John than <span class="allsmcap">A. D.</span> 194, or perhaps -in strict truth to <span class="allsmcap">A. D.</span> 200, and those who -then use the name show plainly that they did -not believe it to be the Lord’s day by apostolic -appointment. To hide these fatal facts by seeming -to trace the title back to Ignatius the disciple -of John, and thus to identify Sunday with the -Lord’s day of that apostle, a series of remarkable -frauds has been committed which we have had -occasion to examine. But even could the Sunday-Lord’s -day be traced to Ignatius, the disciple -of John, it would then come no nearer being an -apostolic institution than does the Catholic festival -of the Passover, which can be traced to Polycarp, -another of John’s disciples, who claimed to -have received it from John himself!</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XIV">CHAPTER XIV.<br /> -<span class="smaller">THE FIRST WITNESSES FOR SUNDAY.</span></h3> - -<p>Origin of Sunday observance the subject of present inquiry—Contradictory -statements of Mosheim and Neander—The -question between them stated, and the true data for deciding -that question—The New Testament furnishes no support -for Mosheim’s statement—Epistle of Barnabas a -forgery—The testimony of Pliny determines nothing in -the case—The epistle of Ignatius probably spurious, and -certainly interpolated so far as it is made to sustain Sunday—Decision -of the question.</p> - -</div> - -<p><span class="pagenum"><a id="Page_229"></a>[229]</span></p> - - -<p>The first day of the week is now almost universally -observed as the Christian Sabbath. The -origin of this institution is still before us as the -subject of inquiry. This is presented by two -eminent church historians; but so directly do -they contradict each other, that it is a question -of curious interest to determine which of them -states the truth. Thus Mosheim writes respecting -the first century:—</p> - -<div class="blockquote"> - -<p>“All Christians were unanimous in setting apart the -first day of the week, on which the triumphant Saviour -arose from the dead, for the solemn celebration of public -worship. This pious custom, which was derived from -the example of the church of Jerusalem, was founded upon -the express appointment of the apostles, who consecrated -that day to the same sacred purpose, and was observed -universally throughout the Christian churches, as appears -from the united testimonies of the most credible writers.”<a id="FNanchor_464" href="#Footnote_464" class="fnanchor">[464]</a></p> - -</div> - -<p>Now let us read what Neander, the most distinguished -of church historians, says of this -apostolic authority for Sunday observance:—</p> - -<div class="blockquote"> - -<p>“The festival of Sunday, like all other festivals, was -always only a human ordinance, and it was far from the -intentions of the apostles to establish a divine command<span class="pagenum"><a id="Page_230"></a>[230]</span> -in this respect, far from them, and from the early apostolic -church, to transfer the laws of the Sabbath to Sunday. -Perhaps at the end of the second century a false -application of this kind had begun to take place; for men -appear by that time to have considered laboring on Sunday -as a sin.”<a id="FNanchor_465" href="#Footnote_465" class="fnanchor">[465]</a></p> - -</div> - -<p>How shall we determine which of these historians -is in the right? Neither of them lived in -the apostolic age of the church. Mosheim was -a writer of the eighteenth century, and Neander, -of the nineteenth. Of necessity therefore they -must learn the facts in the case from the writings -of that period which have come down to us.<span class="pagenum"><a id="Page_231"></a>[231]</span> -These contain all the testimony which can have -any claim to be admitted in deciding this case. -These are, first, the inspired writings of the New -Testament; second, the reputed productions of -such writers of that age as are supposed to mention -the first day, viz., the epistle of Barnabas; -the letter of Pliny, governor of Bythinia, to the -emperor Trajan; and the epistle of Ignatius. -These are all the writings prior to the middle of -the second century—and this is late enough to -amply cover the ground of Mosheim’s statement—which -can be introduced as even referring to the -first day of the week.</p> - -<p>The questions to be decided by this testimony -are these: Did the apostles set apart Sunday for -divine worship (as Mosheim affirms)? or does -the evidence in the case show that the festival -of Sunday, like all other festivals, was always -only a human ordinance (as is affirmed by Neander)?</p> - -<p>It is certain that the New Testament contains -no appointment of Sunday for the solemn celebration -of public worship. And it is equally true -that there is no example of the church of Jerusalem -on which to found such observance. The -New Testament therefore furnishes no support<a id="FNanchor_466" href="#Footnote_466" class="fnanchor">[466]</a> -for the statement of Mosheim.</p> - -<p>The three epistles which have come down to -us purporting to have been written in the apostolic -age, or immediately subsequent to that age, -next come under examination. These are all that -remain to us of a period more extended than that -embraced in the statement of Mosheim. He -speaks of the first century only; but we summon<span class="pagenum"><a id="Page_232"></a>[232]</span> -all the writers of that century, and of the following -one prior to the time of Justin Martyr, <span class="allsmcap">A. D.</span> -140, who are even supposed to mention the first -day of the week. Thus the reader is furnished -with all the data in the case. The epistle of Barnabas -speaks as follows in behalf of first-day observance:—</p> - -<div class="blockquote"> - -<p>“Lastly he saith unto them, Your new-moons and your -sabbaths I cannot bear them. Consider what he means -by it; the sabbaths, says he, which ye now keep, are not -acceptable unto me, but those which I have made; when -resting from all things, I shall begin the eighth day, that -is, the beginning of the other world; for which cause we -observe the eighth day with gladness, in which Jesus -arose from the dead, and having manifested himself to -his disciples, ascended into Heaven.”<a id="FNanchor_467" href="#Footnote_467" class="fnanchor">[467]</a></p> - -</div> - -<p>It might be reasonably concluded that Mosheim -would place great reliance upon this testimony -as coming from an apostle, and as being -somewhat better suited to sustain the sacredness -of Sunday than anything previously examined -by us. Yet he frankly acknowledges that this -epistle is spurious. Thus he says:—</p> - -<div class="blockquote"> - -<p>“The epistle of Barnabas was the production of some -Jew, who, most probably, lived in this century, and whose -mean abilities and superstitious attachment to Jewish fables, -show, notwithstanding the uprightness of his intentions, -that he must have been a very different person -from the true Barnabas, who was St. Paul’s companion.”<a id="FNanchor_468" href="#Footnote_468" class="fnanchor">[468]</a></p> - -</div> - -<p>In another work, Mosheim says of this epistle:—</p> - -<div class="blockquote"> - -<p>“As to what is suggested by some, of its having been -written by that Barnabas who was the friend and companion -of St. Paul, the futility of such a notion is easily<span class="pagenum"><a id="Page_233"></a>[233]</span> -to be made apparent from the letter itself; several of the -opinions and interpretations of Scripture which it contains, -having in them so little of either truth, dignity or -force, as to render it impossible that they could ever have -proceeded from the pen of a man divinely instructed.”<a id="FNanchor_469" href="#Footnote_469" class="fnanchor">[469]</a></p> - -</div> - -<p>Neander speaks thus of this epistle:—</p> - -<div class="blockquote"> - -<p>“It is impossible that we should acknowledge this epistle -to belong to that Barnabas who was worthy to be the -companion of the apostolic labors of St. Paul.”<a id="FNanchor_470" href="#Footnote_470" class="fnanchor">[470]</a></p> - -</div> - -<p>Prof. Stuart bears a similar testimony:—</p> - -<div class="blockquote"> - -<p>“That a man by the name of Barnabas wrote this epistle -I doubt not; that the chosen associate of Paul wrote -it, I with many others must doubt.”<a id="FNanchor_471" href="#Footnote_471" class="fnanchor">[471]</a></p> - -</div> - -<p>Dr. Killen, Professor of Ecclesiastical History, -to the General Assembly of the Presbyterian -church of Ireland, uses the following language:—</p> - -<div class="blockquote"> - -<p>“The tract known as the Epistle of Barnabas was probably -composed in <span class="allsmcap">A. D.</span> 135. It is the production apparently -of a convert from Judaism who took special pleasure -in allegorical interpretation of Scripture.”<a id="FNanchor_472" href="#Footnote_472" class="fnanchor">[472]</a></p> - -</div> - -<p>Prof. Hackett bears the following testimony:—</p> - -<div class="blockquote"> - -<p>“The letter still extant, which was known as that of -Barnabas even in the second century, cannot be defended -as genuine.”<a id="FNanchor_473" href="#Footnote_473" class="fnanchor">[473]</a></p> - -</div> - -<p>Mr. Milner speaks of the reputed epistle of -Barnabas as follows:—</p> - -<div class="blockquote"> - -<p>“It is a great injury to him to apprehend the epistle, -which goes by his name, to be his.”<a id="FNanchor_474" href="#Footnote_474" class="fnanchor">[474]</a></p> - -</div> - -<p>Kitto speaks of this production as,</p> - -<p><span class="pagenum"><a id="Page_234"></a>[234]</span></p> - -<div class="blockquote"> - -<p>“The so-called epistle of Barnabas, probably a forgery of -the second century.”<a id="FNanchor_475" href="#Footnote_475" class="fnanchor">[475]</a></p> - -</div> - -<p>Says the Encyclopedia of Religious Knowledge, -speaking of the Barnabas of the New Testament:—</p> - -<div class="blockquote"> - -<p>“He could not be the author of a work so full of -forced allegories, extravagant and unwarrantable explications -of Scripture, together with stories concerning -beasts, and such like conceits, as make up the first part -of this epistle.”<a id="FNanchor_476" href="#Footnote_476" class="fnanchor">[476]</a></p> - -</div> - -<p>Eusebius, the earliest of church historians, -places this epistle in the catalogue of spurious -books. Thus he says:—</p> - -<div class="blockquote"> - -<p>“Among the spurious must be numbered both the -books called, ‘The Acts of Paul,’ and that called, ‘Pastor,’ -and ‘The Revelation of Peter.’ Besides these the -books called ‘The Epistle of Barnabas,’ and what are -called, ‘The Institutions of the Apostles.’”<a id="FNanchor_477" href="#Footnote_477" class="fnanchor">[477]</a></p> - -</div> - -<p>Sir Wm. Domville speaks as follows:—</p> - -<div class="blockquote"> - -<p>“But the epistle was not written by Barnabas; it was -not merely unworthy of him,—it would be a disgrace to -him, and what is of much more consequence, it would be -a disgrace to the Christian religion, as being the production -of one of the authorized teachers of that religion in -the times of the apostles, which circumstance would seriously -damage the evidence of its divine origin. Not -being the epistle of Barnabas, the document is, as regards -the Sabbath question, nothing more than the testimony -of some unknown writer to the practice of Sunday observance -by some Christians of some unknown community, -at some uncertain period of the Christian era, with no -sufficient ground for believing that period to have been -the first century.”<a id="FNanchor_478" href="#Footnote_478" class="fnanchor">[478]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_235"></a>[235]</span></p> - -<p>Coleman bears the following testimony:—</p> - -<div class="blockquote"> - -<p>“The epistle of Barnabas, bearing the honored name -of the companion of Paul in his missionary labors, is evidently -spurious. It abounds in fabulous narratives, mystic, -allegorical interpretations of the Old Testament, and -fanciful conceits, and is generally agreed by the learned -to be of no authority.”<a id="FNanchor_479" href="#Footnote_479" class="fnanchor">[479]</a></p> - -</div> - -<p>As a specimen of the unreasonable and absurd -things contained in this epistle, the following passage -is quoted:—</p> - -<div class="blockquote"> - -<p>“Neither shalt thou eat of the hyena: that is, again, -be not an adulterer; nor a corrupter of others; neither -be like to such. And wherefore so? Because that creature -every year changes its kind, and is sometimes male, -and sometimes female.”<a id="FNanchor_480" href="#Footnote_480" class="fnanchor">[480]</a></p> - -</div> - -<p>Thus first-day historians being allowed to decide -the case, we are authorized to treat this epistle -as a forgery. And whoever will read its ninth -chapter—for it will not bear quoting—will acknowledge -the justice of this conclusion. This -epistle is the only writing purporting to come -from the first century except the New Testament, -in which the first day is even referred to. That -this furnishes no support for Sunday observance, -even Mosheim acknowledges.</p> - -<p>The next document that claims our attention -is the letter of Pliny, the Roman governor of -Bythinia, to the emperor Trajan. It was written -about <span class="allsmcap">A. D.</span> 104. He says of the Christians of -his province:—</p> - -<div class="blockquote"> - -<p>“They affirmed that the whole of their guilt or error -was, that they met on a certain stated day, before it was -light, and addressed themselves in a form of prayer to -Christ, as to some god, binding themselves by a solemn -oath, not for the purposes of any wicked design, but never -to commit any fraud, theft, or adultery; never to falsify<span class="pagenum"><a id="Page_236"></a>[236]</span> -their word, nor deny a trust when they should be called -upon to deliver it up; after which it was their custom to -separate, and then re-assemble to eat in common a harmless -meal.”<a id="FNanchor_481" href="#Footnote_481" class="fnanchor">[481]</a></p> - -</div> - -<p>This epistle of Pliny certainly furnishes no support -for Sunday observance. The case is presented -in a candid manner by Coleman. He says -of this extract:—</p> - -<div class="blockquote"> - -<p>“This statement is evidence that these Christians kept -a day as holy time, but whether it was the last or the first -day of the week, does not appear.”<a id="FNanchor_482" href="#Footnote_482" class="fnanchor">[482]</a></p> - -</div> - -<p>Charles Buck, an eminent first-day writer, saw -no evidence in this epistle of first-day observance, -as is manifest from the indefinite translation -which he gives it. Thus he cites the epistle:—</p> - -<div class="blockquote"> - -<p>“These persons declare that their whole crime, if they -are guilty, consists in this: that on certain days they assemble -before sunrise to sing alternately the praises of -Christ as of God.”<a id="FNanchor_483" href="#Footnote_483" class="fnanchor">[483]</a></p> - -</div> - -<p>Tertullian, who wrote <span class="allsmcap">A. D.</span> 200, speaks of this -very statement of Pliny thus:—</p> - -<div class="blockquote"> - -<p>“He found in their religious services nothing but meetings -<i>at early morning</i> for singing hymns to Christ and -God, and sealing home their way of life by a united pledge -to be faithful to their religion, forbidding murder, adultery, -dishonesty, and other crimes.”<a id="FNanchor_484" href="#Footnote_484" class="fnanchor">[484]</a></p> - -</div> - -<p>Tertullian certainly found in this no reference -to the festival of Sunday.</p> - -<p>Mr. W. B. Taylor speaks of this stated day as -follows:—</p> - -<div class="blockquote"> - -<p>“As the Sabbath day appears to have been quite as -commonly observed at this date as the sun’s day (if not -even more so), it is just as probable that this ‘stated day’<span class="pagenum"><a id="Page_237"></a>[237]</span> -referred to by Pliny was the seventh day, as that it was -the first day; though the latter is generally <i>taken for -granted</i>.”<a id="FNanchor_485" href="#Footnote_485" class="fnanchor">[485]</a></p> - -</div> - -<p>Taking for granted the very point that should -be proved, is no new feature in the evidence thus -far examined in support of first-day observance. -Although Mosheim relies on this expression -of Pliny as a chief support of Sunday, yet -he speaks thus of the opinion of another learned -man:—</p> - -<div class="blockquote"> - -<p>“B. Just. Hen. Boehmer, would indeed have us to understand -this day to have been the same with the Jewish -Sabbath.”<a id="FNanchor_486" href="#Footnote_486" class="fnanchor">[486]</a></p> - -</div> - -<p>This testimony of Pliny was written a few -years subsequent to the time of the apostles. It -relates to a church which probably had been -founded by the apostle Peter.<a id="FNanchor_487" href="#Footnote_487" class="fnanchor">[487]</a> It is certainly -far more probable that this church, only forty -years after the death of Peter, was keeping the -fourth commandment, than that it was observing -a day never enjoined by divine authority. It -must be conceded that this testimony from Pliny -proves nothing in support of Sunday observance; -for it does not designate what day of the week -was thus observed.</p> - -<p>The epistles of Ignatius of Antioch so often -quoted in behalf of first-day observance, next -claim our attention. He is represented as saying:—</p> - -<div class="blockquote"> - -<p>“Wherefore if they who are brought up in these ancient -laws came nevertheless to the newness of hope; no -longer observing sabbaths, but keeping the Lord’s day, -in which also our life is sprung up by him, and through<span class="pagenum"><a id="Page_238"></a>[238]</span> -his death, whom yet some deny (by which mystery we -have been brought to believe, and therefore wait that we -may be found the disciples of Jesus Christ, our only master): -how shall we be able to live different from him; -whose disciples the very prophets themselves being, did -by the Spirit expect him as their master.”<a id="FNanchor_488" href="#Footnote_488" class="fnanchor">[488]</a></p> - -</div> - -<p>Two important facts relative to this quotation -are worthy of particular notice: 1. That the -epistles of Ignatius are acknowledged to be spurious -by first-day writers of high authority; and -those epistles which some of them except as possibly -genuine, do not include in their number the -epistle to the Magnesians from which the above -quotation is made, nor do they say anything relative -to first-day observance. 2. That the epistle -to the Magnesians would say nothing of any -day, were it not that the word day had been -fraudulently inserted by the translator! In support -of the first of these propositions the following -testimony is adduced. Dr. Killen speaks as -follows:—</p> - -<div class="blockquote"> - -<p>“In the sixteenth century, fifteen letters were brought -out from beneath the mantle of a hoary antiquity, and -offered to the world as the productions of the pastor of -Antioch. Scholars refused to receive them on the terms -required, and forthwith eight of them were admitted to -be forgeries. In the seventeenth century, the seven remaining -letters, in a somewhat altered form, again came -forth from obscurity, and claimed to be the works of Ignatius. -Again discerning critics refused to acknowledge -their pretensions; but curiosity was roused by this second -apparition, and many expressed an earnest desire to -obtain a sight of the real epistles. Greece, Syria, Palestine, -and Egypt, were ransacked in search of them, and -at length three letters are found. The discovery creates -general gratulation; it is confessed that four of the epistles -so lately asserted to be genuine, are apocryphal; and<span class="pagenum"><a id="Page_239"></a>[239]</span> -it is boldly said that the three now forthcoming are above -challenge. But truth still refuses to be compromised, and -sternly disowns these claimants for her approbation. The -internal evidence of these three epistles abundantly attests -that, like the last three books of the Sibyl, they are -only the last shifts of a grave imposture.”<a id="FNanchor_489" href="#Footnote_489" class="fnanchor">[489]</a></p> - -</div> - -<p>The same writer thus states the opinion of -Calvin:—</p> - -<div class="blockquote"> - -<p>“It is no mean proof of the sagacity of the great Calvin, -that, upwards of three hundred years ago, he passed -a sweeping sentence of condemnation on these Ignatian -epistles.”<a id="FNanchor_490" href="#Footnote_490" class="fnanchor">[490]</a></p> - -</div> - -<p>Of the three epistles of Ignatius still claimed -as genuine, Prof. C. F. Hudson speaks as follows:—</p> - -<div class="blockquote"> - -<p>“Ignatius of Antioch was martyred probably <span class="allsmcap">A. D.</span> 115. -Of the eight epistles ascribed to him, three are genuine; -viz., those addressed to Polycarp, the Ephesians, and the -Romans.”<a id="FNanchor_491" href="#Footnote_491" class="fnanchor">[491]</a></p> - -</div> - -<p>It will be observed that the three epistles which -are here mentioned as genuine do not include that -epistle from which the quotation in behalf of -Sunday is taken, and it is a fact also that they -contain no allusion to Sunday. Sir Wm. Domville, -an anti-Sabbatarian writer, uses the following -language:—</p> - -<div class="blockquote"> - -<p>“Every one at all conversant with such matters is -aware that the works of Ignatius have been more interpolated -and corrupted than those of any other of the ancient -fathers; and also that some writings have been attributed -to him which are wholly spurious.”<a id="FNanchor_492" href="#Footnote_492" class="fnanchor">[492]</a></p> - -</div> - -<p>Robinson, an eminent English Baptist writer -of the last century, expresses the following opinion<span class="pagenum"><a id="Page_240"></a>[240]</span> -of the epistles ascribed to Ignatius, Barnabas, -and others:—</p> - -<div class="blockquote"> - -<p>“If any of the writings attributed to those who are -called apostolical fathers, as Ignatius, teacher at Antioch, -Polycarp, at Smyrna, Barnabas, who was half a Jew, and -Hermas, who was brother to Pius, teacher at Rome, if -any of these be genuine, of which there is great reason to -doubt, they only prove the piety and illiteracy of the -good men. Some are worse, and the best not better, than -the godly epistles of the lower sort of Baptists and Quakers -in the time of the civil war in England. Barnabas -and Hermas both mention baptism; but both of these -books are contemptible reveries of wild and irregular geniuses.”<a id="FNanchor_493" href="#Footnote_493" class="fnanchor">[493]</a></p> - -</div> - -<p>The doubtful character of these Ignatian epistles -is thus sufficiently attested. The quotation -in behalf of Sunday is not taken from one of the -three epistles that are still claimed as genuine; -and what is still further to be observed, it would -say nothing in behalf of any day were it not for -an extraordinary license, not to say fraud, which -the translator has used in inserting the word <i>day</i>. -This fact is shown with critical accuracy by Kitto, -whose Cyclopedia is in high repute among -first-day scholars. Thus he presents the original -of Ignatius with comments and a translation as -follows:—</p> - -<div class="blockquote"> - -<p>“We must here notice one other passage ... as bearing -on the subject of the Lord’s day, though it certainly -contains no mention of it. It occurs in the epistle of Ignatius -to the Magnesians (about <span class="allsmcap">A. D.</span> 100.) The whole -passage is confessedly obscure, and the text may be corrupt.... -The passage is as follows:—</p> - -<p>Εἰ οὖν ὁι ἐν πἀλαιοῖς πράγμασιν ἀναστραφέντες, εἰς καινότητα -ἐλπίδος ἤλθον—μηκέτι σαββατίζοντες, ἀλλὰ κατὰ κυριακὴν ζωὴν -ζῶντες—(ἐν ἡ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δὶ’ ἀυτοῦ, etc.)<a id="FNanchor_494" href="#Footnote_494" class="fnanchor">[494]</a></p> - -<p><span class="pagenum"><a id="Page_241"></a>[241]</span></p> - -<p>“Now many commentators assume (on what ground -does not appear), that after κυριακὴν [Lord’s] the word -ἡμέραν [day] is to be understood.... Let us now look -at the passage simply as it stands. The defect of the sentence -is the want of a substantive to which ἀυτοῦ can refer. -This defect, so far from being remedied, is rendered -still more glaring by the introduction of ἡμέρα. Now -if we take κυριακὴ ζωὴ as simply ‘the life of the Lord,’ -having a more personal meaning, it certainly goes nearer -to supplying the substantive to ἀυτοῦ.... Thus upon -the whole the meaning might be given thus:—</p> - -<p>“If those who lived under the old dispensation have -come to the newness of hope, no longer keeping sabbaths, -but living according to our Lord’s life (in which, as it -were, our life has risen again through him, &c.)....</p> - -<p>“On this view the passage does not refer at all to the -Lord’s day; but even on the opposite supposition it cannot -be regarded as affording any positive evidence to the -early use of the term ‘Lord’s day’ (for which it is often -cited), since the material word ἡμέρα [day] is purely conjectural.”<a id="FNanchor_495" href="#Footnote_495" class="fnanchor">[495]</a></p> - -</div> - -<p>The learned Morer, a clergyman of the church -of England, confirms this statement of Kitto. -He renders Ignatius thus:—</p> - -<div class="blockquote"> - -<p>“If therefore they who were well versed in the works of -ancient days came to newness of hope, not sabbatizing, -but living according to the dominical life, &c.... -The Medicean copy, the best and most like that of Eusebius, -leaves no scruple, because ζωὴν is expressed and determines -the word dominical to the person of Christ, and -not to the day of his resurrection.”<a id="FNanchor_496" href="#Footnote_496" class="fnanchor">[496]</a></p> - -</div> - -<p>Sir Wm. Domville speaks on this point as follows:—</p> - -<div class="blockquote"> - -<p>“Judging therefore by the tenor of the epistle itself, -the literal translation of the passage in discussion, ‘no -longer observing sabbaths, but living according to the -Lord’s life,’ appears to give its true and proper meaning;<span class="pagenum"><a id="Page_242"></a>[242]</span> -and if this be so, Ignatius, whom Mr. Gurney<a id="FNanchor_497" href="#Footnote_497" class="fnanchor">[497]</a> puts forward -as a material witness to prove the observance of the -Lord’s day in the beginning of the second century, fails -to prove any such fact, it appearing on a thorough examination -of his testimony that he does not even mention -the Lord’s day, nor in any way allude to the religious observance -of it, whether by that name or by any other.”<a id="FNanchor_498" href="#Footnote_498" class="fnanchor">[498]</a></p> - -</div> - -<p>It is manifest, therefore, that this famous quotation -has no reference whatever to the first day -of the week, and that it furnishes no evidence -that that day was known in the time of Ignatius -by the title of Lord’s day.<a id="FNanchor_499" href="#Footnote_499" class="fnanchor">[499]</a> The evidence is now -before the reader which must determine whether -Mosheim or Neander spoke in accordance with -the facts in the case. And thus it appears that -in the New Testament, and in the uninspired -writers of the period referred to, there is absolutely -nothing to sustain the strong Sunday -statement of Mosheim. When we come to the -fourth century, we shall find a statement by him -which essentially modifies what he has here said. -Of the epistles ascribed to Barnabas, Pliny, and -Ignatius, we have found that the first is a forgery; -that the second speaks of a stated day -without defining what one; and that the third, -which is probably a spurious document, would -say nothing relative to Sunday, if the advocates -of first-day sacredness had not interpolated the -word <i>day</i> into the document! We can hardly -avoid the conclusion that Mosheim spoke on this -subject as a doctor of divinity, and not as a historian;<span class="pagenum"><a id="Page_243"></a>[243]</span> -and with the firmest conviction that we -speak the truth, we say with Neander, “The festival -of Sunday was always only a human ordinance.”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XV">CHAPTER XV.<br /> -<span class="smaller">EXAMINATION OF A FAMOUS FALSEHOOD.</span></h3> - -<p>Were the martyrs in Pliny’s time and afterward tested by -the question whether they had kept Sunday or not?—Argument -in the affirmative quoted from Edwards—Its origin—No -facts to sustain such an argument prior to the fourth -century—A single instance at the opening of that century -all that can be claimed in support of the assertion—Sunday -not even alluded to in that instance—Testimony of -Mosheim relative to the work in which this is found.</p> - -</div> - -<p>Certain doctors of divinity have made a special -effort to show that the “stated day” of Pliny’s -epistle is the first day of the week. For this purpose -they adduce a fabulous narrative which the -more reliable historians of the church have not -deemed worthy of record. The argument is this: -That in Pliny’s time and afterward, that is, from -the close of the first century and onward, whenever -the Christians were brought before their -persecutors for examination, they were asked -whether they had kept the Lord’s day, this term -being used to designate the first day of the week. -And hence two facts are asserted to be established: -1. That when Pliny says that the Christians -who were examined by him were accustomed -to meet on a stated day, that day was undoubtedly -the first day of the week. 2. That -the observance of the first day of the week was<span class="pagenum"><a id="Page_244"></a>[244]</span> -the grand test by which Christians were known -to their heathen persecutors. 3. That Lord’s -day was the name by which the first day of the -week was known in the time of Pliny, a few -years after the death of John. To prove these -points, Dr. Edwards makes the following statement:—</p> - -<div class="blockquote"> - -<p>“Hence the fact that their persecutors, when they -wished to know whether men were Christians, were accustomed -to put to them this question, viz., ‘<i>Dominicum -servasti?</i>’—‘Hast thou kept the Lord’s day?’ If they had -they were Christians. This was the badge of their Christianity, -in distinction from Jews and pagans. And if -they said they had, and would not recant, they must be -put to death. And what, when they continued steadfast, -was their answer? ‘<i>Christianus sum; intermittere non possum</i>;’—‘I -am a Christian; I cannot omit it.’ It is a -badge of my religion, and the man who assumes it must -of course keep the Lord’s day, because it is the will of his -Lord; and should he abandon it, he would be an apostate -from his religion.”<a id="FNanchor_500" href="#Footnote_500" class="fnanchor">[500]</a></p> - -</div> - -<p>Mr. Gurney, an English first-day writer of -some note, uses the same argument and for the -same purpose.<a id="FNanchor_501" href="#Footnote_501" class="fnanchor">[501]</a> The importance attached to this -statement, and the prominence given to it by the -advocates of first-day sacredness, render it proper -that its merits should be examined. Dr. Edwards -gives no authority for his statement; but Mr. -Gurney traces the story to Dr. Andrews, bishop -of Winchester, who claimed to have taken it from -the <i>Acta Martyrum</i>, an ancient collection of the -acts of the martyrs. It was in the early part of -the seventeenth century that Bishop Andrews -first brought this forward in his speech in the -court of Star Chamber, against Thraske, who was<span class="pagenum"><a id="Page_245"></a>[245]</span> -accused before that arbitrary tribunal of maintaining -the heretical opinion that Christians are -bound to keep the seventh day as the Sabbath -of the Lord. The story was first produced, therefore, -for the purpose of confounding an observer -of the Sabbath when on trial by his enemies for -keeping that day. Sir Wm. Domville, an able -anti-Sabbatarian writer, thus traces out the matter:—</p> - -<div class="blockquote"> - -<p>“The bishop, as we have seen, refers to the <i>Acta</i> of -the martyrs as justifying his assertion respecting the -question, <i>Dominicum servasti?</i> but he does not cite a single -instance from them in which that question was put. We -are left therefore to hunt out the instances for ourselves, -wherever, if anywhere, they are to be found. The most -complete collection of the memoirs and legends still extant, -relative to the lives and sufferings of the Christian -martyrs, is that by Ruinart, entitled, ‘<i>Acta primorum -Martyrum sincera et selecta</i>.’ I have carefully consulted -that work, and I take upon myself to affirm that among -the questions there stated to have been put to the martyrs -in and before the time of Pliny, and for nearly two -hundred years afterwards, the question, <i>Dominicum servasti?</i> -does not once occur; nor any equivalent question.”<a id="FNanchor_502" href="#Footnote_502" class="fnanchor">[502]</a></p> - -</div> - -<p>This shows at once that no proof can be obtained -from this quarter, either that the “stated -day” of Pliny was the first day of the week, or -that the martyrs of the early church were tested -by the question whether they had observed it or -not. It also shows the statement to be false that -the martyrs of Pliny’s time called Sunday the -Lord’s day and kept it as such. After quoting -all the questions put to martyrs in and before -Pliny’s time, and thus proving that no such question -as is alleged, was put to them, Domville -says:—</p> - -<p><span class="pagenum"><a id="Page_246"></a>[246]</span></p> - -<div class="blockquote"> - -<p>“This much may suffice to show that <i>Dominicum servasti?</i> -was no question in Pliny’s time, as Mr. Gurney intends -us to believe it was. I have, however, still other -proof of Mr. Gurney’s unfair dealing with the subject, -but I defer stating it for the present, that I may proceed -in the inquiry, What may have been the authority on -which Bishop Andrews relied when stating that <i>Dominicum -servasti?</i> was ever a usual question put by the heathen -persecutors? I shall with this view pass over the -martyrdoms which intervened between Pliny’s time and -the fourth century, as they contain nothing to the purpose, -and shall come at once to that martyrdom the narrative -of which was, I have no doubt, the source from -which Bishop Andrews derived his question, <i>Dominicum -servasti?</i> ‘Hold you the Lord’s day?’ This martyrdom -happened <span class="allsmcap">A. D.</span> 304.<a id="FNanchor_503" href="#Footnote_503" class="fnanchor">[503]</a> The sufferers were Saturninus and -his four sons, and several other persons. They were -taken to Carthage, and brought before the proconsul Amulinus. -In the account given of their examinations by -him, the phrases, ‘<span class="smcap">Celebrare</span> <i>Dominicum</i>,’ and ‘<span class="smcap">Agere</span> -<i>Dominicum</i>,’ frequently occur, but in no instance is the -verb ‘<i>servare</i>’ used in reference to <i>Dominicum</i>. I mention -this chiefly to show that when Bishop Andrews, alluding, -as no doubt he does, to the narrative of this martyrdom, -says the question was, <i>Dominicum servasti?</i> it is -very clear he had not his author at hand, and that in -trusting to his memory, he coined a phrase of his own.”<a id="FNanchor_504" href="#Footnote_504" class="fnanchor">[504]</a></p> - -</div> - -<p>Domville quotes at length the conversation between -the proconsul and the martyrs, which is -quite similar in most respects to Gurney’s and -Edward’s quotation from Andrews. He then -adds:—</p> - -<div class="blockquote"> - -<p>“The narrative of the martyrdom of Saturninus being -the only one which has the appearance of supporting the -assertion of Bishop Andrews that, ‘Hold you the Lord’s -day?’ was the usual question to the martyrs, what if I -should prove that even this narrative affords no support -to that assertion? yet nothing is more easy than this -proof; for Bishop Andrews has quite mistaken the meaning<span class="pagenum"><a id="Page_247"></a>[247]</span> -of the word <i>Dominicum</i> in translating it ‘the Lord’s -day.’ It had no such meaning. It was a barbarous word -in use among some of the ecclesiastical writers in, and -subsequent to, the fourth century, to express sometimes -a church, and at other times the Lord’s supper, but <span class="smcap">never</span> -the Lord’s day.<a id="FNanchor_505" href="#Footnote_505" class="fnanchor">[505]</a> My authorities on this point are—</p> - -<p>“1. Ruinart, who, upon the word <i>Dominicum</i>, in the -narrative of the martyrdom of Saturninus, has a note, in -which he says it is a word signifying the Lord’s supper<a id="FNanchor_506" href="#Footnote_506" class="fnanchor">[506]</a> -(‘<i>Dominicum vero desinat sacra mysteria</i>’), and he quotes -Tertullian and Cyprian in support of this interpretation.</p> - -<p>“2. The editors of the Benedictine edition of St. Augustine’s -works. They state that the word <i>Dominicum</i> -has the two meanings of a church and the Lord’s supper. -For the former they quote among other authorities, a -canon of the council of Neo Cesarea. For the latter -meaning they quote Cyprian, and refer also to St. Augustine’s -account of his conference with the Donatists, in -which allusion is made to the narrative of the martyrdom -of Saturninus.<a id="FNanchor_507" href="#Footnote_507" class="fnanchor">[507]</a></p> - -<p><span class="pagenum"><a id="Page_248"></a>[248]</span></p> - -<p>“3. Gesner, who, in his Latin Thesaurus published in -1749, gives both meanings to the word <i>Dominicum</i>. For -that of the Lord’s supper he quotes Cyprian; for that of -a church he quotes Cyprian and also Hillary.”<a id="FNanchor_508" href="#Footnote_508" class="fnanchor">[508]</a></p> - -</div> - -<p>Domville states other facts of interest bearing -on this point, and then pays his respects to Mr. -Gurney as follows:—</p> - -<div class="blockquote"> - -<p>“It thus appearing that the reference made by Bishop -Andrews to the ‘Acts of Martyrs’ completely fails to establish -his dictum respecting the question alleged to have -been put to the martyrs, and it also appearing that there -existed strong and obvious reasons for not placing implicit -reliance upon that dictum, what are we to think of -Mr. Gurney’s regard for truth, when we find he does not -scruple to tell his readers that the ‘stated day’ mentioned -in Pliny’s letter as that on which the Christians held their -religious assemblies, was ‘clearly the first day of the -week,’ is proved by the very question which it was customary -for the Roman persecutors to address to the martyrs, -<i>Dominicum servasti?</i>—‘Hast thou kept the Lord’s -day?’ For this unqualified assertion, prefixed as it is by -the word ‘clearly,’ in order to make it the more impressive, -Mr. Gurney is without any excuse.”<a id="FNanchor_509" href="#Footnote_509" class="fnanchor">[509]</a></p> - -</div> - -<p>The justice of Domville’s language cannot be -questioned when he characterizes this favorite -first-day argument as—</p> - -<div class="blockquote"> - -<p>“One of those daring misstatements of facts so frequent -in theological writings, and which, from the confident tone -so generally assumed by the writers on such occasions, -are usually received without examination, and allowed, -in consequence, to pass current for truth.”<a id="FNanchor_510" href="#Footnote_510" class="fnanchor">[510]</a></p> - -</div> - -<p>The investigation to which this statement has -been subjected, shows, 1. That no such question -as, Hast thou kept the Lord’s day? is upon record -as proposed to the martyrs in the time of Pliny.<span class="pagenum"><a id="Page_249"></a>[249]</span> -2. That no such question was asked to any martyr -prior to the commencement of the fourth -century. 3. That a single instance of martyrdom -in which any question of the kind was asked, -is all that can be claimed. 4. That in this one -case, which is all that has even the slightest appearance -of sustaining the story under examination, -a correct translation of the original Latin -shows that the question had no relation whatever -to the observance of Sunday! All this has been -upon the assumption that the <i>Acta Martyrum</i>, in -which this story is found, is an authentic work. -Let Mosheim testify relative to the character of -this work for veracity:—</p> - -<div class="blockquote"> - -<p>“As to those accounts which have come down to us -under the title of <i>Acta Martyrum</i>, or, the Acts of the -Martyrs, their authority is certainly for the most part -of a very questionable nature; indeed, speaking generally, -it might be coming nearer to the truth, perhaps, -were we to say that they are entitled to no sort of credit -whatever.”<a id="FNanchor_511" href="#Footnote_511" class="fnanchor">[511]</a></p> - -</div> - -<p>Such is the authority of the work from which -this story is taken. It is not strange that first-day -historians should leave the repetition of it to -theologians.</p> - -<p>Such are the facts respecting this extraordinary -falsehood. They constitute so complete an exposure -of this famous historical argument for -Sunday as to consign it to the just contempt of -all honest men. But this is too valuable an argument -to be lightly surrendered, and moreover -it is as truthful as are certain other of the historical -arguments for Sunday. It will not do to -give up this argument because of its dishonesty;<span class="pagenum"><a id="Page_250"></a>[250]</span> -for others will have to go with it for possessing -the same character.</p> - -<p>Since the publication of Domville’s elaborate -work, James Gilfillan of Scotland has written a -large volume entitled, “The Sabbath,” which has -been extensively circulated both in Europe and -in America, and is esteemed a standard work by -the American Tract Society and by first-day denominations -in general. Gilfillan had read Domville -as appears from his statements on pages 10, -142, 143, 616, of his volume. He was therefore -acquainted with Domville’s exposure of the fraud -respecting “<i>Dominicum servasti?</i>” But though -he was acquainted with this exposure, he offers -not one word in reply. On the contrary, he repeats -the story with as much assurance as though -it had not been proved a falsehood. But as -Domville had shown up the matter from the -<i>Acta Martyrum</i>, it was necessary for Gilfillan to -trace it to some other authority, and so he assigns -it to Cardinal Baronius. Here are Gilfillan’s -words:—</p> - -<div class="blockquote"> - -<p>“From the days of the apostles downwards for many -years, the followers of Christ had no enemies more fierce -and unrelenting than that people [the Jews], who cursed -them in the synagogue, sent out emissaries into all countries -to calumniate their Master and them, and were abettors -wherever they could, of the martyrdom of men, such -as Polycarp, of whom the world was not worthy. Among -the reasons of this deadly enmity was the change of the -Sabbatic day. The Romans, though they had no objection -on this score, punished the Christians for the faithful -observance of their day of rest, one of the testing questions -put to the martyrs being, <i>Dominicum servasti?</i>—Have -you kept the Lord’s day?—<i>Baron. An. Eccles.</i>, <span class="allsmcap">A. D.</span> -303, Num. 35, etc.”<a id="FNanchor_512" href="#Footnote_512" class="fnanchor">[512]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_251"></a>[251]</span></p> - -<p>Gilfillan having reproduced this statement and -assigned as his authority the annalist Baronius, -more recent first-day writers take courage and -repeat the story after him. Now they are all -right, as they think. What if the <i>Acta Martyrum</i> -has failed them? Domville ought to have -gone to Baronius, who, in their judgment, is the -true source of information in this matter. Had he -done this, they say, he would have been saved -from misleading his readers. But let us ascertain -what evil Domville has done in this case. It all -consists in the assertion of two things out of the -<i>Acta Martyrum</i>.<a id="FNanchor_513" href="#Footnote_513" class="fnanchor">[513]</a></p> - -<p>1. That no such question as “<i>Dominicum servasti?</i>” -was addressed to any martyr till the -early part of the fourth century, some two hundred -years after the time of Pliny.</p> - -<p>2. That the question even then did not relate -to what is called the Lord’s day, but to the Lord’s -supper.</p> - -<p>Now it is a remarkable fact that Gilfillan has -virtually admitted the truth of the first of these -statements, for the earliest instance which he -could find in Baronius is <span class="allsmcap">A. D.</span> 303, as his reference<span class="pagenum"><a id="Page_252"></a>[252]</span> -plainly shows. It differs only one year from -the date assigned in Ruinart’s <i>Acta Martyrum</i>, -and relates to the very case which Domville has -quoted from that work! Domville’s first and -most important statement is therefore vindicated -by Gilfillan himself, though he has not the frankness -to say this in so many words.</p> - -<p>Domville’s second point is that <i>Dominicum</i>, -when used as a noun, as in the present case, signifies -either a church or the Lord’s supper, but -never signifies Lord’s day. He establishes the -fact by incontestible evidence. Gilfillan was acquainted -with all this. He could not answer -Domville, and yet he was not willing to abandon -the falsehood which Domville had exposed. So -he turns from the <i>Acta Martyrum</i> in which the -compiler expressly defines the word to mean -precisely what Domville asserts, and brings forward -the great Romish annalist, Cardinal Baronius. -Now, say our first-day friends, we are to -have the truth from a high authority. Gilfillan -has found in Baronius an express statement that -the martyrs were tested by the question, “Have -you kept the Lord’s day?” No matter then as -to the <i>Acta Martyrum</i> from which Bishop Andrews -first produced this story. That, indeed, -has failed us, but we have in its stead the weighty -testimony of the great Baronius. To be sure he fixes -this test no earlier than the fourth century, which -renders it of no avail as proof that Pliny’s stated -day was Sunday; but it is worth much to have -Baronius bear witness that certain martyrs in -the fourth century were put to death because -they observed the Sunday-Lord’s day.</p> - -<p>But these exultant thoughts are vain. I must -state a grave fact in plain language: Gilfillan has<span class="pagenum"><a id="Page_253"></a>[253]</span> -deliberately falsified the testimony of Baronius! -That historian records at length the martyrdom -of Saturninus and his company in northern -Africa in <span class="allsmcap">A. D.</span> 303. It is the very story which -Domville has cited from the <i>Acta Martyrum</i>, and -Baronius repeatedly indicates that he himself -copied it from that work. He gives the various -questions propounded by the proconsul, and the -several answers which were returned by each of -the martyrs. I copy from Baronius the most important -of these. They were arrested while they -were celebrating the Lord’s sacrament according -to custom.<a id="FNanchor_514" href="#Footnote_514" class="fnanchor">[514]</a> The following is the charge on which -they were arrested: They had celebrated the -<i>Collectam Dominicam</i> against the command of -the emperors.<a id="FNanchor_515" href="#Footnote_515" class="fnanchor">[515]</a> The proconsul asked the first -whether he had celebrated the <i>Collectam</i>, and he -replied that he was a Christian, and had done -this.<a id="FNanchor_516" href="#Footnote_516" class="fnanchor">[516]</a> Another says, “I have not only been in -the <i>Collecta</i>, but I have celebrated the <i>Dominicum</i> -with the brethren because I am a Christian.”<a id="FNanchor_517" href="#Footnote_517" class="fnanchor">[517]</a> -Another says we have celebrated the <i>Dominicum</i>, -because the <i>Dominicum</i> cannot be neglected.<a id="FNanchor_518" href="#Footnote_518" class="fnanchor">[518]</a> -Another said that the Collecta was made (or observed) -at his house.<a id="FNanchor_519" href="#Footnote_519" class="fnanchor">[519]</a> The proconsul questioning -again one of those already examined, received<span class="pagenum"><a id="Page_254"></a>[254]</span> -this answer: “The <i>Dominicum</i> cannot be disregarded, -the law so commands.”<a id="FNanchor_520" href="#Footnote_520" class="fnanchor">[520]</a> When one was -asked whether the <i>Collecta</i> was made (or observed) -at his house, he answered, “In my house -we have celebrated the <i>Dominicum</i>.” He added, -“Without the <i>Dominicum</i> we cannot be,” or live.<a id="FNanchor_521" href="#Footnote_521" class="fnanchor">[521]</a> -To another, the proconsul said that he did not -wish to know whether he was a Christian, but -whether he participated in the <i>Collecta</i>. His -reply was: “As if one could be a Christian without -the <i>Dominicum</i>, or as if the <i>Dominicum</i> can -be celebrated without the Christian.”<a id="FNanchor_522" href="#Footnote_522" class="fnanchor">[522]</a> And he -said further to the proconsul: “We have observed -the <i>Collecta</i> most sacredly; we have always -convened in the <i>Dominicum</i> for reading the -Lord’s word.”<a id="FNanchor_523" href="#Footnote_523" class="fnanchor">[523]</a> Another said: “I have been in -[literally, have made] the <i>Collecta</i> with my -brethren, I have celebrated the <i>Dominicum</i>.”<a id="FNanchor_524" href="#Footnote_524" class="fnanchor">[524]</a> -After him another proclaimed the <i>Dominicum</i> to -be the hope and safety of the Christian, and when -tortured as the others, he exclaimed, ”I have celebrated -the <i>Dominicum</i> with a devoted heart, and -with my brethren I have made the <i>Collecta</i> because -I am a Christian.”<a id="FNanchor_525" href="#Footnote_525" class="fnanchor">[525]</a> When the proconsul again<span class="pagenum"><a id="Page_255"></a>[255]</span> -asked one of these whether he had conducted the -<i>Dominicum</i>, he replied that he had because Christ -was his Saviour.<a id="FNanchor_526" href="#Footnote_526" class="fnanchor">[526]</a></p> - -<p>I have thus given the substance of this famous -examination, and have set before the reader the -references therein made to the <i>Dominicum</i>. It -is to be observed that <i>Collecta</i> is used as another -name for <i>Dominicum</i>. Now does Baronius use -either of these words to signify Lord’s day? It -so happens that he has defined these words with -direct reference to this very case no less than -seven times. Now let us read these seven definitions:—</p> - -<p>When Baronius records the first question addressed -to these martyrs, he there defines these -words as follows: “By the words <i>Collectam</i>, <i>Collectionem</i>, -and <i>Dominicum</i>, the author always -understands the sacrifice of the Mass.”<a id="FNanchor_527" href="#Footnote_527" class="fnanchor">[527]</a> After -recording the words of that martyr who said that -the law commanded the observance of the <i>Dominicum</i>, -Baronius defines his statement thus: -“Evidently the Christian law concerning the <i>Dominicum</i>, -no doubt about celebrating the sacrifice.”<a id="FNanchor_528" href="#Footnote_528" class="fnanchor">[528]</a> -Baronius, by the Romish words sacrifice -and Mass refers to the celebration of the Lord’s -supper by these martyrs. At the conclusion of -the examination, he again defines the celebration -of the <i>Dominicum</i>. He says: “It has been -shown above in relating these things that the -Christians were moved, even in the time of severe<span class="pagenum"><a id="Page_256"></a>[256]</span> -persecution, to celebrate the <i>Dominicum</i>. -Evidently, as we have declared elsewhere in many -places, it was a sacrifice without bloodshed, and -of divine appointment.”<a id="FNanchor_529" href="#Footnote_529" class="fnanchor">[529]</a> He presently defines -<i>Dominicum</i> again, saying, “Though it is a fact -that the same expression was employed at times -with reference to the <i>temple</i> of God, yet since all -the churches upon the earth have united in this -matter, and from other things related above, it -has been sufficiently shown concerning the celebration -of the <i>Dominicum</i>, <i>that only the sacrifice -of the Mass can be understood</i>.”<a id="FNanchor_530" href="#Footnote_530" class="fnanchor">[530]</a> Observe this -last statement. He says though the word has -been employed to designate the temple of the -Lord, yet in the things here related it can <i>only</i> -signify the sacrifice of the Mass. These testimonies -are exceedingly explicit. But Baronius has -not yet finished. In the index to Tome 3, he -explains these words again with direct reference -to this very martyrdom. Thus under <i>Collecta</i> is -this statement: “The <i>Collecta</i>, the <i>Dominicum</i>, -the Mass, the same [<span class="allsmcap">A. D.</span>] 303, xxxix.”<a id="FNanchor_531" href="#Footnote_531" class="fnanchor">[531]</a> Under -<i>Missa</i>: “The Mass is the same as the <i>Collecta</i>, or -<i>Dominicum</i> [<span class="allsmcap">A. D.</span>], 303, xxxix.”<a id="FNanchor_532" href="#Footnote_532" class="fnanchor">[532]</a> Under <i>Dominicum</i>: -“To celebrate the <i>Dominicum</i> is the same<span class="pagenum"><a id="Page_257"></a>[257]</span> -as to conduct the Mass [<span class="allsmcap">A. D.</span>], 303, xxxix.; xlix.; -li.”<a id="FNanchor_533" href="#Footnote_533" class="fnanchor">[533]</a></p> - -<p>It is not possible to mistake the meaning of -Baronius. He says that <i>Dominicum</i> signifies -the Mass! The celebration of the supper by -these martyrs was doubtless very different from -the pompous ceremony which the church of -Rome now observes under the name of Mass. -But it was the sacrament of the Lord’s supper, -concerning which they were tested, and for observing -which they were put to a cruel death. -The word <i>Dominicum</i> signifies “the sacred mysteries,” -as Ruinart defines it; and Baronius, in -<i>seven</i> times affirming <i>this</i> definition, though acknowledging -that it has sometimes been used to -signify temple of God, plainly declares that in -this record, it can have <i>no other meaning</i> than -that service which the Romanists call the sacrifice -of the Mass. Gilfillan had read all this, yet -he dares to quote Baronius as saying that these -martyrs were tested by the question, “Have you -kept Lord’s day?” He could not but know that -he was writing a direct falsehood; but he thought -the honor of God, and the advancement of the -cause of truth, demanded this act at his hands.</p> - -<p>Before Gilfillan wrote his work, Domville had -called attention to the fact that the sentence, -“<i>Dominicum servasti?</i>” does not occur in the -<i>Acta Martyrum</i>, a different verb being used every -time. But this is the popular form of this -question, and must not be given up. So Gilfillan -declares that Baronius uses it in his record of the -martyrdoms in <span class="allsmcap">A. D.</span> 303. But we have cited<span class="pagenum"><a id="Page_258"></a>[258]</span> -the different forms of question recorded by Baronius, -and find them to be precisely the same with -those of the <i>Acta Martyrum</i>. “<i>Dominicum servasti?</i>” -does not occur in that historian, and Gilfillan, -in stating that it does, is guilty of untruth. -This, however, is comparatively unimportant. But -for asserting that Baronius speaks of Lord’s day -under the name of <i>Dominicum</i>, Gilfillan stands -convicted of inexcusable falsehood in matters of -serious importance.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XVI">CHAPTER XVI.<br /> -<span class="smaller">ORIGIN OF FIRST-DAY OBSERVANCE.</span></h3> - -<p>Sunday a heathen festival from remote antiquity—Origin of -the name—Reasons which induced the leaders of the -church to adopt this festival—It was the day generally -observed by the Gentiles in the first centuries of the -Christian era—To have taken a different day would have -been exceedingly inconvenient—They hoped to facilitate -the conversion of the Gentiles by keeping the same day -that they observed—Three voluntary weekly festivals in -the church in memory of the Redeemer—Sunday soon elevated -above the other two—Justin Martyr—Sunday observance -first found in the church of Rome—Irenæus—First -act of papal usurpation was in behalf of Sunday—Tertullian—Earliest -trace of abstinence from labor on -Sunday—General statement of facts—The Roman church -made its first great attack upon the Sabbath by turning it -into a fast.</p> - -</div> - -<p>The festival of Sunday is more ancient than -the Christian religion, its origin being lost in remote -antiquity. It did not originate, however, -from any divine command nor from piety toward -God: on the contrary, it was set apart as a sacred -day by the heathen world in honor of their<span class="pagenum"><a id="Page_259"></a>[259]</span> -chief god, the sun. It is from this fact that the -first day of the week has obtained the name of -Sunday, a name by which it is known in many -languages. Webster thus defines the word:—</p> - -<div class="blockquote"> - -<p>“Sunday; so called because this day was anciently -dedicated to the sun or to its worship. The first day of -the week; the Christian Sabbath; a day consecrated to -rest from secular employments, and to religious worship; -the Lord’s day.”</p> - -</div> - -<p>And Worcester, in his large dictionary, uses -similar language:—</p> - -<div class="blockquote"> - -<p>“Sunday; so named because anciently dedicated to the -sun or to its worship. The first day of the week; the -Christian Sabbath, consecrated to rest from labor and to -religious worship; the Lord’s day.”</p> - -</div> - -<p>These lexicographers call Sunday the Christian -Sabbath, etc., because in the general theological -literature of our language, it is thus designated, -though never thus in the Bible. Lexicographers -do not undertake to settle theological questions, -but simply to define terms as currently used in a -particular language. Though all the other days -of the week have heathen names, Sunday alone -was a conspicuous heathen festival in the days of -the early church. The <i>North British Review</i>, in -a labored attempt to justify the observance of -Sunday by the Christian world, styles that day, -“<span class="smcap">The wild solar holiday</span> [<i>i. e.</i>, festival in honor -of the sun] <span class="smcap">of all pagan times</span>.”<a id="FNanchor_534" href="#Footnote_534" class="fnanchor">[534]</a></p> - -<p>Verstegan says:—</p> - -<div class="blockquote"> - -<p>“The most ancient Germans being pagans, and having -appropriated their first day of the week to the peculiar -adoration of the sun, whereof that day doth yet in our -English tongue retain the name of Sunday, and appropriated -the next day unto it unto the especial adoration of<span class="pagenum"><a id="Page_260"></a>[260]</span> -the moon, whereof it yet retaineth with us, the name of -Monday; they ordained the next day to these most heavenly -planets to the particular adoration of their great reputed -god, Tuisco, whereof we do yet retain in our language -the name of Tuesday.”<a id="FNanchor_535" href="#Footnote_535" class="fnanchor">[535]</a></p> - -</div> - -<p>The same author thus speaks concerning the -idols of our Saxon ancestors:—</p> - -<div class="blockquote"> - -<p>“Of these, though they had many, yet seven among -the rest they especially appropriated unto the seven days -of the week.... Unto the day dedicated unto -the especial adoration of the idol of the sun, they gave -the name of Sunday, as much as to say the sun’s day or -the day of the sun. This idol was placed in a temple, -and there adored and sacrificed unto, for that they believed -that the sun in the firmament did with or in this -idol correspond and co-operate.”<a id="FNanchor_536" href="#Footnote_536" class="fnanchor">[536]</a></p> - -</div> - -<p>Jennings makes this adoration of the sun more -ancient than the deliverance of Israel from Egypt. -For, in speaking of the time of that deliverance, -he speaks of the Gentiles as,</p> - -<div class="blockquote"> - -<p>“The idolatrous nations who in honor to their chief -god, the sun, began their day at his rising.”<a id="FNanchor_537" href="#Footnote_537" class="fnanchor">[537]</a></p> - -</div> - -<p>He represents them also as setting apart Sunday -in honor of the same object of adoration:—</p> - -<div class="blockquote"> - -<p>“The day which the heathens in general consecrated -to the worship and honor of their chief god, the sun, -which, according to our computation, was the first day of -the week.”<a id="FNanchor_538" href="#Footnote_538" class="fnanchor">[538]</a></p> - -</div> - -<p>The <i>North British Review</i> thus defends the introduction -of this ancient heathen festival into -the Christian church:—</p> - -<p><span class="pagenum"><a id="Page_261"></a>[261]</span></p> - -<div class="blockquote"> - -<p>“That very day was the Sunday of their heathen neighbors -and respective countrymen; and patriotism gladly -united with expediency in making it at once their Lord’s -day and their Sabbath.... If the authority of the -church is to be ignored altogether by Protestants, there -is no matter; because opportunity and common expediency -are surely argument enough for so ceremonial a -change as the mere day of the week for the observance -of the rest and holy convocation of the Jewish Sabbath. -That primitive church, in fact, was shut up to the adoption -of the Sunday, until it became established and supreme, -when it was too late to make another alteration; -and it was no irreverent nor undelightful thing to adopt -it, inasmuch as the first day of the week was their own -high day at any rate; so that their compliance and civility -were rewarded by the redoubled sanctity of their quiet -festival.”<a id="FNanchor_539" href="#Footnote_539" class="fnanchor">[539]</a></p> - -</div> - -<p>It would seem that something more potent than -“patriotism” and “expediency” would be requisite -to transform this heathen festival into the -Christian Sabbath, or even to justify its introduction -into the Christian church. A further statement -of the reasons which prompted its introduction, -and a brief notice of the earlier steps toward -transforming it into a Christian institution, will occupy -the remainder of this chapter. Chafie, a clergyman -of the English Church, in 1652, published a -work in vindication of first-day observance, entitled, -“The Seventh-day Sabbath.” After showing -the general observance of Sunday by the heathen -world in the early ages of the church, Chafie -thus states the reasons which forbid the Christians -attempting to keep any other day:—</p> - -<div class="blockquote"> - -<p>“1. Because of the contempt, scorn, and derision they -thereby should be had in, among all the Gentiles with -whom they lived.... How grievous would be their -taunts and reproaches against the poor Christians living -with them and under their power for their new set sacred<span class="pagenum"><a id="Page_262"></a>[262]</span> -day, had the Christians chosen any other than the Sunday.... -2. Most Christians then were either servants -or of the poorer sort of people; and the Gentiles, -most probably, would not give their servants liberty to -cease from working on any other set day constantly, except -on their Sunday.... 3. Because had they assayed -such a change it would have been but labor in -vain; ... they could never have brought it to pass.”<a id="FNanchor_540" href="#Footnote_540" class="fnanchor">[540]</a></p> - -</div> - -<p>Thus it is seen that at the time when the early -church began to apostatize from God and to foster -in its bosom human ordinances, the heathen -world—as they had long done—very generally -observed the first day of the week in honor of -the sun. Many of the early fathers of the church -had been heathen philosophers. Unfortunately -they brought with them into the church many -of their old notions and principles. Particularly -did it occur to them that by uniting with -the heathen in the day of weekly celebration -they should greatly facilitate their conversion. -The reasons which induced the church to adopt -the ancient festival of the heathen as something -made ready to hand, are thus stated by Morer:—</p> - -<div class="blockquote"> - -<p>“It is not to be denied but we borrow the name of this -day from the ancient Greeks and Romans, and we allow -that the old Egyptians worshiped the sun, and as a standing -<i>memorial</i> of their veneration, dedicated this day to -him. And we find by the influence of their examples, -<i>other</i> nations, and among them the Jews themselves, doing -him homage;<a id="FNanchor_541" href="#Footnote_541" class="fnanchor">[541]</a> yet these abuses did not hinder the -fathers of the Christian church simply to repeal, or altogether -lay by, the day or its name, but only to sanctify -and improve both, as they did also the pagan temples -polluted before with idolatrous services, and other instances -wherein those good men were always tender to -work any other change than what was evidently necessary, -and in such things as were plainly inconsistent with<span class="pagenum"><a id="Page_263"></a>[263]</span> -the Christian religion; so that Sunday being the day on -which the Gentiles solemnly adored that planet, and -called it Sunday, partly from its influence on that day -especially, and partly in respect to its divine body (as -they conceived it), the Christians thought fit to keep the -same day and the same name of it, that they might not -appear causelessly peevish, and by that means hinder the -conversion of the Gentiles, and bring a greater prejudice -than might be otherwise taken against the gospel.”<a id="FNanchor_542" href="#Footnote_542" class="fnanchor">[542]</a></p> - -</div> - -<p>In the time of Justin Martyr, Sunday was a -weekly festival, widely celebrated by the heathen -in honor of their god, the sun. And so, in presenting -to the heathen emperor of Rome an -“Apology” for his brethren, Justin takes care to -tell him thrice that the Christians held their assemblies -on this day of general observance.<a id="FNanchor_543" href="#Footnote_543" class="fnanchor">[543]</a> -Sunday therefore makes its first appearance in -the Christian church as an institution identical -in time with the weekly festival of the heathen, -and Justin, who first mentions this festival, had -been a heathen philosopher. Sixty years later, -Tertullian acknowledges that it was not without -an appearance of truth that men declared the -sun to be the god of the Christians. But he answered -that though they worshiped toward the -east like the heathen, and devoted Sunday to rejoicing, -it was for a reason far different from sun-worship.<a id="FNanchor_544" href="#Footnote_544" class="fnanchor">[544]</a> -And on another occasion, in defending -his brethren from the charge of sun-worship, he -acknowledges that these acts, prayer toward the -east, and making Sunday a day of festivity, did -give men a chance to think the sun was the God -of the Christians.<a id="FNanchor_545" href="#Footnote_545" class="fnanchor">[545]</a> Tertullian is therefore a witness<span class="pagenum"><a id="Page_264"></a>[264]</span> -to the fact that Sunday was a heathen festival -when it obtained a foothold in the Christian -church, and that the Christians, in consequence of -observing it, were taunted with being sun-worshipers. -It is remarkable that in his replies -he never claims for their observance any divine -precept or apostolic example. His principal -point was that they had as good a right to do -it as the heathen had. One hundred and twenty -one years after Tertullian, Constantine, while yet -a heathen, put forth his famous edict in behalf of -the heathen festival of the sun, which day he -pronounced “venerable.” And this heathen law -caused the day to be observed everywhere -throughout the Roman Empire, and firmly established -it both in Church and State. It is certain, -therefore, that at the time of its entrance into -the Christian church, Sunday was an ancient -weekly festival of the heathen world.</p> - -<p>That this heathen festival was upon the day of -Christ’s resurrection doubtless powerfully contributed -to aid “patriotism” and “expediency” in -transforming it into the Lord’s day or Christian -Sabbath. For, with pious motives, as we may -reasonably conclude, the professed people of God -early paid a voluntary regard to several days, -memorable in the history of the Redeemer. Mosheim, -whose testimony in behalf of Sunday has -been presented already, uses the following language -relative to the crucifixion day:—</p> - -<div class="blockquote"> - -<p>“It is also probable that Friday, the day of Christ’s -crucifixion, was early distinguished by particular honors -from the other days of the week.”<a id="FNanchor_546" href="#Footnote_546" class="fnanchor">[546]</a></p> - -</div> - -<p>And of the second century, he says:—</p> - -<p><span class="pagenum"><a id="Page_265"></a>[265]</span></p> - -<div class="blockquote"> - -<p>“Many also observed the fourth day of the week, on -which Christ was betrayed; and the sixth, which was the -day of his crucifixion.”<a id="FNanchor_547" href="#Footnote_547" class="fnanchor">[547]</a></p> - -</div> - -<p>Dr. Peter Heylyn says of those who chose -Sunday:—</p> - -<div class="blockquote"> - -<p>“Because our Saviour rose that day from amongst the -dead, so chose they Friday for another, by reason of our -Saviour’s passion; and Wednesday on the which he had -been betrayed: the Saturday, or ancient Sabbath, being -meanwhile retained in the eastern churches.”<a id="FNanchor_548" href="#Footnote_548" class="fnanchor">[548]</a></p> - -</div> - -<p>Of the comparative sacredness of these three -voluntary festivals, the same writer testifies:—</p> - -<div class="blockquote"> - -<p>“If we consider either the preaching of the word, the -ministration of the sacraments, or the public prayers: the -Sunday in the eastern churches had no great prerogative -above other days, especially above the Wednesday and -the Friday, save that the meetings were more solemn, -and the concourse of people greater than at other times, -as is most likely.”<a id="FNanchor_549" href="#Footnote_549" class="fnanchor">[549]</a></p> - -</div> - -<p>And besides these three weekly festivals, there -were also two annual festivals of great sacredness. -These were the Passover and the Pentecost. -And it is worthy of special notice that although -the Sunday festival can be traced no -higher in the church than Justin Martyr, <span class="allsmcap">A. D.</span> -140, the Passover can be traced to a man who -claimed to have received it from the apostles. -<a href="#CHAPTER_XIII">See chapter thirteen.</a> Among these festivals, -considered simply as voluntary memorials of the -Redeemer, Sunday had very little pre-eminence. -For it is well stated by Heylyn:—</p> - -<div class="blockquote"> - -<p>“Take which you will, either the fathers or the moderns, -and we shall find no Lord’s day instituted by any<span class="pagenum"><a id="Page_266"></a>[266]</span> -apostolical mandate; no Sabbath set on foot by them upon -the first day of the week.”<a id="FNanchor_550" href="#Footnote_550" class="fnanchor">[550]</a></p> - -</div> - -<p>Domville bears the following testimony, which -is worthy of lasting remembrance:—</p> - -<div class="blockquote"> - -<p>“Not any ecclesiastical writer of the first three centuries -attributed the origin of Sunday observance either to -Christ or to his apostles.”<a id="FNanchor_551" href="#Footnote_551" class="fnanchor">[551]</a></p> - -</div> - -<p>“Patriotism” and “expediency,” however, erelong -elevated immeasurably above its fellows that -one of these voluntary festivals which corresponded -to “the wild solar holiday” of the heathen -world, making that day at last “the Lord’s day” -of the Christian church. The earliest testimony -in behalf of first-day observance that has <i>any</i> -claim to be regarded as genuine is that of Justin -Martyr, written about <span class="allsmcap">A. D.</span> 140. Before his conversion, -he was a heathen philosopher. The time, -place, and occasion of his first Apology or Defense -of the Christians, addressed to the Roman Emperor, -is thus stated by an eminent Roman Catholic -historian. He says that Justin Martyr</p> - -<div class="blockquote"> - -<p>“Was at Rome when the persecution that was raised -under the reign of Antoninus Pius, the successor of Adrian, -began to break forth, where he composed an excellent -apology in behalf of the Christians.”<a id="FNanchor_552" href="#Footnote_552" class="fnanchor">[552]</a></p> - -</div> - -<p>Of the works ascribed to Justin Martyr, Milner -says:—</p> - -<div class="blockquote"> - -<p>“Like many of the ancient fathers he appears to us under -the greatest disadvantage. Works really his have -been lost; and others have been ascribed to him, part of -which are not his; and the rest, at least, of ambiguous -authority.”<a id="FNanchor_553" href="#Footnote_553" class="fnanchor">[553]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_267"></a>[267]</span></p> - -<p>If the writings ascribed to him are genuine, -there is little propriety in the use made of his -name by the advocates of the first-day Sabbath. -He taught the abrogation of the Sabbatic institution; -and there is no intimation in his words that -the Sunday festival which he mentions was other -than a voluntary observance. Thus he addresses -the emperor of Rome:—</p> - -<div class="blockquote"> - -<p>“And upon the day called Sunday, all that live either -in city or country meet together at the same place, where -the writings of the apostles and prophets are read, as -much as time will give leave; when the reader has done, -the bishop makes a sermon, wherein he instructs the people, -and animates them to the practice of such lovely precepts: -at the conclusion of this discourse, we all rise up -together and pray; and prayers being over, as I now said, -there is bread and wine and water offered, and the bishop, -as before, sends up prayers and thanksgivings, with -all the fervency he is able, and the people conclude all -with the joyful acclamation of Amen. Then the consecrated -elements are distributed to, and partaken of, by -all that are present, and sent to the absent by the hands -of the deacons. But the wealthy and the willing, for every -one is at liberty, contribute as they think fitting; -and this collection is deposited with the bishop, and out -of this he relieves the orphan and the widow, and such as -are reduced to want by sickness or any other cause, and -such as are in bonds, and strangers that come from far; -and, in a word, he is the guardian and almoner to all the -indigent. Upon Sunday we all assemble, that being the -first day in which God set himself to work upon the dark -void, in order to make the world, and in which Jesus -Christ our Saviour rose again from the dead; for the day -before Saturday he was crucified, and the day after, -which is Sunday, he appeared unto his apostles and disciples, -and taught them what I have now proposed to -your consideration.”<a id="FNanchor_554" href="#Footnote_554" class="fnanchor">[554]</a></p> - -</div> - -<p>This passage, if genuine, furnishes the earliest<span class="pagenum"><a id="Page_268"></a>[268]</span> -reference to the observance of Sunday as a religious -festival in the Christian church. It should -be remembered that this language was written at -Rome, and addressed directly to the emperor. It -shows therefore what was the practice of the -church in that city and vicinity, but does not determine -how extensive this observance was. It -contains strong incidental proof that apostasy -had made progress at Rome; the institution of -the Lord’s supper being changed in part already -to a human ordinance; water being now as essential -to the Lord’s supper as the wine or the -bread. And what is still more dangerous as perverting -the institution of Christ, the consecrated -elements were sent to the absent, a step which -speedily resulted in their becoming objects of superstitious -veneration, and finally of worship. -Justin tells the emperor that Christ thus ordained; -but such a statement is a grave departure -from the truth of the New Testament.</p> - -<p>This statement of reasons for Sunday observance -is particularly worthy of attention. He tells -the emperor that they assembled upon the day -called Sunday. This was equivalent to saying -to him, We observe the day on which our fellow-citizens -offer their adoration to the sun. Here -both “patriotism” and “expediency” discover -themselves in the words of Justin, which were -addressed to a persecuting emperor in behalf of -the Christians. But as if conscious that the observance -of a heathen festival as the day of Christian -worship was not consistent with their profession -as worshipers of the Most High, Justin -bethinks himself for reasons in defense of this observance. -He assigns no divine precept nor apostolic -example for this festival. For his reference<span class="pagenum"><a id="Page_269"></a>[269]</span> -to what Christ taught his disciples, as appears -from the connection, was to the general system -of the Christian religion, and not to the observance -of Sunday. If it be said that Justin might -have learned from tradition what is not to be -found in the New Testament relative to Sunday -observance, and that after all Sunday may be a -divinely-appointed festival, it is sufficient to answer, -1. That this plea would show only tradition -in favor of the Sunday festival. 2. That -Justin Martyr is a very unsafe guide; his testimony -relative to the Lord’s supper differs from -that of the New Testament. 3. That the American -Tract Society, in a work which it publishes -against Romanism, bears the following testimony -relative to the point before us:—</p> - -<div class="blockquote"> - -<p>“Justin Martyr appears indeed peculiarly unfitted to -lay claim to authority. It is notorious that he supposed -a pillar erected on the island of the Tiber to Semo Sanchus, -an old Sabine deity, to be a monument erected by -the Roman people in honor of the impostor Simon Magus. -Were so gross a mistake to be made by a modern writer -in relating a historical fact, exposure would immediately -take place, and his testimony would thenceforward be -suspected. And assuredly the same measure should be -meted to Justin Martyr, who so egregiously errs in reference -to a fact alluded to by Livy the historian.”<a id="FNanchor_555" href="#Footnote_555" class="fnanchor">[555]</a></p> - -</div> - -<p>Justin assigns the following reasons in support -of Sunday observance: “That being the first day -in which God set himself to work upon the dark -void in order to make the world, and in which -Jesus Christ our Saviour rose again from the -dead.” Bishop Jeremy Taylor most fittingly replies -to this:—</p> - -<div class="blockquote"> - -<p>“The first of these looks more like an excuse than a -just reason; for if anything of the creation were made the<span class="pagenum"><a id="Page_270"></a>[270]</span> -cause of a Sabbath, it ought to be the end, not the beginning; -it ought to be the rest, not the first part of the -work; it ought to be that which God assigned, not [that] -which man should take by way of after justification.”<a id="FNanchor_556" href="#Footnote_556" class="fnanchor">[556]</a></p> - -</div> - -<p>It is to be observed, therefore, that the first -trace of Sunday as a Christian festival is found -in the church of Rome. Soon after this time, and -thenceforward, we shall find “the bishop” of that -church making vigorous efforts to suppress the -Sabbath of the Lord, and to elevate in its stead -the festival of Sunday.</p> - -<p>It is proper to note the fact also that Justin -was a decided opponent of the ancient Sabbath. -In his “Dialogue with Trypho the Jew” he thus -addressed him:—</p> - -<div class="blockquote"> - -<p>“This new law teaches you to observe a perpetual Sabbath; -and you, when you have spent one day in idleness, -think you have discharged the duties of religion.... If -any one is guilty of adultery, let him repent, then he hath -kept the true and delightful Sabbath unto God.... For -we really should observe that circumcision which is in the -flesh, and the Sabbath, and all the feasts, if we had not -known the reason why they were imposed upon you, -namely, upon the account of your iniquities.... It was -because of your iniquities, and the iniquities of your fathers, -that God appointed you to observe the Sabbath.... -You see that the heavens are not idle, nor do they -observe the Sabbath. Continue as ye were born. For -if before Abraham there was no need of circumcision, nor -of the sabbaths, nor of feasts, nor of offerings before Moses; -so now in like manner there is no need of them, since -Jesus Christ, the Son of God, was by the determinate -counsel of God, born of a virgin of the seed of Abraham -without sin.”<a id="FNanchor_557" href="#Footnote_557" class="fnanchor">[557]</a></p> - -</div> - -<p>This reasoning of Justin deserves no reply. It -shows, however, the unfairness of Dr. Edwards,<span class="pagenum"><a id="Page_271"></a>[271]</span> -who quotes Justin Martyr as a witness for the -change of the Sabbath;<a id="FNanchor_558" href="#Footnote_558" class="fnanchor">[558]</a> whereas Justin held -that God made the Sabbath on account of the -wickedness of the Jews, and that he totally abrogated -it in consequence of the first advent of -Christ; the Sunday festival of the heathen being -evidently adopted by the church at Rome from -motives of “expediency” and perhaps of “patriotism.” -The testimony of Justin, if genuine, is -peculiarly valuable in one respect. It shows that -as late as <span class="allsmcap">A. D.</span> 140 the first day of the week had -acquired no title of sacredness; for Justin several -times mentions the day: thrice as “the day called -Sunday” and twice as “the eighth day;” and by -other terms also, but never by any sacred name.<a id="FNanchor_559" href="#Footnote_559" class="fnanchor">[559]</a></p> - -<p>The next important witness in behalf of first-day -sacredness is thus presented by Dr. Edwards:—</p> - -<div class="blockquote"> - -<p>“Hence Irenæus, bishop of Lyons, a disciple of Polycarp, -who had been the companion of the apostles, <span class="allsmcap">A. D.</span> -167, says that the Lord’s day was the Christian Sabbath. -His words are, ‘On the Lord’s day every one of us Christians -keeps the Sabbath, meditating on the law and rejoicing -in the works of God.’”<a id="FNanchor_560" href="#Footnote_560" class="fnanchor">[560]</a></p> - -</div> - -<p>This testimony is highly valued by first-day -writers, and is often and prominently set forth in -their publications. Sir Wm. Domville, whose -elaborate treatise on the Sabbath has been several -times quoted, states the following important fact -relative to this quotation:—</p> - -<div class="blockquote"> - -<p>“I have carefully searched through all the extant -works of Irenæus and can with certainty state that no -such passage, or any one at all resembling it, is there to -be found. The edition I consulted was that by Massuet -(Paris, 1710); but to assure myself still further, I have<span class="pagenum"><a id="Page_272"></a>[272]</span> -since looked to the editions by Erasmus (Paris, 1563), and -Grabe (Oxford, 1702), and in neither do I find the passage -in question.”<a id="FNanchor_561" href="#Footnote_561" class="fnanchor">[561]</a></p> - -</div> - -<p>It is a remarkable fact that those who quote -this as the language of Irenæus, if they give any -reference, cite their readers to Dwight’s Theology -instead of referring them to the place in the -works of Irenæus where it is to be found. It was -Dr. Dwight who first enriched the theological -world with this invaluable quotation. Where, -then, did Dwight obtain this testimony which has -so many times been given as that of Irenæus? -On this point Domville remarks:—</p> - -<div class="blockquote"> - -<p>“He had the misfortune to be afflicted with a disease -in his eyes from the early age of twenty-three, a calamity -(says his biographer) by which he was deprived of the capacity -for reading and study.... The knowledge -which he gained from books after the period above mentioned -[by which the editor must mean his age of twenty-three] -was almost exclusively at second hand, by the aid -of others.”<a id="FNanchor_562" href="#Footnote_562" class="fnanchor">[562]</a></p> - -</div> - -<p>Domville states another fact which gives us -unquestionably the origin of this quotation:—</p> - -<div class="blockquote"> - -<p>“But although not to be found in Irenæus, there are -in the writings ascribed to another father, namely, in the -interpolated epistle of Ignatius to the Magnesians, and in -one of its interpolated passages, expressions so clearly resembling -those of Dr. Dwight’s quotation as to leave no -doubt of the source from which he quoted.”<a id="FNanchor_563" href="#Footnote_563" class="fnanchor">[563]</a></p> - -</div> - -<p>Such, then, is the end of this famous testimony -of Irenæus, who had it from Polycarp, who -had it from the apostles! It was furnished the -world by a man whose eyesight was impaired; -who in consequence of this infirmity took at second -hand an interpolated passage from an epistle<span class="pagenum"><a id="Page_273"></a>[273]</span> -falsely ascribed to Ignatius, and published it to -the world as the genuine testimony of Irenæus. -Loss of eyesight, as we may charitably believe, -led Dr. Dwight into the serious error which he -has committed; but by the publication of this -spurious testimony, which seemed to come in a -direct line from the apostles, he has rendered -multitudes as incapable of reading aright the -fourth commandment, as he, by loss of natural -eyesight, was of reading Irenæus for himself. -This case admirably illustrates tradition as a -religious guide; it is the blind leading the blind -until both fall into the ditch.</p> - -<p>Nor is this all that should be said in the case -of Irenæus. In all his writings there is <i>no instance</i> -in which he calls Sunday the Lord’s day! -And what is also very remarkable, there is no -sentence extant written by him in which he even -mentions the first day of the week!<a id="FNanchor_564" href="#Footnote_564" class="fnanchor">[564]</a> It appears, -however, from several statements in ancient writers, -that he did mention the day, though no sentence -of <i>his</i> in which it is mentioned is in existence. -He held that the Sabbath was a typical -institution, which pointed to the seventh thousand -years as the great day of rest to the church;<a id="FNanchor_565" href="#Footnote_565" class="fnanchor">[565]</a> -he said that Abraham was “without observance -of Sabbaths;”<a id="FNanchor_566" href="#Footnote_566" class="fnanchor">[566]</a> and yet he makes the origin of -the Sabbath to be the sanctification of the seventh -day.<a id="FNanchor_567" href="#Footnote_567" class="fnanchor">[567]</a> But he expressly asserts the perpetuity -and authority of the ten commandments, -declaring that they are identical with the law of<span class="pagenum"><a id="Page_274"></a>[274]</span> -nature implanted from the beginning in mankind, -that they remain permanently with us, and that -if any one does not observe them he has no salvation.<a id="FNanchor_568" href="#Footnote_568" class="fnanchor">[568]</a></p> - -<p>It is a remarkable fact that the first instance -upon record in which the bishop of Rome attempted -to rule the Christian church was by <span class="smcap">an -edict in behalf of Sunday</span>. It had been the -custom of all the churches to celebrate the passover, -but with this difference: that while the eastern -churches observed it upon the fourteenth day -of the first month, no matter what day of the -week this might be, the western churches kept -it upon the Sunday following that day; or rather, -upon the Sunday following Good Friday. -Victor, bishop of Rome, in the year 196,<a id="FNanchor_569" href="#Footnote_569" class="fnanchor">[569]</a> took -upon him to impose the Roman custom upon all -the churches; that is, to compel them to observe -the passover upon Sunday. “This bold attempt,” -says Bower, “we may call the first essay of papal -usurpation.”<a id="FNanchor_570" href="#Footnote_570" class="fnanchor">[570]</a> And Dowling terms it the -“earliest instance of Romish assumption.”<a id="FNanchor_571" href="#Footnote_571" class="fnanchor">[571]</a> The -churches of Asia Minor informed Victor that they -could not comply with his lordly mandate. Then, -says Bower:—</p> - -<div class="blockquote"> - -<p>“Upon the receipt of this letter, Victor, giving the -reins to an impotent and ungovernable passion, published -bitter invectives against all the churches of Asia, declared -them cut off from his communion, sent letters of -excommunication to their respective bishops; and, at the -same time, in order to have them cut off from the communion -of the whole church, wrote to the other bishops,<span class="pagenum"><a id="Page_275"></a>[275]</span> -exhorting them to follow his example, and forbear communicating -with their refractory brethren of Asia.”<a id="FNanchor_572" href="#Footnote_572" class="fnanchor">[572]</a></p> - -</div> - -<p>The historian informs us that “not one followed -his example or advice; not one paid any -sort of regard to his letters, or showed the least -inclination to second him in such a rash and uncharitable -attempt.” He further says:—</p> - -<div class="blockquote"> - -<p>“Victor being thus baffled in his attempt, his successors -took care not to revive the controversy; so that the -Asiatics peaceably followed their ancient practice till the -Council of Nice, which out of complaisance to Constantine -the Great, ordered the solemnity of Easter to be kept -everywhere on the same day, after the custom of Rome.”<a id="FNanchor_573" href="#Footnote_573" class="fnanchor">[573]</a></p> - -</div> - -<p>The victory was not obtained for Sunday in -this struggle, as Heylyn testifies,</p> - -<div class="blockquote"> - -<p>“Till the great Council of Nice [<span class="allsmcap">A. D.</span> 325] backed by -the authority of as great an emperor [Constantine] settled -it better than before; none but some scattered schismatics, -now and then appearing, that durst oppose the resolution -of that famous synod.”<a id="FNanchor_574" href="#Footnote_574" class="fnanchor">[574]</a></p> - -</div> - -<p>Constantine, by whose powerful influence the -Council of Nice was induced to decide this question -in favor of the Roman bishop, that is, to fix -the passover upon Sunday, urged the following -strong reason for the measure:—</p> - -<div class="blockquote"> - -<p>“Let us then have nothing in common with the most -hostile rabble of the Jews.”<a id="FNanchor_575" href="#Footnote_575" class="fnanchor">[575]</a></p> - -</div> - -<p>This sentence is worthy of notice. A determination -to have nothing in common with the -Jews had very much to do with the suppression -of the Sabbath in the Christian church. Those -who rejected the Sabbath of the Lord and chose<span class="pagenum"><a id="Page_276"></a>[276]</span> -in its stead the more popular and more convenient -Sunday festival of the heathen, were so infatuated -with the idea of having nothing in common -with the Jews, that they never even questioned -the propriety of a festival in common with -the heathen.</p> - -<p>This festival was not weekly, but annual; but -the removal of it from the fourteenth of the -first month to the Sunday following Good Friday -was the first legislation attempted in honor -of Sunday as a Christian festival; and as Heylyn -quaintly expresses it, “The Lord’s day found it -no small matter to obtain the victory.”<a id="FNanchor_576" href="#Footnote_576" class="fnanchor">[576]</a> In a -brief period after the Council of Nice, by the -laws of Theodosius, capital punishment was inflicted -upon those who should celebrate the feast -of the passover upon any other day than Sunday.<a id="FNanchor_577" href="#Footnote_577" class="fnanchor">[577]</a> -The Britons of Wales were long able to -maintain their ground against this favorite project -of the Roman church, and as late as the sixth -century “obstinately resisted the imperious mandates -of the Roman pontiffs.”<a id="FNanchor_578" href="#Footnote_578" class="fnanchor">[578]</a></p> - -<p>Four years after the commencement of the -struggle just narrated, bring us to the testimony -of Tertullian, the oldest of the Latin fathers, who -wrote about <span class="allsmcap">A. D.</span> 200. Dr. Clarke tells us that -the fathers “blow hot and cold.” Tertullian is a -fair example of this. He places the origin of the -Sabbath at the creation, but elsewhere says that -the patriarchs did not keep it. He says that -Joshua broke the Sabbath at Jericho, and afterward -shows that he did not break it. He says -that Christ broke the Sabbath, and in another<span class="pagenum"><a id="Page_277"></a>[277]</span> -place proves that he did not. He represents the -eighth day as more honorable than the seventh, -and elsewhere states the reverse. He states that -the law is abolished, and in other places teaches -its perpetuity and authority. He declares that -the Sabbath was abrogated by Christ, and afterward -asserts that “Christ did not at all rescind -the Sabbath,” but imparted “an additional sanctity” -to “the Sabbath day itself, which from the -beginning had been consecrated by the benediction -of the Father.” And he goes on to say that -Christ “furnished to this day divine safeguards—a -course which his adversary would have pursued -for some other days, to avoid honoring the -Creator’s Sabbath.”</p> - -<p>This last statement is very remarkable. The -Saviour furnished additional safeguards to the -Creator’s Sabbath. But “his adversary” would -have done this to some other days. Now it is -plain, first, that Tertullian did not believe that -Christ sanctified some other day to take the place -of the Sabbath; and second, that he believed the -consecration of another day to be the work of the -adversary of God! When he wrote these words -he certainly did not believe in the sanctification -of Sunday by Christ. But Tertullian and his -brethren found themselves observing as a festival -that day on which the sun was worshiped, and -they were, in consequence, taunted with being -worshipers of the sun. Tertullian denies the -charge, though he acknowledges that there was -some appearance of truth to it. He says:—</p> - -<div class="blockquote"> - -<p>“Others, again, certainly with more information and -greater verisimilitude, believe that the sun is our God. -We shall be counted Persians, perhaps, though we do not -worship the orb of day painted on a piece of linen cloth,<span class="pagenum"><a id="Page_278"></a>[278]</span> -having himself everywhere in his own disk. The idea, -no doubt, has originated from our being known to turn -to the east in prayer. But you, many of you, also, under -pretense sometimes of worshiping the heavenly bodies, -move your lips in the direction of the sunrise. In the -same way, if we devote Sunday to rejoicing, from a far -different reason than sun-worship, we have some resemblance -to those of you who devote the day of Saturn to -ease and luxury, though they, too, go far away from Jewish -ways, of which they are ignorant.”<a id="FNanchor_579" href="#Footnote_579" class="fnanchor">[579]</a></p> - -</div> - -<p>Tertullian pleads no divine command nor apostolic -example for this practice. In fact, he offers -no reason for the practice, though he intimates -that he had one to offer. But he finds it necessary -in another work to repel this same charge -of sun-worship, because of Sunday observance. -In this second answer to this charge he states the -ground of defense more distinctly, and here we -shall find his best reason. These are his words:—</p> - -<div class="blockquote"> - -<p>“Others, with greater regard to good manners, it must -be confessed, suppose that the sun is the god of the -Christians, because it is a well-known fact that we pray -toward the east, or because we make Sunday a day of -festivity. What then? Do you do less than this? Do -not many among you, with an affectation of sometimes -worshiping the heavenly bodies likewise, move your lips -in the direction of the sunrise? It is you, at all events, -who have even admitted the sun into the calendar of the -week; and you have selected its day [Sunday], in preference -to the preceding day, as the most suitable in the -week for either an entire abstinence from the bath, or for -its postponement until the evening, or for taking rest, -and for banqueting. By resorting to these customs, you -deliberately deviate from your own religious rites to those -of strangers.”<a id="FNanchor_580" href="#Footnote_580" class="fnanchor">[580]</a></p> - -</div> - -<p>Tertullian, in this discourse, addresses himself -to the nations still in idolatry. With some of -these, Sunday was an ancient festival; with others,<span class="pagenum"><a id="Page_279"></a>[279]</span> -it was of comparatively recent date. But -some of these heathen reproached the Sunday -Christians with being sun-worshipers. And now -observe the answer. He does not say, “We -Christians are commanded to celebrate the first -day of the week in honor of Christ’s resurrection.” -His answer is doubtless the best that he knew -how to frame. It is a mere retort, and consists -in asserting, first, that the Christians had done -no more than their accusers, the heathen; and -second, that they had as good a right to make -Sunday a day of festivity as had the heathen!</p> - -<p>The origin of first-day observance has been the -subject of inquiry in this chapter. We have -found that Sunday from remote antiquity was -a heathen festival in honor of the sun, and that -in the first centuries of the Christian era this -ancient festival was in general veneration in the -heathen world. We have learned that patriotism -and expediency, and a tender regard for the conversion -of the Gentile world, caused the leaders -of the church to adopt as their religious festival -the day observed by the heathen, and to retain -the same name which the heathen had given it. -We have seen that the earliest instance upon record -of the actual observance of Sunday in the -Christian church, is found in the church of Rome -about <span class="allsmcap">A. D.</span> 140. The first great effort in its behalf, -<span class="allsmcap">A. D.</span> 196, is by a singular coincidence the -first act of papal usurpation. The first instance -of a sacred title being applied to this festival, -and the earliest trace of abstinence from labor on -that day, are found in the writings of Tertullian -at the close of the second century. The origin of -the festival of Sunday is now before the reader; -the steps by which it has ascended to supreme<span class="pagenum"><a id="Page_280"></a>[280]</span> -power will be pointed out in their proper order -and place.</p> - -<p>One fact of deep interest will conclude this -chapter. The first great effort made to put down -the Sabbath was the act of the church of Rome -in turning it into a fast while Sunday was made -a joyful festival. While the eastern churches retained -the Sabbath, a portion of the western -churches, with the church of Rome at their head, -turned it into a fast. As a part of the western -churches refused to comply with this ordinance, -a long struggle ensued, the result of which is thus -stated by Heylyn:—</p> - -<div class="blockquote"> - -<p>“In this difference it stood a long time together, till -in the end the Roman church obtained the cause, and -Saturday became a fast almost through all the parts of -the western world. I say the western world, and of that -alone: the eastern churches being so far from altering -their ancient custom that in the sixth council of Constantinople, -<span class="allsmcap">A. D.</span> 692, they did admonish those of Rome to -forbear fasting on that day upon pain of censure.”<a id="FNanchor_581" href="#Footnote_581" class="fnanchor">[581]</a></p> - -</div> - -<p>Wm. James, in a sermon before the University -of Oxford, thus states the time when this fast -originated:—</p> - -<div class="blockquote"> - -<p>“The western church began to fast on Saturday at the -beginning of the third century.”<a id="FNanchor_582" href="#Footnote_582" class="fnanchor">[582]</a></p> - -</div> - -<p>Thus it is seen that this struggle began with -the third century, that is, immediately after the -year 200. Neander thus states the motive of the -Roman church:—</p> - -<div class="blockquote"> - -<p>“In the western churches, particularly the Roman, -where opposition to Judaism was the prevailing tendency, -this very opposition produced the custom of celebrating -the Saturday in particular as a fast day.”<a id="FNanchor_583" href="#Footnote_583" class="fnanchor">[583]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_281"></a>[281]</span></p> - -<p>By Judaism, Neander meant the observance of -the seventh day as the Sabbath. Dr. Charles -Hase, of Germany, states the object of the Roman -church in very explicit language:—</p> - -<div class="blockquote"> - -<p>“The Roman church regarded Saturday as a fast day -in direct opposition to those who regarded it as a Sabbath. -Sunday remained a joyful festival in which all fasting -and worldly business was avoided as much as possible, -but the original commandment of the decalogue respecting -the Sabbath was not then applied to that day.”<a id="FNanchor_584" href="#Footnote_584" class="fnanchor">[584]</a></p> - -</div> - -<p>Lord King attests this fact in the following -words:—</p> - -<div class="blockquote"> - -<p>“Some of the western churches, that they might not -seem to Judaize, fasted on Saturday, as Victorinus Petavionensis -writes: We use to fast on the seventh day. -And it is our custom then to fast, that we may not seem, -with the Jews, to observe the Sabbath.”<a id="FNanchor_585" href="#Footnote_585" class="fnanchor">[585]</a></p> - -</div> - -<p>Thus the Sabbath of the Lord was turned into -a fast in order to render it despicable before men. -Such was the first great effort of the Roman -church toward the suppression of the ancient -Sabbath of the Bible.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_282"></a>[282]</span></p> - -<h3 class="nobreak" id="CHAPTER_XVII">CHAPTER XVII.<br /> -<span class="smaller">THE NATURE OF EARLY FIRST-DAY OBSERVANCE.</span></h3> - -<p>The history of first-day observance compared with that of -the popes—First-day observance defined in the very words -of each of the early fathers who mention it—The reasons -which each had for its observance stated in his own words—Sunday -in their judgment of no higher sacredness than -Easter or Whitsunday, or even than the fifty days between -those festivals—Sunday not a day of abstinence from labor—The -reasons which are offered by those of them who -rejected the Sabbath stated in their own words.</p> - -</div> - -<p>The history of first-day observance in the -Christian church may be fitly illustrated by that -of the bishops of Rome. The Roman bishop now -claims supreme power over all the churches of -Christ. He asserts that this power was given to -Peter, and by him was transmitted to the bishops -of Rome; or rather that Peter was the first Roman -bishop, and that a succession of such bishops -from his time to the present have exercised -this absolute power in the church. They are -able to trace back their line to apostolic times, -and they assert that the power now claimed by -the pope was claimed and exercised by the first -pastors of the church of the Romans. Those who -now acknowledge the supremacy of the pope believe -this assertion, and with them it is a conclusive -evidence that the pope is by divine right -possessed of supreme power. But the assertion -is absolutely false. The early pastors, or bishops, -or elders, of the church of the Romans were modest, -unassuming ministers of Christ, wholly unlike -the arrogant bishop of Rome, who now<span class="pagenum"><a id="Page_283"></a>[283]</span> -usurps the place of Christ as the head of the -Christian church.</p> - -<p>The first day of the week now claims to be -the Christian Sabbath, and enforces its authority -by means of the fourth commandment, having set -aside the seventh day, which that commandment -enjoins, and usurped its place. Its advocates assert -that this position and this authority were -given to it by Christ. As no record of such gift -is found in the Scriptures, the principal argument -in its support is furnished by tracing first-day -observance back to the early Christians, -who, it is said, would not have hallowed the day -if they had not been instructed to do it by the -apostles; and the apostles would not have taught -them to do it if Christ had not, in their presence, -changed the Sabbath.</p> - -<p>But first-day observance can be traced no -nearer to apostolic times than <span class="allsmcap">A. D.</span> 140, while -the bishops of Rome can trace their line to the -very times of the apostles. Herein is the papal -claim to apostolic authority better than is that of -the first-day Sabbath. But with this exception, -the historical argument in behalf of each is the -same. Both began with very moderate pretensions, -and gradually gaining in power and sacredness, -grew up in strength together.</p> - -<p>Let us now go to those who were the earliest -observers of Sunday and learn from them the -nature of that observance at its commencement. -We shall find, first, that no one claimed for first-day -observance any divine authority; second, -that none of them had ever heard of the change -of the Sabbath, and none believed the first-day -festival to be a continuation of the Sabbatic institution; -third, that labor on that day is never<span class="pagenum"><a id="Page_284"></a>[284]</span> -set forth as sinful, and that abstinence from labor -is never mentioned as a feature of its observance, -nor even implied, only so far as necessary in order -to spend a portion of the day in worship; -fourth, that if we put together all the hints respecting -Sunday observance, which are scattered -through the fathers of the first three centuries, -for no one of them gives more than two of these, -and generally a single hint is all that is found in -one writer, we shall find just four items: (1) an -assembly on that day in which the Bible was -read and expounded, and the supper celebrated, -and money collected; (2) that the day must be -one of rejoicing; (3) that it must not be a day -of fasting; (4) that the knee must not be bent in -prayer on that day.</p> - -<p>The following are all the hints respecting the -nature of first-day observance during the first -three centuries. The epistle falsely ascribed to -Barnabas simply says: “We keep the eighth day -with joyfulness.”<a id="FNanchor_586" href="#Footnote_586" class="fnanchor">[586]</a> Justin Martyr, in words already -quoted at full length, describes the kind -of meeting which they held at Rome and in that -vicinity on that day, and this is all that he connects -with its observance.<a id="FNanchor_587" href="#Footnote_587" class="fnanchor">[587]</a> Irenæus taught that -to commemorate the resurrection, the knee must -not be bent on that day, and mentions nothing -else as essential to its honor. This act of standing -in prayer was a symbol of the resurrection, -which was to be celebrated only on that day, as -he held.<a id="FNanchor_588" href="#Footnote_588" class="fnanchor">[588]</a> Bardesanes the Gnostic represents the -Christians as everywhere meeting for worship on -that day, but he does not describe that worship,<span class="pagenum"><a id="Page_285"></a>[285]</span> -and he gives no other honor to the day.<a id="FNanchor_589" href="#Footnote_589" class="fnanchor">[589]</a> Tertullian -describes Sunday observance as follows: -“We devote Sunday to rejoicing,” and he adds, -“We have some resemblance to those of you who -devote the day of Saturn to <i>ease</i> and <i>luxury</i>.”<a id="FNanchor_590" href="#Footnote_590" class="fnanchor">[590]</a> -In another work he gives us a further idea of the -festive character of Sunday. Thus he says to -his brethren: “If any <i>indulgence is to be granted -to the flesh</i>, you have it. I will not say your -own days, but more too; for to the heathens -each festive day occurs but once annually; you -have <i>a festive</i> day <i>every eighth day</i>.”<a id="FNanchor_591" href="#Footnote_591" class="fnanchor">[591]</a> Dr. Heylyn -spoke the truth when he said:—</p> - -<div class="blockquote"> - -<p>“Tertullian tells us that they did devote the Sunday -partly unto mirth and recreation, not to devotion altogether; -when in a hundred years after Tertullian’s time -there was no law or constitution to restrain men from labor -on this day in the Christian church.”<a id="FNanchor_592" href="#Footnote_592" class="fnanchor">[592]</a></p> - -</div> - -<p>The Sunday festival in Tertullian’s time was -not like the modern first-day Sabbath, but was -essentially the German festival of Sunday, a day -for worship and for recreation, and one on which -labor was not sinful. But Tertullian speaks further -respecting Sunday observance, and the words -now to be quoted have been used as proof that -labor on that day was counted sinful. This is -the only statement that can be found prior to -Constantine’s Sunday law that has such an appearance, -and the proof is decisive that such was -not its meaning. Here are his words:—</p> - -<div class="blockquote"> - -<p>“We, however (just as we have received), only on the -day of the Lord’s resurrection, ought to guard, not only -against kneeling, but every posture and office of solicitude,<span class="pagenum"><a id="Page_286"></a>[286]</span> -deferring even our businesses, lest we give any place -to the devil. Similarly, too, in the period of Pentecost; -which period we distinguish by the same solemnity of exultation.”<a id="FNanchor_593" href="#Footnote_593" class="fnanchor">[593]</a></p> - -</div> - -<p>He speaks of “deferring even our businesses;” -but this does not necessarily imply anything more -than its postponement during the hours devoted -to religious services. It falls very far short of -saying that labor on Sunday is a sin. But we -will quote Tertullian’s next mention of Sunday -observance before noticing further the words last -quoted. Thus he says:—</p> - -<div class="blockquote"> - -<p>“We count fasting or kneeling in worship on the Lord’s -day to be unlawful. We rejoice in the same privilege -also from Easter to Whitsunday.”<a id="FNanchor_594" href="#Footnote_594" class="fnanchor">[594]</a></p> - -</div> - -<p>These two things, fasting and kneeling, are the -only acts which the fathers set down as unlawful -on Sunday, unless, indeed, mourning may be included -by some in the list. It is certain that labor -is never thus mentioned. And observe that -Tertullian repeats the important statement of the -previous quotation that the honor due to Sunday -pertains also to the “period of Pentecost,” that is, -to the fifty days between Easter or Passover and -Whitsunday or Pentecost. If, therefore, labor on -Sunday was in Tertullian’s estimation sinful, the -same was true for the period of Pentecost, a space -of fifty days! But this is not possible. We can -conceive of the deferral of business for one religious -assembly each day for fifty days, and also -that men should neither fast nor kneel during -that time, which was precisely what the religious -celebration of Sunday actually was. But to -make Tertullian assert that labor on Sunday -was a sin is to make him declare that such was<span class="pagenum"><a id="Page_287"></a>[287]</span> -the case for fifty days together, which no one will -venture to say was the doctrine of Tertullian.</p> - -<p>In another work Tertullian gives us one more -statement respecting the nature of Sunday observance: -“We make Sunday a day of festivity. -What then? Do you do less than this?”<a id="FNanchor_595" href="#Footnote_595" class="fnanchor">[595]</a> His -language is very extraordinary when it is considered -that he was addressing heathen. It -seems that Sunday as a Christian festival was so -similar to the festival which these heathen observed -that he could challenge them to show -wherein the Christians went further than did -these heathen whom he here addressed.</p> - -<p>The next father who gives us the nature of -early Sunday observance is Peter of Alexandria. -He says: “But the Lord’s day we celebrate as a -day of joy, because on it he rose again, on which -day we have received it for a custom not even -to bow the knee.”<a id="FNanchor_596" href="#Footnote_596" class="fnanchor">[596]</a> He marks two things essential. -It must be a day of joy, and Christians -must not kneel on that day. Zonaras, an ancient -commentator on these words of Peter, explains -the day of joy by saying, “We ought not to fast; -for it is a day of joy for the resurrection of the -Lord.”<a id="FNanchor_597" href="#Footnote_597" class="fnanchor">[597]</a> Next in order, we quote the so-called -Apostolical Constitutions. These command Christians -to assemble for worship every day, “but -principally on the Sabbath day. And on the -day of our Lord’s resurrection, which is the -Lord’s day, meet more diligently, sending praise -to God,” etc. The object of assembling was “to -hear the saving word concerning the resurrection,” -to “pray thrice standing,” to have the<span class="pagenum"><a id="Page_288"></a>[288]</span> -prophets read, to have preaching and also the -supper.<a id="FNanchor_598" href="#Footnote_598" class="fnanchor">[598]</a> These “Constitutions” not only give -the nature of the worship on Sunday as just set -forth, but they also give us an idea of Sunday as -a day of festivity:—</p> - -<div class="blockquote"> - -<p>“Now we exhort you, brethren and fellow-servants, to -avoid vain talk and obscene discourses, and jestings, -drunkenness, lasciviousness, luxury, unbounded passions, -with foolish discourses, <i>since we do not permit you so much -as on the Lord’s days</i>, which are days of joy, to speak or -act anything unseemly.”<a id="FNanchor_599" href="#Footnote_599" class="fnanchor">[599]</a></p> - -</div> - -<p>This language plainly implies that the so-called -Lord’s day was a day of greater mirth than the -other days of the week. Even on the Lord’s day -they must not speak or act anything unseemly, -though it is evident that their license on that -day was greater than on other days. Once more -these “Constitutions” give us the nature of Sunday -observance: “Every Sabbath day excepting -one, and every Lord’s day hold your solemn assemblies, -and rejoice; for he will be guilty of -sin who fasts on the Lord’s day.”<a id="FNanchor_600" href="#Footnote_600" class="fnanchor">[600]</a> But no one -can read so much as once that “he is guilty of -sin who performs work on this day.”</p> - -<p>Next, we quote the epistle to the Magnesians -in its longer form, which though not written by -Ignatius was actually written about the time that -the Apostolical Constitutions were committed to -writing. Here are the words of this epistle:—</p> - -<div class="blockquote"> - -<p>“And after the observance of the Sabbath, let every -friend of Christ keep the Lord’s day as a festival, the resurrection -day, the queen and chief of all the days.”<a id="FNanchor_601" href="#Footnote_601" class="fnanchor">[601]</a></p> - -</div> - -<p>The writer of the Syriac Documents concerning<span class="pagenum"><a id="Page_289"></a>[289]</span> -Edessa comes last, and he defines the services -of Sunday as follows: “On the first [day] of -the week, let there be service, and the reading of -the Holy Scriptures, and the oblation.”<a id="FNanchor_602" href="#Footnote_602" class="fnanchor">[602]</a> These -are all the passages in the writings of the first -three centuries which describe early first-day observance. -Let the reader judge whether we have -correctly stated the nature of that observance. -Next we invite attention to the several reasons -offered by these fathers for celebrating the festival -of Sunday.</p> - -<p>The reputed epistle of Barnabas supports the -Sunday festival by saying that it was the day -“on which Jesus rose again from the dead,” and -it intimates that it prefigures the eighth thousand -years, when God shall create the world anew.<a id="FNanchor_603" href="#Footnote_603" class="fnanchor">[603]</a></p> - -<p>Justin Martyr has four reasons:—</p> - -<p>1. “It is the first day on which God having -wrought a change in the darkness and matter, -made the world.”<a id="FNanchor_604" href="#Footnote_604" class="fnanchor">[604]</a></p> - -<p>2. “Jesus Christ our Saviour on the same day -rose from the dead.”<a id="FNanchor_605" href="#Footnote_605" class="fnanchor">[605]</a></p> - -<p>3. “It is possible for us to show how the eighth -day possessed a certain mysterious import, which -the seventh day did not possess, and which was -promulgated by God through these rites,”<a id="FNanchor_606" href="#Footnote_606" class="fnanchor">[606]</a> <i>i. e.</i>, -through circumcision.</p> - -<p>4. “The command of circumcision, again, bidding -[them] always circumcise the children on -the eighth day, was a type of the true circumcision, -by which we are circumcised from deceit -and iniquity through Him who rose from the -dead on the first day after the Sabbath.”<a id="FNanchor_607" href="#Footnote_607" class="fnanchor">[607]</a></p> - -<p><span class="pagenum"><a id="Page_290"></a>[290]</span></p> - -<p>Clement, of Alexandria, appears to treat solely -of a mystical eighth day or Lord’s day. It is -perhaps possible that he has some reference to -Sunday. We therefore quote what he says in -behalf of this day, calling attention to the fact -that he produces his testimony, not from the Bible, -but from a heathen philosopher. Thus he -says:—</p> - -<div class="blockquote"> - -<p>“And the Lord’s day Plato prophetically speaks of in -the tenth book of the <i>Republic</i>, in these words: ‘And -when seven days have passed to each of them in the -meadow on the eighth day they are to set out and arrive -in four days.’”<a id="FNanchor_608" href="#Footnote_608" class="fnanchor">[608]</a></p> - -</div> - -<p>Clement’s reasons for Sunday are found outside -the Scriptures. The next father will give us a -good reason for Clement’s action in this case.</p> - -<p>Tertullian is the next writer who gives reasons -for the Sunday festival. He is speaking of “offerings -for the dead,” the manner of Sunday observance, -and the use of the sign of the cross -upon the forehead. Here is the ground on which -these observances rest:—</p> - -<div class="blockquote"> - -<p>“If, for these and other such rules, you insist upon having -positive Scripture injunction, you will find none. -Tradition will be held forth to you as the originator of -them, custom, as their strengthener, and faith, as their -observer. That reason will support tradition, and custom, -and faith, you will either yourself perceive, or learn -from some one who has.”<a id="FNanchor_609" href="#Footnote_609" class="fnanchor">[609]</a></p> - -</div> - -<p>Tertullian’s frankness is to be commended. -He had no Scripture to offer, and he acknowledges -the fact. He depended on tradition, and -he was not ashamed to confess it. The next of -the fathers who gives Scripture evidence in support<span class="pagenum"><a id="Page_291"></a>[291]</span> -of the Sunday festival, is Origen. Here are -his words:—</p> - -<div class="blockquote"> - -<p>“The manna fell on the Lord’s day, and not on the -Sabbath to show the Jews that even then the Lord’s day -was preferred before it.”<a id="FNanchor_610" href="#Footnote_610" class="fnanchor">[610]</a></p> - -</div> - -<p>Origen seems to have been of Tertullian’s judgment -as to the inconclusiveness of the arguments -adduced by his predecessors. He therefore coined -an original argument which seems to have been -very conclusive in his estimation as he offers this -alone. But he must have forgotten that the -manna fell on all the six working days, or he -would have seen that while his argument does -not elevate Sunday above the other five working -days, it does make the Sabbath the least reputable -day of the seven! And yet the miracle of -the manna was expressly designed to set forth -the sacredness of the Sabbath and to establish its -authority before the people. Cyprian is the -next father who gives an argument for the Sunday -festival. He contents himself with one of -Justin’s old arguments, viz., that one drawn from -circumcision. Thus he says:—</p> - -<div class="blockquote"> - -<p>“For in respect of the observance of the eighth day in -the Jewish circumcision of the flesh, a sacrament was -given beforehand in shadow and in usage; but when -Christ came, it was fulfilled in truth. For because the -eighth day, that is, the first day after the Sabbath, was to -be that on which the Lord should rise again, and should -quicken us, and give us circumcision of the Spirit, the -eighth day, that is, the first day after the Sabbath, and the -Lord’s day, went before in the figure; which figure ceased -when by and by the truth came, and spiritual circumcision -was given to us.”<a id="FNanchor_611" href="#Footnote_611" class="fnanchor">[611]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_292"></a>[292]</span></p> - -<p>Such is the only argument adduced by Cyprian -in behalf of the first-day festival. The -circumcision of infants when eight days old was, -in his judgment, a type of infant baptism. But -circumcision on the eighth day of the child’s life, -in his estimation, did not signify that baptism -need to be deferred till the infant is eight days -old, but, as here stated, did signify that the eighth -day was to be the Lord’s day! But the eighth -day, on which circumcision took place, was not -the first day of the week, but the eighth day of -each child’s life, whatever day of the week that -might be.</p> - -<p>The next father who gives a reason for celebrating -Sunday as a day of joy, and refraining -from kneeling on it, is Peter of Alexandria, who -simply says, “Because on it he rose again.”<a id="FNanchor_612" href="#Footnote_612" class="fnanchor">[612]</a></p> - -<p>Next in order come the Apostolical Constitutions, -which assert that the Sunday festival is a -memorial of the resurrection:—</p> - -<div class="blockquote"> - -<p>“But keep the Sabbath, and the Lord’s day festival; -because the former is a memorial of the creation, and the -latter of the resurrection.”<a id="FNanchor_613" href="#Footnote_613" class="fnanchor">[613]</a></p> - -</div> - -<p>The writer, however, offers no proof that Sunday -was set apart by divine authority in memory -of the resurrection. But the next person who -gives his reasons for keeping Sunday “as a festival” -is the writer of the longer form of the reputed -epistle of Ignatius to the Magnesians. He -finds the eighth day prophetically set forth in -the title to the sixth and twelfth psalms! In -the margin, the word Sheminith is translated -“the eighth.” Here is this writer’s argument for -Sunday:—</p> - -<p><span class="pagenum"><a id="Page_293"></a>[293]</span></p> - -<div class="blockquote"> - -<p>“Looking forward to this, the prophet declared, ‘To -the end for the eighth day,’ on which our life both sprang -up again, and the victory over death was obtained in -Christ.”<a id="FNanchor_614" href="#Footnote_614" class="fnanchor">[614]</a></p> - -</div> - -<p>There is yet another of the fathers of the first -three centuries who gives the reasons then used -in support of the Sunday festival. This is the -writer of the Syriac Documents concerning -Edessa. He comes next in order and closes the -list. Here are four reasons:—</p> - -<div class="blockquote"> - -<p>1. “Because on the first day of the week our Lord -rose from the place of the dead.”<a id="FNanchor_615" href="#Footnote_615" class="fnanchor">[615]</a></p> - -<p>2. “On the first day of the week he arose upon the -world,”<a id="FNanchor_616" href="#Footnote_616" class="fnanchor">[616]</a> <i>i. e.</i>, he was born upon Sunday.</p> - -<p>3. “On the first day of the week he ascended up to -Heaven.”<a id="FNanchor_617" href="#Footnote_617" class="fnanchor">[617]</a></p> - -<p>4. “On the first day of the week he will appear at last -with the angels of Heaven.”<a id="FNanchor_618" href="#Footnote_618" class="fnanchor">[618]</a></p> - -</div> - -<p>The first of these reasons is as good a one as -man can devise out of his own heart for doing -what God never commanded; the second and -fourth are mere assertions of which mankind -know nothing; while the third is a positive untruth, -for the ascension was upon Thursday.</p> - -<p>We have now presented every reason for the -Sunday festival which can be found in all the -writings of the first three centuries. Though -generally very trivial, and sometimes worse than -trivial, they are nevertheless worthy of careful -study. They constitute a decisive testimony that -the change of the Sabbath by Christ or by his -apostles from the seventh to the first day of the -week was absolutely unknown during that entire -period. But were it true that such change had<span class="pagenum"><a id="Page_294"></a>[294]</span> -been made they must have known it. Had they -believed that Christ changed the Sabbath to -commemorate his resurrection, how emphatically -would they have stated that fact instead of offering -reasons for the festival of Sunday which are -so worthless as to be, with one or two exceptions, -entirely discarded by modern first-day writers. -Or had they believed that the apostles honored -Sunday as the Sabbath or Lord’s day, how would -they have produced these facts in triumph! But -Tertullian said that they had no positive Scripture -injunction for the Sunday festival, and the others, -by offering reasons that were only devised in -their own hearts, corroborated his testimony, and -all of them together establish the fact that even -in their own estimation the day was only sustained -by the authority of the church. They -were totally unacquainted with the modern doctrine -that the seventh day in the commandment -means simply one day in seven, and that the -Saviour, to commemorate his resurrection, appointed -that the first day of the week should be -that one of the seven to which the commandment -should apply!</p> - -<p>We have given every statement in the fathers -of the first three centuries in which the manner -of celebrating the Sunday festival is set forth. -We have also given every reason for that observance -which is to be found in any of them. These -two classes of testimonies show clearly that ordinary -labor was not one of the things which were -forbidden on that day. We now offer direct -proof that other days which on all hands are accounted -nothing but church festivals were expressly -declared by the fathers to be equal if not -superior in sacredness to the Sunday festival.</p> - -<p><span class="pagenum"><a id="Page_295"></a>[295]</span></p> - -<p>The “Lost Writings of Irenæus” gives us his -mind concerning the relative sacredness of the -festival of Sunday and that of either Easter or -Pentecost. This is the statement:—</p> - -<div class="blockquote"> - -<p>“Upon which [feast] we do not bend the knee, because -it is of <i>equal significance</i> with the Lord’s day, for the reason -already alleged concerning it.”<a id="FNanchor_619" href="#Footnote_619" class="fnanchor">[619]</a></p> - -</div> - -<p>Tertullian in a passage already quoted, which -by omitting the sentence we are about to quote, -has been used as the strongest testimony to the -first-day Sabbath in the fathers, expressly equals -in sacredness the period of Pentecost—a space of -fifty days—with the festival which he calls Lord’s -day. Thus he says:—</p> - -<div class="blockquote"> - -<p>“Similarly, too, in the period of Pentecost; which -period we distinguish by <i>the same solemnity of exultation</i>.”<a id="FNanchor_620" href="#Footnote_620" class="fnanchor">[620]</a></p> - -</div> - -<p>He states the same fact in another work:—</p> - -<div class="blockquote"> - -<p>“We count fasting or kneeling in worship on the Lord’s -day to be unlawful. We rejoice <i>in the same privilege</i> also -from Easter to Whitsunday.”<a id="FNanchor_621" href="#Footnote_621" class="fnanchor">[621]</a></p> - -</div> - -<p>Origen classes the so-called Lord’s day with -three other church festivals:—</p> - -<div class="blockquote"> - -<p>“If it be objected to us on this subject that we ourselves -are accustomed to observe certain days, as for example -the Lord’s day, the Preparation, the Passover, or -Pentecost, I have to answer, that to the perfect Christian, -who is ever in his thoughts, words, and deeds, serving -his natural Lord, God the Word, all his days are the -Lord’s, and he is always keeping the Lord’s day.”<a id="FNanchor_622" href="#Footnote_622" class="fnanchor">[622]</a></p> - -</div> - -<p>Irenæus and Tertullian make the Sunday -Lord’s day equal in sacredness with the period -from the Passover to the Pentecost; but Origen, -after classing the day with several church festivals,<span class="pagenum"><a id="Page_296"></a>[296]</span> -virtually confesses that it has no pre-eminence -above other days.</p> - -<p>Commodianus, who once uses the term Lord’s -day, speaks of the Catholic festival of the Passover -as “Easter, that day of ours <i>most blessed</i>.”<a id="FNanchor_623" href="#Footnote_623" class="fnanchor">[623]</a> -This certainly indicates that in his estimation no -other sacred day was superior in sanctity to -Easter.</p> - -<p>The “Apostolical Constitutions” treat the Sunday -festival in the same manner that it is treated -by Irenæus and Tertullian. They make it equal -to the sacredness of the period from Easter to -the Pentecost. Thus they say:—</p> - -<div class="blockquote"> - -<p>“He will be guilty of sin who fasts on the Lord’s day, -being the day of the resurrection, or during the time of -Pentecost, or in general, who is sad on a festival day to -the Lord.”<a id="FNanchor_624" href="#Footnote_624" class="fnanchor">[624]</a></p> - -</div> - -<p>These testimonies prove conclusively that the -festival of Sunday, in the judgment of such men -as Irenæus, Tertullian, and others, stood in the -same rank with that of Easter, or Whitsunday. -They had no idea that one was commanded by -God, while the others were only ordained by the -church. Indeed, Tertullian, as we have seen, -expressly declares that there is no precept for -Sunday observance.<a id="FNanchor_625" href="#Footnote_625" class="fnanchor">[625]</a></p> - -<p>Besides these important facts, we have decisive -evidence that Sunday was not a day of abstinence -from labor, and our first witness is Justin, the -earliest witness to the Sunday festival in the -Christian church. Trypho the Jew said to Justin, -by way of reproof, “You observe no festivals -or Sabbaths.”<a id="FNanchor_626" href="#Footnote_626" class="fnanchor">[626]</a> This was exactly adapted to<span class="pagenum"><a id="Page_297"></a>[297]</span> -bring out from Justin the statement that, though -he did not observe the seventh day as the Sabbath, -he did thus rest on the first day of the -week, if it were true that that day was with him -a day of abstinence from labor. But he gives no -such answer. He sneers at the very idea of abstinence -from labor, declaring that “God does not -take pleasure in such observances.” Nor does he -intimate that this is because the Jews did not -rest upon the right day, but he condemns the -very idea of refraining from labor for a day, stating -that “the new law,” which has taken the -place of the commandments given on Sinai<a id="FNanchor_627" href="#Footnote_627" class="fnanchor">[627]</a> requires -a perpetual Sabbath, and this is kept by -repenting of sin and refraining from its commission. -Here are his words:—</p> - -<div class="blockquote"> - -<p>“The new law requires you to keep a perpetual Sabbath, -and you, <i>because you are idle for one day</i>, suppose -you are pious, not discerning why this has been commanded -you; and if you eat unleavened bread, you say -the will of God has been fulfilled. The Lord our God -does not take pleasure in such observances: if there is -any perjured person or a thief among you, let him cease -to be so; if any adulterer, let him repent; then he has -kept the sweet and true Sabbaths of God.”<a id="FNanchor_628" href="#Footnote_628" class="fnanchor">[628]</a></p> - -</div> - -<p>This language plainly implies that Justin did -not believe that any day should be kept as a -Sabbath by abstinence from labor, but that all -days should be kept as sabbaths by abstinence -from sin. This testimony is decisive, and it is -in exact harmony with the facts already adduced -from the fathers, and with others yet to be presented. -Moreover, it is confirmed by the express -testimony of Tertullian. He says:—</p> - -<p><span class="pagenum"><a id="Page_298"></a>[298]</span></p> - -<div class="blockquote"> - -<p>“By us (to whom <i>Sabbaths are strange</i>, and the new -moons, and festivals formerly beloved by God) the Saturnalia -and new year’s and mid-winter’s festivals and Matronalia -are frequented.”<a id="FNanchor_629" href="#Footnote_629" class="fnanchor">[629]</a></p> - -</div> - -<p>And he adds in the same paragraph, in words -already quoted:—</p> - -<div class="blockquote"> - -<p>“If <i>any indulgence is to be granted to the flesh</i>, you have -it. I will not say <i>your own days</i>, but <i>more too</i>; for to -the <i>heathens</i> each festive day occurs but once annually; -you have a <i>festive day every eighth day</i>.”<a id="FNanchor_630" href="#Footnote_630" class="fnanchor">[630]</a></p> - -</div> - -<p>Tertullian tells his brethren in plain language -that they kept no sabbaths, but did keep many -heathen festivals. If the Sunday festival, which -was a day of “indulgence” to the flesh, and -which he here mentions as the “eighth day,” was -kept by them as the Christian Sabbath in place -of the ancient seventh day, then he would not -have asserted that to us “sabbaths are strange.” -But Tertullian has precisely the same Sabbath as -Justin Martyr. He does not keep the first day -in place of the seventh, but he keeps a “perpetual -sabbath,” in which he professes to refrain -from sin every day, and actually abstains from -labor on none. Thus, after saying that the Jews -teach that “from the beginning God sanctified -the seventh day” and therefore observe that day, -he says:—</p> - -<div class="blockquote"> - -<p>“Whence we [Christians] understand that we still -more ought to observe a Sabbath from all ‘servile work’ -always, and not only every seventh day, but through all -time.”<a id="FNanchor_631" href="#Footnote_631" class="fnanchor">[631]</a></p> - -</div> - -<p>Tertullian certainly had no idea that Sunday -was the Sabbath in any other sense than were -all the seven days of the week. We shall find a<span class="pagenum"><a id="Page_299"></a>[299]</span> -decisive confirmation of this when we come to -quote Tertullian respecting the origin of the -Sabbath. We shall also find that Clement expressly -makes Sunday a day of labor.</p> - -<p>Several of the early fathers wrote in opposition -to the observance of the seventh day. We now -give the reasons assigned by each for that opposition. -The writer called Barnabas did not keep -the seventh day, not because it was a ceremonial -ordinance unworthy of being observed by a Christian, -but because it was so pure an institution -that even Christians cannot truly sanctify it till -they are made immortal. Here are his words:—</p> - -<div class="blockquote"> - -<p>“Attend, my children, to the meaning of this expression, -‘He finished in six days.’ This implieth that the -Lord will finish all things in six thousand years, for a day -is with him a thousand years. And he himself testifieth, -saying, ‘Behold, to-day will be as a thousand years.’ -Therefore, my children, in six days, that is, in six thousand -years, all things will be finished. And he rested -on the seventh day.’ This meaneth: When his Son, -coming [again], shall destroy the time of the wicked man, -and judge the ungodly, and change the sun, and the -moon, and the stars, then shall he truly rest on the seventh -day. Moreover, he says, ‘Thou shalt sanctify it -with pure hands and a pure heart.’ If, therefore, any -one can now sanctify the day which God hath sanctified, -except he is pure in heart in all things, we are deceived. -Behold, therefore: certainly then one properly resting -sanctifies it, when we ourselves, having received the -promise, wickedness no longer existing, and all things -having been made new by the Lord, shall be able to work -righteousness. Then we shall be able to sanctify it, having -been first sanctified ourselves. Further he says to -them, ‘Your new moons and your sabbaths I cannot endure.’ -Ye perceive how he speaks: Your present sabbaths -are not acceptable to me, but that is which I have -made [namely this], when, giving rest to all things, I -shall make a beginning of the eighth day, that is, a beginning -of another world, wherefore, also, we keep the<span class="pagenum"><a id="Page_300"></a>[300]</span> -eighth day with joyfulness, the day, also, on which Jesus -rose again from the dead.”<a id="FNanchor_632" href="#Footnote_632" class="fnanchor">[632]</a></p> - -</div> - -<p>Observe the points embodied in this statement -of doctrine: 1. He asserts that the six days of -creation prefigure the six thousand years which -our world shall endure in its present state of -wickedness. 2. He teaches that at the end of -that period Christ shall come again and make an -end of wickedness, and “then shall he truly rest -on the seventh day.” 3. That no “one can now -sanctify the day which God hath sanctified, except -he is pure in heart in all things.” 4. But -that cannot be the case until the present world -shall pass away, “when we ourselves, having received -the promise, wickedness no longer existing, -and all things having been made new by the -Lord, shall be able to work righteousness. Then -we shall be able to sanctify it, having been first -sanctified ourselves.” Men cannot, therefore, -keep the Sabbath while this wicked world lasts. -5. Therefore, he says, “Your present sabbaths -are not acceptable,” not because they are not -pure, but because you are not now able to keep -them as purely as their nature demands. 6. -That is to say, the keeping of the day which -God has sanctified is not possible in such a -wicked world as this. 7. But though the seventh -day cannot now be kept, the eighth day -can be, and ought to be, because when the seven -thousand years are past, there will be at the beginning -of the eighth thousand, the new creation. -8. Therefore, he did not attempt to keep the seventh -day, which God had sanctified; for that is -too pure to be kept in the present wicked world,<span class="pagenum"><a id="Page_301"></a>[301]</span> -and can only be kept after the Saviour comes at -the commencement of the seventh thousand -years; but he kept the eighth day with joyfulness -on which Jesus arose from the dead. 9. So -it appears that the eighth day, which God never -sanctified, is exactly suitable for observance in -our world during its present state of wickedness. -10. But when all things have been made new, -and we are able to work righteousness, and wickedness -no longer exists, then we shall be able to -sanctify the seventh day, having first been sanctified -ourselves.</p> - -<p>The reason of Barnabas for not observing the -Sabbath of the Lord is not that the commandment -enjoining it is abolished, but that the institution -is so pure that men in their present imperfect -state cannot acceptably sanctify it. They -will keep it, however, in the new creation, but in -the meantime they keep with joyfulness the -eighth day, which having never been sanctified -by God is not difficult to keep in the present -state of wickedness.</p> - -<p>Justin Martyr’s reasons for not observing the -Sabbath are not at all like those of the so-called -Barnabas, for Justin seems to have heartily despised -the Sabbatic institution. He denies that -it was obligatory before the time of Moses, and affirms -that it was abolished by the advent of -Christ. He teaches that it was given to the Jews -because of their wickedness, and he expressly affirms -the abolition of both the Sabbath and the -law. So far is he from teaching the change of -the Sabbath from the seventh to the first day of -the week, or from making the Sunday festival a -continuation of the ancient Sabbatic institution, -that he sneers at the very idea of days of abstinence<span class="pagenum"><a id="Page_302"></a>[302]</span> -from labor, or days of idleness, and though -God gives as his reason for the observance of the -Sabbath, that that was the day on which he -rested from all his work, Justin gives as his first -reason for the Sunday festival that that was the -day on which God began his work! Of abstinence -from labor as an act of obedience to the -Sabbath, Justin says:—</p> - -<div class="blockquote"> - -<p>“The Lord our God does not take pleasure in such observances.”<a id="FNanchor_633" href="#Footnote_633" class="fnanchor">[633]</a></p> - -</div> - -<p>A second reason for not observing the Sabbath -is thus stated by him:—</p> - -<div class="blockquote"> - -<p>“For we too would observe the fleshly circumcision, -and the Sabbaths, and in short, all the feasts, if we did -not know for what reason they were enjoined you—namely, -on account of your transgressions and the hardness of -your hearts.”<a id="FNanchor_634" href="#Footnote_634" class="fnanchor">[634]</a></p> - -</div> - -<p>As Justin never discriminates between the -Sabbath of the Lord and the annual sabbaths he -doubtless here means to include it as well as them. -But what a falsehood is it to assert that the Sabbath -was given to the Jews because of their -wickedness! The truth is, it was given to the -Jews because of the universal apostasy of the -Gentiles.<a id="FNanchor_635" href="#Footnote_635" class="fnanchor">[635]</a> But in the following paragraph Justin -gives three more reasons for not keeping the -Sabbath:—</p> - -<div class="blockquote"> - -<p>“Do you see that the elements are not idle, and keep -no Sabbaths? Remain as you were born. For if there -was no need of circumcision before Abraham, or of the -observance of Sabbaths, of feasts and sacrifices, before -Moses; no more need is there of them now, after that, -according to the will of God, Jesus Christ the Son of God<span class="pagenum"><a id="Page_303"></a>[303]</span> -has been born without sin, of a virgin sprung from the -stock of Abraham.”<a id="FNanchor_636" href="#Footnote_636" class="fnanchor">[636]</a></p> - -</div> - -<p>Here are three reasons: 1. “That the elements -are not idle, and keep no Sabbaths.” Though -this reason is simply worthless as an argument -against the seventh day, it is a decisive confirmation -of the fact already proven, that Justin did -not make Sunday a day of abstinence from labor. -2. His second reason here given is that there was -no observance of Sabbaths before Moses, and yet -we do know that God at the beginning did appoint -the Sabbath to a holy use, a fact to which -as we shall see quite a number of the fathers testify, -and we also know that in that age were men -who kept all the precepts of God. 3. There is -no need of Sabbatic observance since Christ. -Though this is mere assertion, it is by no means -easy for those to meet it fairly who represent -Justin as maintaining the Christian Sabbath.</p> - -<p>Another argument by Justin against the obligation -of the Sabbath is that God “directs the -government of the universe on this day equally -as on all others!”<a id="FNanchor_637" href="#Footnote_637" class="fnanchor">[637]</a> as though this were inconsistent -with the present sacredness of the Sabbath, -when it is also true that God thus governed the -world in the period when Justin acknowledges -the Sabbath to have been obligatory. Though -this reason is trivial as an argument against the -Sabbath, it does show that Justin could have -attached no Sabbatic character to Sunday. But -he has yet one more argument against the Sabbath. -The ancient law has been done away by -the new and final law, and the old covenant has -been superseded by the new.<a id="FNanchor_638" href="#Footnote_638" class="fnanchor">[638]</a> But he forgets<span class="pagenum"><a id="Page_304"></a>[304]</span> -that the design of the new covenant was not to -do away with the law of God, but to put that -law into the heart of every Christian. And many -of the fathers, as we shall see, expressly repudiate -this doctrine of the abrogation of the Decalogue.</p> - -<p>Such were Justin’s reasons for rejecting the -ancient Sabbath. But though he was a decided -asserter of the abrogation of the law, and of the -Sabbatic institution itself, and kept Sunday only -as a festival, modern first-day writers cite him -as a witness in support of the doctrine that the -first day of the week should be observed as the -Christian Sabbath on the authority of the fourth -commandment.</p> - -<p>Now let us learn what stood in the way of -Irenæus’ observance of the Sabbath. It was not -that the commandments were abolished, for we -shall presently learn that he taught their perpetuity. -Nor was it that he believed in the change -of the Sabbath, for he gives no hint of such an -idea. The Sunday festival in his estimation appears -to have been simply of “equal significance” -with the Pentecost.<a id="FNanchor_639" href="#Footnote_639" class="fnanchor">[639]</a> Nor was it that Christ -broke the Sabbath, for Irenæus says that he did -not.<a id="FNanchor_640" href="#Footnote_640" class="fnanchor">[640]</a> But because the Sabbath is called a sign -he regarded it as significant of the future kingdom, -and appears to have considered it no longer -obligatory, though he does not expressly say -this. Thus he sets forth the meaning of the Sabbath -as held by him:—</p> - -<div class="blockquote"> - -<p>“Moreover the Sabbaths of God, <i>that is, the kingdom</i>, -was, as it were, indicated by created things,” etc.<a id="FNanchor_641" href="#Footnote_641" class="fnanchor">[641]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_305"></a>[305]</span></p> - -<div class="blockquote"> - -<p>“These [promises to the righteous] are [to take place] -in <i>the times of the kingdom</i>, that is, upon the seventh day -which has been sanctified, in which God rested from all -the works which he created, which is the true Sabbath of -the righteous,”<a id="FNanchor_642" href="#Footnote_642" class="fnanchor">[642]</a> etc.</p> - -</div> - -<div class="blockquote"> - -<p>“For the day of the Lord is as a thousand years: and -in six days created things were completed: it is evident, -therefore, that they will come to an end at the sixth thousand -year.”<a id="FNanchor_643" href="#Footnote_643" class="fnanchor">[643]</a></p> - -</div> - -<p>But Irenæus did not notice that the Sabbath -as a sign does not point forward to the restitution, -but backward to the creation, that it may signify -that the true God is the Creator.<a id="FNanchor_644" href="#Footnote_644" class="fnanchor">[644]</a> Nor did he -observe the fact that when the kingdom of God -shall be established under the whole heaven all -flesh shall hallow the Sabbath.<a id="FNanchor_645" href="#Footnote_645" class="fnanchor">[645]</a></p> - -<p>But he says that those who lived before Moses -were justified “without observance of Sabbaths,” -and offers as proof that the covenant at Horeb -was not made with the fathers. Of course if this -proves that the patriarchs were free from obligation -toward the fourth commandment, it is equally -good as proof that they might violate any -other. These things indicate that Irenæus was -opposed to Sabbatic observance, though he did -not in express language assert its abrogation, and -did in most decisive terms assert the continued -obligation of the ten commandments.</p> - -<p>Tertullian offers numerous reasons for not observing -the Sabbath, but there is scarcely one of -these that he does not in some other place expressly -contradict. Thus he asserts that the patriarchs -before Moses did not observe the<span class="pagenum"><a id="Page_306"></a>[306]</span> -Sabbath.<a id="FNanchor_646" href="#Footnote_646" class="fnanchor">[646]</a> But he offers no proof, and he elsewhere -dates the origin of the Sabbath at the creation,<a id="FNanchor_647" href="#Footnote_647" class="fnanchor">[647]</a> -as we shall show hereafter. In several places he -teaches the abrogation of the law, and seems to -set aside moral law as well as ceremonial. But -elsewhere, as we shall show, he bears express -testimony that the ten commandments are still -binding as the rule of the Christian’s life.<a id="FNanchor_648" href="#Footnote_648" class="fnanchor">[648]</a> He -quotes the words of Isaiah in which God is represented -as hating the feasts, new-moons, and -sabbaths observed by the Jews,<a id="FNanchor_649" href="#Footnote_649" class="fnanchor">[649]</a> as proof that -the seventh-day Sabbath was a temporary institution -which Christ abrogated. But in another -place he says: “<i>Christ did not at all rescind the -Sabbath</i>: he kept the law thereof.”<a id="FNanchor_650" href="#Footnote_650" class="fnanchor">[650]</a> And he also -explains this very text by stating that God’s aversion -toward the Sabbaths observed by the Jews -was “because they were celebrated without the -fear of God by a people full of iniquities,” and -adds that the prophet, in a later passage speaking -of Sabbaths celebrated according to God’s commandment, -“declares them to be true, delightful, -and inviolable.”<a id="FNanchor_651" href="#Footnote_651" class="fnanchor">[651]</a> Another statement is that -Joshua violated the Sabbath in the siege of Jericho.<a id="FNanchor_652" href="#Footnote_652" class="fnanchor">[652]</a> -Yet he elsewhere explains this very case, -showing that the commandment forbids our own -work, not God’s. Those who acted at Jericho did -“not do their own work, but God’s, which they<span class="pagenum"><a id="Page_307"></a>[307]</span> -executed, and that, too, from his express commandment.”<a id="FNanchor_653" href="#Footnote_653" class="fnanchor">[653]</a> -He also both asserts and denies -that Christ violated the Sabbath.<a id="FNanchor_654" href="#Footnote_654" class="fnanchor">[654]</a> Tertullian -was a double-minded man. He wrote much -against the law and the Sabbath, but he also -contradicted and exposed his own errors.</p> - -<p>Origen attempts to prove that the ancient Sabbath -is to be understood mystically or spiritually, -and not literally. Here is his argument:—</p> - -<div class="blockquote"> - -<p>“‘Ye shall sit, every one in your dwellings: no one -shall move from his place on the Sabbath day.’ Which -precept it is impossible to observe literally; for no man -can sit a whole day so as not to move from the place -where he sat down.”<a id="FNanchor_655" href="#Footnote_655" class="fnanchor">[655]</a></p> - -</div> - -<p>Great men are not always wise. There is no -such precept in the Bible. Origen referred to -that which forbade the people to go out for manna -on the Sabbath, but which did not conflict -with another that commanded holy convocations -or assemblies for worship on the Sabbath.<a id="FNanchor_656" href="#Footnote_656" class="fnanchor">[656]</a></p> - -<p>Victorinus is the latest of the fathers before -Constantine who offers reasons against the observance -of the Sabbath. His first reason is that -Christ said by Isaiah that his soul hated the Sabbath; -which Sabbath he in his body abolished; -and these assertions we have seen answered by -Tertullian.<a id="FNanchor_657" href="#Footnote_657" class="fnanchor">[657]</a> His second reason is that “Jesus -[Joshua] the son of Nave [Nun], the successor of -Moses, himself broke the Sabbath day,”<a id="FNanchor_658" href="#Footnote_658" class="fnanchor">[658]</a> which -is false. His third reason is that “Matthias [a -Maccabean] also, prince of Judah, broke the -Sabbath,”<a id="FNanchor_659" href="#Footnote_659" class="fnanchor">[659]</a> which is doubtless false, but is of no<span class="pagenum"><a id="Page_308"></a>[308]</span> -consequence as authority. His fourth argument -is original, and may fitly close the list of reasons -assigned in the early fathers for not observing -the Sabbath. It is given in full without an answer:—</p> - -<div class="blockquote"> - -<p>“And in Matthew we read, that it is written Isaiah also -and the rest of his colleagues broke the Sabbath.”<a id="FNanchor_660" href="#Footnote_660" class="fnanchor">[660]</a></p> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XVIII">CHAPTER XVIII.<br /> -<span class="smaller">THE SABBATH IN THE RECORD OF THE EARLY FATHERS.</span></h3> - -<p>The first reasons for neglecting the Sabbath are now mostly -obsolete—A portion of the early fathers taught the perpetuity -of the decalogue, and made it the standard of moral -character—What they say concerning the origin of the -Sabbath at Creation—Their testimony concerning the perpetuity -of the ancient Sabbath, and concerning its observance—Enumeration -of the things which caused the suppression -of the Sabbath and the elevation of Sunday.</p> - -</div> - -<p>The reasons offered by the early fathers for -neglecting the observance of the Sabbath show -conclusively that they had no special light on the -subject by reason of living in the first centuries, -which we in this later age do not possess. The -fact is, so many of the reasons offered by them -are manifestly false and absurd that those who -in these days discard the Sabbath, do also discard -the most of the reasons offered by these -fathers for this same course. We have also -learned from such of the early fathers as mention -first-day observance, the exact nature of the Sunday<span class="pagenum"><a id="Page_309"></a>[309]</span> -festival, and all the reasons which in the first -centuries were offered in its support. Very few -indeed of these reasons are now offered by modern -first-day writers.</p> - -<p>But some of the fathers bear emphatic testimony -to the perpetuity of the ten commandments, -and make their observance the condition -of eternal life. Some of them also distinctly assert -the origin of the Sabbath at creation. Several -of them moreover either bear witness to the -existence of Sabbath-keepers, or bear decisive -testimony to the perpetuity and obligation of the -Sabbath, or define the nature of proper Sabbatic -observance, or connect the observance of the Sabbath -and first day together. Let us now hear -the testimony of those who assert the authority -of the ten commandments. Irenæus asserts their -perpetuity, and makes them a test of Christian -character. Thus he says:—</p> - -<div class="blockquote"> - -<p>“For God at the first, indeed, warning them [the Jews] -by means of <i>natural precepts</i>, which <i>from the beginning he -had implanted in mankind</i>, that is, by means of <i>the</i> <span class="smcap">Decalogue</span> -(<i>which, if any one does not observe, he has no salvation</i>), -did then demand nothing more of them.”<a id="FNanchor_661" href="#Footnote_661" class="fnanchor">[661]</a></p> - -</div> - -<p>This is a very strong statement. He makes -the ten commandments the law of nature implanted -in man’s being at the beginning; and so inherited -by all mankind. This is no doubt true. -It is the presence of the carnal mind or law of -sin and death, implanted in man by the fall, that -has partially obliterated this law, and made the -work of the new covenant a necessity.<a id="FNanchor_662" href="#Footnote_662" class="fnanchor">[662]</a> He again -asserts the perpetuity and authority of the ten -commandments:—</p> - -<p><span class="pagenum"><a id="Page_310"></a>[310]</span></p> - -<div class="blockquote"> - -<p>“Preparing man for this life, the Lord himself did -speak in his own person to all alike the words of the Decalogue: -and therefore, in like manner, do they remain -permanently with us, receiving, by means of his advent in -the flesh, extension and increase, but not abrogation.”<a id="FNanchor_663" href="#Footnote_663" class="fnanchor">[663]</a></p> - -</div> - -<p>By the “extension” of the decalogue, Irenæus -doubtless means the exposition which the Saviour -gave of the meaning of the commandments in his -sermon on the mount.<a id="FNanchor_664" href="#Footnote_664" class="fnanchor">[664]</a> Theophilus speaks in -like manner concerning the decalogue:—</p> - -<div class="blockquote"> - -<p>“For God has given us a law and holy commandments; -and <i>every one</i> who <i>keeps</i> these <i>can be saved</i>, and, obtaining -the resurrection, can inherit incorruption.”<a id="FNanchor_665" href="#Footnote_665" class="fnanchor">[665]</a></p> - -</div> - -<div class="blockquote"> - -<p>“We have learned a holy law; but we have as Law-giver -him who is really God, who teaches us to act righteously, -and to be pious, and to do good.”<a id="FNanchor_666" href="#Footnote_666" class="fnanchor">[666]</a></p> - -</div> - -<div class="blockquote"> - -<p>“Of this great and wonderful law which tends to all -righteousness, the <span class="smcap">ten heads</span> are such as we have already -rehearsed.”<a id="FNanchor_667" href="#Footnote_667" class="fnanchor">[667]</a></p> - -</div> - -<p>Tertullian calls the ten commandments “the -rules of our regenerate life,” that is to say, the -rules which govern the life of a converted man:—</p> - -<div class="blockquote"> - -<p>“They who theorize respecting numbers, honor the -number ten as the parent of all the others, and as imparting -perfection to the human nativity. For my own part, I -prefer viewing this measure of time in reference to God, -as if implying that the ten months rather initiated man -into <i>the ten commandments</i>; so that the numerical estimate -of the time needed to consummate our natural birth should -correspond to the numerical classification of <i>the rules of -our regenerate life</i>.”<a id="FNanchor_668" href="#Footnote_668" class="fnanchor">[668]</a></p> - -</div> - -<p>In showing the deep guilt involved in the violation<span class="pagenum"><a id="Page_311"></a>[311]</span> -of the seventh commandment, Tertullian -speaks of the sacredness of the commandments -which precede it, naming several of them in particular, -and among them the fourth, and then -says of the precept against adultery that</p> - -<div class="blockquote"> - -<p>It stands “in the very forefront of <i>the most holy law</i>, -among the <i>primary counts</i> of the <i>celestial edict</i>.”<a id="FNanchor_669" href="#Footnote_669" class="fnanchor">[669]</a></p> - -</div> - -<p>Clement of Rome, or rather the author whose -works have been ascribed to this father, speaks -thus of the decalogue as a test:—</p> - -<div class="blockquote"> - -<p>“On account of those, therefore, who, by neglect of -their own salvation, please the evil one, and those who, -by study of their own profit, seek to please the good One, -ten things have been prescribed as a test to this present -age, according to the number of the ten plagues which -were brought upon Egypt.”<a id="FNanchor_670" href="#Footnote_670" class="fnanchor">[670]</a></p> - -</div> - -<p>Novatian, who wrote about <span class="allsmcap">A. D.</span> 250, is accounted -the founder of the sect called <i>Cathari</i> or -Puritans. He wrote a treatise on the Sabbath, -which is not extant. There is no reference to -Sunday in any of his writings. He makes the -following striking remarks concerning the moral -law:—</p> - -<div class="blockquote"> - -<p>“The law was given to the children of Israel for this -purpose, that they might profit by it, and <span class="smcap">return</span> <i>to -those virtuous manners</i> which, although <i>they had received -them from their fathers</i>, they had corrupted in Egypt -by reason of their intercourse with a barbarous people. -Finally, also, those <i>ten commandments</i> on the tables teach -nothing <i>new</i>, but <i>remind them of what had been obliterated</i>—that -righteousness in them, which had been put to sleep, -might revive again as it were by the afflatus of the law, -after the manner of a fire [nearly extinguished].”<a id="FNanchor_671" href="#Footnote_671" class="fnanchor">[671]</a></p> - -</div> - -<p>It is evident that in the judgment of Novatian,<span class="pagenum"><a id="Page_312"></a>[312]</span> -the ten commandments enjoined nothing that -was not sacredly regarded by the patriarchs before -Jacob went down into Egypt. It follows, -therefore, that, in his opinion, the Sabbath was -made, not at the fall of the manna, but when God -sanctified the seventh day, and that holy men -from the earliest ages observed it.</p> - -<p>The Apostolical Constitutions, written about -the third century, give us an understanding of -what was widely regarded in the third century -as apostolic doctrine. They speak thus of the -ten commandments:—</p> - -<div class="blockquote"> - -<p>“Have before thine eyes the fear of God, and always -remember the ten commandments of God,—to love the -one and only Lord God with all thy strength; to give no -heed to idols, or any other beings, as being lifeless gods, -or irrational beings or dæmons.”<a id="FNanchor_672" href="#Footnote_672" class="fnanchor">[672]</a></p> - -</div> - -<div class="blockquote"> - -<p>“He gave a plain law to assist the law of nature, such -a one as is pure, saving, and holy, in which his own name -was inscribed, perfect, which is never to fail, being complete -in ten commands, unspotted, converting souls.”<a id="FNanchor_673" href="#Footnote_673" class="fnanchor">[673]</a></p> - -</div> - -<p>This writer, like Irenæus, believed in the identity -of the decalogue with the law of nature. -These testimonies show that in the writings of -the early fathers are some of the strongest utterances -in behalf of the perpetuity and authority -of the ten commandments. Now let us hear -what they say concerning the origin of the Sabbath -at creation. The epistle ascribed to Barnabas, -says:—</p> - -<div class="blockquote"> - -<p>“And he says in another place, ‘If my sons keep the -Sabbath, then will I cause my mercy to rest upon them.’ -The Sabbath is mentioned at the beginning of the creation -[thus]: ‘And God made in six days the works of his<span class="pagenum"><a id="Page_313"></a>[313]</span> -hands, and made an end on the seventh day, and rested -on it, and sanctified it.’”<a id="FNanchor_674" href="#Footnote_674" class="fnanchor">[674]</a></p> - -</div> - -<p>Irenæus seems plainly to connect the origin of -the Sabbath with the sanctification of the seventh -day:—</p> - -<div class="blockquote"> - -<p>“These [things promised] are [to take place] in the -times of the kingdom, that is, upon the seventh day, -which has been sanctified, in which God rested from all -his works which he created, which is the true Sabbath, in -which they shall not be engaged in any earthly occupation.”<a id="FNanchor_675" href="#Footnote_675" class="fnanchor">[675]</a></p> - -</div> - -<p>Tertullian, likewise, refers the origin of the -Sabbath to “the benediction of the Father”:—</p> - -<div class="blockquote"> - -<p>“But inasmuch as birth is also completed with the -seventh month, I more readily recognize in this number -than in the eighth the honor of a numerical agreement -with the Sabbatical period; so that the month in which -God’s image is sometimes produced in a human birth, -shall in its number tally with the day on which God’s -creation was completed and <i>hallowed</i>.”<a id="FNanchor_676" href="#Footnote_676" class="fnanchor">[676]</a></p> - -</div> - -<div class="blockquote"> - -<p>“For even in the case before us he [Christ] fulfilled -the law, while interpreting its condition; [moreover] he -exhibits in a clear light the different kinds of work, while -doing what the law excepts from the sacredness of the -Sabbath, [and] while imparting to the Sabbath day itself -which <i>from the beginning had been consecrated by the benediction -of the Father</i>, an additional sanctity by his own -beneficent action.”<a id="FNanchor_677" href="#Footnote_677" class="fnanchor">[677]</a></p> - -</div> - -<p>Origen, who, as we have seen, believed in a -mystical Sabbath, did nevertheless fix its origin -at the sanctification of the seventh day:—</p> - -<div class="blockquote"> - -<p>“For he [Celsus] knows nothing of the day of the Sabbath -and rest of God, which follows the completion of the<span class="pagenum"><a id="Page_314"></a>[314]</span> -world’s creation, and which lasts during the duration of -the world, and in which all those will keep festival with -God who have done all their works in their six days.”<a id="FNanchor_678" href="#Footnote_678" class="fnanchor">[678]</a></p> - -</div> - -<p>The testimony of Novatian which has been -given relative to the sacredness and authority of -the decalogue plainly implies the existence of the -Sabbath in the patriarchal ages, and its observance -by those holy men of old. It was given to -Israel that they might “<span class="smcap">return</span> to those <i>virtuous -manners</i> which, although <i>they had received -them from their fathers</i>, they had corrupted in -Egypt.” And he adds, “Those ten commandments -on the tables teach <i>nothing new</i>, but <i>remind</i> -them of what had been obliterated.”<a id="FNanchor_679" href="#Footnote_679" class="fnanchor">[679]</a> He -did not, therefore, believe the Sabbath to have -originated at the fall of the manna, but counted -it one of those things which were practiced by -their fathers before Jacob went down to Egypt.</p> - -<p>Lactantius places the origin of the Sabbath at -creation:—</p> - -<div class="blockquote"> - -<p>“God completed the world and this admirable work of -nature in the space of six days (as is contained in the -secrets of holy Scripture) and <span class="smcap">consecrated</span> the seventh -day on which he had rested from his works. But this is -the Sabbath day, which, in the language of the Hebrews, -received its name from the number, whence the seventh is -the legitimate and complete number.”<a id="FNanchor_680" href="#Footnote_680" class="fnanchor">[680]</a></p> - -</div> - -<p>In a poem on Genesis written about the time -of Lactantius, but by an unknown author, we have -an explicit testimony to the divine appointment -of the seventh day to a holy use while man was -yet in Eden, the garden of God:—</p> - -<p><span class="pagenum"><a id="Page_315"></a>[315]</span></p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“The seventh came, when God</div> - <div class="verse indent0">At his work’s end did rest, <span class="smcap">decreeing it</span></div> - <div class="verse indent0"><span class="smcap">Sacred unto the coming age’s joys</span>.”<a id="FNanchor_681" href="#Footnote_681" class="fnanchor">[681]</a></div> - </div> -</div> -</div> - -<p>The Apostolical Constitutions, while teaching -the present obligation of the Sabbath, plainly indicate -its origin to have been at creation:—</p> - -<div class="blockquote"> - -<p>“O Lord Almighty, thou hast created the world by -Christ, and <i>hast appointed the Sabbath in memory thereof</i>, -because that on that day thou hast made us rest from our -works, for the meditation upon thy laws.”<a id="FNanchor_682" href="#Footnote_682" class="fnanchor">[682]</a></p> - -</div> - -<p>Such are the testimonies of the early fathers -to the primeval origin of the Sabbath, and to the -sacredness and perpetual obligation of the ten -commandments. We now call attention to what -they say relative to the perpetuity of the Sabbath, -and to its observance in the centuries during -which they lived. Tertullian defines Christ’s -relation to the Sabbath:—</p> - -<div class="blockquote"> - -<p>“He was called ‘Lord of the Sabbath’ because he -maintained the Sabbath as his own institution.”<a id="FNanchor_683" href="#Footnote_683" class="fnanchor">[683]</a></p> - -</div> - -<p>He affirms that Christ did not abolish the Sabbath:—</p> - -<div class="blockquote"> - -<p>“Christ did not at all rescind the Sabbath: he kept the -law thereof, and both in the former case did a work -which was beneficial to the life of his disciples (for he indulged -them with the relief of food when they were hungry), -and in the present instance cured the withered -hand; in each case intimating by facts, ‘I came not to -destroy the law, but to fulfill it.’”<a id="FNanchor_684" href="#Footnote_684" class="fnanchor">[684]</a></p> - -</div> - -<p>Nor can it be said that while Tertullian denied -that Christ abolished the Sabbath he did believe -that he transferred its sacredness from the seventh<span class="pagenum"><a id="Page_316"></a>[316]</span> -day of the week to the first, for he continues -thus:—</p> - -<div class="blockquote"> - -<p>“He [Christ] exhibits in a clear light the different -kinds of work, while doing what the law excepts from the -sacredness of the Sabbath, [and] while imparting to the -Sabbath day itself, which from the beginning had been -consecrated by the benediction of the Father, an additional -sanctity by his own beneficent action. For he furnished -<i>to this day</i> <span class="smcap">divine safeguards</span>—<i>a course which his -adversary would have pursued for some other days</i>, to avoid -honoring the Creator’s Sabbath, and restoring to the Sabbath -the works which were proper for it.”<a id="FNanchor_685" href="#Footnote_685" class="fnanchor">[685]</a></p> - -</div> - -<p>This is a very remarkable statement. The -modern doctrine of the change of the Sabbath -was unknown in Tertullian’s time. Had it then -been in existence, there could be no doubt that in -the words last quoted he was aiming at it a heavy -blow; for the very thing which he asserts Christ’s -adversary, Satan, would have had him do, that -modern first-day writers assert he did do in consecrating -another day instead of adding to the sanctity -of his Father’s Sabbath.</p> - -<p>Archelaus of Cascar in Mesopotamia emphatically -denies the abolition of the Sabbath:—</p> - -<div class="blockquote"> - -<p>“Again, as to the assertion that the Sabbath has been -abolished, we deny that he has abolished it plainly; for -he was himself also Lord of the Sabbath.”<a id="FNanchor_686" href="#Footnote_686" class="fnanchor">[686]</a></p> - -</div> - -<p>Justin Martyr, as we have seen, was an out-spoken -opponent of Sabbatic observance, and of -the authority of the law of God. He was by no -means always candid in what he said. He has -occasion to refer to those who observed the seventh -day, and he does it with contempt. Thus -he says:—</p> - -<p><span class="pagenum"><a id="Page_317"></a>[317]</span></p> - -<div class="blockquote"> - -<p>“But if some, through weak-mindedness, wish to observe -such institutions as were given by Moses (from -which they expect some virtue, but which we believe -were appointed by reason of the hardness of the people’s -hearts), along with their hope in this Christ, and [wish to -perform] the eternal and natural acts of righteousness -and piety, yet choose to live with the Christians and the -faithful, as I said before, not inducing them either to be -circumcised like themselves, or to keep the Sabbath, or -to observe any other such ceremonies, then I hold that -we ought to join ourselves to such, and associate with -them in all things as kinsmen and brethren.”<a id="FNanchor_687" href="#Footnote_687" class="fnanchor">[687]</a></p> - -</div> - -<p>These words are spoken of Sabbath-keeping -Christians. Such of them as were of Jewish descent -no doubt generally retained circumcision. -But there were many Gentile Christians who observed -the Sabbath, as we shall see, and it is not -true that they observed circumcision. Justin -speaks of this class as acting from “weak-mindedness,” -yet he inadvertently alludes to the keeping -of the commandments as the performance of -“the <span class="smcap">eternal</span> and <span class="smcap">natural acts of righteousness</span>,” -a most appropriate designation indeed. -Justin would fellowship those who act thus, provided -they would fellowship him in the contrary -course. But though Justin, on this condition, -could fellowship these “weak-minded” brethren, -he says that there are those who “<i>do not venture -to have any intercourse with, or to extend hospitality -to, such persons</i>; but I do not agree with -them.”<a id="FNanchor_688" href="#Footnote_688" class="fnanchor">[688]</a> This shows the bitter spirit which prevailed -in some quarters toward the Sabbath, -even as early as Justin’s time. Justin has -no word of condemnation for these intolerant -professors; he is only solicitous lest those persons<span class="pagenum"><a id="Page_318"></a>[318]</span> -who perform “the eternal and natural acts -of righteousness and piety” should condemn -those who do not perform them.</p> - -<p>Clement of Alexandria, though a mystical -writer, bears an important testimony to the perpetuity -of the ancient Sabbath, and to man’s -present need thereof. He comments thus on the -fourth commandment:—</p> - -<div class="blockquote"> - -<p>“And the fourth word is that which intimates that the -world was created by God, and that <i>he gave us the seventh -day as a rest</i>, on account of the trouble that there is in -life. For God is incapable of weariness, and suffering, -and want. <i>But we who bear flesh need rest.</i> The seventh -day, therefore, is proclaimed a rest—abstraction from ills—preparing -for the primal day, our true rest.”<a id="FNanchor_689" href="#Footnote_689" class="fnanchor">[689]</a></p> - -</div> - -<p>Clement recognized the authority of the moral -law; for he treats of the ten commandments, one -by one, and shows what each enjoins. He plainly -teaches that the Sabbath was made for man, -and that he now needs it as a day of rest, and -his language implies that it was made at the -creation. But in the next paragraph, he makes -some curious suggestions, which deserve notice:—</p> - -<div class="blockquote"> - -<p>“Having reached this point, we must mention these -things by the way; since the discourse has turned on the -seventh and the eighth. For the eighth may possibly -turn out to be properly the seventh, and the seventh -manifestly the sixth, and the latter properly the Sabbath, -and the seventh a day of work. For the creation of the -world was concluded in six days.”<a id="FNanchor_690" href="#Footnote_690" class="fnanchor">[690]</a></p> - -</div> - -<p>This language has been adduced to show that -Clement called the eighth day, or Sunday, the -Sabbath. But first-day writers in general have -not dared to commit themselves to such an interpretation,<span class="pagenum"><a id="Page_319"></a>[319]</span> -and some of them have expressly -discarded it. Let us notice this statement with -especial care. He speaks of the ordinals seventh -and eighth in the abstract, but probably with reference -to the days of the week. Observe then,</p> - -<p>1. That he does not intimate that the eighth -day has <i>become</i> the Sabbath in place of the seventh -which was <i>once</i> such, but he says that the -eighth day may possibly turn out to be properly -the seventh.</p> - -<p>2. That in Clement’s time, <span class="allsmcap">A. D.</span> 194, there was -not any confusion in the minds of men as to -which day was the ancient Sabbath, and which -one was the first day of the week, or eighth day, -as it was often called, nor does he intimate that -there was.</p> - -<p>3. But Clement, from some cause, says that possibly -the eighth day should be counted the seventh, -and the seventh day the sixth. Now, if -this should be done, it would change the numbering -of the days, not only as far back as the -resurrection of Christ, but all the way back to -the creation.</p> - -<p>4. If, therefore, Clement, in this place, designed -to teach that Sunday is the Sabbath, he must -also have held that it always had been such.</p> - -<p>5. But observe that, while he changes the -numbering of the days of the week, he does not -change the Sabbath from one day to another. -He says the eighth may possibly be the seventh, -and the seventh, properly the sixth, and the latter, -or this one [Greek, ἡ μὲν κυρίως εἶυαι σάββατου,], -properly the Sabbath, and the seventh a day of -work.</p> - -<p>6. By the latter must be understood the day -last mentioned, which he says should be called,<span class="pagenum"><a id="Page_320"></a>[320]</span> -not the seventh, but the sixth; and by the seventh -must certainly be intended that day which -he says is not the eighth, but the seventh, that is -to say, Sunday.</p> - -<p>There remains but one difficulty to be solved, -and that is why he should suggest the changing -of the numbering of the days of the week by -striking one from the count of each day, thus -making the Sabbath the sixth day in the count -instead of the seventh; and making Sunday the -seventh day in the count instead of the eighth. -The answer seems to have eluded the observation -of the first-day and anti-Sabbatarian writers who -have sought to grasp it. But there is a fact -which solves the difficulty. Clement’s commentary -on the fourth commandment, from which -these quotations are taken, is principally made -up of curious observations on “the perfect number -six,” “the number seven motherless and -childless,” and the number eight, which is “a -cube,” and the like matters, and is taken with -some change of arrangement almost word for -word from Philo Judæus, a teacher who flourished -at Alexandria about one century before -Clement. Whoever will take pains to compare -these two writers will find in Philo nearly all -the ideas and illustrations which Clement has -used, and the very language also in which he has -expressed them.<a id="FNanchor_691" href="#Footnote_691" class="fnanchor">[691]</a> Philo was a mystical teacher -to whom Clement looked up as to a master. A -statement which we find in Philo, in immediate -connection with several curious ideas, which<span class="pagenum"><a id="Page_321"></a>[321]</span> -Clement quotes from him, gives, beyond all -doubt, the key to Clement’s suggestion that possibly -the eighth day should be called the seventh, -and the seventh day called the sixth. Philo said -that, according to God’s purpose, the first day of -time was not to be numbered with the other -days of the creation week. Thus he says:—</p> - -<div class="blockquote"> - -<p>“And he allotted each of the six days to one of the -portions of the whole, <span class="smcap">taking out the first day</span>, which -he does not even call the first day, <i>that it may not be -numbered with the others</i>, but entitling it <span class="smcap">one</span>, he names -it rightly, perceiving in it, and ascribing to it, the nature -and appellation of the limit.”<a id="FNanchor_692" href="#Footnote_692" class="fnanchor">[692]</a></p> - -</div> - -<p>This would simply change the numbering of -the days, as counted by Philo, and afterward -partially adopted by Clement, and make the -Sabbath, not the seventh day, but the sixth, and -Sunday, not the eighth day, but the seventh; but -it would still leave the Sabbath day and the -Sunday the same identical days as before. It -would, however, give to the Sabbath the name of -sixth day, because the first of the six days of -creation was not counted; and it would cause -the eighth day, so called in the early church because -of its coming next after the Sabbath, to be -called seventh day. Thus the Sabbath would -be the sixth day, and the seventh a day of work, -and yet the Sabbath would be the identical day -that it had ever been, and the Sunday, though -called seventh day, would still, as ever before, remain -a day on which ordinary labor was lawful. -Of course, Philo’s idea that the first day of time -should not be counted, is wholly false; for there -is not one fact in the Bible to support it, but<span class="pagenum"><a id="Page_322"></a>[322]</span> -many which expressly contradict it, and even -Clement, with all deference to Philo, only timidly -suggests it. But when the matter is laid open, -it shows that Clement had no thought of calling -Sunday the Sabbath, and that he does expressly -confirm what we have fully proved out of other of -the fathers, that Sunday was a day on which, in -their judgment, labor was not sinful.</p> - -<p>Tertullian, at different periods of his life, held -different views respecting the Sabbath, and committed -them all to writing. We last quoted from -him a decisive testimony to the perpetuity of the -Sabbath, coupled with an equally decisive testimony -against the sanctification of the first day -of the week. In another work, from which we -have already quoted his statement that Christians -should not kneel on Sunday, we find another -statement that “some few” abstained from -kneeling on the Sabbath. This has probable -reference to Carthage, where Tertullian lived. -He speaks thus:—</p> - -<div class="blockquote"> - -<p>“In the matter of <i>kneeling</i> also, prayer is subject to -diversity of observance, through the act of some few who -abstain from kneeling on the Sabbath; and since this dissension -is particularly on its trial before the churches, -the Lord will give his grace that the dissentients may either -yield, or else indulge their opinion without offense -to others.”<a id="FNanchor_693" href="#Footnote_693" class="fnanchor">[693]</a></p> - -</div> - -<p>The act of standing in prayer was one of the -chief honors conferred upon Sunday. Those who -refrained from kneeling on the seventh day, without -doubt did it because they desired to honor -that day. This particular act is of no consequence; -for it was adopted in imitation of those -who, from tradition and custom, thus honored<span class="pagenum"><a id="Page_323"></a>[323]</span> -Sunday; but we have in this an undoubted reference -to Sabbath-keeping Christians. Tertullian -speaks of them, however, in a manner quite -unlike that of Justin in his reference to the commandment-keepers -of his time.</p> - -<p>Origen, like many other of the fathers, was far -from being consistent with himself. Though he -has spoken against Sabbatic observance, and has -honored the so-called Lord’s day as something -better than the ancient Sabbath, he has nevertheless -given a discourse expressly designed to -teach Christians the proper method of observing -the Sabbath. Here is a portion of this sermon:—</p> - -<div class="blockquote"> - -<p>“But what is the feast of the Sabbath except that of -which the apostle speaks, ‘There remaineth therefore a -Sabbatism,’ that is, the observance of the Sabbath by the -people of God? Leaving the Jewish observances of the -Sabbath, let us see how the Sabbath ought to be observed -by a Christian. On the Sabbath day all worldly labors -ought to be abstained from. If, therefore, you cease -from all secular works, and execute nothing worldly, but -give yourselves up to spiritual exercises, repairing to -church, attending to sacred reading and instruction, -thinking of celestial things, solicitous for the future, -placing the Judgment to come before your eyes, not looking -to things present and visible, but to those which are -future and invisible, this is the observance of the Christian -Sabbath.”<a id="FNanchor_694" href="#Footnote_694" class="fnanchor">[694]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_324"></a>[324]</span></p> - -<p>This is by no means a bad representation of -the proper observance of the Sabbath. Such a -discourse addressed to Christians is a strong evidence -that many did then hallow that day. -Some, indeed, have claimed that these words -were spoken concerning Sunday. They would -have it that he contrasts the observance of the -first day with that of the seventh. But the contrast -is not between the different methods of -keeping two days, but between two methods of -observing one day. The Jews in Origen’s time -spent the day mainly in mere abstinence from -labor, and often added sensuality to idleness. -But the Christians were to observe it in divine -worship, as well as sacred rest. What day he -intends cannot be doubtful. It is <span class="smcap">dies Sabbati</span>, -a term which can signify only the seventh day. -Here is the first instance of the term Christian -Sabbath, <i>Sabbati Christiani</i>, and it is expressly -applied to the seventh day observed by Christians.</p> - -<p>The longer form of the reputed epistle of Ignatius -to the Magnesians was not written till -after Origen’s time, but, though not written by -Ignatius, it is valuable for light which it -sheds upon the existing state of things at the -time of its composition, and for marking the -progress which apostasy had made with respect -to the Sabbath. Here is its reference to the Sabbath -and first day:—</p> - -<div class="blockquote"> - -<p>“Let us therefore no longer keep the Sabbath after -the Jewish manner, and rejoice in days of idleness; for -‘he that does not work, let him not eat.’ For say the -[holy] oracles, ‘In the sweat of thy face shalt thou eat -thy bread.’ But let every one of you keep the Sabbath -after a spiritual manner, rejoicing in meditation on the -law, not in relaxation of the body, admiring the workmanship -of God, and not eating things prepared the day<span class="pagenum"><a id="Page_325"></a>[325]</span> -before, nor using lukewarm drinks, and walking within a -prescribed space, nor finding delight in dancing and -plaudits which have no sense in them. And after the observance -of the Sabbath, let every friend of Christ keep -the Lord’s day as a festival, the resurrection day, the -queen and chief of all the days [of the week]. Looking -forward to this, the prophet declared, ‘To the end, for -the eighth day,’ on which our life both sprang up again, -and the victory over death was obtained in Christ.”<a id="FNanchor_695" href="#Footnote_695" class="fnanchor">[695]</a></p> - -</div> - -<p>This writer specifies the different things which -made up the Jewish observance of the Sabbath. -They may be summed up under two heads. 1. -Strict abstinence from labor. 2. Dancing and -carousal. Now, in the light of what Origen has -said, we can understand the contrast which this -writer draws between the Jewish and Christian -observance of the Sabbath. The error of the Jews -in the first part of this was that they contented -themselves with mere bodily relaxation, without -raising their thoughts to God, the Creator, and this -mere idleness soon gave place to sensual folly.</p> - -<p>The Christian, as Origen draws the contrast, -refrains from labor on the Sabbath that he may -raise his heart in grateful worship. Or, as this -writer draws it, the Christian keeps the Sabbath -in a spiritual manner, rejoicing in meditation on -the law; but to do thus, he must hallow it in -the manner which that law commands, that is, -in the observance of a sacred rest which commemorates -the rest of the Creator. The writer -evidently believed in the observance of the Sabbath -as an act of obedience to that law on which -they were to meditate on that day. And the -nature of the epistle indicates that it was observed, -at all events, in the country where it was<span class="pagenum"><a id="Page_326"></a>[326]</span> -written. But mark the work of apostasy. The -so-called Lord’s day for which the writer could -offer nothing better than an argument drawn -from the title of the sixth psalm (see its marginal -reading) is exalted above the Lord’s holy -day, and made the queen of all days!</p> - -<p>The Apostolical Constitutions, though not -written in apostolic times, were in existence as -early as the third century, and were then very -generally believed to express the doctrine of the -apostles. They do therefore furnish important -historical testimony to the practice of the church -at that time, and also indicate the great progress -which apostasy had made. Guericke speaks thus -of them:—</p> - -<div class="blockquote"> - -<p>“This is a collection of ecclesiastical statutes purporting -to be the work of the apostolic age, but in reality -formed gradually in the second, third, and fourth centuries, -and is of much value in reference to the history of -polity, and Christian archæology generally.”<a id="FNanchor_696" href="#Footnote_696" class="fnanchor">[696]</a></p> - -</div> - -<p>Mosheim says of them:—</p> - -<div class="blockquote"> - -<p>“The matter of this work is unquestionably ancient; -since the manners and discipline of which it exhibits a -view are those which prevailed amongst the Christians -of the second and third centuries, especially those resident -in Greece and the oriental regions.”<a id="FNanchor_697" href="#Footnote_697" class="fnanchor">[697]</a></p> - -</div> - -<p>These Constitutions indicate that the Sabbath -was extensively observed in the third century. -They also show the standing of the Sunday festival -in that century. After solemnly enjoining -the sacred observance of the ten commandments, -they thus enforce the Sabbath:—</p> - -<div class="blockquote"> - -<p>“Consider the manifold workmanship of God, which -received its beginning through Christ. Thou shalt observe<span class="pagenum"><a id="Page_327"></a>[327]</span> -the Sabbath, on account of Him who ceased from -his work of creation, but ceased not from his work of -providence: it is a rest for meditation of the law, not for -idleness of the hands.”<a id="FNanchor_698" href="#Footnote_698" class="fnanchor">[698]</a></p> - -</div> - -<p>This is sound Sabbatarian doctrine. To show -how distinctly these Constitutions recognize the -decalogue as the foundation of Sabbatic authority -we quote the words next preceding the above, -though we have quoted them on another occasion:—</p> - -<div class="blockquote"> - -<p>“Have before thine eyes the fear of God, and always -remember the ten commandments of God,—to love the -one and only Lord God with all thy strength; to give -no heed to idols, or any other beings, as being lifeless -gods, or irrational beings or dæmons.”<a id="FNanchor_699" href="#Footnote_699" class="fnanchor">[699]</a></p> - -</div> - -<p>But though these Constitutions thus recognize -the authority of the decalogue and the sacred obligation -of the seventh day, they elevate the -Sunday festival in some respects to higher honor -than the Sabbath, though they claim for it no -precept of the Scriptures. Thus they say:—</p> - -<div class="blockquote"> - -<p>“But keep the Sabbath, and the Lord’s day festival; -because the former is the memorial of the creation, and -the latter of the resurrection.”<a id="FNanchor_700" href="#Footnote_700" class="fnanchor">[700]</a></p> - -</div> - -<div class="blockquote"> - -<p>“For the Sabbath is the ceasing of the creation, the -completion of the world, the inquiry after laws, and the -grateful praise to God for the blessings he has bestowed -upon men. All which the Lord’s day excels, and -shows the Mediator himself, the Provider, the Law-giver, -the Cause of the resurrection, the First-born of the whole -creation.”<a id="FNanchor_701" href="#Footnote_701" class="fnanchor">[701]</a></p> - -</div> - -<div class="blockquote"> - -<p>“So that the Lord’s day commands us to offer unto -thee, O Lord, thanksgiving for all. For this is the grace<span class="pagenum"><a id="Page_328"></a>[328]</span> -afforded by thee, which, on account of its greatness, has -obscured all other blessings.”<a id="FNanchor_702" href="#Footnote_702" class="fnanchor">[702]</a></p> - -</div> - -<p>Tested by his own principles, the writer of -these Constitutions was far advanced in apostasy; -for he held a festival, for which he claimed no divine -authority, more honorable than one which -he acknowledged to be ordained of God. There -could be but one step more in this course, and -that would be to set aside the commandment of -God for the ordinance of man, and this step was -not very long afterward actually taken. One -other point should be noticed. It is said:—</p> - -<div class="blockquote"> - -<p>“Let the slaves work five days; but on the Sabbath -day and the Lord’s day let them have leisure to go to -church for instruction in piety.”<a id="FNanchor_703" href="#Footnote_703" class="fnanchor">[703]</a></p> - -</div> - -<p>The question of the sinfulness of labor on -either of these days is not here taken into the -account; for the reason assigned is that the slaves -may have leisure to attend public worship. But -while these Constitutions elsewhere forbid labor -on the Sabbath on the authority of the decalogue, -they do not forbid it upon the first day of the -week. Take the following as an example:—</p> - -<div class="blockquote"> - -<p>“O Lord Almighty, thou hast created the world by -Christ, and hast appointed the Sabbath in memory thereof, -because that <i>on that day</i> thou hast made us <i>rest from -our works</i>, for the meditation upon thy laws.”<a id="FNanchor_704" href="#Footnote_704" class="fnanchor">[704]</a></p> - -</div> - -<p>The Apostolical Constitutions are valuable to -us, not as authority respecting the teaching of -the apostles, but as giving us a knowledge of the -views and practices which prevailed in the third -century. As these Constitutions were extensively<span class="pagenum"><a id="Page_329"></a>[329]</span> -regarded as embodying the doctrine of -the apostles, they furnish conclusive evidence -that, at the time when they were put in writing, -the ten commandments were very generally -revered as the immutable rule of right, and -that the Sabbath of the Lord was by many observed -as an act of obedience to the fourth commandment, -and as the divine memorial of the -creation. They also show that the first-day festival -had, in the third century, attained such -strength and influence as to clearly indicate that -ere long it would claim the entire ground. But -observe that the Sabbath and the so-called -Lord’s day were then regarded as distinct institutions, -and that no hint of the change of the -Sabbath from the seventh day to the first is even -once given.</p> - -<p>Thus much out of the fathers concerning the -authority of the decalogue, and concerning the -perpetuity and observance of the ancient Sabbath. -The suppression of the Sabbath of the -Bible, and the elevation of Sunday to its place, -has been shown to be in no sense the work of -the Saviour. But so great a work required the -united action of powerful causes, and these causes -we now enumerate.</p> - -<p>1. <i>Hatred toward the Jews.</i> This people, who -retained the ancient Sabbath, had slain Christ. -It was easy for men to forget that Christ, as Lord -of the Sabbath, had claimed it as his own institution, -and to call the Sabbath a Jewish institution -which Christians should not regard.<a id="FNanchor_705" href="#Footnote_705" class="fnanchor">[705]</a></p> - -<p><span class="pagenum"><a id="Page_330"></a>[330]</span></p> - -<p>2. <i>The hatred of the church of Rome toward -the Sabbath, and its determination to elevate -Sunday to the highest place.</i> This church, as the -chief in the work of apostasy, took the lead in -the earliest effort to suppress the Sabbath by -turning it into a fast. And the very first act of -papal aggression was by an edict in behalf of -Sunday. Thenceforward, in every possible form, -this church continued this work until the pope -announced that he had received a divine mandate -for Sunday observance [the very thing lacking] -in a roll which fell from Heaven.</p> - -<p>3. <i>The voluntary observance of memorable -days.</i> In the Christian church, almost from the -beginning, men voluntarily honored the fourth, -the sixth, and the first days of the week, and -also the anniversary of the Passover and the -Pentecost, to commemorate the betrayal, the -death, and the resurrection, of Christ, and the -descent of the Holy Spirit, which acts in themselves -could not be counted sinful.</p> - -<p>4. <i>The making of tradition of equal authority -with the Scriptures.</i> This was the great error of -the early church, and the one to which that -church was specially exposed, as having in it -those who had seen the apostles, or who had seen -those who had seen them. It was this which -rendered the voluntary observance of memorable -days a dangerous thing. For what began as a -voluntary observance became, after the lapse of -a few years, a standing custom, established by -tradition, which must be obeyed because it came -from those who had seen the apostles, or from<span class="pagenum"><a id="Page_331"></a>[331]</span> -those who had seen others who had seen them. -This is the origin of the various errors of the -great apostasy.</p> - -<p>5. <i>The entrance of the no-law heresy.</i> This is -seen in Justin Martyr, the earliest witness to the -Sunday festival, and in the church of Rome of -which he was then a member.</p> - -<p>6. <i>The extensive observance of Sunday as a -heathen festival.</i> The first day of the week corresponded -to the widely observed heathen festival -of the sun. It was therefore easy to unite -the honor of Christ in the observance of the day -of his resurrection with the convenience and -worldly advantage of his people in having the -same festival day with their heathen neighbors, -and to make it a special act of piety in that the -conversion of the heathen was thereby facilitated, -while the neglect of the ancient Sabbath was -justified by stigmatizing that divine memorial -as a Jewish institution with which Christians -should have no concern.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_332"></a>[332]</span></p> - -<h3 class="nobreak" id="CHAPTER_XIX">CHAPTER XIX.<br /> -<span class="smaller">THE SABBATH AND FIRST-DAY DURING THE FIRST FIVE CENTURIES.</span></h3> - -<p>Origin of the Sabbath and of the festival of the sun contrasted—Entrance -of that festival into the church—The Moderns -with the Ancients—The Sabbath observed by the -early Christians—Testimony of Morer—Of Twisse—Of -Giesler—Of Mosheim—Of Coleman—Of Bishop Taylor—The -Sabbath loses ground before the Sunday festival—Several -bodies of decided Sabbatarians—Testimony of -Brerewood—Constantine’s Sunday law—Sunday a day of -labor with the primitive church—Constantine’s edict a -heathen law, and himself at that time a heathen—The -bishop of Rome authoritatively confers the name of Lord’s -day upon Sunday—Heylyn narrates the steps by which -Sunday arose to power—A marked change in the history -of that institution—Paganism brought into the church—The -Sabbath weakened by Constantine’s influence—Remarkable -facts concerning Eusebius—The Sabbath recovers -strength again—The council of Laodicea pronounces -a curse upon the Sabbath-keepers—The progress of apostasy -marked—Authority of church councils considered—Chrysostom—Jerome—Augustine—Sunday -edicts—Testimony -of Socrates relative to the Sabbath about the middle -of the fifth century—Of Sozomen—Effectual suppression -of the Sabbath at the close of the fifth century.</p> - -</div> - -<p>The origin of the Sabbath and of the festival -of Sunday is now distinctly understood. When -God made the world, he gave to man the Sabbath -that he might not forget the Creator of all things. -When men apostatized from God, Satan turned -them to the worship of the sun, and, as a standing -memorial of their veneration for that luminary, -caused them to dedicate to his honor the first -day of the week. When the elements of apostasy -had sufficiently matured in the Christian church, -this ancient festival stood forth as a rival to the<span class="pagenum"><a id="Page_333"></a>[333]</span> -Sabbath of the Lord. The manner in which it -obtained a foothold in the Christian church has -been already shown; and many facts which have -an important bearing upon the struggle between -these rival institutions have also been given. We -have, in the preceding chapters, given the statements -of the most ancient Christian writers respecting -the Sabbath and first-day in the early -church. As we now trace the history of these -two days during the first five centuries of the -Christian era, we shall give the statements of -modern church historians, covering the same -ground with the early fathers, and shall also -quote in continuation of the ancient writers the -testimonies of the earliest church historians. -The reader can thus discover how nearly the ancients -and moderns agree. Of the observance of -the Sabbath in the early church, Morer speaks -thus:—</p> - -<div class="blockquote"> - -<p>“The primitive Christians had a great veneration for -the Sabbath, and spent the day in devotion and sermons. -And it is not to be doubted but they derived this practice -from the apostles themselves, as appears by several scriptures -to that purpose; who, keeping both that day and -the first of the week, gave occasion to the succeeding -ages to join them together, and make it one festival, -though there was not the same reason for the continuance -of the custom as there was to begin it.”<a id="FNanchor_706" href="#Footnote_706" class="fnanchor">[706]</a></p> - -</div> - -<p>A learned English first-day writer of the seventeenth -century, William Twisse, D. D., thus states -the early history of these two days:—</p> - -<div class="blockquote"> - -<p>“Yet for some hundred years in the primitive church, -not the Lord’s day only, but the seventh day also, was -religiously observed, not by Ebion and Cerinthus only, -but by pious Christians also, as Baronius writeth, and -Gomarus confesseth, and Rivet also, that we are bound<span class="pagenum"><a id="Page_334"></a>[334]</span> -in conscience under the gospel, to allow for God’s service -a better proportion of time, than the Jews did under the -law, rather than a worse.”<a id="FNanchor_707" href="#Footnote_707" class="fnanchor">[707]</a></p> - -</div> - -<p>That the observance of the Sabbath was not -confined to Jewish converts, the learned Giesler -explicitly testifies:—</p> - -<div class="blockquote"> - -<p>“While the Jewish Christians of Palestine retained -the entire Mosaic law, and consequently the Jewish festivals, -the Gentile Christians observed also <i>the Sabbath</i> and -the passover,<a id="FNanchor_708" href="#Footnote_708" class="fnanchor">[708]</a> with reference to the last scenes of Jesus’ -life, but without Jewish superstition. In addition to -these, Sunday, as the day of Christ’s resurrection, was -devoted to religious services.”<a id="FNanchor_709" href="#Footnote_709" class="fnanchor">[709]</a></p> - -</div> - -<p>The statement of Mosheim may be thought to -contradict that of Giesler. Thus he says:—</p> - -<div class="blockquote"> - -<p>“The seventh day of the week was also observed as a -festival, not by the Christians in general, but by such -churches only as were principally composed of Jewish -converts, nor did the other Christians censure this custom -as criminal and unlawful.”<a id="FNanchor_710" href="#Footnote_710" class="fnanchor">[710]</a></p> - -</div> - -<p>It will be observed that Mosheim does not deny -that the Jewish converts observed the Sabbath. -He denies that this was done by the Gentile -Christians. The proof on which he rests this -denial is thus stated by him:—</p> - -<div class="blockquote"> - -<p>“The churches of Bithynia, of which Pliny speaks, in -his letter to Trajan, had only one stated day for the celebration -of public worship; and that was undoubtedly -the first day of the week, or what we call the Lord’s -day.”<a id="FNanchor_711" href="#Footnote_711" class="fnanchor">[711]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_335"></a>[335]</span></p> - -<p>The proposition to be proved is this: The Gentile -Christians did not observe the Sabbath. The -proof is found in the following fact: The churches -of Bithynia assembled on a stated day for the -celebration of divine worship. It is seen therefore -that the conclusion is gratuitous, and wholly -unauthorized by the testimony.<a id="FNanchor_712" href="#Footnote_712" class="fnanchor">[712]</a> But this instance -shows the dexterity of Mosheim in drawing -inferences, and gives us some insight into the -kind of evidence which supports some of these -sweeping statements in behalf of Sunday. Who -can say that this “stated day” was not the very -day enjoined in the fourth commandment? Of the -Sabbath and first day in the early ages of the -church, Coleman speaks as follows:—</p> - -<div class="blockquote"> - -<p>“The last day of the week was strictly kept in connection -with that of the first day, for a long time after the -overthrow of the temple and its worship. Down even to -the fifth century the observance of the Jewish Sabbath -was continued in the Christian church, but with a rigor -and solemnity gradually diminishing until it was wholly -discontinued.”<a id="FNanchor_713" href="#Footnote_713" class="fnanchor">[713]</a></p> - -</div> - -<p>This is a most explicit acknowledgment that -the Bible Sabbath was long observed by the -body of the Christian church. Coleman is a first-day -writer, and therefore not likely to state the -case too strongly in behalf of the seventh day. -He is a modern writer, but we have already -proved his statements true out of the ancients. -It is true that Coleman speaks also of the first -day of the week, yet his subsequent language -shows that it was a long while before this became -a sacred day. Thus he says:—</p> - -<p><span class="pagenum"><a id="Page_336"></a>[336]</span></p><div class="blockquote"> - -<p>“During the early ages of the church it was never entitled -‘the Sabbath,’ this word being confined to the -seventh day of the week, the Jewish Sabbath, which, as -we have already said, continued to be observed for several -centuries by the converts to Christianity.”<a id="FNanchor_714" href="#Footnote_714" class="fnanchor">[714]</a></p> - -</div> - -<p>This fact is made still clearer by the following -language, in which this historian admits Sunday -to be nothing but a human ordinance:—</p> - -<div class="blockquote"> - -<p>“No law or precept appears to have been given by -Christ or the apostles, either for the abrogation of the -Jewish Sabbath, or the institution of the Lord’s day, -or the substitution of the first for the seventh day of the -week.”<a id="FNanchor_715" href="#Footnote_715" class="fnanchor">[715]</a></p> - -</div> - -<p>Coleman does not seem to realize that in making -this truthful statement he has directly acknowledged -that the ancient Sabbath is still in -full force as a divine institution, and that first-day -observance is only authorized by the traditions -of men. He next relates the manner in -which this Sunday festival which had been nourished -in the bosom of the church usurped the -place of the Lord’s Sabbath; a warning to all -Christians of the tendency of human institutions, -if cherished by the people of God, to destroy -those which are divine. Let this important language -be carefully pondered. He speaks thus:—</p> - -<div class="blockquote"> - -<p>“The observance of the Lord’s day was ordered while -yet the Sabbath of the Jews was continued; nor was the -latter superseded until the former had acquired the same -solemnity and importance, which belonged, at first, to -that great day which God originally ordained and blessed.... -But in time, after the Lord’s day was fully -established, the observance of the Sabbath of the Jews -was gradually discontinued, and was finally denounced -as heretical.”<a id="FNanchor_716" href="#Footnote_716" class="fnanchor">[716]</a></p> - -</div> - -<p>Thus is seen the result of cherishing this harmless<span class="pagenum"><a id="Page_337"></a>[337]</span> -Sunday festival in the church. It only asked -toleration at first; but gaining strength by degrees, -it gradually undermined the Sabbath of -the Lord, and finally denounced its observance -as heretical.</p> - -<p>Jeremy Taylor, a distinguished bishop of the -Church of England, and a man of great erudition, -but a decided opponent of Sabbatic obligation, -confirms the testimony of Coleman. He affirms -that the Sabbath was observed by the Christians -of the first three hundred years, but denies that -they did this out of respect to the authority or -the law of God. But we have shown from the -fathers that those who hallowed the Sabbath did -it as an act of obedience to the fourth commandment, -and that the decalogue was acknowledged -as of perpetual obligation, and as the perfect -rule of right. As Bishop T. denies that this was -their ground of observance, he should have shown -some other, which he has not done. Thus he -says:—</p> - -<div class="blockquote"> - -<p>“The Lord’s day did not succeed in the place of the -Sabbath, but the Sabbath was wholly abrogated, and the -Lord’s day was merely an ecclesiastical institution. It -was not introduced by virtue of the fourth commandment, -because they for almost three hundred years together -kept that day which was in that commandment; but they -did it also without any opinion of prime obligation, and -therefore they did not suppose it moral.”<a id="FNanchor_717" href="#Footnote_717" class="fnanchor">[717]</a></p> - -</div> - -<p>That such an opinion relative to the obligation -of the fourth commandment had gained ground -extensively among the leaders of the church, as -early at least as the fourth century, and probably -in the third, is sufficiently attested by the action -of the council of Laodicea, <span class="allsmcap">A. D.</span> 364, which<span class="pagenum"><a id="Page_338"></a>[338]</span> -anathematized those who should observe the Sabbath, -as will be noticed in its place. That this -loose view of the morality of the fourth commandment -was resisted by many, is shown by -the existence of various bodies of steadfast Sabbatarians -in that age, whose memory has come -down to us; and also by the fact that that council -made such a vigorous effort to put down the -Sabbath. Coleman has clearly portrayed the gradual -depression of the Sabbath, as the first-day -festival arose in strength, until Sabbath-keeping -became heretical, when, by ecclesiastical authority, -the Sabbath was suppressed, and the festival -of Sunday became fully established as a new and -different institution. The natural consequence of -this is seen in the rise of distinct sects, or bodies, -who were distinguished for their observance -of the seventh day. That they should be denounced -as heretical and falsely charged with -many errors is not surprising, when we consider -that their memory has been handed down to us by -their opponents, and that Sabbath-keepers in our -own time are not unfrequently treated in this -very manner. The first of these ancient Sabbatarian -bodies was the Nazarenes. Of these, Morer -testifies that,</p> - -<div class="blockquote"> - -<p>They “retained the Sabbath; and though they pretended -to believe as Christians, yet they practiced as -Jews, and so were in reality neither one nor the other.”<a id="FNanchor_718" href="#Footnote_718" class="fnanchor">[718]</a></p> - -</div> - -<p>And Dr. Francis White, lord bishop of Ely, -mentions the Nazarenes as one of the ancient -bodies of Sabbath-keepers who were condemned -by the church leaders for that heresy; and he<span class="pagenum"><a id="Page_339"></a>[339]</span> -classes them with heretics as Morer has done.<a id="FNanchor_719" href="#Footnote_719" class="fnanchor">[719]</a> -Yet the Nazarenes have a peculiar claim to our -regard, as being in reality the apostolic church of -Jerusalem, and its direct successors. Thus Gibbon -testifies:—</p> - -<div class="blockquote"> - -<p>“The Jewish converts, or, as they were afterwards -called, the Nazarenes, who had laid the foundations of -the church, soon found themselves overwhelmed by the -increasing multitudes, that from all the various religions -of polytheism enlisted under the banner of Christ.... -The Nazarenes retired from the ruins of Jerusalem to the -little town of Pella beyond the Jordan, where that ancient -church languished above sixty years in solitude and -obscurity.”<a id="FNanchor_720" href="#Footnote_720" class="fnanchor">[720]</a></p> - -</div> - -<p>It is not strange that that church which fled -out of Judea at the word of Christ<a id="FNanchor_721" href="#Footnote_721" class="fnanchor">[721]</a> should long -retain the Sabbath, as it appears that they did, -even as late as the fourth century. Morer mentions -another class of Sabbath-keepers in the following -language:—</p> - -<div class="blockquote"> - -<p>“About the same time were the Hypsistarii who closed -with these as to what concerned the Sabbath, yet would -by no means accept circumcision as too plain a testimony -of ancient bondage. All these were heretics, and so adjudged -to be by the Catholic church. Yet their hypocrisy -and industry were such as gained them a considerable -footing in the Christian world.”<a id="FNanchor_722" href="#Footnote_722" class="fnanchor">[722]</a></p> - -</div> - -<p>The bishop of Ely names these also as a body -of Sabbath-keepers whose heresy was condemned<span class="pagenum"><a id="Page_340"></a>[340]</span> -by the church.<a id="FNanchor_723" href="#Footnote_723" class="fnanchor">[723]</a> The learned Joseph Bingham, -M. A., gives the following account of them:—</p> - -<div class="blockquote"> - -<p>“There was another sect which called themselves Hypsistarians, -that is, worshipers of the most high God, whom -they worshiped as the Jews only in one person. And -they observed their Sabbaths and used distinction of -meats, clean and unclean, though they did not regard -circumcision, as Gregory Nazianzen, whose father was once -one of this sect, gives the account of them.”<a id="FNanchor_724" href="#Footnote_724" class="fnanchor">[724]</a></p> - -</div> - -<p>It must ever be remembered that these people, -whom the Catholic church adjudged to be heretics, -are not speaking for themselves: their enemies -who condemned them have transmitted to -posterity all that is known of their history. It -would be well if heretics, who meet with little -mercy at the hand of ecclesiastical writers, could -at least secure the impartial justice of a truthful -record.</p> - -<p>Another class are thus described by Cox in his -elaborate work entitled “Sabbath Laws and Sabbath -Duties”:—</p> - -<div class="blockquote"> - -<p>“In this way [that is, by presenting the testimony of -the Bible on the subject] arose the ancient Sabbatarians, -a body it is well known of very considerable importance -in respect both to numbers and influence, during the -greater part of the third and the early part of the next -century.”<a id="FNanchor_725" href="#Footnote_725" class="fnanchor">[725]</a></p> - -</div> - -<p>The close of the third century witnessed the -Sabbath much weakened in its hold upon the -church in general, and the festival of Sunday, although -possessed of no divine authority, steadily -gaining in strength and in sacredness. The following -historical testimony from a member of the<span class="pagenum"><a id="Page_341"></a>[341]</span> -English Church, Edward Brerewood, professor in -Gresham College, London, gives a good general -view of the matter, though the author’s anti-Sabbatarian -views are mixed with it. He says:—</p> - -<div class="blockquote"> - -<p>“The ancient Sabbath did remain and was observed together -with the celebration of the Lord’s day by the Christians -of the east church above three hundred years after -our Saviour’s death; and besides that, no other day for -more hundreds of years than I spake of before, was known -in the church by the name of Sabbath but that: let the -collection thereof and conclusion of all be this: The Sabbath -of the seventh day as touching the allegations of -God’s solemn worship to time was ceremonial; that Sabbath -was religiously observed in the east church three -hundred years and more after our Saviour’s passion. -That church being the great part of Christendom, and -having the apostles’ doctrine and example to instruct -them, would have restrained it if it had been deadly.”<a id="FNanchor_726" href="#Footnote_726" class="fnanchor">[726]</a></p> - -</div> - -<p>Such was the case in the eastern churches at -the end of the third century; but in such of the -western churches as sympathized with the church -of Rome, the Sabbath had been treated as a fast -from the beginning of that century, to express -their opposition toward those who observed it according -to the commandment.</p> - -<p>In the early part of the fourth century occurred -an event which could not have been foreseen, but -which threw an immense weight in favor of Sunday -into the balances already trembling between -the rival institutions, the Sabbath of the Lord -and the festival of the sun. This was nothing -less than an edict from the throne of the Roman -Empire in behalf of “the venerable day of the -sun.” It was issued by the emperor Constantine -in <span class="allsmcap">A. D.</span> 321, and is thus expressed:—</p> - -<p><span class="pagenum"><a id="Page_342"></a>[342]</span></p> - -<div class="blockquote"> - -<p>“Let all the judges and town people, and the occupation -of all trades rest on the venerable day of the sun; -but let those who are situated in the country, freely and -at full liberty attend to the business of agriculture; because -it often happens that no other day is so fit for sowing -corn and planting vines; lest, the critical moment -being let slip, men should lose the commodities granted -by Heaven. Given the seventh day of March; Crispus -and Constantine being consuls, each of them for the second -time.”<a id="FNanchor_727" href="#Footnote_727" class="fnanchor">[727]</a></p> - -</div> - -<p>Of this law, a high authority thus speaks:—</p> - -<div class="blockquote"> - -<p>“It was Constantine the Great who first made a law for -the proper observance of Sunday; and who, according to -Eusebius, appointed it should be regularly celebrated -throughout the Roman Empire. Before him, and even -in his time, they observed the Jewish Sabbath, as well as -Sunday; both to satisfy the law of Moses, and to imitate -the apostles who used to meet together on the first day. -By Constantine’s law, promulgated in 321, it was decreed -that for the future the Sunday should be kept as a day of -rest in all cities and towns; but he allowed the country -people to follow their work.”<a id="FNanchor_728" href="#Footnote_728" class="fnanchor">[728]</a></p> - -</div> - -<p>Another eminent authority thus states the purport -of this law:—</p> - -<div class="blockquote"> - -<p>“Constantine the Great made a law for the whole empire -(<span class="allsmcap">A. D.</span> 321) that Sunday should be kept as a day of -rest in all cities and towns; but he allowed the country -people to follow their work on that day.”<a id="FNanchor_729" href="#Footnote_729" class="fnanchor">[729]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_343"></a>[343]</span></p> - -<p>Thus the fact is placed beyond all dispute that -this decree gave full permission to all kinds of -agricultural labor. The following testimony of -Mosheim is therefore worthy of strict attention:—</p> - -<div class="blockquote"> - -<p>“The first day of the week, which was the ordinary -and stated time for the public assemblies of the Christians, -was in consequence of a peculiar law enacted by -Constantine, observed with greater solemnity than it had -formerly been.”<a id="FNanchor_730" href="#Footnote_730" class="fnanchor">[730]</a></p> - -</div> - -<p>What will the advocates of first-day sacredness -say to this? They quote Mosheim respecting -Sunday observance in the first century—which -testimony has been carefully examined in this -work<a id="FNanchor_731" href="#Footnote_731" class="fnanchor">[731]</a>—and they seem to think that his language -in support of first-day sacredness is nearly equal -in authority to the language of the New Testament; -in fact, they regard it as supplying an -important omission in that book. Yet Mosheim -states respecting Constantine’s Sunday law, promulgated -in the fourth century, which restrained -merchants and mechanics, but allowed all kinds -of agricultural labor on that day, that it caused -the day to be “observed with greater solemnity -than it had formerly been.” It follows, therefore, -on Mosheim’s own showing, that Sunday, during -the first three centuries, was not a day of abstinence -from labor in the Christian church. On -this point, Bishop Taylor thus testifies:—</p> - -<div class="blockquote"> - -<p>“The primitive Christians did all manner of works upon -the Lord’s day, even in the times of persecution, when -they are the strictest observers of all the divine commandments; -but in this they knew there was none; and -therefore when Constantine the emperor had made an -edict against working upon the Lord’s day, yet he excepts -and still permitted all agriculture or labors of the -husbandman whatsoever.”<a id="FNanchor_732" href="#Footnote_732" class="fnanchor">[732]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_344"></a>[344]</span></p> - -<p>Morer tells us respecting the first three centuries, -that is to say, the period before Constantine, -that</p> - -<div class="blockquote"> - -<p>“The Lord’s day had no command that it should be -sanctified, but it was left to God’s people to pitch on this -or that day for the public worship. And being taken up -and made a day of meeting for religious exercises, yet for -three hundred years there was no law to bind them to it, -and for want of such a law, the day was not wholly kept -in abstaining from common business; nor did they any -longer rest from their ordinary affairs (such was the -necessity of those times) than during the divine service.”<a id="FNanchor_733" href="#Footnote_733" class="fnanchor">[733]</a></p> - -</div> - -<p>And Sir Wm. Domville says:—</p> - -<div class="blockquote"> - -<p>“Centuries of the Christian era passed away before the -Sunday was observed by the Christian church as a Sabbath. -History does not furnish us with a single proof or -indication that it was at any time so observed previous to -the Sabbatical edict of Constantine in <span class="allsmcap">A. D.</span> 321.”<a id="FNanchor_734" href="#Footnote_734" class="fnanchor">[734]</a></p> - -</div> - -<p>What these able modern writers set forth as to -labor on Sunday before the edict of Constantine -was promulgated, we have fully proved in the -preceding chapters out of the most ancient ecclesiastical -writers. That such an edict could not -fail to strengthen the current already strongly -set in favor of Sunday, and greatly to weaken -the influence of the Sabbath, cannot be doubted. -Of this fact, an able writer bears witness:—</p> - -<div class="blockquote"> - -<p>“Very shortly after the period when Constantine issued -his edict enjoining the general observance of Sunday -throughout the Roman Empire, the party that had -contended for the observance of the seventh day dwindled -into insignificance. The observance of Sunday as a -public festival, during which all business, with the exception -of rural employments, was intermitted, came to be -more and more generally established ever after this time, -throughout both the Greek and the Latin churches.<span class="pagenum"><a id="Page_345"></a>[345]</span> -There is no evidence however that either at this, or at a -period much later, the observance was viewed as deriving -any obligation from the fourth commandment; it seems -to have been regarded as an institution corresponding in -nature with Christmas, Good Friday, and other festivals -of the church; and as resting with them on the ground -of ecclesiastical authority and tradition.”<a id="FNanchor_735" href="#Footnote_735" class="fnanchor">[735]</a></p> - -</div> - -<p>This extraordinary edict of Constantine caused -Sunday to be observed with greater solemnity -than it had formerly been. Yet we have the -most indubitable proof that this law was a heathen -enactment; that it was put forth in favor -of Sunday as a heathen institution and not as a -Christian festival; and that Constantine himself -not only did not possess the character of a Christian, -but was at that time in truth a heathen. -It is to be observed that Constantine did not designate -the day which he commanded men to -keep, as Lord’s day, Christian Sabbath, or the -day of Christ’s resurrection; nor does he assign -any reason for its observance which would indicate -it as a Christian festival. On the contrary, -he designates the ancient heathen festival of the -sun in language that cannot be mistaken. Dr. -Hessey thus sustains this statement:—</p> - -<div class="blockquote"> - -<p>“Others have looked at the transaction in a totally -different light, and refused to discover in the document, -or to suppose in the mind of the enactor, any recognition -of the Lord’s day as a matter of divine obligation. They -remark, and <i>very truly</i>, that Constantine designates it by -its <i>astrological</i> or <i>heathen</i> title, Dies Solis, and insist that -the epithet <i>venerabilis</i> with which it is introduced has reference -to the rites performed on that day in honor of -<i>Hercules</i>, <i>Apollo</i>, and <i>Mithras</i>.”<a id="FNanchor_736" href="#Footnote_736" class="fnanchor">[736]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_346"></a>[346]</span></p> - -<p>On this important point, Milman, the learned -editor of Gibbon, thus testifies:—</p> - -<div class="blockquote"> - -<p>“The rescript commanding the celebration of the -Christian Sabbath, bears no allusion to its peculiar sanctity -as a Christian institution. It is the day of the sun -which is to be observed by the general veneration; the -courts were to be closed, and the noise and tumult of -public business and legal litigation were no longer to violate -the repose of the sacred day. But the believer in -the new paganism, of which the solar worship was the -characteristic, might acquiesce without scruple in the -sanctity of the first day of the week.”<a id="FNanchor_737" href="#Footnote_737" class="fnanchor">[737]</a></p> - -</div> - -<p>And he adds in a subsequent chapter:—</p> - -<div class="blockquote"> - -<p>“In fact, as we have before observed, the day of the -sun would be willingly hallowed by almost all the pagan -world, especially that part which had admitted any tendency -towards the Oriental theology.”<a id="FNanchor_738" href="#Footnote_738" class="fnanchor">[738]</a></p> - -</div> - -<p>On the seventh day of March, Constantine -published his edict commanding the observance -of that ancient festival of the heathen, the venerable -day of the sun. On the following day, -March eighth,<a id="FNanchor_739" href="#Footnote_739" class="fnanchor">[739]</a> he issued a second decree in every -respect worthy of its heathen predecessor.<a id="FNanchor_740" href="#Footnote_740" class="fnanchor">[740]</a> The -purport of it was this: That if any royal edifice<span class="pagenum"><a id="Page_347"></a>[347]</span> -should be struck by lightning, the ancient ceremonies -of propitiating the deity should be practiced, -and the <i>haruspices</i> were to be consulted to -learn the meaning of the awful portent.<a id="FNanchor_741" href="#Footnote_741" class="fnanchor">[741]</a> The -<i>haruspices</i> were soothsayers who foretold future -events by examining the entrails of beasts -slaughtered in sacrifice to the gods!<a id="FNanchor_742" href="#Footnote_742" class="fnanchor">[742]</a> The statute -of the seventh of March enjoining the observance -of the venerable day of the sun, and -that of the eighth of the same month commanding -the consultation of the <i>haruspices</i>, constitute -a noble pair of well-matched heathen edicts. -That Constantine himself was a heathen at the -time these edicts were issued, is shown not only -by the nature of the edicts themselves, but by -the fact that his nominal conversion to Christianity -is placed by Mosheim two years after his -Sunday law. Thus he says:—</p> - -<div class="blockquote"> - -<p>“After well considering the subject, I have come to -the conclusion, that <i>subsequently to the death of Licinius -in the year 323</i> when <i>Constantine</i> found himself sole emperor, -<i>he became an absolute Christian</i>, or one who believes -no religion but the Christian to be acceptable to God. -He had previously considered the religion of one God as -more excellent than the other religions, and believed that -Christ ought especially to be worshiped: yet he supposed -there were also inferior deities, and that to these some -worship might be paid, in the manner of the fathers, without -fault or sin. And who does not know, that in those -times, many others also combined the worship of Christ -with that of the ancient gods, whom they regarded as the -ministers of the supreme God in the government of human -and earthly affairs.”<a id="FNanchor_743" href="#Footnote_743" class="fnanchor">[743]</a></p> - -</div> - -<p>As a heathen, Constantine was the worshiper<span class="pagenum"><a id="Page_348"></a>[348]</span> -of Apollo or the sun, a fact that sheds much light -upon his edict enjoining men to observe the venerable -day of the sun. Thus Gibbon testifies:—</p> - -<div class="blockquote"> - -<p>“The devotion of Constantine was more peculiarly directed -to the genius of the sun, the Apollo of Greek and -Roman mythology; and he was pleased to be represented -with the symbols of the god of light and poetry.... -The altars of Apollo were crowned with the votive offerings -of Constantine; and the credulous multitude were -taught to believe that the emperor was permitted to behold -with mortal eyes the visible majesty of their tutelar -deity.... The sun was universally celebrated as the -invincible guide and protector of Constantine.”<a id="FNanchor_744" href="#Footnote_744" class="fnanchor">[744]</a></p> - -</div> - -<p>His character as a professor of Christianity is -thus described:—</p> - -<div class="blockquote"> - -<p>“The sincerity of the man, who in a short period effected -such amazing changes in the religious world, is best -known to Him who searches the heart. Certain it is that -his subsequent life furnished no evidence of conversion to -God. He waded without remorse through seas of blood, -and was a most tyrannical prince.”<a id="FNanchor_745" href="#Footnote_745" class="fnanchor">[745]</a></p> - -</div> - -<p>A few words relative to his character as a man -will complete our view of his fitness to legislate -for the church. This man, when elevated to the -highest place of earthly power, caused his eldest -son, Crispus, to be privately murdered, lest the -fame of the son should eclipse that of the father. -In the same ruin was involved his nephew Licinius, -“whose rank was his only crime,” and this -was followed by the execution “perhaps of a -guilty wife.”<a id="FNanchor_746" href="#Footnote_746" class="fnanchor">[746]</a></p> - -<p>Such was the man who elevated Sunday to the -throne of the Roman Empire; and such the -nature of the institution which he thus elevated.<span class="pagenum"><a id="Page_349"></a>[349]</span> -A recent English writer says of Constantine’s -Sunday law that it “would seem to have been -rather to promote heathen than Christian worship.” -And he shows how this heathen emperor -became a Christian, and how this heathen statute -became a Christian law. Thus he says:—</p> - -<div class="blockquote"> - -<p>“At a <span class="smcap">later period</span>, carried away by the current of -opinion, he declared himself a convert to the church. -Christianity, then, or what he was pleased to call by that -name, became the law of the land, and the edict of <span class="allsmcap">A. D.</span> -321, being unrevoked, was enforced as a Christian ordinance.”<a id="FNanchor_747" href="#Footnote_747" class="fnanchor">[747]</a></p> - -</div> - -<p>Thus it is seen that a law, enacted in support -of a heathen institution, after a few years came -to be considered a Christian ordinance; and Constantine -himself, four years after his Sunday -edict, was able to control the church, as represented -in the general council of Nice, so as to -cause the members of that council to establish -their annual festival of the passover upon Sunday.<a id="FNanchor_748" href="#Footnote_748" class="fnanchor">[748]</a> -Paganism had prepared the institution -from ancient days, and had now elevated it to -supreme power; its work was accomplished.</p> - -<p>We have proved that the Sunday festival in -the Christian church had no Sabbatical character -before the time of Constantine. We have also -shown that heathenism, in the person of Constantine, -first gave to Sunday its Sabbatical -character, and, in the very act of doing it, designated -it as a heathen, and not as a Christian, festival, -thus establishing a heathen Sabbath. It was -now the part of popery authoritatively to effect -its transformation into a Christian institution; a -work which it was not slow to perform. Sylvester<span class="pagenum"><a id="Page_350"></a>[350]</span> -was the bishop of Rome while Constantine -was emperor. How faithfully he acted his part -in transforming the festival of the sun into a -Christian institution is seen in that, by his apostolic -authority, he changed the name of the day, -giving it the imposing title of <span class="smcap">Lord’s day</span>.<a id="FNanchor_749" href="#Footnote_749" class="fnanchor">[749]</a> To -Constantine and to Sylvester, therefore, the advocates -of first-day observance are greatly indebted. -The one elevated it as a heathen festival -to the throne of the empire, making it a day -of rest from most kinds of business; the other -changed it into a Christian institution, giving it -the dignified appellation of Lord’s day. It is not -a sufficient reason for denying that Pope Sylvester, -not far from <span class="allsmcap">A. D.</span> 325, authoritatively conferred -on Sunday the name of Lord’s day, to say -that one of the fathers, as early as <span class="allsmcap">A. D.</span> 200, calls -the day by that name, and that some seven different -writers, between <span class="allsmcap">A. D.</span> 200 and <span class="allsmcap">A. D.</span> 325, -viz., Tertullian, Origen, Cyprian, Anatolius, Commodianus, -Victorinus, and Peter of Alexandria, -can be adduced, who give this name to Sunday.</p> - -<p>No one of these fathers ever claims for this title -any apostolic authority; and it has been already -shown that they could not have believed the -day to be the Lord’s day by divine appointment. -So far, therefore, is the use of this term by these -persons as a name for Sunday from conflicting -with the statement that Sylvester, by his apostolic<span class="pagenum"><a id="Page_351"></a>[351]</span> -authority, established this name as the -rightful title of that day, that it shows the act -of Sylvester to be exactly suited to the circumstances -of the case. Indeed, Nicephorus asserts -that Constantine, who considered himself quite as -much the head of the church as was the pope, -“directed that the day which the Jews considered -the first day of the week, and which the -Greeks dedicated to the sun, should be called the -Lord’s day.”<a id="FNanchor_750" href="#Footnote_750" class="fnanchor">[750]</a> The circumstances of the case render -the statements of Lucius and Nicephorus in -the highest degree probable. They certainly do -not indicate that the pope would deem such act -on his part unnecessary. Take a recent event -in papal history as an illustration of this case. -Only a few years since, Pius IX. decreed that the -virgin Mary was born without sin. This had -long been asserted by many distinguished writers -in the papal church, but it lacked authority -as a dogma of that church until the pope, <span class="allsmcap">A. D.</span> -1854, gave it his official sanction.<a id="FNanchor_751" href="#Footnote_751" class="fnanchor">[751]</a> It was the -work of Constantine and of Sylvester in the -early part of the fourth century to establish the -festival of the sun, to be a day of rest, by the authority -of the empire, and to render it a Christian -institution by the authority of St. Peter.</p> - -<p>The following from Dr. Heylyn, a distinguished -member of the Church of England, is worthy of -particular attention. In most forcible language, -he traces the steps by which the Sunday festival -arose to power, contrasting it in this respect with -the ancient Sabbath of the Lord; and then, with -equal truth and candor, he acknowledges that, as<span class="pagenum"><a id="Page_352"></a>[352]</span> -the festival of Sunday was set up by the emperor -and the church, the same power can take it down -whenever it sees fit. Thus he says:—</p> - -<div class="blockquote"> - -<p>“Thus do we see upon what grounds the Lord’s day -stands; <span class="smcap">on custom first</span>, and <span class="smcap">voluntary</span> consecration -of it to religious meetings; that custom countenanced by -the authority of the church of God, which <span class="smcap">tacitly</span> approved -the same; and <span class="smcap">finally confirmed</span> and <span class="smcap">ratified -by Christian princes</span> throughout their empires. And -as the day for rest from labors and restraint from business -upon that day, [it] received its greatest strength -from the supreme magistrate as long as he retained that -power which to him belongs; as after from the canons -and decrees of councils, the decretals of popes and orders -of particular prelates, when the sole managing of ecclesiastical -affairs was committed to them.</p> - -<p>“I hope it was not so with the former Sabbath, which -neither took original from custom, that people being not -so forward to give God a day; nor required any countenance -or authority from the kings of Israel to confirm -and ratify it. The Lord had spoke the word, that he -would have one day in seven, precisely the seventh day -from the world’s creation, to be a day of rest unto all his -people; which said, there was no more to do but gladly -to submit and obey his pleasure.... But thus it -was not done in our present business. The Lord’s day -had no such command that it should be sanctified, but -was left plainly to God’s people to pitch on this, <i>or any -other</i>, for the public use. And being taken up amongst -them and made a day of meeting in the congregation for -religious exercises; yet for three hundred years there was -neither law to bind them to it, nor any rest from labor or -from worldly business required upon it.</p> - -<p>“And when it seemed good unto Christian princes, the -nursing fathers of God’s church, to lay restraints upon -their people, yet at the first they were not general; but -only thus that certain men in certain places should lay -aside their ordinary and daily works, to attend God’s service -in the church; those whose employments were most -toilsome and most repugnant to the true nature of a Sabbath, -being allowed to follow and pursue their labors because -most necessary to the commonwealth.</p> - -<p>“And in the following times, when as the prince and<span class="pagenum"><a id="Page_353"></a>[353]</span> -prelate, in their several places endeavored to restrain -them from that also, which formerly they had permitted, -and interdicted almost all kinds of bodily labor upon that -day; it was not brought about without much struggling -and an opposition of the people; more than a thousand -years being past, after Christ’s ascension, before the -Lord’s day had attained that state in which now it standeth.... -And being brought into that state, wherein -now it stands, it doth not stand so firmly and on such -sure grounds, but that those powers which raised it up -may take it lower if they please, yea take it quite away -as unto the time, and settle it on any other day as to -them seems best.”<a id="FNanchor_752" href="#Footnote_752" class="fnanchor">[752]</a></p> - -</div> - -<p>Constantine’s edict marks a signal change in -the history of the Sunday festival. Dr. Heylyn -thus testifies:—</p> - -<div class="blockquote"> - -<p>“Hitherto have we spoken of the Lord’s day as taken -up by the common consent of the church; not instituted -or established by any text of Scripture, or edict of emperor, -or decree of council.... In that which followeth, -we shall find both emperors and councils very frequent -in ordering things about this day and the service -of it.”<a id="FNanchor_753" href="#Footnote_753" class="fnanchor">[753]</a></p> - -</div> - -<p>After his professed conversion to Christianity, -Constantine still further exerted his power in behalf -of the venerable day of the sun, now happily -transformed into the Lord’s day, by the -apostolic authority of the Roman bishop. Heylyn -thus testifies:—</p> - -<div class="blockquote"> - -<p>“So natural a power it is in a Christian prince to order -things about religion, that he not only took upon him -to command the day, but also to prescribe the service.”<a id="FNanchor_754" href="#Footnote_754" class="fnanchor">[754]</a></p> - -</div> - -<p>The influence of Constantine powerfully contributed -to the aid of those church leaders who -were intent upon bringing the forms of pagan<span class="pagenum"><a id="Page_354"></a>[354]</span> -worship into the Christian church. Gibbon thus -places upon record the motives of these men, and -the result of their action:—</p> - -<div class="blockquote"> - -<p>“The most respectable bishops had persuaded themselves -that the ignorant rustics would more cheerfully renounce -the superstition of paganism, if they found some -resemblance, some compensation, in the bosom of Christianity. -The religion of Constantine achieved in less -than a century, the final conquest of the Roman Empire: -but the victors themselves were insensibly subdued by the -arts of their vanquished rivals.”<a id="FNanchor_755" href="#Footnote_755" class="fnanchor">[755]</a></p> - -</div> - -<p>The body of nominal Christians, which resulted -from this strange union of pagan rites with -Christian worship, arrogated to itself the title of -Catholic church, while the true people of God, -who resisted these dangerous innovations, were -branded as heretics, and cast out of the church. -It is not strange that the Sabbath should lose -ground in such a body, in its struggle with its -rival, the festival of the sun. Indeed, after a -brief period, the history of the Sabbath will be -found only in the almost obliterated records of -those whom the Catholic church cast out and -stigmatized as heretics. Of the Sabbath in Constantine’s -time, Heylyn says:—</p> - -<div class="blockquote"> - -<p>“As for the Saturday, that retained its wonted credit -in the eastern churches, little inferior to the Lord’s day, -if not plainly equal; not as a Sabbath, think not so; but -as a day designed unto sacred meetings.”<a id="FNanchor_756" href="#Footnote_756" class="fnanchor">[756]</a></p> - -</div> - -<p>There is no doubt that, after the great flood of -worldliness which entered the church at the time -of Constantine’s pretended conversion, and after -all that was done by himself and by Sylvester in -behalf of Sunday, the observance of the Sabbath<span class="pagenum"><a id="Page_355"></a>[355]</span> -became, with many, only a nominal thing. But -the action of the council of Laodicea, to which -we shall presently come, proves conclusively that -the Sabbath was still observed, not simply as a -festival, as Heylyn would have it, but as a day -of abstinence from labor, as enjoined in the commandment. -The work of Constantine, however, -marks an epoch in the history of the Sabbath -and of Sunday. Constantine was hostile to the -Sabbath, and his influence told powerfully against -it with all those who sought worldly advancement. -The historian Eusebius was the special -friend and eulogist of Constantine. This fact -should not be overlooked in weighing his testimony -concerning the Sabbath. He speaks of it -as follows:—</p> - -<div class="blockquote"> - -<p>“They [the patriarchs] did not, therefore, regard circumcision, -nor observe the Sabbath, nor do we; neither -do we abstain from certain foods, nor regard other injunctions, -which Moses subsequently delivered to be observed -in types and symbols, because such things as these do not -belong to Christians.”<a id="FNanchor_757" href="#Footnote_757" class="fnanchor">[757]</a></p> - -</div> - -<p>This testimony shows precisely the views of -Constantine and the imperial party relative to -the Sabbath. But it does not give the views of -Christians as a whole; for we have seen that the -Sabbath had been extensively retained up to this -point, and we shall soon have occasion to quote -other historians, the cotemporaries and successors -of Eusebius, who record its continued observance. -Constantine exerted a controlling influence in -the church, and was determined to “have nothing -in common with that most hostile rabble of -the Jews.” Happy would it have been had his<span class="pagenum"><a id="Page_356"></a>[356]</span> -aversion been directed against the festivals of the -heathen rather than against the Sabbath of the -Lord.</p> - -<p>Before Constantine’s time, there is no trace of -the doctrine of the change of the Sabbath. On -the contrary, we have decisive evidence that -Sunday was a day on which ordinary labor was -considered lawful and proper. But Constantine, -while yet a heathen, commanded that every kind -of business excepting agriculture should be laid -aside on that day. His law designated the day as -a heathen festival, which it actually was. But -within four years after its enactment, Constantine -had become, not merely a professed convert -to the Christian religion, but, in many respects, -practically the head of the church, as the course -of things at the council of Nicea plainly showed. -His heathen Sunday law, being unrevoked, was -thenceforward enforced in behalf of that day as -a Christian festival. This law gave to the Sunday -festival, for the first time, something of a -Sabbatic character. It was now a rest-day from -most kinds of business by the law of the Roman -Empire. God’s rest-day was thenceforward more -in the way than ever before.</p> - -<p>But now we come to a fact of remarkable interest. -The way having been prepared, as we -have just seen, for the doctrine of the change of -the Sabbath, and the circumstances of the case -demanding its production, it was at this very -point brought forward for the <i>first time</i>. Eusebius, -the special friend and flatterer of Constantine, -was the man who first put forth this doctrine. -In his “Commentary on the Psalms,” he makes -the following statement on Psalm xcii. respecting -the change of the Sabbath:—</p> - -<p><span class="pagenum"><a id="Page_357"></a>[357]</span></p> - -<div class="blockquote"> - -<p>“Wherefore as they [the Jews] rejected it [the Sabbath -law] the Word [Christ], by the new covenant, <span class="smcap">translated</span> -and <span class="smcap">transferred</span> the feast of the Sabbath to the -morning light, and gave us the symbol of true rest, viz., -the saving Lord’s day, the first [day] of the light, in -which the Saviour of the world, after all his labors among -men, obtained the victory over death, and passed the -portals of Heaven, having achieved a work superior to -the six-days’ creation.”<a id="FNanchor_758" href="#Footnote_758" class="fnanchor">[758]</a></p> - -</div> - -<div class="blockquote"> - -<p>“On this day, which is the first [day] of light and of -the true Sun, we assemble, after an interval of six days, -and celebrate holy and spiritual Sabbaths, even all nations -redeemed by him throughout the world, and do -those things according to the spiritual law, which were -decreed for the priests to do on the Sabbath.”<a id="FNanchor_759" href="#Footnote_759" class="fnanchor">[759]</a></p> - -</div> - -<div class="blockquote"> - -<p>“And all things whatsoever that it was duty to do on -the Sabbath, these we have transferred to the Lord’s day, -as more appropriately belonging to it, because it has a -precedence and is first in rank, and more honorable than -the Jewish Sabbath.”<a id="FNanchor_760" href="#Footnote_760" class="fnanchor">[760]</a></p> - -</div> - -<p>Eusebius was under the strongest temptation -to please and even to flatter Constantine; for he -lived in the sunshine of imperial favor. On one -occasion, he went so far as to say that the city of -Jerusalem, which Constantine had rebuilt, might -be the New Jerusalem predicted in the prophecies!<a id="FNanchor_761" href="#Footnote_761" class="fnanchor">[761]</a> -But perhaps there was no act of Eusebius -that could give Constantine greater pleasure than -his publication of such doctrine as this respecting -the change of the Sabbath. The emperor had, -by the civil law, given to Sunday a Sabbatical -character. Though he had done this while yet a -heathen, he found it to his interest to maintain -this law after he obtained a commanding position<span class="pagenum"><a id="Page_358"></a>[358]</span> -in the Catholic church. When, therefore, Eusebius -came out and declared that Christ transferred -the Sabbath to Sunday, a doctrine never -before heard of, and in support of which he had -no Scripture to quote, Constantine could not but -feel in the highest degree flattered that his own -Sabbatical edict pertained to the very day which -Christ had ordained to be the Sabbath in place -of the seventh. It was a convincing proof that -Constantine was divinely called to his high position -in the Catholic church, that he should thus -exactly identify his work with that of Christ, -though he had no knowledge at the time that -Christ had done any work of the kind.</p> - -<p>As no writer before Eusebius had ever hinted -at the doctrine of the change of the Sabbath, and -as there is the most convincing proof, as we have -shown, that before his time Sunday possessed no -Sabbatic character, and as Eusebius does not -claim that this doctrine is asserted in the Scriptures, -nor in any preceding ecclesiastical writer, -it is certain that he was the father of the doctrine. -This new doctrine was not put forth -without some motive. That motive could not -have been to bring forward some neglected passages -of the Scriptures; for he does not quote -a single text in its support. But the circumstances -of the case plainly reveal the motive. The -new doctrine was exactly adapted to the new order -of things introduced by Constantine. It was, -moreover, peculiarly suited to flatter that emperor’s -pride, the very thing which Eusebius was -under the strongest temptation to do.</p> - -<p>It is remarkable, however, that Eusebius, in -the very connection in which he announces this -new doctrine, unwittingly exposes its falsity.<span class="pagenum"><a id="Page_359"></a>[359]</span> -He first asserts that Christ changed the Sabbath, -and then virtually contradicts it by indicating -the real authors of the change. Thus he says:—</p> - -<div class="blockquote"> - -<p>“All things whatsoever that it was duty to do on the -Sabbath, these <span class="smcap">we</span> have transferred to the Lord’s day.”<a id="FNanchor_762" href="#Footnote_762" class="fnanchor">[762]</a></p> - -</div> - -<p>The persons here referred to as the authors of -this work are the Emperor Constantine, and such -bishops as Eusebius, who loved the favor of -princes, and Sylvester, the pretended successor -of Saint Peter. Two facts refute the assertion of -Eusebius that Christ changed the Sabbath: 1. -That Eusebius, who lived three hundred years -after the alleged change, is the first man who -mentions such change; 2. That Eusebius testifies -that himself and others made this change, which -they could not have done had Christ made it at -the beginning. But though the doctrine of the -change of the Sabbath was thus announced by -Eusebius, it was not seconded by any writer of -that age. The doctrine had never been heard of -before, and Eusebius had simply his own assertion, -but no passage of the Holy Scriptures to -offer in its support.</p> - -<p>But after Constantine, the Sabbath began to -recover strength, at least in the eastern churches. -Prof. Stuart, in speaking of the period from -Constantine to the council of Laodicea, <span class="allsmcap">A. D.</span> 364, -says:—</p> - -<div class="blockquote"> - -<p>“The practice of it [the keeping of the Sabbath] was -continued by Christians who were jealous for the honor -of the Mosaic law, and finally became, as we have seen, -predominant throughout Christendom. It was supposed -at length that the fourth commandment did require the -observance of the seventh-day Sabbath (not merely a seventh -part of time), and reasoning as Christians of the<span class="pagenum"><a id="Page_360"></a>[360]</span> -present day are wont to do, viz., that <i>all</i> which belonged -to the ten commandments was immutable and perpetual, -the churches in general came gradually to regard the seventh-day -Sabbath as altogether sacred.”<a id="FNanchor_763" href="#Footnote_763" class="fnanchor">[763]</a></p> - -</div> - -<p>Prof. Stuart, however, connects with this the -statement that Sunday was honored by all parties. -But the council of Laodicea struck a heavy -blow at this Sabbath-keeping in the eastern -church. Thus Mr. James, in addressing the -University of Oxford, bears witness:—</p> - -<div class="blockquote"> - -<p>“When the practice of keeping Saturday Sabbaths, -which had become so general at the close of this century, -was evidently gaining ground in the eastern church, a decree -was passed in the council held at Laodicea [<span class="allsmcap">A. D.</span> -364] ‘that members of the church should not rest from -work on the Sabbath like Jews, but should labor on that -day, and preferring in honor the Lord’s day, then if it -be in their power should rest from work as Christians.’”<a id="FNanchor_764" href="#Footnote_764" class="fnanchor">[764]</a></p> - -</div> - -<p>This shows conclusively that at that period -the observance of the Sabbath according to the -commandment was extensive in the eastern -churches. But the Laodicean council, not only -forbade the observance of the Sabbath, they even -pronounced a curse on those who should obey the -fourth commandment! Prynne thus testifies:—</p> - -<div class="blockquote"> - -<p>“It is certain that Christ himself, his apostles, and the -primitive Christians for some good space of time, did constantly -observe the seventh-day Sabbath; ... the evangelists -and St. Luke in the Acts ever styling it the Sabbath -day, ... and making mention of its ... solemnization -by the apostles and other Christians, ... it being still -solemnized by many Christians after the apostles’ times, -even till the council of Laodicea [<span class="allsmcap">A. D.</span> 364], as ecclesiastical -writers and the twenty-ninth canon of that council<span class="pagenum"><a id="Page_361"></a>[361]</span> -testify, which runs thus:<a id="FNanchor_765" href="#Footnote_765" class="fnanchor">[765]</a> ‘Because Christians ought not -to Judaize, and to rest in the Sabbath, but to work in that -day (which many did refuse at that time to do). But preferring -in honor the Lord’s day (there being then a great controversy -among Christians which of these two days ... -should have precedency) if they desired to rest they should -do this as Christians. Wherefore if they shall be found -to Judaize, let them be accursed from Christ.’... The -seventh-day Sabbath was ... solemnized by Christ, the -apostles and primitive Christians, till the Laodicean council -did in a manner quite abolish the observation of it.... -The council of Laodicea [<span class="allsmcap">A. D.</span> 364] ... first settled -the observation of the Lord’s day, and prohibited -... the keeping of the Jewish Sabbath under an anathema.”<a id="FNanchor_766" href="#Footnote_766" class="fnanchor">[766]</a></p> - -</div> - -<p>The action of this council did not extirpate -the Sabbath from the eastern churches, though it -did materially weaken its influence, and cause its -observance to become with many only a nominal -thing, while it did most effectually enhance the -sacredness and the authority of the Sunday festival. -That it did not wholly extinguish Sabbath-keeping -is thus certified by an old English -writer, John Ley:—</p> - -<div class="blockquote"> - -<p>“From the apostles’ time until the council of Laodicea, -which was about the year 364, the holy observation of the -Jews’ Sabbath continued, as may be proved out of many -authors; yea, notwithstanding the decree of that council -against it.”<a id="FNanchor_767" href="#Footnote_767" class="fnanchor">[767]</a></p> - -</div> - -<p>And Gregory, Bishop of Nyssa, about <span class="allsmcap">A. D.</span> -372, uses this expostulation:—</p> - -<div class="blockquote"> - -<p>“With what eyes can you behold the Lord’s day, when -you despise the Sabbath? Do you not perceive that<span class="pagenum"><a id="Page_362"></a>[362]</span> -they are sisters, and that in slighting the one, you affront -the other?”<a id="FNanchor_768" href="#Footnote_768" class="fnanchor">[768]</a></p> - -</div> - -<p>This testimony is valuable in that it marks -the progress of apostasy concerning the Sabbath. -The Sunday festival entered the church, not as a -divine institution, but as a voluntary observance. -Even as late as <span class="allsmcap">A. D.</span> 200, Tertullian said that it -had only tradition and custom in its support.<a id="FNanchor_769" href="#Footnote_769" class="fnanchor">[769]</a></p> - -<p>But in <span class="allsmcap">A. D.</span> 372, this human festival had become -the sister and equal of that day which God -hallowed in the beginning and solemnly commanded -in the moral law. How worthy to be -called the sister of the Sabbath the Sunday festival -actually was, may be judged from what followed. -When this self-styled sister had gained -an acknowledged position in the family, she expelled -the other, and trampled her in the dust. -In our days, the Sunday festival claims to be the -very day intended in the fourth commandment.</p> - -<p>The following testimonies exhibit the authority -of church councils in its true light. Jortin is -quoted by Cox as saying:—</p> - -<div class="blockquote"> - -<p>“In such assemblies, the best and the most moderate -men seldom have the ascendant, and they are often led -or driven by others who are far inferior to them in good -qualities.”<a id="FNanchor_770" href="#Footnote_770" class="fnanchor">[770]</a></p> - -</div> - -<p>The same writer gives us Baxter’s opinion -of the famous Westminster Assembly. Baxter -says:—</p> - -<div class="blockquote"> - -<p>“I have lived to see an assembly of ministers, where -three or four leading men were so prevalent as to form a -confession in the name of the whole party, which had<span class="pagenum"><a id="Page_363"></a>[363]</span> -that in it which particular members did disown. And -when about a controverted article, one man hath charged -me deeply with questioning the words of the church, -others, who were at the forming of that article have laid -it all on that same man, the rest being loth to strive -much against him; and so it was he himself was the -church whose authority he so much urged.”<a id="FNanchor_771" href="#Footnote_771" class="fnanchor">[771]</a></p> - -</div> - -<p>Such has been the nature of councils in all -ages; yet they have ever claimed infallibility, -and have largely used that infallibility in the -suppression of the Sabbath and the establishment -of the festival of Sunday. Of first-day sacredness -prior to, and as late as, the time of Chrysostom, -Kitto thus testifies:—</p> - -<div class="blockquote"> - -<p>“Though in later times we find considerable reference -to a sort of <i>consecration of the day</i>, it does not seem at any -period of the ancient church to have assumed the form of -such an observance as some modern religious communities -have contended for. Nor do these writers in any instance -pretend to allege <i>any divine command, or even apostolic -practice</i>, in support of it.... Chrysostom (<span class="allsmcap">A. D.</span> 360) -concludes one of his Homilies by dismissing his audience -to their respective ordinary occupations.”<a id="FNanchor_772" href="#Footnote_772" class="fnanchor">[772]</a></p> - -</div> - -<p>It was reserved for modern theologians to discover -the divine or apostolic authority for Sunday -observance. The ancient doctors of the church -were unaware that any such authority existed; -and hence they deemed it lawful and proper to -engage in usual worldly business on that day -when their religious worship was concluded. -Thus, Heylyn bears witness concerning St. -Chrysostom that he</p> - -<div class="blockquote"> - -<p>“Confessed it to be lawful for a man to look unto his -worldly business on the Lord’s day, after the congregation -was dismissed.”<a id="FNanchor_773" href="#Footnote_773" class="fnanchor">[773]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_364"></a>[364]</span></p> - -<p>St. Jerome, a few years after this, at the opening -of the fifth century, in his commendation of -the lady Paula, shows his own opinion of Sunday -labor. Thus he says:—</p> - -<div class="blockquote"> - -<p>“Paula, with the women, as soon as they returned -home on the Lord’s day, they sat down severally to their -work, and made clothes for themselves and others.”<a id="FNanchor_774" href="#Footnote_774" class="fnanchor">[774]</a></p> - -</div> - -<p>Morer justifies this Sunday labor in the following -terms:—</p> - -<div class="blockquote"> - -<p>“If we read they did any work on the Lord’s day, it -is to be remembered that this application to their daily -tasks was not till their worship was quite over, when they -might with innocency enough resume them, because the -length of time or the number of hours assigned for piety -was not then so well explained as in after ages. The -state of the church is vastly different from what it was in -those early days. Christians then for some centuries of -years were under persecution and poverty; and besides -their own wants, they had many of them severe masters -who compelled them to work, and made them bestow -less time in spiritual matters than they otherwise would. -In St. Jerome’s age their condition was better, because -Christianity had got into the throne as well as into the -empire. Yet for all this, the entire sanctification of the -Lord’s day proceeded slowly: and that it was the work -of time to bring it to perfection, appears from the several -steps the church made in her constitutions, and from the -decrees of emperors and other princes, wherein the prohibitions -from servile and civil business advanced by -degrees from one species to another, till the day had got -a considerable figure in the world. Now, therefore, the -case being so much altered, the most proper use of citing -those old examples is only, in point of doctrine, to show -that ordinary work, as being a compliance with providence -for the support of natural life, is not sinful even on -the Lord’s day, when necessity is loud, and the laws of -that church and nation where we live are not against it. -This is what the first Christians had to say for themselves,<span class="pagenum"><a id="Page_365"></a>[365]</span> -in the works they did on that day. And if those works -had been then judged a prophanation of the festival, I -dare believe, they would have suffered martyrdom rather -than been guilty.”<a id="FNanchor_775" href="#Footnote_775" class="fnanchor">[775]</a></p> - -</div> - -<p>The bishop of Ely thus testifies:—</p> - -<div class="blockquote"> - -<p>“In St Jerome’s days, and in the very place where he -was residing, the devoutest Christians did ordinarily work -upon the Lord’s day, when the service of the church was -ended.”<a id="FNanchor_776" href="#Footnote_776" class="fnanchor">[776]</a></p> - -</div> - -<p>St. Augustine, the cotemporary of Jerome, -gives a synopsis of the argument in that age for -Sunday observance, in the following words:—</p> - -<div class="blockquote"> - -<p>“It appears from the sacred Scriptures, that this day -was a solemn one; it was the first day of the age, that is -of the existence of our world; in it the elements of the -world were formed; on it the angels were created; on it -Christ rose also from the dead; on it the Holy Spirit descended -from Heaven upon the apostles as manna had -done in the wilderness. For these and other such circumstances -the Lord’s day is distinguished; and therefore -the holy doctors of the church have decreed that all -the glory of the Jewish Sabbath is transferred to it. Let -us therefore keep the Lord’s day as the ancients were -commanded to do the Sabbath.”<a id="FNanchor_777" href="#Footnote_777" class="fnanchor">[777]</a></p> - -</div> - -<p>It is to be observed that Augustine does not -assign among his reasons for first-day observance, -the change of the Sabbath by Christ or his apostles, -or that the apostles observed that day, or -that John had given it the name of Lord’s day. -These modern first-day arguments were unknown -to Augustine. He gave the credit of the work, -not to Christ or his inspired apostles, but to the -holy doctors of the church, who, of their own accord, -had transferred the glory of the ancient -Sabbath to the venerable day of the sun. The<span class="pagenum"><a id="Page_366"></a>[366]</span> -first day of the week was considered in the fifth -century the most proper day for giving holy orders, -that is, for ordinations, and about the middle -of this century, says Heylyn,</p> - -<div class="blockquote"> - -<p>“A law [was] made by Leo then Pope of Rome, and -generally since taken up in the western church, that they -should be conferred upon no day else.”<a id="FNanchor_778" href="#Footnote_778" class="fnanchor">[778]</a></p> - -</div> - -<p>According to Dr. Justin Edwards, this same -pope made also this decree in behalf of Sunday:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">We ordain</span>, according to the true meaning of the -Holy Ghost, and of the apostles as thereby directed, that -on the sacred day wherein our own integrity was restored, -all do rest and cease from labor.”<a id="FNanchor_779" href="#Footnote_779" class="fnanchor">[779]</a></p> - -</div> - -<p>Soon after this edict of the pope, the emperor -Leo, <span class="allsmcap">A. D.</span> 469, put forth the following decree:—</p> - -<div class="blockquote"> - -<p>“It is our will and pleasure, that the holy days dedicated -to the most high God, should not be spent in sensual -recreations, or otherwise prophaned by suits of law, -especially the Lord’s day, which we decree to be a venerable -day, and therefore free it of all citations, executions, -pleadings, and the like avocations. Let not the circus or -theater be opened, nor combating with wild beasts be -seen on it.... If any will presume to offend in the -premises, if he be a military man, let him lose his commission; -or if other, let his estate or goods be confiscated.”<a id="FNanchor_780" href="#Footnote_780" class="fnanchor">[780]</a></p> - -</div> - -<p>And this emperor determined to mend the -breach in Constantine’s law, and thus prohibit -agriculture on Sunday. So he adds:—</p> - -<div class="blockquote"> - -<p>“We command therefore all, as well husbandmen as -others, to forbear work on this day of our restoration.”<a id="FNanchor_781" href="#Footnote_781" class="fnanchor">[781]</a></p> - -</div> - -<p>The holy doctors of the church had by this<span class="pagenum"><a id="Page_367"></a>[367]</span> -time very effectually despoiled the Sabbath of its -glory, transferring it to the Lord’s day of Pope -Sylvester; as Augustine testifies; yet was not -Sabbatical observance wholly extinguished even -in the Catholic church. The historian Socrates, -who wrote about the middle of the fifth century, -thus testifies:—</p> - -<div class="blockquote"> - -<p>“For although almost all churches throughout the -world celebrate the sacred mysteries on the Sabbath of -every week, yet the Christians of Alexandria and at -Rome, on account of some ancient tradition, refuse to do -this. The Egyptians in the neighborhood of Alexandria, -and the inhabitants of Thebais, hold their religious meetings -on the Sabbath, but do not participate of the mysteries -in the manner usual among Christians in general—for -after having eaten and satisfied themselves with food -of all kinds, in the evening, making their oblations, they -partake of the mysteries.”<a id="FNanchor_782" href="#Footnote_782" class="fnanchor">[782]</a></p> - -</div> - -<p>As the church of Rome had turned the Sabbath -into a fast some two hundred years before -this, in order to oppose its observance, it is probable -that this was the ancient tradition referred -to by Socrates. And Sozomen, the cotemporary -of Socrates, speaks on the same point as follows:—</p> - -<div class="blockquote"> - -<p>“The people of Constantinople, and of several other -cities, assemble together on the Sabbath, as well as on -the next day; which custom is never observed at Rome, -or at Alexandria. There are several cities and villages in -Egypt where, contrary to the usages established elsewhere, -the people meet together on Sabbath evenings; -and although they have dined previously, partake of the -mysteries.”<a id="FNanchor_783" href="#Footnote_783" class="fnanchor">[783]</a></p> - -</div> - -<p>On the statement of these historians, Cox remarks:—</p> - -<p><span class="pagenum"><a id="Page_368"></a>[368]</span></p> - -<div class="blockquote"> - -<p>“It was their practice to Sabbatize on Saturday, and to -celebrate Sunday as a day of rejoicing and festivity. -While, however, in some places a respect was thus generally -paid to both of these days, the Judaizing practice -of observing Saturday was by the leading churches expressly -condemned, and all the doctrines connected with -it steadfastly resisted.”—<i>Sabbath Laws</i>, p. 280.</p> - -</div> - -<p>The time had now come, when, as stated by -Coleman, the observance of the Sabbath was -deemed heretical; and the close of the fifth century -witnessed its effectual suppression in the -great body of the Catholic church.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XX">CHAPTER XX.<br /> -<span class="smaller">SUNDAY DURING THE DARK AGES.</span></h3> - -<p>The pope becomes the head of all the churches—The people -of God retire into the wilderness—Sunday to be traced -through the Dark Ages in the history of the Catholic church—State -of that festival in the sixth century—It did not acquire -the title of Sabbath for many ages—Time when it -became a day of abstinence from labor in the east—When -in the west—Sunday canon of the first council of Orleans—Of -the council of Arragon—Of the third council of Orleans—Of -a council at Mascon—At Narbon—At Auxerre—Miracles -establishing the sacredness of Sunday—The pope -advises men to atone, by the pious observance of Sunday, -for the sins of the previous week—The Sabbath and Sunday -both strictly kept by a class at Rome who were put -down by the pope—According to Twisse they were two -distinct classes—The Sabbath, like its Lord, crucified between -two thieves—Council of Chalons—At Toledo, in -which the Jews were forbidden to keep the Sabbath and -commanded to keep Sunday—First English law for Sunday—Council -at Constantinople—In England—In Bavaria—Canon -of the archbishop of York—Statutes of Charlemagne -and canons of councils which he called—The pope aids in -the work—Council at Paris originates a famous first-day<span class="pagenum"><a id="Page_369"></a>[369]</span> -argument—The councils fail to establish Sunday sacredness—The -emperors besought to send out some more terrible -edict in order to compel the observance of that day—The -pope takes the matter in hand in earnest and gives -Sunday an effectual establishment—Other statutes and canons—Sunday -piety of a Norwegian king—Sunday consecrated -to the mass—Curious but obsolete first-day arguments—The -eating of meat forbidden upon the Sabbath by -the pope—Pope Urban II. ordains the Sabbath of the Lord -to be a festival for the worship of the Virgin Mary—Apparition -from St. Peter—The pope sends Eustace into -England with a roll that fell from Heaven commanding -Sunday observance under direful penalties—Miracles -which followed—Sunday established in Scotland—Other -Sunday laws down to the Reformation—Sunday always -only a human ordinance.</p> - -</div> - -<p>The opening of the sixth century witnessed -the development of the great apostasy to such an -extent that the man of sin might be plainly seen -sitting in the temple of God.<a id="FNanchor_784" href="#Footnote_784" class="fnanchor">[784]</a> The western Roman -Empire had been broken up into ten kingdoms, -and the way was now prepared for the -work of the little horn.<a id="FNanchor_785" href="#Footnote_785" class="fnanchor">[785]</a> In the early part of this -century, the bishop of Rome was made head over -the entire church by the emperor of the east, -Justinian.<a id="FNanchor_786" href="#Footnote_786" class="fnanchor">[786]</a> The dragon gave unto the beast his -power, and his seat, and great authority. From -this accession to supremacy by the Roman pontiff, -date the “time, times, and dividing of time,” -or twelve hundred and sixty years of the prophecies -of Daniel and John.<a id="FNanchor_787" href="#Footnote_787" class="fnanchor">[787]</a></p> - -<p>The true people of God now retired for safety -into places of obscurity and seclusion, as represented -by the prophecy: “The woman fled into -the wilderness, where she hath a place prepared<span class="pagenum"><a id="Page_370"></a>[370]</span> -of God, that they should feed her there a thousand -two hundred and threescore days.”<a id="FNanchor_788" href="#Footnote_788" class="fnanchor">[788]</a> Leaving -their history for the present, let us follow -that of the Catholic church, and trace in its record -the history of the Sunday festival through -the period of the Dark Ages. Of the fifth and -sixth centuries, Heylyn bears the following testimony:—</p> - -<div class="blockquote"> - -<p>“The faithful being united better than before, became -more uniform in matters of devotion; and in that uniformity -did agree together to give the Lord’s day all the -honors of an holy festival. Yet was not this done all at -once, but by degrees; the fifth and sixth centuries being -well-nigh spent before it came into that height which -hath since continued. The emperors and the prelates in -these times had the same affections; both [being] earnest -to advance this day above all other; and to the -edicts of the one and ecclesiastical constitutions of the -other, it stands indebted for many of those privileges and -exemptions which it still enjoyeth.”<a id="FNanchor_789" href="#Footnote_789" class="fnanchor">[789]</a></p> - -</div> - -<p>But Sunday had not yet acquired the title of -Sabbath. Thus Brerewood bears testimony:—</p> - -<div class="blockquote"> - -<p>“The name of the Sabbath remained appropriated to -the old Sabbath; and was never attributed to the Lord’s -day, not of many hundred years after our Saviour’s time.”<a id="FNanchor_790" href="#Footnote_790" class="fnanchor">[790]</a></p> - -</div> - -<p>And Heylyn says of the term Sabbath in the -ancient church:—</p> - -<div class="blockquote"> - -<p>“The Saturday is called amongst them by no other -name than that which formerly it had, the <i>Sabbath</i>. So -that whenever for a thousand years and upwards, we -meet with <i>Sabbatum</i> in any writer of what name soever, -it must be understood of no day but <i>Saturday</i>.”<a id="FNanchor_791" href="#Footnote_791" class="fnanchor">[791]</a></p> - -</div> - -<p>Dr. Francis White, bishop of Ely, also testifies:—</p> - -<p><span class="pagenum"><a id="Page_371"></a>[371]</span></p> - -<div class="blockquote"> - -<p>“When the ancient fathers distinguish and give proper -names to the particular days of the week, they always -style the Saturday, <i>Sabbatum</i>, the Sabbath, and the Sunday, -or first day of the week, <i>Dominicum</i>, the Lord’s -day.”<a id="FNanchor_792" href="#Footnote_792" class="fnanchor">[792]</a></p> - -</div> - -<p>It should be observed, however, that the earliest -mention of Sunday as the Lord’s day, is in -the writings of Tertullian; Justin Martyr, some -sixty years before, styling it “the day called Sunday;” -while the authoritative application of that -term to Sunday was by Sylvester, bishop of -Rome, more than one hundred years after the -time of Tertullian. The earliest mention of Sunday -as Christian Sabbath is thus noted by Heylyn:—</p> - -<div class="blockquote"> - -<p>“The first who ever used it to denote the Lord’s day -(the first that I have met with in all this search) is one -Petrus Alfonsus—he lived about the time that Rupertus -did—[which was the beginning of the twelfth century] -who calls the Lord’s day by the name of Christian Sabbath.”<a id="FNanchor_793" href="#Footnote_793" class="fnanchor">[793]</a></p> - -</div> - -<p>Of Sunday labor in the eastern church, Heylyn -says:—</p> - -<div class="blockquote"> - -<p>“It was near nine hundred years from our Saviour’s -birth if not quite so much, before restraint of husbandry -on this day had been first thought of in the east; and -probably being thus restrained did find no more obedience -there than it had done before in the western parts.”<a id="FNanchor_794" href="#Footnote_794" class="fnanchor">[794]</a></p> - -</div> - -<p>Of Sunday labor in the western church, Dr. -Francis White thus testifies:—</p> - -<div class="blockquote"> - -<p>“The Catholic church for more than six hundred years -after Christ, permitted labor, and gave license to many -Christian people to work upon the Lord’s day, at such<span class="pagenum"><a id="Page_372"></a>[372]</span> -hours as they were not commanded to be present at the -public service by the precept of the church.”<a id="FNanchor_795" href="#Footnote_795" class="fnanchor">[795]</a></p> - -</div> - -<p>But let us trace the several steps by which the -festival of Sunday increased in strength until it -attained its complete development. These will -be found at present mostly in the edicts of emperors, -and the decrees of councils. Morer tells -us that,</p> - -<div class="blockquote"> - -<p>“Under Clodoveus king of France met the bishops in -the first council of Orleans [<span class="allsmcap">A. D.</span> 507], where they obliged -themselves and their successors, to be always at the -church on the Lord’s day, except in case of sickness or -some great infirmity. And because they, with some other -of the clergy in those days, took cognizance of judicial -matters, therefore by a council at Arragon, about the -year 518 in the reign of Theodorick, king of the Goths, it -was decreed that ‘No bishop or other person in holy orders -should examine or pass judgment in any civil controversy -on the Lord’s day.’”<a id="FNanchor_796" href="#Footnote_796" class="fnanchor">[796]</a></p> - -</div> - -<p>This shows that civil courts were sometimes -held on Sunday by the bishops in those days; -otherwise such a prohibition would not have -been put forth. Hengstenberg, in his notice of -the third council of Orleans, gives us an insight -into the then existing state of the Sunday festival:—</p> - -<div class="blockquote"> - -<p>“The third council of Orleans, <span class="allsmcap">A. D.</span> 538, says in its -twenty-ninth canon: ‘The opinion is spreading amongst -the people, that it is wrong to ride, or drive, or cook food, -or do anything to the house, or the person on the Sunday. -But since such opinions are more Jewish than -Christian, that shall be lawful in future, which has been -so to the present time. On the other hand agricultural -labor ought to be laid aside, <i>in order that the people may -not be prevented from attending church</i>.’”<a id="FNanchor_797" href="#Footnote_797" class="fnanchor">[797]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_373"></a>[373]</span></p> - -<p>Observe the reason assigned. It is not lest -they violate the law of the Sabbath, but it is that -they may not be kept from church. Another -authority states the case thus:—</p> - -<div class="blockquote"> - -<p>“Labor in the country [on Sunday] was not prohibited -till the council of Orleans, <span class="allsmcap">A. D.</span> 538. It was thus an institution -of the church, as Dr. Paley has remarked. The -earlier Christians met in the morning of that day for -prayer and singing hymns in commemoration of Christ’s -resurrection, and then went about their usual duties.”<a id="FNanchor_798" href="#Footnote_798" class="fnanchor">[798]</a></p> - -</div> - -<p>In <span class="allsmcap">A. D.</span> 588, another council was holden, the -occasion of which is thus stated:—</p> - -<div class="blockquote"> - -<p>“And because, notwithstanding all this care, the day -was not duly observed, the bishops were again summoned -to Mascon, a town in Burgundy, by King Gunthrum, and -there they framed this canon: ‘Notice is taken that -Christian people, very much neglect and slight the Lord’s -day, giving themselves as on other days to common work, -to redress which irreverence, for the future, we warn every -Christian who bears not that name in vain, to give -ear to our advice, knowing we have a concern on us for -your good, and a power to hinder you to do evil. Keep -then the Lord’s day, the day of our new birth.’”<a id="FNanchor_799" href="#Footnote_799" class="fnanchor">[799]</a></p> - -</div> - -<p>Further legislation being necessary, we are -told:—</p> - -<div class="blockquote"> - -<p>“About a year forward, there was a council at Narbon, -which forbid all persons of what country or quality soever, -to do any servile work on the Lord’s day. But if -any man presumed to disobey this canon he was to be -fined if a freeman, and if a servant, severely lashed. Or as -Surius represents the penalty in the edict of King Recaredus, -which he put out, near the same time to strengthen -the decrees of the council, ‘Rich men were to be punished -with the loss of a moiety of their estates, and the poorer -sort with perpetual banishment,’ in the year of grace 590. -Another synod was held at Auxerre a city in Champain, in -the reign of Clotair king of France, where it was decreed<span class="pagenum"><a id="Page_374"></a>[374]</span> -... ‘that no man should be allowed to plow, nor -cart, or do any such thing on the Lord’s day.’”<a id="FNanchor_800" href="#Footnote_800" class="fnanchor">[800]</a></p> - -</div> - -<p>Such were some of the efforts made in the -sixth century to advance the sacredness of the -Sunday festival. And Morer tells us that,</p> - -<div class="blockquote"> - -<p>“For fear the doctrine should not take without miracles -to support it, Gregory of Tours [about <span class="allsmcap">A. D.</span> 590] -furnishes us with several to that purpose.”<a id="FNanchor_801" href="#Footnote_801" class="fnanchor">[801]</a></p> - -</div> - -<p>Mr. Francis West, an English first-day writer, -gravely adduces one of these miracles in support -of first-day sacredness:—</p> - -<div class="blockquote"> - -<p>“Gregory of Tours reporteth, ‘that a husbandman, -who upon the Lord’s day went to plough his field, as he -cleansed his plough with an iron, the iron stuck so fast -in his hand that for two years he could not be delivered -from it, but carried it about continually, to his exceeding -great pain and shame.’”<a id="FNanchor_802" href="#Footnote_802" class="fnanchor">[802]</a></p> - -</div> - -<p>In the conclusion of the sixth century, Pope -Gregory exhorted the people of Rome to “expiate -on the day of our Lord’s resurrection what was -remissly done for the six days before.”<a id="FNanchor_803" href="#Footnote_803" class="fnanchor">[803]</a> In the -same epistle, this pope condemned a class of men -at Rome who advocated the strict observance of -both the Sabbath and the Sunday, styling them -the preachers of Antichrist.<a id="FNanchor_804" href="#Footnote_804" class="fnanchor">[804]</a> This shows the intolerant<span class="pagenum"><a id="Page_375"></a>[375]</span> -feeling of the papacy toward the Sabbath, -even when joined with the strict observance -of Sunday. It also shows that there were Sabbath-keepers -even in Rome itself as late as the -seventh century; although so far bewildered by -the prevailing darkness that they joined with its -observance a strict abstinence from labor on -Sunday.</p> - -<p>In the early part of the seventh century arose -another foe to the Bible Sabbath in the person of -Mahomet. To distinguish his followers alike from -those who observed the Sabbath and those who -observed the festival of Sunday, he selected Friday, -the sixth day of the week, as their religious -festival. And thus “the Mahometans and the -Romanists crucified the Sabbath, as the Jews -and the Romans did the Lord of the Sabbath, between -two thieves, the sixth and first day of the -week.”<a id="FNanchor_805" href="#Footnote_805" class="fnanchor">[805]</a> For Mahometanism and Romanism -each suppressed the Sabbath over a wide extent -of territory. About the middle of the seventh -century, we have further canons of the church in -behalf of Sunday:—</p> - -<div class="blockquote"> - -<p>“At Chalons, a city in Burgundy, about the year 654, -there was a provincial synod which confirmed what had -been done by the third council of Orleans, about the observation -of the Lord’s day, namely that ‘none should -plow or reap, or do any other thing belonging to husbandry, -on pain of the censures of the church; which was -the more minded, because backed with the secular power, -and by an edict menacing such as offended herein; who if -bondmen, were to be soundly beaten, but if free, had three<span class="pagenum"><a id="Page_376"></a>[376]</span> -admonitions, and then if faulty, lost the third part of -their patrimony, and if still obstinate were made slaves -for the future. And in the first year of Eringius, about -the time of Pope Agatho there sat the twelfth council of -Toledo in Spain, <span class="allsmcap">A. D.</span> 681, where the Jews were forbid -to keep their own festivals, but so far at least observe the -Lord’s day as to do no manner of work on it, whereby -they might express their contempt of Christ or his worship.’”<a id="FNanchor_806" href="#Footnote_806" class="fnanchor">[806]</a></p> - -</div> - -<p>These were weighty reasons indeed for Sunday -observance. Nor can it be thought strange that -in the Dark Ages a constant succession of such -things should eventuate in the universal observance -of that day. Even the Jews were to be -compelled to desist from Sabbath observance, -and to honor Sunday by resting on that day -from their labor. The earliest mention of Sunday -in English statutes appears to be the following:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 692. “Ina, king of the west Saxons, by the advice -of Cenred his father, and Heddes and Erkenwald his -bishops, with all his aldermen and sages, in a great assembly -of the servants of God, for the health of their -souls, and common preservation of the kingdom, made -several constitutions, of which this was the third: ‘If a -servant do any work on Sunday by his master’s order, -he shall be free, and the master pay thirty shillings; but -if he went to work on his own head, he shall be either -beaten with stripes, or ransom himself with a price. A -freeman, if he works on this day, shall lose his freedom -or pay sixty shillings; if he be a priest, double.’”<a id="FNanchor_807" href="#Footnote_807" class="fnanchor">[807]</a></p> - -</div> - -<p>The same year that this law was enacted in -England, the sixth general council convened at -Constantinople, which decreed that,</p> - -<div class="blockquote"> - -<p>“If any bishop or other clergyman, or any of the laity, -absented himself from the church three Sundays together, -except in cases of very great necessity, if a clergyman, he<span class="pagenum"><a id="Page_377"></a>[377]</span> -was to be deposed; if a layman, debarred the holy communion.”<a id="FNanchor_808" href="#Footnote_808" class="fnanchor">[808]</a></p> - -</div> - -<p>In the year 747, a council of the English clergy -was called under Cuthbert, archbishop of Canterbury, -in the reign of Egbert, king of Kent, and -this constitution made:—</p> - -<div class="blockquote"> - -<p>“It is ordered that the Lord’s day be celebrated with -due veneration, and wholly devoted to the worship of -God. And that all abbots and priests, on this most holy -day, remain in their respective monasteries and churches, -and there do their duty according to their places.”<a id="FNanchor_809" href="#Footnote_809" class="fnanchor">[809]</a></p> - -</div> - -<p>Another ecclesiastical statute of the eighth -century was enacted at Dingosolinum in Bavaria, -where a synod met about 772 which decreed that,</p> - -<div class="blockquote"> - -<p>“If any man shall work his cart on this day, or do any -such common business, his team shall be presently forfeited -to the public use, and if the party persists in his folly, let -him be sold for a bondman.”<a id="FNanchor_810" href="#Footnote_810" class="fnanchor">[810]</a></p> - -</div> - -<p>The English were not behind their neighbors -in the good work of establishing the sacredness -of Sunday. Thus we read:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 784. “Egbert, archbishop of York, to show -positively what was to be done on Sundays, and what the -laws designed by prohibiting ordinary work to be done on -such days, made this canon: ‘Let nothing else, saith he, -be done on the Lord’s day, but to attend on God in hymns -and psalms and spiritual songs. Whoever marries on -Sunday, let him do penance for seven days.’”<a id="FNanchor_811" href="#Footnote_811" class="fnanchor">[811]</a></p> - -</div> - -<p>In the conclusion of the eighth century, further -efforts were made in behalf of this favored -day:—</p> - -<div class="blockquote"> - -<p>“Charles the Great summoned the bishops to Friuli, -in Italy, where ... they decreed [<span class="allsmcap">A. D.</span> 791] that all -people should, with due reverence and devotion, honor the<span class="pagenum"><a id="Page_378"></a>[378]</span> -Lord’s day.... Under the same prince another -council was called three years later at Frankford in Germany, -and there the limits of the Lord’s day were determined -from Saturday evening to Sunday evening.”<a id="FNanchor_812" href="#Footnote_812" class="fnanchor">[812]</a></p> - -</div> - -<p>The five councils of Mentz, Rheims, Tours, -Chalons, and Arles, were all called in the year -813 by Charlemagne. It would be too irksome to -the reader to dwell upon the several acts of these -councils in behalf of Sunday. They are of the -same character as those already quoted. The -council of Chalons, however, is worthy of being -noticed in that, according to Morer,</p> - -<div class="blockquote"> - -<p>“They entreated the help of the secular power, and desired -the emperor [Charlemagne] to provide for the stricter -observation of it [Sunday]. Which he accordingly did, -and left no stone unturned to secure the honor of the -day. His care succeeded; and during his reign, the -Lord’s day bore a considerable figure. But after his day, -it put on another face.”<a id="FNanchor_813" href="#Footnote_813" class="fnanchor">[813]</a></p> - -</div> - -<p>The pope lent a helping hand in checking the -profanation of Sunday:—</p> - -<div class="blockquote"> - -<p>“And thereupon Pope Eugenius, in a synod held at -Rome about 826, ... gave directions that the parish -priest should admonish such offenders and wish them to -go to church and say their prayers, lest otherwise they -might bring some great calamity on themselves and -neighbors.”<a id="FNanchor_814" href="#Footnote_814" class="fnanchor">[814]</a></p> - -</div> - -<p>All this, however, was not sufficient, and so -another council was summoned. At this council -was brought forward—perhaps for the first time—the -famous first-day argument now so familiar -to all, that Sunday is proved to be the true Sabbath -because that men are struck by lightning -who labor on that day. Thus we read:—</p> - -<div class="blockquote"> - -<p>“But these paternal admonitions turning to little account, -a provincial council was held at Paris three years<span class="pagenum"><a id="Page_379"></a>[379]</span> -after ... in 829, wherein the prelates complain that -‘The Lord’s day was not kept with reverence as became -religion ... which was the reason that God had sent -several judgments on them, and in a very remarkable -manner punished some people for slighting and abusing -it. For, say they, many of us by our own knowledge, -and some by hearsay know, that several countrymen following -their husbandry on this day have been killed with -lightning, others, being seized with convulsions in their -joints, have miserably perished. Whereby it is apparent -how high the displeasure of God was upon their neglect of -this day.’ And at last they conclude that ‘in the first place -the priests and ministers, then kings and princes, and all -faithful people be beseeched to use their utmost endeavors -and care that the day be restored to its honor, and for -the credit of Christianity more devoutly observed for the -time to come.’”<a id="FNanchor_815" href="#Footnote_815" class="fnanchor">[815]</a></p> - -</div> - -<p>Further legislation being necessary,</p> - -<div class="blockquote"> - -<p>“It was decreed about seven years after in a council -at Aken, under Lewis the Godly, that neither pleadings -nor marriages should be allowed on the Lord’s day.”<a id="FNanchor_816" href="#Footnote_816" class="fnanchor">[816]</a></p> - -</div> - -<p>But the law of Charlemagne, though backed -with the authority of the church, as expressed in -the canons of the councils already quoted, by the -remissness of Lewis, his successor became very -feeble. It is evident that canons and decrees of -councils, though fortified with the mention of -terrible judgments that had befallen transgressors, -were not yet sufficient to enforce the sacred day. -Another and more terrific statute than any yet -issued was sought at the hands of the emperor. -Thus we read:—</p> - -<div class="blockquote"> - -<p>“Thereupon an address was made to the emperors, -Lewis and Lotharius, that they would be pleased to take -some care in it, and send out some precept or injunction -more severe than what was hitherto extant, to strike -terror into their subjects, and force them to forbear their<span class="pagenum"><a id="Page_380"></a>[380]</span> -ploughing, pleading, and marketing, then grown again -into use; which was done about the year 853; and to -that end a synod was called at Rome under the popedom -of Leo IV.”<a id="FNanchor_817" href="#Footnote_817" class="fnanchor">[817]</a></p> - -</div> - -<p>The advocates of the first-day Sabbath have in -all ages sought for a law capable of striking terror -into those who do not hallow that day. They -still continue the vain endeavor. But if they -would honor the day which God set apart for -the Sabbath, they would find in that law of fire -which proceeded from his right hand a statute -which renders all human legislation entirely unnecessary.<a id="FNanchor_818" href="#Footnote_818" class="fnanchor">[818]</a></p> - -<p>At this synod the pope took the matter in -hand in good earnest. Thus Heylyn testifies that -under the emperors, Lewis and Lotharius, a synod -was held at Rome <span class="allsmcap">A. D.</span> 853, under pope Leo IV.,</p> - -<div class="blockquote"> - -<p>“Where it was ordered more precisely than in former -times that no man should from thenceforth dare to make -any markets on the Lord’s day, no, not for things that -were to eat: neither to do any kind of work that belonged -to husbandry. Which canon being made at Rome, confirmed -at Compeigne, and afterwards incorporated as it -was into the body of the canon law, became to be admitted, -without further question, in most parts of Christendom; -especially when the popes had attained their height, -and brought all Christian princes to be at their devotion. -For then the people, who before had most opposed it, -might have justly said, ‘Behold two kings stood not before -him, how then shall we stand?’ Out of which consternation -all men presently obeyed, tradesmen of all -sorts being brought to lay by their labors; and amongst -those, the miller, though his work was easiest, and least -of all required his presence.”<a id="FNanchor_819" href="#Footnote_819" class="fnanchor">[819]</a></p> - -</div> - -<p>This was a most effectual establishment of<span class="pagenum"><a id="Page_381"></a>[381]</span> -first-day sacredness. Five years after this we -read as follows:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 858. “The Bulgarians sent some questions to -Pope Nicholas, to which they desired answers. And that -[answer] which concerned the Lord’s day was that they -should desist from all secular work, etc.”<a id="FNanchor_820" href="#Footnote_820" class="fnanchor">[820]</a></p> - -</div> - -<p>Morer informs us respecting the civil power, -that,</p> - -<div class="blockquote"> - -<p>“In this century the emperor [of Constantinople] Leo, -surnamed the philosopher, restrained the works of husbandry, -which, according to Constantine’s toleration, -were permitted in the east. The same care was taken in -the west, by Theodorius, king of the Bavarians, who made -this order, that ‘If any person on the Lord’s day yoked -his oxen, or drove his wain, his right-side ox should be -forthwith forfeited; or if he made hay and carried it in, -he was to be twice admonished to desist, which if he did -not, he was to receive no less than fifty stripes.’”<a id="FNanchor_821" href="#Footnote_821" class="fnanchor">[821]</a></p> - -</div> - -<p>Of Sunday laws in England in this century, we -read:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 876. “Alfred the Great, was the first who -united the Saxon Heptarchy, and it was not the least -part of his care to make a law that among other festivals -this day more especially might be solemnly kept, because -it was the day whereon our Saviour Christ overcame the -devil; meaning Sunday, which is the weekly memorial of -our Lord’s resurrection, whereby he overcame death, and -him who had the power of death, that is the devil. And -whereas before the single punishment for sacrilege committed -on any other day, was to restore the value of the -thing stolen, and withal lose one hand, he added that if -any person was found guilty of this crime done on the -Lord’s day, he should be doubly punished.”<a id="FNanchor_822" href="#Footnote_822" class="fnanchor">[822]</a></p> - -</div> - -<p>Nineteen years later, the pope and his council -still further strengthened the sacred day. The -council of Friburgh in Germany, <span class="allsmcap">A. D.</span> 895, under<span class="pagenum"><a id="Page_382"></a>[382]</span> -Pope Formosus, decreed that the Lord’s day, -men “were to spend in prayers, and devote -wholly to the service of God, who otherwise -might be provoked to anger.”<a id="FNanchor_823" href="#Footnote_823" class="fnanchor">[823]</a> The work of -establishing Sunday sacredness in England was -carried steadily forward:—</p> - -<div class="blockquote"> - -<p>“King Athelston, ... in the year 928, made a law that -there should be no marketing or civil pleadings on the -Lord’s day, under the penalty of forfeiting the commodity, -besides a fine of thirty shillings for each offense.”<a id="FNanchor_824" href="#Footnote_824" class="fnanchor">[824]</a></p> - -</div> - -<p>In a convocation of the English clergy about -this time, it was decreed that all sorts of traffic -and the holding of courts, &c., on Sunday should -cease. “And whoever transgressed in any of -these instances, if a freeman, he was to pay twelve -oræ, if a servant, be severely whipt.” We are -further informed that,</p> - -<div class="blockquote"> - -<p>“About the year 943, Otho, archbishop of Canterbury, -had it decreed that above all things the Lord’s day should -be kept with all imaginable caution, according to the canon -and ancient practice.”<a id="FNanchor_825" href="#Footnote_825" class="fnanchor">[825]</a></p> - -</div> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 967. King Edgar “commanded that the festival -should be kept from three of the clock in the afternoon on -Saturday, till day-break on Monday.”<a id="FNanchor_826" href="#Footnote_826" class="fnanchor">[826]</a></p> - -</div> - -<div class="blockquote"> - -<p>“King Ethelred the younger, son of Edgar, coming -to the crown about the year 1009, called a general council -of all the English clergy, under Elfeagus, archbishop of -Canterbury, and Wolstan, archbishop of York. And -there it was required that all persons in a more zealous -manner should observe the Sunday, and what belonged -to it.”<a id="FNanchor_827" href="#Footnote_827" class="fnanchor">[827]</a></p> - -</div> - -<p>Nor did the Sunday festival fail to gain a footing -in Norway. Heylyn tells us of the piety of -a Norwegian king by the name of Olaus, <span class="allsmcap">A. D.</span> -1028.</p> - -<p><span class="pagenum"><a id="Page_383"></a>[383]</span></p> - -<div class="blockquote"> - -<p>“For being taken up one Sunday in some serious -thoughts, and having in his hand a small walking stick, -he took his knife and whittled it as men do sometimes, -when their minds are troubled or intent on business. -And when it had been told him as by way of jest how he -had trespassed therein against the Sabbath, he gathered -the small chips together, put them upon his hand, and -set fire unto them, that so, saith Crantzius, he might revenge -that on himself what unawares he had committed -against God’s commandment.”<a id="FNanchor_828" href="#Footnote_828" class="fnanchor">[828]</a></p> - -</div> - -<p>In Spain also the work went forward. A council -was held at Coy, in Spain, <span class="allsmcap">A. D.</span> 1050, under -Ferdinand, king of Castile, in the days of Pope -Leo IX., where it was decreed that the Lord’s day -“was to be entirely consecrated to hearing of -mass.”<a id="FNanchor_829" href="#Footnote_829" class="fnanchor">[829]</a></p> - -<p>To strengthen the sacredness of this venerable -day in the minds of the people, the doctors of the -church were not wanting. Heylyn makes the -following statement:—</p> - -<div class="blockquote"> - -<p>“It was delivered of the souls in purgatory by Petrus -Damiani, who lived <span class="allsmcap">A. D.</span> 1056, that every Lord’s day -they were manumitted from their pains and fluttered up -and down the lake Avernus, in the shape of birds.”<a id="FNanchor_830" href="#Footnote_830" class="fnanchor">[830]</a></p> - -</div> - -<p>At the same time, another argument of a similar -kind was brought forward to render the observance -still more strict. Morer informs us -respecting that class who in this age were most -zealous advocates of Sunday observance:—</p> - -<div class="blockquote"> - -<p>“Yet still the others went on in their way; and to induce -their proselytes to spend the day with greater exactness -and care, they brought in the old argument of compassion -and charity to the damned in hell, who during -the day, have some respite from their torments, and the<span class="pagenum"><a id="Page_384"></a>[384]</span> -ease and liberty they have is more or less according to -the zeal and degrees of keeping it well.”<a id="FNanchor_831" href="#Footnote_831" class="fnanchor">[831]</a></p> - -</div> - -<p>If therefore they would strictly observe this -sacred festival, their friends in hell would reap -the benefit, in a respite from their torments on -that day! In a council at Rome, <span class="allsmcap">A. D.</span> 1078, Pope -Gregory VII. decreed that as the Sabbath had -been long regarded as a fast day, those who desired -to be Christians should on that day abstain -from eating meat.<a id="FNanchor_832" href="#Footnote_832" class="fnanchor">[832]</a> In the eastern division of -the Catholic church, in the eleventh century, the -Sabbath was still regarded as a festival, equal in -sacredness with Sunday. Heylyn contrasts with -this the action of the western division of that -church:—</p> - -<div class="blockquote"> - -<p>“But it was otherwise of old in the church of Rome, -where they did labor and fast.... And this, with little -opposition or interruption, save that which had been -made in the city of Rome in the beginning of the seventh -century, and was soon crushed by Gregory then bishop -there, as before we noted. And howsoever Urban of -that name the second, did consecrate it to the weekly -service of the blessed virgin, and instituted in the council -held at Clermont, <span class="allsmcap">A. D.</span> 1095, that our lady’s office -should be said upon it, and that upon that day all Christian -folks should worship her with their best devotion.”<a id="FNanchor_833" href="#Footnote_833" class="fnanchor">[833]</a></p> - -</div> - -<p>It would seem that this was a crowning indignity -to the Most High. The memorial of the -great Creator was set apart as a festival on which -to worship Mary, under the title of mother of -God! In the middle of the twelfth century, the -king of England was admonished not to suffer -men to work upon Sunday. Henry II. entered -on the government about the year 1155.</p> - -<p><span class="pagenum"><a id="Page_385"></a>[385]</span></p> - -<div class="blockquote"> - -<p>“Of him it is reported that he had an apparition -at Cardiff (... in South Wales) which from St. Peter -charged him, that upon Sundays throughout his dominions, -there should be no buying or selling, and no servile -work done.”<a id="FNanchor_834" href="#Footnote_834" class="fnanchor">[834]</a></p> - -</div> - -<p>The sacredness of Sunday was not yet sufficiently -established, because a divine warrant for -its observance was still unprovided. The manner -in which this urgent necessity was met is -related by Roger Hoveden, a historian of high -repute who lived at the very time when this -much-needed precept was furnished by the pope. -Hoveden informs us that Eustace the abbot of -Flaye in Normandy, came into England in the -year 1200, to preach the word of the Lord, and -that his preaching was attended by many wonderful -miracles. He was very earnest in behalf -of Sunday. Thus Hoveden says:—</p> - -<div class="blockquote"> - -<p>“At London also, and many other places throughout -England, he effected by his preaching, that from that -time forward people did not dare to hold market of things -exposed for sale on the Lord’s Day.”<a id="FNanchor_835" href="#Footnote_835" class="fnanchor">[835]</a></p> - -</div> - -<p>But Hoveden tells us that “the enemy of mankind -raised against this man of God the ministers -of iniquity,” and it seems that having no -commandment for Sunday he was in a strait -place. The historian continues:—</p> - -<div class="blockquote"> - -<p>“However, the said abbot, on being censured by the -ministers of Satan, was unwilling any longer to molest -the prelates of England by his preaching, but returned to -Normandy, unto his place whence he came.”<a id="FNanchor_836" href="#Footnote_836" class="fnanchor">[836]</a></p> - -</div> - -<p>But Eustace, though repulsed, had no thought -of abandoning the contest. He had no commandment<span class="pagenum"><a id="Page_386"></a>[386]</span> -from the Lord when he came into -England the first time. But one year’s sojourn -on the continent was sufficient to provide that -which he lacked. Hoveden tells us how he returned -the following year with the needed precept:—</p> - -<div class="blockquote"> - -<p>“In the same year [1201], Eustace, abbot of Flaye, -returned to England, and preaching therein the word of -the Lord from city to city, and from place to place, forbade -any person to hold a market of goods on sale upon -the Lord’s day. For he said that the commandment -under-written, as to the observance of the Lord’s day, -had come down from Heaven:—</p> - -<p class="center">“THE HOLY COMMANDMENT AS TO THE LORD’S DAY,</p> - -<p>“Which came from Heaven to Jerusalem, and was -found upon the altar of Saint Simeon, in Golgotha, -where Christ was crucified for the sins of the world. -The Lord sent down this epistle, which was found upon -the altar of Saint Simeon, and after looking upon which, -three days and three nights, some men fell upon the -earth, imploring mercy of God. And after the third -hour, the patriarch arose, and Acharias, the archbishop, -and they opened the scroll, and received the holy epistle -from God. And when they had taken the same they -found this writing therein:—</p> - -<p>“‘I am the Lord, who commanded you to observe the -holy day of the Lord, and ye have not kept it, and have -not repented of your sins, as I have said in my gospel, -“Heaven and earth shall pass away, but my words shall -not pass away.” Whereas, I caused to be preached unto -you repentance and amendment of life, you did not believe -me, I have sent against you the pagans, who have -shed your blood on the earth; and yet you have not believed; -and, because you did not keep the Lord’s day -holy, for a few days you suffered hunger, but soon I gave -you fullness, and after that you did still worse again. -Once more, it is my will, that no one, from the ninth -hour on Saturday until sunrise on Monday, shall do any -work except that which is good.</p> - -<p>“‘And if any person shall do so, he shall with penance -make amends for the same. And if you do not pay obedience<span class="pagenum"><a id="Page_387"></a>[387]</span> -to this command, verily, I say unto you, and I -swear unto you, by my seat and by my throne, and by -the cherubim who watch my holy seat, that I will give -you my commands by no other epistle, but I will open -the heavens, and for rain I will rain upon you stones, -and wood, and hot water, in the night, that no one may -take precautions against the same, and that so I may destroy -all wicked men.</p> - -<p>“‘This do I say unto you; for the Lord’s holy day, you -shall die the death, and for the other festivals of my -saints which you have not kept: I will send unto you -beasts that have the heads of lions, the hair of women, -the tails of camels, and they shall be so ravenous that -they shall devour your flesh, and you shall long to flee -away to the tombs of the dead, and to hide yourselves -for fear of the beasts; and I will take away the light of -the sun from before your eyes, and will send darkness -upon you, that not seeing, you may slay one another, -and that I may remove from you my face, and may not -show mercy upon you. For I will burn the bodies and -the hearts of you, and of all of those who do not keep -as holy the day of the Lord.</p> - -<p>“‘Hear ye my voice, that so ye may not perish in the -land, for the holy day of the Lord. Depart from evil, -and show repentance for your sins. For, if you do not -do so, even as Sodom and Gomorrah shall you perish. -Now, know ye, that you are saved by the prayers of my -most holy mother, Mary, and of my most holy angels, -who pray for you daily. I have given unto you wheat -and wine in abundance, and for the same ye have -not obeyed me. For the widows and orphans cry unto -you daily, and unto them you show no mercy. The pagans -show mercy, but you show none at all. The trees -which bear fruit, I will cause to be dried up for your -sins; the rivers and the fountains shall not give water.</p> - -<p>“‘I gave unto you a law in Mount Sinai, which you -have not kept. I gave you a law with mine own hands, -which you have not observed. For you I was born into -the world, and my festive day ye knew not. Being -wicked men, ye have not kept the Lord’s day of my resurrection. -By my right hand I swear unto you, that if -you do not observe the Lord’s day, and the festivals of -my saints, I will send unto you the pagan nations, that -they may slay you. And still do you attend to the business<span class="pagenum"><a id="Page_388"></a>[388]</span> -of others, and take no consideration of this? For -this will I send against you still worse beasts, who shall -devour the breasts of your women. I will curse those -who on the Lord’s day have wrought evil.</p> - -<p>“‘Those who act unjustly towards their brethren, will -I curse. Those who judge unrighteously the poor and -the orphans upon the earth, will I curse. For me you -forsake, and you follow the prince of this world. Give -heed to my voice, and you shall have the blessing of -mercy. But you cease not from your bad works, nor -from the works of the devil. Because you are guilty of -perjuries and adulteries, therefore the nations shall surround -you, and shall, like beasts, devour you.’”<a id="FNanchor_837" href="#Footnote_837" class="fnanchor">[837]</a></p> - -</div> - -<p>That such a document was actually brought -into England at this time, and in the manner -here described, is so amply attested as to leave -no doubt.<a id="FNanchor_838" href="#Footnote_838" class="fnanchor">[838]</a> Matthew Paris, like Hoveden, was -actually a cotemporary of Eustace. Hoveden -properly belongs to the twelfth century, for he -died shortly after the arrival of Eustace with his -roll. But Matthew Paris belongs to the thirteenth, -as he was but young at the time this roll -(<span class="allsmcap">A. D.</span> 1201) was brought into England. Both -have a high reputation for truthfulness. In -speaking of the writers of that century, Mosheim -bears the following testimony to the credibility -of Matthew Paris:—</p> - -<div class="blockquote"> - -<p>“Among the historians, the <i>first place</i> is due to Matthew -Paris, a writer of the <i>highest merit</i>, both in point of -<i>knowledge</i> and <i>prudence</i>.”<a id="FNanchor_839" href="#Footnote_839" class="fnanchor">[839]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_389"></a>[389]</span></p> - -<p>And Dr. Murdock says of him:—</p> - -<div class="blockquote"> - -<p>“He is accounted the best historian of the Middle Ages, -learned, independent, honest, and judicious.”<a id="FNanchor_840" href="#Footnote_840" class="fnanchor">[840]</a></p> - -</div> - -<p>Matthew Paris relates the return of the abbot -Eustachius (as he spells the name) from Normandy, -and gives us a copy of the roll which he -brought, and an account of its fall from Heaven -as related by the abbot himself. He also tells us -how the abbot came by it, tracing the history of -the roll from the point when the patriarch gathered -courage to take it into his hands, till the -time when our abbot was commissioned to bring -it into England. Thus he says:—</p> - -<div class="blockquote"> - -<p>“But when the patriarch and clergy of all the holy -land had diligently examined the contents of this epistle, -it was decreed in a general deliberation that the epistle -should be sent to the judgment of the Roman pontiff, seeing -that whatever he decreed to be done, would please all. -And when at length the epistle had come to the knowledge -of the lord pope, immediately he ordained heralds, who -being sent through different parts of the world, preached -every where the doctrine of this epistle, the Lord working -with them and confirming their words by signs following. -Among whom the abbot of Flay, Eustachius by name, a -devout and learned man, having entered the kingdom of -England did there shine with many miracles.”<a id="FNanchor_841" href="#Footnote_841" class="fnanchor">[841]</a></p> - -</div> - -<p>Now we know what the abbot was about during<span class="pagenum"><a id="Page_390"></a>[390]</span> -the year that he was absent from England. -He could not establish first-day sacredness by his -first mission to England, for he had no divine -warrant in its behalf. He therefore retired from -the mission long enough to make known the necessities -of the case to the “lord pope.” But when -he came the second time he brought the divine -mandate for Sunday, and with it the commission -of the pope, authorizing him to proclaim that -mandate to the people, and informing them that -it was sent to His Holiness from Jerusalem by -those who saw it fall from Heaven. Had Eustace -framed this document himself, and then forged a -commission from the pope, a few months would -have discovered the imposture. But their genuineness -was never questioned as is shown by the preservation -of this roll by the best historians of that -time. We therefore trace the responsibility for this -roll directly to the pope of Rome. The statement -of the pope that he received it from the hands of -those who saw it fall from Heaven is the guaranty -given by His Holiness to the people that the roll -came from God. The historians then living, who -record this transaction, were able to satisfy themselves -that Eustace brought the roll from the -pope; and they believed the pope’s statement -that he had received it from Heaven. It was Innocent -III. who filled the office of pope at this -time, of whom Bower speaks thus:—</p> - -<div class="blockquote"> - -<p>“Innocent was perfectly well qualified to raise the papal -power and authority to the highest pitch, and we shall -see him improving, with great address, every opportunity -that offered to compass that end.”<a id="FNanchor_842" href="#Footnote_842" class="fnanchor">[842]</a></p> - -</div> - -<p>Another eminent authority makes this statement:—</p> - -<p><span class="pagenum"><a id="Page_391"></a>[391]</span></p> - -<div class="blockquote"> - -<p>“The external circumstances of his time also furthered -Innocent’s views, and enabled him to make his pontificate -the most marked in the annals of Rome; the culminating -point of the temporal as well as the spiritual supremacy -of the Roman See.”<a id="FNanchor_843" href="#Footnote_843" class="fnanchor">[843]</a></p> - -</div> - -<div class="blockquote"> - -<p>“His pontificate may be fairly considered to have been -the period of the highest power of the Roman See.”<a id="FNanchor_844" href="#Footnote_844" class="fnanchor">[844]</a></p> - -</div> - -<p>The dense darkness of the Dark Ages still -covered the earth when that pontiff filled the -papal throne who raised the papacy to its highest -elevation. Two facts worthy of much thought -should here be named in connection:—</p> - -<p>1. The first act of papal usurpation was by an -edict in behalf of Sunday.<a id="FNanchor_845" href="#Footnote_845" class="fnanchor">[845]</a></p> - -<p>2. The utmost hight of papal usurpation was -marked by the pope’s act of furnishing a divine -precept for Sunday observance.</p> - -<p>The mission of Eustace was attested by miracles -which are worthy of perusal by those who -believe in first-day sacredness because their fathers -thus believed. Here they may learn what -was done six centuries since, to fix these ideas in -the minds of their fathers. Eustace came to -York, in the north of England, and, meeting an -honorable reception,</p> - -<div class="blockquote"> - -<p>“Preached the word of the Lord, and on the breaking -of the Lord’s day and the other festivals, and imposed -upon the people penance and gave absolution, upon condition -that in future they would pay due reverence to -the Lord’s day and the other festivals of the saints, doing -therein no servile work.”<a id="FNanchor_846" href="#Footnote_846" class="fnanchor">[846]</a></p> - -</div> - -<div class="blockquote"> - -<p>“Upon this, the people who were dutiful to God at his -preaching, vowed before God that, for the future, on the<span class="pagenum"><a id="Page_392"></a>[392]</span> -Lord’s day, they would neither buy nor sell any thing, -unless, perchance, victuals and drink to wayfarers.”<a id="FNanchor_847" href="#Footnote_847" class="fnanchor">[847]</a></p> - -</div> - -<p>The abbot also made provision for the collection -of alms for the benefit of the poor, and forbade -the use of the churches for the sale of goods, -and for the pleading of causes. Upon this, the -king interfered as follows:—</p> - -<div class="blockquote"> - -<p>“Accordingly, through these and other warnings of -this holy man, the enemy of mankind being rendered envious, -he put it into the heart of the king and of the -princes of darkness to command that all who should observe -the before stated doctrines, and more especially all -those who had discountenanced the markets on the Lord’s -day, should be brought before the king’s court of justice, -to make satisfaction as to the observance of the Lord’s -day.”<a id="FNanchor_848" href="#Footnote_848" class="fnanchor">[848]</a></p> - -</div> - -<p>The markets on the Lord’s day, it seems, were -held in the churches, and Eustace was attempting -to suppress these when he forbade the sale of -goods in the churches. And now to confirm the authority -of the roll, and to neutralize the opposition -of the king, some very extraordinary prodigies -were reported. The roll forbade labor “from the -ninth hour (that is 3 <span class="allsmcap">P. M.</span>) on Saturday until -sunrise on Monday.” Now read what happened -to the disobedient:—</p> - -<div class="blockquote"> - -<p>“One Saturday, a certain carpenter of Beverly, who, after -the ninth hour of the day was, contrary to the wholesome -advice of his wife, making a wooden wedge, fell to the -earth, being struck with paralysis. A woman also, a -weaver, who, after the ninth hour, on Saturday, in her -anxiety to finish a part of the web, persisted in so doing, -fell to the ground, struck with paralysis, and lost her -voice. At Rafferton also, a vill belonging to Master -Roger Arundel, a man made for himself a loaf and baked -it under the ashes, after the ninth hour on Saturday, and -ate thereof, and put part of it by till the morning, but when<span class="pagenum"><a id="Page_393"></a>[393]</span> -he broke it on the Lord’s day blood started forth therefrom; -and he who saw it bore witness, and his testimony -is true.</p> - -<p>“At Wakefield, also, one Saturday, while a miller was, -after the ninth hour, attending to grinding his corn, there -suddenly came forth, instead of flour, such a torrent of -blood, that the vessel placed beneath was nearly filled -with blood, and the mill-wheel stood immovable, in spite -of the strong rush of the water; and those who beheld -it wondered thereat, saying, ‘Spare us, O Lord, spare -thy people!’</p> - -<p>“Also, in Lincolnshire a woman had prepared some -dough, and taking it to the oven after the ninth hour on -Saturday, she placed it in the oven, which was then at a -very great heat; but when she took it out, she found it -raw, on which she again put it into the oven, which was -very hot; and, both on the next day, and on Monday, -when she supposed that she should find the loaves baked, -she found raw dough.</p> - -<p>“In the same county also, when a certain woman had -prepared her dough, intending to carry it to the oven, her -husband said to her, ‘It is Saturday, and it is now past -the ninth hour, put it one side till Monday;’ on which -the woman, obeying her husband, did as he commanded; -and so, having covered over the dough with a linen cloth, -on coming the next day to look at the dough, to see -whether it had not, in rising, through the yeast that was -in it, gone over the sides of the vessel, she found there -the loaves ready made by the divine will, and well baked, -without any fire of the material of this world. This was -a change wrought by the right hand of Him on high.”<a id="FNanchor_849" href="#Footnote_849" class="fnanchor">[849]</a></p> - -</div> - -<p>The historian laments that these miracles were -lost upon the people, and that they feared the -king more than they feared God, and so “like a -dog to his vomit, returned to the holding of -markets on the Lord’s day.”<a id="FNanchor_850" href="#Footnote_850" class="fnanchor">[850]</a> Such was the first -attempt in England after the apparition of St. -Peter, <span class="allsmcap">A. D.</span> 1155, to supply divine authority for -Sunday observance. “It shows,” as Morer quaintly<span class="pagenum"><a id="Page_394"></a>[394]</span> -observes, “how industrious men were in those -times to have this great day solemnly observed.”<a id="FNanchor_851" href="#Footnote_851" class="fnanchor">[851]</a> -And Gilfillan, who has occasion to mention the -story of the roll from Heaven, has not one word -of condemnation for the pious fraud in behalf of -Sunday, but he simply speaks of our abbot as -“This ardent person.”<a id="FNanchor_852" href="#Footnote_852" class="fnanchor">[852]</a></p> - -<p>Two years after the arrival of Eustace in England -with his roll, <span class="allsmcap">A. D.</span> 1203, a council was held -in Scotland concerning the introduction and -establishment of the Lord’s day in that kingdom.<a id="FNanchor_853" href="#Footnote_853" class="fnanchor">[853]</a> -The roll that had fallen from Heaven to supply -the lack of scriptural testimony in behalf of this -day, was admirably adapted to the business of -this council, though Dr. Heylyn informs us that -the Scotch were so ready to comply with the -pope’s wishes that the packet from the court of -Heaven and the accompanying miracles were not -needed.<a id="FNanchor_854" href="#Footnote_854" class="fnanchor">[854]</a> Yet Morer asserts that the packet was -actually produced on this occasion:—</p> - -<div class="blockquote"> - -<p>“To that end it was again produced and read in a -council of Scotland, held under [pope] Innocent III., ... -<span class="allsmcap">A. D.</span> 1203, in the reign of King William, who ... passed -it into a law that Saturday from twelve at noon ought to -be accounted holy, and that no man shall deal in such -worldly business as on feast days were forbidden. As -also that at the tolling of a bell, the people were to be -employed in holy actions, going to sermons and the like, -and to continue thus until Monday morning, a penalty -being laid on those who did the contrary. About the -year 1214, which was eleven years after, it was again enacted, -in a parliament at Scone, by Alexander III., king -of the Scots, that none should fish in any waters, from<span class="pagenum"><a id="Page_395"></a>[395]</span> -Saturday after evening prayer, till sunrising on Monday, -which was afterward confirmed by King James I.”<a id="FNanchor_855" href="#Footnote_855" class="fnanchor">[855]</a></p> - -</div> - -<p>The sacredness of this papal Lord’s day seems -to have been more easily established by taking -in with it a part of the ancient Sabbath. The -work of establishing this institution was everywhere -carried steadily forward. Of England we -read:—</p> - -<div class="blockquote"> - -<p>“In the year 1237, Henry III. being king, and Edmund -de Abendon archbishop of Canterbury, a constitution -was made, requiring every minister to forbid his parishioners -the frequenting of markets on the Lord’s day, and -leaving the church, where they ought to meet and spend -the day in prayer and hearing the word of God. And -this on pain of excommunication.”<a id="FNanchor_856" href="#Footnote_856" class="fnanchor">[856]</a></p> - -</div> - -<p>Of France we are informed:—</p> - -<div class="blockquote"> - -<p>“The council of Lyons sat about the year 1244, and it -restrained the people from their ordinary work on the -Lord’s day, and other festivals on pain of ecclesiastical -censures.”</p> - -<p><span class="allsmcap">A. D.</span> 1282. The council of Angeirs in France “forbid -millers by water or otherwise to grind their corn from -Saturday evening till Sunday evening.”<a id="FNanchor_857" href="#Footnote_857" class="fnanchor">[857]</a></p> - -</div> - -<p>Nor were the Spaniards backward in this -work:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 1322. This year “a synod was called at Valladolid -in Castile, and then was ratified what was formerly -required, that ‘none should follow husbandry, or exercise -himself in any mechanical employment on the Lord’s -day, or other holy days, but where it was a work of necessity -or charity, of which the minister of the parish -was to be judge.’”<a id="FNanchor_858" href="#Footnote_858" class="fnanchor">[858]</a></p> - -</div> - -<p>The rulers of the church and realm of England -were diligent in establishing the sacredness of -this day. Yet the following statutes show that<span class="pagenum"><a id="Page_396"></a>[396]</span> -they were not aware of any Bible authority for -enforcing its observance:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 1358. “Istippe, archbishop of Canterbury, with -very great concern and zeal, expresses himself thus: ‘We -have it from the relation of very credible persons, that in -divers places within our province, a very naughty, nay, -damnable custom has prevailed, to hold fairs and markets -on the Lord’s day.... Wherefore by virtue of canonical -obedience, we strictly charge and command your -brotherhood, that if you find your people faulty in the -premises, you forthwith admonish or cause them to be -admonished to refrain going to markets or fairs on the -Lord’s day.... And as for such who are obstinate -and speak or act against you in this particular, you must -endeavor to restrain them by ecclesiastical censures and -by all lawful means put a stop to these extravagances.’</p> - -<p>“Nor was the civil power silent; for much about that -time King Edward made an act that wool should not be -shown at the staple on Sundays and other solemn feasts -in the year. In the reign of King Henry VI., Dr. Stafford -being archbishop of Canterbury, <span class="allsmcap">A. D.</span> 1444, it was -decreed that fairs and markets should no more be kept -in churches and church-yards on the Lord’s day, or other -festivals, except in time of harvest.”<a id="FNanchor_859" href="#Footnote_859" class="fnanchor">[859]</a></p> - -</div> - -<p>Observe that fairs and markets were held in -the churches in England on Sundays as late as -1444! And even later than this such fairs were -allowed in harvest time. On the European continent -the sacredness of Sunday was persistently -urged. The council of Bourges urges its observance -as follows:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 1532. “The Lord’s day and other festivals -were instituted for this purpose, that faithful Christians -abstaining from external work, might more freely, and -with greater piety devote themselves to God’s worship.”<a id="FNanchor_860" href="#Footnote_860" class="fnanchor">[860]</a></p> - -</div> - -<p>They did not seem to be aware of the fact -however that when the fear of God is taught by<span class="pagenum"><a id="Page_397"></a>[397]</span> -the precepts of men such worship is vain.<a id="FNanchor_861" href="#Footnote_861" class="fnanchor">[861]</a> The -council of Rheims, which sat the next year, made -this decree:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 1533. “Let the people assemble at their parish -churches on the Lord’s day, and other holidays, and be -present at mass, sermons and vespers. Let no man on -these days give himself to plays or dances, especially -during service.” And the historian adds: “In the same -year another synod at Tours, ordered the Lord’s day and -other holidays to be reverently observed under pain of -excommunication.”<a id="FNanchor_862" href="#Footnote_862" class="fnanchor">[862]</a></p> - -</div> - -<p>A council which assembled the following year -thus frankly confessed the divine origin of the -Sabbath, and the human origin of that festival -which has supplanted it:—</p> - -<div class="blockquote"> - -<p><span class="allsmcap">A. D.</span> 1584. “Let all Christians remember that the -seventh day was consecrated by God, and hath been received -and observed, not only by the Jews, but by all others -who pretend to worship God; though we Christians have -changed their Sabbath into the Lord’s day. A day therefore -to be kept, by forbearing all worldly business, suits, -contracts, carriages, &c., and by sanctifying the rest of -mind and body, in the contemplation of God and things -divine, we are to do nothing but works of charity, say -prayers, and sing psalms.”<a id="FNanchor_863" href="#Footnote_863" class="fnanchor">[863]</a></p> - -</div> - -<p>We have thus traced Sunday observance in the -Catholic church down to a period subsequent to -the Reformation. That it is an ordinance of man -which has usurped the place of the Bible Sabbath -is most distinctly confessed by the council last -quoted. Yet they endeavor to make amends for -their violation of the Sabbath by spending Sunday -in charity, prayers, and psalms: a course too -often adopted at the present time to excuse the -violation of the fourth commandment. Who can<span class="pagenum"><a id="Page_398"></a>[398]</span> -read this long list of Sunday laws, not from the -“one Law-giver who is able to save and to destroy,” -but from popes, emperors, and councils, -without adopting the sentiment of Neander: -“The festival of Sunday, like all other festivals, -was always only a human ordinance?”</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XXI">CHAPTER XXI.<br /> -<span class="smaller">TRACES OF THE SABBATH DURING THE DARK AGES.</span></h3> - -<p>The Dark Ages defined—Difficulty of tracing the people of -God during this period—The Sabbath effectually suppressed -in the Catholic church at the close of the fifth century—Sabbath-keepers -in Rome about <span class="allsmcap">A. D.</span> 600—The Culdees of -Great Britain—Columba probably a Sabbath-keeper—The -Waldenses—Their antiquity—Their wide extent—Their -peculiarities—Sabbatarian character of a part of this people—Important -facts respecting the Waldenses and the -Romanists—Other bodies of Sabbatarians—The Cathari—The -Arnoldistæ—The Passaginians—The Petrobruysians—Gregory -VII. about <span class="allsmcap">A. D.</span> 1074 condemns the Sabbath-keepers—The -Sabbath in Constantinople in the eleventh -century—A portion of the Anabaptists—Sabbatarians in -Abyssinia and Ethiopia—The Armenians of the East Indies—The -Sabbath retained through the Dark Ages by -those who were not in the communion of the Romish church.</p> - -</div> - -<p>With the accession of the Roman bishop to supremacy -began the Dark Ages;<a id="FNanchor_864" href="#Footnote_864" class="fnanchor">[864]</a> and as he increased -in strength, the gloom of darkness settled with -increasing intensity upon the world. The highest -elevation of the papal power marks the latest -point in the Dark Ages before the first gray dawn<span class="pagenum"><a id="Page_399"></a>[399]</span> -of twilight.<a id="FNanchor_865" href="#Footnote_865" class="fnanchor">[865]</a> That power was providentially -weakened preparatory to the reformation of the -sixteenth century, when the light of advancing -day began to manifestly dissipate the gross darkness -which covered the earth. The difficulty of -tracing the true people of God through this period -is well set forth in the following language -of Benedict:—</p> - -<div class="blockquote"> - -<p>“As scarcely any fragment of their history remains, -all we know of them is from accounts of their enemies, -which were always uttered in the style of censure and -complaint; and without which we should not have -known that millions of them ever existed. It was the -settled policy of Rome to obliterate every vestige of opposition -to her doctrines and decrees; everything heretical, -whether persons or writings, by which the faithful -would be liable to be contaminated and led astray. In -conformity to this their fixed determination, all books -and records of their opposers were hunted up and committed -to the flames. Before the art of printing was discovered -in the fifteenth century, all books were made -with the pen; the copies, of course, were so few that -their concealment was much more difficult than it would -be now; and if a few of them escaped the vigilance of -the inquisitors, they would soon be worn out and gone. -None of them could be admitted and preserved in the -public libraries of the Catholics, from the ravages of time -and of the hands of barbarians with which all parts of -Europe were at different periods overwhelmed.”<a id="FNanchor_866" href="#Footnote_866" class="fnanchor">[866]</a></p> - -</div> - -<p>The first five centuries of the Christian era accomplished -the suppression of the Sabbath in -those churches which were under the special control -of the Roman pontiff. Thenceforward we -must look for the observers of the Sabbath outside -the communion of the church of Rome. It -was predicted that the Roman power should cast<span class="pagenum"><a id="Page_400"></a>[400]</span> -down the truth to the ground.<a id="FNanchor_867" href="#Footnote_867" class="fnanchor">[867]</a> The Scriptures -set forth the law of God as his truth.<a id="FNanchor_868" href="#Footnote_868" class="fnanchor">[868]</a> The Dark -Ages were the result of this work of the great -apostasy. So dense and all-pervading was the -darkness, that God’s pure truth was more or less -obscured even with the true people of God in -their places of retirement.</p> - -<p>About the year 600, as we have seen, there -was in the city of Rome itself a class of Sabbath-keeping -Christians who were very strict in the -observance of the fourth commandment. It has -been said of them that they joined with this -a strict abstinence from labor on Sunday. But -Dr. Twisse, a learned first-day writer who has -particularly examined the record respecting them, -asserts that this Sunday observance pertained to -“other persons, different from the former.”<a id="FNanchor_869" href="#Footnote_869" class="fnanchor">[869]</a> These -Sabbath-keepers were not Romanists, and the -pope denounced them in strong language.</p> - -<p>The Christians of Great Britain, before the -mission of Augustine to that country, <span class="allsmcap">A. D.</span> 596, -were not in subjection to the bishop of Rome. -They were in an eminent degree Bible Christians. -They are thus described:—</p> - -<div class="blockquote"> - -<p>“The Scottish church, when it first meets the eye of -civilization, is not Romish, nor even prelatical. When -the monk Augustine, with his forty missionaries, in the -time of the Saxon Heptarchy, came over to Britain under -the auspices of Gregory, the bishop of Rome, to convert -the barbarian Saxons, he found the northern part of the -island already well-nigh filled with Christians and Christian -institutions. These Christians were the Culdees, -whose chief seat was the little island of Hi or Iona, on -the western coast of Scotland. An Irish presbyter, Columba, -feeling himself stirred with missionary zeal, and<span class="pagenum"><a id="Page_401"></a>[401]</span> -doubtless knowing the wretched condition of the savage -Scots and Picts, in the year 565, took with him twelve -other missionaries, and passed over to Scotland. They -fixed their settlement on the little island just named, and -from that point became the missionaries of all Scotland, -and even penetrated into England.<a id="FNanchor_870" href="#Footnote_870" class="fnanchor">[870]</a></p> - -<p>“The people in the south of England converted by -Augustine and his assistants, and those in the north who -had been won by Culdee labor, soon met, as Christian -conquest advanced from both sides; and when they came -together, it was soon seen that Roman and Culdee Christianity -very decidedly differed in a great many respects. -The Culdees, for the most part, had a simple and primitive -form of Christianity, while Rome presented a vast -accumulation of superstitions, and was arrayed in her -well-known pomp.<a id="FNanchor_871" href="#Footnote_871" class="fnanchor">[871]</a></p> - -<p>“The Culdee went to Iona that in quiet, with meditation, -study, and prayer, he might fit himself for going -out into the world as a missionary. Indeed, Iona was a -great mission institute, where preachers were trained who -evangelized the rude tribes of Scotland in a very short -time. To have done such a work as this in less than -half a century implies apostolic activity, purity, and success.<a id="FNanchor_872" href="#Footnote_872" class="fnanchor">[872]</a></p> - -<p>“After the success of Agustine and his monks in England, -the Culdees had shut themselves up within the -limits of Scotland, and had resisted for centuries all the efforts -of Rome to win them over. At last, however, they -were overthrown by their own rulers.”<a id="FNanchor_873" href="#Footnote_873" class="fnanchor">[873]</a></p> - -</div> - -<p>There is strong incidental evidence that Columba, -the leading minister of his time among -the Culdees, was an observer of the ancient Sabbath -of the Bible. On this point I quote two -standard authors of the Roman Catholics. They -certainly have no motive to put such words as I -here quote, fraudulently into the mouth of Columba,<span class="pagenum"><a id="Page_402"></a>[402]</span> -for they claim him as a saint, and they are no -friends of the Bible Sabbath. Nor can we see -how Columba could have used these words with -satisfaction, as he evidently did, when dying, -had he all his life long been a violator of the ancient -rest-day of the Lord. Here are the words -of Dr. Alvan Butler:—</p> - -<div class="blockquote"> - -<p>“Having continued his labors in Scotland thirty-four -years, he clearly and openly foretold his death, and on -Saturday the ninth of June said to his disciple Diermit: -‘This day is called the Sabbath, that is, the day of rest, -and such will it truly be to me; for it will put an end to -my labors.’”<a id="FNanchor_874" href="#Footnote_874" class="fnanchor">[874]</a></p> - -</div> - -<p>Another distinguished Catholic author gives -us his dying words thus:—</p> - -<div class="blockquote"> - -<p>“To-day is Saturday, the day which the Holy Scriptures -call the Sabbath, or rest. And it will be truly my -day of rest, for it shall be the last of my laborious life.”<a id="FNanchor_875" href="#Footnote_875" class="fnanchor">[875]</a></p> - -</div> - -<p>These words show, 1. That Columba believed -that Saturday was the true Bible Sabbath. 2. -That he did not believe the Sabbath had been -changed to Sunday. 3. That this confession of -faith respecting the Bible Sabbath was made -with evident satisfaction, though in view of immediate -death. Did any first-day man ever recur -with pleasure on his death-bed to the fact -that Saturday is the Bible Sabbath?</p> - -<p>But Gilfillan quotes these words of Columba -as spoken in behalf of Sunday! In giving a list -of eminent men who have asserted the change of -the Sabbath, or who have called Sunday the Sabbath, -and have taught that it should be observed<span class="pagenum"><a id="Page_403"></a>[403]</span> -as a day of sacred rest, he brings in Columba -thus:—</p> - -<div class="blockquote"> - -<p>“The testimony of Columba is specially interesting, -as it expresses the feelings of the heart at a moment -which tests the sincerity of faith, and the value of a creed: -‘This day,’ he said to his servant, ‘in the sacred volume -is called the Sabbath, that is, rest; and will indeed be a -Sabbath to me, for it is to me the last day of this toilsome -life, the day on which I am to rest (sabbatize), after -all my labors and troubles, for on this coming sacred -night of the Lord (<i>Dominica nocte</i>), at the midnight hour, -I shall, as the Scriptures speak, go the way of my fathers.’”<a id="FNanchor_876" href="#Footnote_876" class="fnanchor">[876]</a></p> - -</div> - -<p>But this day which Columba said “will indeed -be a Sabbath to me” was not Sunday but Saturday.</p> - -<p>Among the dissenters from the Romish church -in the period of the Dark Ages, the first place -perhaps is due to the Waldenses, both for their -antiquity and the wide extent of their influence -and doctrine. Benedict quotes from their enemies -respecting the antiquity of their origin:—</p> - -<div class="blockquote"> - -<p>“We have already observed from Claudius Seyssel, the -popish archbishop, that one Leo was charged with originating -the Waldensian heresy in the valleys, in the days -of Constantine the Great. When those severe measures -emanated from the Emperor Honorious against rebaptizers, -the Baptists left the seat of opulence and power, -and sought retreats in the country, and in the valleys of -Piedmont; which last place in particular became their -retreat from imperial oppression.”<a id="FNanchor_877" href="#Footnote_877" class="fnanchor">[877]</a></p> - -</div> - -<p>Dean Waddington quotes the following from -Rainer Saccho, a popish writer, who had the best -means of information respecting them:—</p> - -<div class="blockquote"> - -<p>“There is no sect so dangerous as the Leonists, for -three reasons: first, it is the most ancient—some say as -old as Sylvester [pope in Constantine’s time], others as<span class="pagenum"><a id="Page_404"></a>[404]</span> -the apostles themselves. Secondly, it is very generally -disseminated: there is no country where it has not gained -some footing. Thirdly, while other sects are profane and -blasphemous, this retains the utmost show of piety; they -live justly before men, and believe nothing respecting -God which is not good.”<a id="FNanchor_878" href="#Footnote_878" class="fnanchor">[878]</a></p> - -</div> - -<p>Mr. Jones gives Saccho’s own opinion as follows:—</p> - -<div class="blockquote"> - -<p>“Their enemies confirm their great antiquity. Reinerius -Saccho, an inquisitor, and one of their most cruel -persecutors, who lived only eighty years after Waldo [<span class="allsmcap">A. -D.</span> 1160], admits that the Waldenses flourished five hundred -years before that preacher. Gretser, the Jesuit, -who also wrote against the Waldenses, and had examined -the subject fully, not only admits their great antiquity, -but declares his firm belief that the Toulousians and Albigenses -condemned in the years 1177 and 1178, were no -other than the Waldenses.”<a id="FNanchor_879" href="#Footnote_879" class="fnanchor">[879]</a></p> - -</div> - -<p>Jortin dates their withdrawal into the wilderness -of the Alps as follows:—</p> - -<div class="blockquote"> - -<p>“<span class="allsmcap">A. D.</span> 601. In the seventh century, Christianity was -propagated in China by the Nestorians; and the Valdenses, -who abhorred the papal usurptions, are supposed to -have settled themselves in the valleys of Piedmont. -Monkery flourished prodigiously, and the monks and -popes were in the firmest union.”<a id="FNanchor_880" href="#Footnote_880" class="fnanchor">[880]</a></p> - -</div> - -<p>President Edwards says:—</p> - -<div class="blockquote"> - -<p>“Some of the popish writers themselves own, that this -people never submitted to the church of Rome. One of -the popish writers, speaking of the Waldenses, says, The -heresy of the Waldenses is the oldest heresy in the world. -It is supposed that they first betook themselves to this -place among the mountains, to hide themselves from the -severity of the heathen persecutions which existed before -Constantine the Great. And thus the woman fled into -the wilderness from the face of the serpent. Rev. 12:6,<span class="pagenum"><a id="Page_405"></a>[405]</span> -14. ‘And to the woman were given two wings of a great -eagle, that she might fly into the wilderness, into her -place, where she is nourished for a time, and times, and -half a time, from the face of the serpent.’ The people -being settled there, their posterity continued [there] from -age to age; and being, as it were, by natural walls, as -well as by God’s grace, separated from the rest of the -world, they never partook of the overflowing corruption.”<a id="FNanchor_881" href="#Footnote_881" class="fnanchor">[881]</a></p> - -</div> - -<p>Benedict makes other quotations relative to -their origin:—</p> - -<div class="blockquote"> - -<p>“Theodore Belvedre, a popish monk, says that the -heresy had always been in the valleys. In the preface to -the French Bible the translators say that they [the Waldenses] -have always had the full enjoyment of the heavenly -truth contained in the Holy Scriptures ever since -they were enriched with the same by the apostles; having -in fair MSS. preserved the entire Bible in their native -tongue from generation to generation.”<a id="FNanchor_882" href="#Footnote_882" class="fnanchor">[882]</a></p> - -</div> - -<p>Of the extent to which they spread in the -countries of Europe, Benedict thus speaks:—</p> - -<div class="blockquote"> - -<p>“In the thirteenth century, from the accounts of Catholic -historians, all of whom speak of the Waldenses in -terms of complaint and reproach, they had founded individual -churches, or were spread out in colonies in Italy, -Spain, Germany, the Netherlands, Bohemia, Poland, -Lithuania, Albania, Lombardy, Milan, Romagna, Vicenza, -Florence, Veleponetine, Constantinople, Philadelphia, -Sclavonia, Bulgaria, Diognitia, Livonia, Sarmatia, -Croatia, Dalmatia, Briton and Piedmont.”<a id="FNanchor_883" href="#Footnote_883" class="fnanchor">[883]</a></p> - -</div> - -<p>And Dr. Edgar gives the words of an old historian -as follows:—</p> - -<div class="blockquote"> - -<p>“The Waldensians, says Popliner, spread, not only -through France, but also through nearly all the European -coasts, and appeared in Gaul, Spain, England, Scotland, -Italy, Germany, Bohemia, Saxony, Poland, and Lithuania.”<a id="FNanchor_884" href="#Footnote_884" class="fnanchor">[884]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_406"></a>[406]</span></p> - -<p>According to the testimony of their enemies, -they were to some extent divided among themselves. -Dr. Allix quotes an old Romish writer -who says of that portion of them who were called -Cathari:—</p> - -<div class="blockquote"> - -<p>“They are also divided amongst themselves; so what -some of them say is again denied by others.”<a id="FNanchor_885" href="#Footnote_885" class="fnanchor">[885]</a></p> - -</div> - -<p>And Crosby makes a similar statement:—</p> - -<div class="blockquote"> - -<p>“There were several sects of Waldenses or Albigenses, -like as there are of Dissenters in England. Some of -these did deny all baptism, others only the baptism of -infants. That many of them were of this latter opinion, -is affirmed in several histories of this people, as well ancient -as modern.”<a id="FNanchor_886" href="#Footnote_886" class="fnanchor">[886]</a></p> - -</div> - -<p>Some of their enemies affirm that they reject -the Old Testament; but others, with much greater -truthfulness, bear a very different testimony.<a id="FNanchor_887" href="#Footnote_887" class="fnanchor">[887]</a> -Thus a Romish inquisitor, as quoted by Allix, -bears testimony concerning those in Bohemia:—</p> - -<div class="blockquote"> - -<p>“They can say a great part of the Old and New Testaments -by heart. They despise the decretals, and the sayings -and expositions of holy men, and only cleave to the -text of Scripture.... [They say] that the doctrine -of Christ and the apostles is sufficient to salvation, without -any church statutes and ordinances. That the traditions -of the church are no better than the traditions -of the Pharisees; and that greater stress is laid on<span class="pagenum"><a id="Page_407"></a>[407]</span> -the observation of human traditions than on the keeping -of the law of God. Why do you transgress the law of -God by your traditions?... They contemn all approved -ecclesiastical customs which they do not read of in -the gospel, as the observation of Candlemas, Palm Sunday, -the reconciliation of penitents, the adoration of the -cross on Good Friday. They despise the feast of Easter, -and all other festivals of Christ and the saints, because -of their being multiplied to that vast number, and say -that one day is as good as another, and work upon holy -days, where they can do it without being taken notice -of.”<a id="FNanchor_888" href="#Footnote_888" class="fnanchor">[888]</a></p> - -</div> - -<p>Dr. Allix quotes a Waldensian document of -<span class="allsmcap">A. D.</span> 1100, entitled the “Noble Lesson,” and remarks:—</p> - -<div class="blockquote"> - -<p>“The author upon supposal that the world was drawing -to an end, exhorts his brethren to prayer, to watchfulness, -to a renouncing of all worldly goods....</p> - -<p>“He sets down all the judgments of God in the Old -Testament as the effects of a just and good God; and in -particular the decalogue as a law given by the Lord of -the whole world. He repeats the several articles of the -law, not forgetting that which respects idols.”<a id="FNanchor_889" href="#Footnote_889" class="fnanchor">[889]</a></p> - -</div> - -<p>Their religious views are further stated by -Allix:—</p> - -<div class="blockquote"> - -<p>“They declare themselves to be the apostles’ successors, -to have apostolical authority, and the keys of binding -and loosing. They hold the church of Rome to be the -whore of Babylon, and that all that obey her are damned, -especially the clergy that are subject to her since the time -of Pope Sylvester.... They hold that none of the -ordinances of the church that have been introduced since -Christ’s ascension ought to be observed, as being of no -worth; the feasts, fasts, orders, blessings, offices of the -church and the like, they utterly reject.”<a id="FNanchor_890" href="#Footnote_890" class="fnanchor">[890]</a></p> - -</div> - -<p>A considerable part of the people called Waldenses -bore the significant designation of <i>Sabbati</i>,<span class="pagenum"><a id="Page_408"></a>[408]</span> -or <i>Sabbatati</i>, or <i>Insabbatati</i>. Mr. Jones -alludes to this fact in the following words:—</p> - -<div class="blockquote"> - -<p>“Because they would not observe saints’ days, they -were falsely supposed to neglect the Sabbath also, and -called <i>Insabbatati</i> or <i>Insabbathists</i>.”<a id="FNanchor_891" href="#Footnote_891" class="fnanchor">[891]</a></p> - -</div> - -<p>Mr. Benedict makes the following statement:—</p> - -<div class="blockquote"> - -<p>“We find that the Waldenses were sometimes called <i>Insabbathos</i>, -that is, regardless of Sabbaths. Mr. Milner supposes -this name was given to them because they observed -not the Romish festivals, and rested from their ordinary -occupations only on Sundays. A Sabbatarian would -suppose that it was because they met for worship on the -seventh day, and did regard not the first-day Sabbath.”<a id="FNanchor_892" href="#Footnote_892" class="fnanchor">[892]</a></p> - -</div> - -<p>Mr. Robinson gives the statements of three -classes of writers respecting the meaning of these -names, which were borne by the Waldenses. But -he rejects them all, alleging that these persons -were led to these conclusions by the apparent -meaning of the words, and not by the facts. -Here are his words:—</p> - -<div class="blockquote"> - -<p>“Some of these Christians were called <i>Sabbati</i>, <i>Sabbatati</i>, -<i>Insabbatati</i>, and more frequently <i>Inzabbatati</i>. Led -astray by sound without attending to facts, one says they -were so named from the Hebrew word Sabbath, because -they kept the Saturday for the Lord’s day. Another -says they were so called because they rejected all the festivals -or Sabbaths in the low Latin sense of the word, -which the Catholic church religiously observed. A third -says, and many with various alterations and additions -have said after him, they were called so from <i>sabot</i> or <i>zabot</i>, -a shoe, because they distinguished themselves from -other people by wearing shoes marked on the upper part -with some peculiarity. Is it likely that people who could -not descend from their mountains without hazarding their -lives through the furious zeal of the inquisitors, should -tempt danger by affixing a visible mark on their shoes? -Besides the shoe of the peasants happens to be famous in<span class="pagenum"><a id="Page_409"></a>[409]</span> -this country; it was of a different fashion, and was called -abarca.”<a id="FNanchor_893" href="#Footnote_893" class="fnanchor">[893]</a></p> - -</div> - -<p>Mr. Robinson rejects these three statements, -and then gives his own judgment that they were -so called because they lived in the mountains. -These four views cover all that has been advanced -relative to the meaning of these names. -But Robinson’s own explanation is purely fanciful, -and seems to have been adopted by no other -writer. He offers, however, conclusive reasons -for rejecting the statement that they took their -name from their shoes. There remain, therefore, -only the first and second of these four statements, -which are that they were called by these -names because they kept the Saturday for the -Lord’s day, and because they did not keep the -sabbaths of the papists. These two statements -do not conflict. In fact, if one of them be true, -it almost certainly follows that the other one -must be true also. There would be in such facts -something worthy to give a distinguishing name -to the true people of God, surrounded by the -great apostasy; and the natural and obvious interpretation -of the names would disclose the -most striking characteristic of the people who -bore them.</p> - -<p>Jones and Benedict agree with Robinson in -rejecting the idea that the Waldenses received -these names from their shoes. Mr. Jones held, on -the contrary, that they were given them because -they did not keep the Romish festivals.<a id="FNanchor_894" href="#Footnote_894" class="fnanchor">[894]</a> Mr. -Benedict favors the view that it was because<span class="pagenum"><a id="Page_410"></a>[410]</span> -they kept the seventh day.<a id="FNanchor_895" href="#Footnote_895" class="fnanchor">[895]</a> But let us now see -who they are that make these statements respecting -the observance of the Sabbath by the Waldenses, -that Robinson alludes to in this place. -He quotes out of Gretser the words of the historian -Goldastus as follows:—</p> - -<div class="blockquote"> - -<p>“Insabbatati [they were called] not because they were -circumcised, but because they kept the Jewish Sabbath.”<a id="FNanchor_896" href="#Footnote_896" class="fnanchor">[896]</a></p> - -</div> - -<p>Goldastus was “a learned historian and jurist, -born near Bischofszell in Switzerland in 1576.” -He died in 1635.<a id="FNanchor_897" href="#Footnote_897" class="fnanchor">[897]</a> He was a Calvinist writer of -note.<a id="FNanchor_898" href="#Footnote_898" class="fnanchor">[898]</a> He certainly had no motive to favor the -cause of the seventh day. Gretser objects to his -statement on the ground that the Waldenses exterminated -every festival; but this was the most -natural thing in the world for men who had God’s -own rest-day in their keeping. Gretser still further -objects that the Waldenses denied the whole -Old Testament; but this charge is an utter misrepresentation, -as we have already shown in the -present chapter.</p> - -<p>Robinson also quotes on this point the testimony -of Archbishop Usher. Though that prelate -held that the Waldenses derived these -names from their shoes, he frankly acknowledges -that <span class="smcap">many</span> understood that they were given to -them because they worshiped on the Jewish -Sabbath. This testimony is valuable in that it -shows that many early writers asserted the observance<span class="pagenum"><a id="Page_411"></a>[411]</span> -of “the Saturday for the Lord’s day” -by the people who were called Sabbatati.<a id="FNanchor_899" href="#Footnote_899" class="fnanchor">[899]</a></p> - -<p>In consequence of the persecutions which -they suffered, and because also of their own missionary -zeal, the people called Waldenses were -widely scattered over Europe. They bore, however, -various names in different ages and in different -countries. We have decisive testimony -that some of these bodies observed the seventh -day. Others observed Sunday. Eneas Sylvius -says that those in Bohemia hold “that we are to -cease from working on no day except the Lord’s -day.”<a id="FNanchor_900" href="#Footnote_900" class="fnanchor">[900]</a> This statement, let it be observed, relates -only to Bohemia. But it has been asserted that -the Waldenses were so distinct from the church -of Rome they could not have received the Sunday -Lord’s day from thence, and must, therefore, -have received it from the apostles! But a few -words from D’Aubigné will suffice to show that -this statement is founded in error. He describes -an interview between Œcolampadius and two -Waldensian pastors who had been sent by their -brethren from the borders of France and Piedmont, -to open communication with the reformers. -It was at Basle, in 1530. Many things -which they said pleased Œcolampadius, but some -things he disapproved. D’Aubigné makes this -statement:—</p> - -<div class="blockquote"> - -<p>“The barbes [the Waldensian pastors] were at first a -little confused at seeing that the elders had to learn of -their juniors; however, they were humble and sincere -men, and the Basle doctor having questioned them on -the sacraments, they confessed that through weakness<span class="pagenum"><a id="Page_412"></a>[412]</span> -and fear <i>they had their children baptized by Romish priests</i>, -and that <i>they even communicated with them and sometimes -attended mass</i>. This unexpected avowal startled the meek -Œcolampadius.”<a id="FNanchor_901" href="#Footnote_901" class="fnanchor">[901]</a></p> - -</div> - -<p>When the deputation returned word to the -Waldenses that the reformers demanded of them -“a stricter reform,” D’Aubigné says that it was -“supported by some, and rejected by others.” He -also informs us that the demand that the Waldenses -should “separate entirely from Rome” -“caused divisions among them.”<a id="FNanchor_902" href="#Footnote_902" class="fnanchor">[902]</a></p> - -<p>This is a very remarkable statement. The -light of many of these ancient witnesses was almost -ready to go out in darkness when God -raised up the reformers. They had suffered that -woman Jezebel to teach among them, and to seduce -the servants of God. They had even come -to practice infant baptism, and the priests of -Rome administered the rite! And in addition -to all this, they sometimes joined with them in -the service of the mass! If a portion of the -Waldenses in southern Europe at the time of -the Reformation had exchanged believers’ baptism -for the baptism of children by Romish -priests, it is not difficult to see how they could -also accept the Sunday-Lord’s day from the same -source in place of the hallowed rest-day of the -Lord. All had not done this, but some certainly -had.</p> - -<p>D’Aubigné makes a very interesting statement -respecting the French Waldenses in the fifteenth -century. His language implies that they had a -different Sabbath from the Catholics. He tells -us some of the stories which the priests circulated<span class="pagenum"><a id="Page_413"></a>[413]</span> -against the Waldenses. These are his -words:—</p> - -<div class="blockquote"> - -<p>“Picardy in the north and Dauphiny in the south were -the two provinces of France best prepared [at the opening -of the Protestant Reformation] to receive the gospel. -During the fifteenth century many Picardins, as the story -ran, went to <i>Vaudery</i>. Seated round the fire during the -long nights, simple Catholics used to tell one another -how the <i>Vaudois</i> (Waldenses) met in horrible assembly in -solitary places, where they found tables spread with numerous -and dainty viands. These poor Christians loved -indeed to meet together from districts often very remote. -They went to the rendezvous by night and along by-roads. -The most learned of them used to recite some passages of -Scripture, after which they conversed together and prayed. -But such humble conventicles were ridiculously travestied. -‘Do you know what they do to get there,’ said the people, -‘so that the officers may not stop them? The devil -has given them a certain ointment, and when they want -to go to <i>Vaudery</i>, they smear a little stick with it. As -soon as they get astride it, they are carried up through -the air, and arrive at <i>their Sabbath</i> without meeting anybody. -In the midst of them sits a goat with a monkey’s -tail: this is Satan, who receives their adoration.’... -These stupid stories were not peculiar to the people: they -were circulated particularly by the monks. It was thus -that the inquisitor Jean de Broussart spoke in 1460 from -a pulpit erected in the great square at Arras. An immense -multitude surrounded him; a scaffold was erected -in front of the pulpit, and a number of men and women, -kneeling and wearing caps with the figure of the devil -painted on them, awaited their punishment. Perhaps -the faith of these poor people was mingled with error. -But be that as it may, they were all burnt alive after the -sermon.”<a id="FNanchor_903" href="#Footnote_903" class="fnanchor">[903]</a></p> - -</div> - -<p>It seems that these Waldenses had a Sabbath -peculiar to themselves. And D’Aubigné himself -alludes to something peculiar in their faith which<span class="pagenum"><a id="Page_414"></a>[414]</span> -he cannot confess as the truth, and does not -choose to denounce as error. He says, “Perhaps -the faith of these poor people was mingled with -error.” To speak of the observance of the seventh -day as the Sabbath of the Lord by New-Testament -Christians, subjects a conscientious -first-day historian to this very dilemma. We -have a further account of the Waldenses in -France, just before the commencement of the -Reformation of the sixteenth century:—</p> - -<div class="blockquote"> - -<p>“Louis XII., king of France, being informed by the -enemies of the Waldenses inhabiting a part of the province -of Provence, that several heinous crimes were laid to -their account, sent the Master of Requests, and a certain -doctor of the Sorbonne, who was confessor to His Majesty, -to make inquiry into this matter. On their return, -they reported that they had visited all the parishes where -they dwelt, had inspected their places of worship, but -that they had found there no images, nor signs of the -ornaments belonging to the mass, nor any of the ceremonies -of the Romish church; much less could they discover -any traces of those crimes with which they were -charged. On the contrary, they kept the Sabbath day, -observed the ordinance of baptism according to the primitive -church, instructed their children in the articles of -the Christian faith and the commandments of God. The -king having heard the report of his commissioners, said -with an oath that they were better men than himself or -his people.”<a id="FNanchor_904" href="#Footnote_904" class="fnanchor">[904]</a></p> - -</div> - -<p>We further read concerning the Vaudois, or -Waldenses, as follows:—</p> - -<div class="blockquote"> - -<p>“The respectable French historian, De Thou, says that -the Vaudois keep the commandments of the decalogue, -and allow among them of no wickedness, detesting perjuries, -imprecations, quarrels, seditions, &c.”<a id="FNanchor_905" href="#Footnote_905" class="fnanchor">[905]</a></p> - -</div> - -<p>It maybe proper to add that in 1686 the Waldenses<span class="pagenum"><a id="Page_415"></a>[415]</span> -were all driven out of the valleys of Piedmont, -and that those who returned and settled in -those valleys three years afterward, and from -whom the present race of Waldenses is descended, -fought their way back, sword in hand, pursuing -in all respects a course entirely different from that -of the ancient Waldenses.<a id="FNanchor_906" href="#Footnote_906" class="fnanchor">[906]</a></p> - -<p>Another class of witnesses to the truth during -the Dark Ages, bore the name of Cathari, that is, -Puritans. Jones speaks of them as follows:—</p> - -<div class="blockquote"> - -<p>“They were a plain, unassuming, harmless, and industrious -race of Christians, patiently bearing the cross after -Christ, and, both in their doctrines and manners, condemning -the whole system of idolatry and superstition -which reigned in the church of Rome, placing true religion -in the faith, hope and obedience of the gospel, maintaining -a supreme regard to the authority of God in his -word, and regulating their sentiments and practices by -that divine standard. Even in the twelfth century their -numbers abounded in the neighborhood of Cologne, in -Flanders, the South of France, Savoy, and Milan. -‘They were increased,’ says Egbert, ‘to great multitudes, -throughout all countries.’”<a id="FNanchor_907" href="#Footnote_907" class="fnanchor">[907]</a></p> - -</div> - -<p>That the Cathari did retain and observe the -ancient Sabbath, is certified by their Romish adversaries. -Dr. Allix quotes a Roman Catholic author -of the twelfth century concerning three sorts -of heretics, the Cathari, the Passagii, and the Arnoldistæ. -Allix says of this Romish writer that,</p> - -<div class="blockquote"> - -<p>“He lays it down also as one of their opinions, ‘that -the law of Moses is to be kept according to the letter, and -that the keeping of the Sabbath, circumcision, and other -legal observances, ought to take place. They hold also -that Christ the Son of God is not equal with the Father, -and that the Father, Son, and Holy Ghost, these three -persons, are not one God and one substance; and as a surplus<span class="pagenum"><a id="Page_416"></a>[416]</span> -to these their errors, they judge and condemn all the -doctors of the church, and universally the whole Roman -church. Now since they endeavor to defend this their -error by testimonies drawn from the New Testament and -prophets, I shall with [the] assistance of the grace of -Christ stop their mouths, as David did Goliah’s, with -their own sword.’”<a id="FNanchor_908" href="#Footnote_908" class="fnanchor">[908]</a></p> - -</div> - -<p>Dr. Allix quotes another Romish author to the -same effect:—</p> - -<div class="blockquote"> - -<p>“Alanus attributes to the Cathari almost the very same -opinions [as those just enumerated] in his first book -against heretics, which he wrote about the year 1192.”<a id="FNanchor_909" href="#Footnote_909" class="fnanchor">[909]</a></p> - -</div> - -<p>Mr. Elliott mentions an incident concerning the -Cathari, which is in harmony with what these -historians assert respecting their observance of -the seventh day. He says:—</p> - -<div class="blockquote"> - -<p>“In this year [<span class="allsmcap">A. D.</span> 1163] certain heretics of the sect -of the Cathari, coming from the parts of Flanders to -Cologne, took up their abode secretly in a barn near the -city. But, as <i>on the Lord’s day</i> they did not go to church, -they were seized by the neighbors, and detected. On -their being brought before the Catholic church, when, -after long examination respecting their sect, they would -be convinced by no evidence however convincing, but -most pertinaciously persisted in their doctrine and resolution, -they were cast out from the church, and delivered -into the hands of laics. These, leading them without the -city committed them to the flames: being four men and -one little girl.”<a id="FNanchor_910" href="#Footnote_910" class="fnanchor">[910]</a></p> - -</div> - -<p>These statements are made respecting three -classes of Christian people who lived during the -Dark Ages: The Cathari, or Puritans, the Arnoldistæ, -and the Passaginians. Their views are<span class="pagenum"><a id="Page_417"></a>[417]</span> -presented in the uncandid language of their enemies. -But the testimony of ancient Catholic -historians is decisive that they were observers of -the seventh day. The charge that they observed -circumcision also, will be noticed presently. Mr. -Robinson understands that the Passaginians were -that portion of the Waldenses who lived in the -passes of the mountains. He says:—</p> - -<div class="blockquote"> - -<p>“It is very credible that the name Passageros or -Passagini ... was given to such of them as lived in or -near the passes or passages of the mountains, and who -subsisted in part by guiding travelers or by traveling -themselves for trade.”<a id="FNanchor_911" href="#Footnote_911" class="fnanchor">[911]</a></p> - -</div> - -<p>Mr. Elliott says of the <i>name</i> Passagini:—</p> - -<div class="blockquote"> - -<p>“The explanation of the term as meaning <i>Pilgrims</i>, in -both the spiritual and missionary sense of the word, -would be but the translation of their recognized Greek -appellation εκδημοι, and a title as distinctive as beautiful.”<a id="FNanchor_912" href="#Footnote_912" class="fnanchor">[912]</a></p> - -</div> - -<p>Mosheim gives the following account of them:—</p> - -<div class="blockquote"> - -<p>“In Lombardy, which was the principal residence of -the Italian heretics, there sprung up a singular sect, -known, for what reason I cannot tell, by the denomination -of Passaginians, and also by that of the circumcised. -Like the other sects already mentioned, they had the utmost -aversion to the dominion and discipline of the church -of Rome; but they were at the same time distinguished -by two religious tenets which were peculiar to themselves. -The first was a notion that the observance of the law of -Moses, in everything except the offering of sacrifices, was -obligatory upon Christians; in consequence of which they -circumcised their followers, abstained from those meats -the use of which was prohibited under the Mosaic economy, -and celebrated the Jewish Sabbath. The second -tenet that distinguished this sect was advanced in opposition<span class="pagenum"><a id="Page_418"></a>[418]</span> -to the doctrine of three persons in the divine nature.”<a id="FNanchor_913" href="#Footnote_913" class="fnanchor">[913]</a></p> - -</div> - -<p>Mr. Benedict speaks of them as follows:—</p> - -<div class="blockquote"> - -<p>“The account of their practicing circumcision is undoubtedly -a slanderous story forged by their enemies, -and probably arose in this way: because they observed -the seventh day they were called by way of derision, -Jews, as the Sabbatarians are frequently at this day; and -if they were Jews, it followed of course that they either -did, or ought to, circumcise their followers. This was -probably the reasoning of their enemies; but that they -actually practiced the bloody rite is altogether improbable.”<a id="FNanchor_914" href="#Footnote_914" class="fnanchor">[914]</a></p> - -</div> - -<p>An eminent church historian, Michael Geddes, -thus testifies:—</p> - -<div class="blockquote"> - -<p>“This [act] of fixing something that is justly abominable -to all mankind upon her adversaries, has been the -constant practice of the church of Rome.”<a id="FNanchor_915" href="#Footnote_915" class="fnanchor">[915]</a></p> - -</div> - -<p>Dr. Allix states the same fact, which needs to -be kept in mind whenever we read of the people -of God in the records of the Dark Ages:—</p> - -<div class="blockquote"> - -<p>“I must desire the reader to consider that it is no -great sin with the church of Rome to spread lies concerning -those that are enemies of that faith.”<a id="FNanchor_916" href="#Footnote_916" class="fnanchor">[916]</a></p> - -</div> - -<div class="blockquote"> - -<p>“There is nothing more common with the Romish -party than to make use of the most horrid calumnies to -blacken and expose those who have renounced her communion.”<a id="FNanchor_917" href="#Footnote_917" class="fnanchor">[917]</a></p> - -</div> - -<p>Of the origin of the Petrobrusians, we have the -following account by Mr. Jones:—</p> - -<div class="blockquote"> - -<p>“But the Cathari or Puritans were not the only sect -which, during the twelfth century, appeared in opposition<span class="pagenum"><a id="Page_419"></a>[419]</span> -to the superstition of the church of Rome. About the -year 1110, in the south of France, in the provinces of -Languedoc and Provence, appeared Peter de Bruys, -preaching the gospel of the kingdom of Heaven, and exerting -the most laudable efforts to reform the abuses and -remove the superstition which disfigured the beautiful -simplicity of the gospel worship. His labors were crowned -with abundant success. He converted a great number of -disciples to the faith of Christ, and after a most indefatigable -ministry of twenty years’ continuance, he -was burned at St. Giles, a city of Languedoc in France, -<span class="allsmcap">A. D.</span> 1130, by an enraged populace, instigated by the -clergy, who apprehended their traffic to be in danger from -this new and intrepid reformer.”<a id="FNanchor_918" href="#Footnote_918" class="fnanchor">[918]</a></p> - -</div> - -<p>That this body of French Christians, who, in -the very midnight of the Dark Ages witnessed -for the truth in opposition to the Romish church, -were observers of the ancient Sabbath is expressly -certified by Dr. Francis White, lord bishop -of Ely. He was appointed by the king of England -to write against the Sabbath in opposition -to Brabourne, who had appealed to the king in -its behalf. To show that Sabbatic observance -is contrary to the doctrine of the Catholic church—a -weighty argument with an Episcopalian—he -enumerates various classes of heretics who had -been condemned by the Catholic church for keeping -holy the seventh day. Among these heretics -he places the Petrobrusians:—</p> - -<div class="blockquote"> - -<p>“In St. Bernard’s days it was condemned in the Petrobruysans.”<a id="FNanchor_919" href="#Footnote_919" class="fnanchor">[919]</a></p> - -</div> - -<p>We have seen that, according to Catholic writers, -the Cathari held to the observance of the -seventh day. Dr. Allix confirms the statement -of Dr. White that the Petrobrusians observed the<span class="pagenum"><a id="Page_420"></a>[420]</span> -ancient Sabbath, by stating that the doctrines of -these two bodies greatly resembled each other. -These are his words:—</p> - -<div class="blockquote"> - -<p>“Petrus Cluniacensis has handled five questions against -the Petrobrusians which bear a great resemblance with the -belief of the Cathari of Italy.”<a id="FNanchor_920" href="#Footnote_920" class="fnanchor">[920]</a></p> - -</div> - -<p>The Sabbath-keepers in the eleventh century -were of sufficient importance to call down upon -themselves the anathema of the pope. Dr. Heylyn -says that,</p> - -<div class="blockquote"> - -<p>“Gregory, of that name the seventh [about <span class="allsmcap">A. D.</span> 1074], -condemned those who taught that it was not lawful to do -work on the day of the Sabbath.”<a id="FNanchor_921" href="#Footnote_921" class="fnanchor">[921]</a></p> - -</div> - -<p>This act of the pope corroborates the testimonies -we have adduced in proof of the existence of -Sabbath-keepers in the Dark Ages. Gregory the -Seventh was one of the greatest men that ever -filled the papal chair. Whatever class he anathematized -was of some consequence. Gregory -wasted nothing on trifles.<a id="FNanchor_922" href="#Footnote_922" class="fnanchor">[922]</a></p> - -<p>In the eleventh century, there were Sabbath-keepers -also in Constantinople and its vicinity. -The pope, in <span class="allsmcap">A. D.</span> 1054, sent three legates to the -emperor of the East, and to the patriarch of Constantinople, -for the purpose of re-uniting the -Greek and the Latin churches. Cardinal Humbert -was the head of this legation. The legates, -on their arrival, set themselves to the work of -refuting those doctrines which distinguish the<span class="pagenum"><a id="Page_421"></a>[421]</span> -church of Constantinople from that of Rome. -After they had attended to the questions which -separated the two churches, they found it also -necessary to discuss the question of the Sabbath. -For one of the most learned men of the East had -put forth a treatise, in which he maintained that -ministers should be allowed to marry; that the -Sabbath should be kept holy; and that leavened -bread should be used in the supper; all of which -the church of Rome held to be deadly heresies. -We quote from Mr. Bower a concise statement of -the treatment which this Sabbatarian writer received:—</p> - -<div class="blockquote"> - -<p>“Humbert, likewise answered a piece that had been -published by a monk of the monastery of Studium, [near -Constantinople,] named Nicetas, who was deemed <i>one of -the most learned men at the time in the east</i>. In that piece -the monk undertook to prove, that leavened bread only -should be used in the eucharist, <i>that the Sabbath ought to -be kept holy</i>, and that priests should be allowed to marry. -But the emperor, who wanted by all means to gain the -pope, for the reasons mentioned above, was, or rather -pretended to be, so fully convinced with the arguments -of the legate, confuting those alleged by Nicetas, that he -obliged the monk publickly to recant, and anathematize -<i>all who held the opinion</i> that he had endeavored to establish, -with respect to unleavened bread, the Sabbath, and -the marriage of priests.</p> - -<p>“At the same time Nicetas, in compliance with the -command of the emperor, anathematized all who should -question the primacy of the Roman church with respect -to all other Christian churches, or should presume to -censure her ever orthodox faith. The monk having thus -retracted all he had written against the Holy See, his -book was burnt by the emperor’s order, and he absolved, -by the legates, from the censures he had incurred.”<a id="FNanchor_923" href="#Footnote_923" class="fnanchor">[923]</a></p> - -</div> - -<p>This record shows that, in the dense darkness -of the eleventh century, “one of the most learned<span class="pagenum"><a id="Page_422"></a>[422]</span> -men at that time in the east” wrote a book to -prove that “the Sabbath ought to be kept holy,” -and in opposition to the papal doctrine of the -celibacy of the clergy. It also shows how the -church of Rome caste down the truth of God by -means of the sword of emperors and kings. -Though Nicetas retracted, under fear of the emperor -and the pope, it appears that there were -others who held the same opinions, for he was -“obliged” to anathematize all such, and there is -no evidence that any of these persons turned -from the truth because of the fall of their leader. -Indeed, if there had not been a considerable body -of these Sabbatarians, the papal legate would -never have deemed it worthy of his dignity to -write a reply to Nicetas.</p> - -<p>The Anabaptists are often referred to in the -records of the Dark Ages. The term signifies rebaptizers, -and was applied to them because they -denied the validity of infant baptism. The designation -is not accurate, however, because those -persons whom they baptized, they considered as -never having been baptized before, although they -had been sprinkled or even immersed in infancy. -This people have been overwhelmed in obloquy -in consequence of the fanatical insurrection which -broke out in their name in the time of Luther. -Of those engaged in this insurrection, Buck -says:—</p> - -<div class="blockquote"> - -<p>“The first insurgents groaned under severe oppressions, -and took up arms in defense of their civil liberties; -and of these commotions the Anabaptists seem rather to -have availed themselves, than to have been the prime -movers. That a great part were Anabaptists seems indisputable; -at the same time it appears from history that a -great part also were Roman Catholics, and a still greater<span class="pagenum"><a id="Page_423"></a>[423]</span> -part of those who had scarcely any religious principles -at all.”<a id="FNanchor_924" href="#Footnote_924" class="fnanchor">[924]</a></p> - -</div> - -<p>This matter is placed in the true light by -Stebbing:—</p> - -<div class="blockquote"> - -<p>“The overthrow of civil society, and fatal injuries to -religion were threatened by those who called themselves -Anabaptists. But large numbers appear to have disputed -the validity of infant baptism who had nothing else in -common with them, yet who for that one circumstance -were overwhelmed with the obloquy, and the punishment -richly due to a fanaticism equally fraudulent and licentious.”<a id="FNanchor_925" href="#Footnote_925" class="fnanchor">[925]</a></p> - -</div> - -<p>The ancient Sabbath was retained and observed -by a portion of the Anabaptists, or, to use -a more proper term, Baptists. Dr. Francis White -thus testifies:—</p> - -<div class="blockquote"> - -<p>“They which maintain the Saturday Sabbath to be in -force, comply with some Anabaptists.”<a id="FNanchor_926" href="#Footnote_926" class="fnanchor">[926]</a></p> - -</div> - -<p>In harmony with this statement of Dr. White, -is the testimony of a French writer of the sixteenth -century. He names all the classes of men -who have borne the name of Anabaptists. Of -one of these classes he writes thus:—</p> - -<div class="blockquote"> - -<p>“Some have endured great torments, because they -would not keep Sundays and festival days, in despite of -Antichrist: seeing they were days appointed by Antichrist, -they would not hold forth any thing which is like -unto him. Others observe these days, but it is out of -charity.”<a id="FNanchor_927" href="#Footnote_927" class="fnanchor">[927]</a></p> - -</div> - -<p>Thus it is seen that within the limits of the -old Roman Empire, and in the midst of those -countries that submitted to the rule of the pope,<span class="pagenum"><a id="Page_424"></a>[424]</span> -God reserved unto himself a people that did not -bow the knee to Baal, and among these the Bible -Sabbath was observed from age to age. We are -now to search for the Sabbath among those who -were never subjected to the Roman pontiff. In -Central Africa, from the first part of the Christian -era—possibly from the time of the conversion -of the Ethiopian officer of great authority<a id="FNanchor_928" href="#Footnote_928" class="fnanchor">[928]</a> -but very certainly as early as <span class="allsmcap">A. D.</span> 330<a id="FNanchor_929" href="#Footnote_929" class="fnanchor">[929]</a>—have -existed the churches of Abyssinia and Ethiopia. -About the time of the accession of the Roman -Bishop to supremacy, they were lost sight of by -the nations of Europe. “Encompassed on all -sides,” says Gibbon, “by the enemies of their religion, -the Ethiopians slept near a thousand years, -forgetful of the world, by whom they were forgotten.”<a id="FNanchor_930" href="#Footnote_930" class="fnanchor">[930]</a> -In the latter part of the fifteenth -century, they were again brought to the knowledge -of the world by the discovery of Portuguese -navigators. Undoubtedly they have been greatly -affected by the dense darkness of pagan and Mahometan -errors with which they are encompassed; -and in many respects they have lost the pure and -spiritual religion of our divine Redeemer. A -modern traveler says of them: “They have divers -errors and many ancient truths.”<a id="FNanchor_931" href="#Footnote_931" class="fnanchor">[931]</a> Michael -Geddes says of them:—</p> - -<div class="blockquote"> - -<p>“The Abyssinians do hold the Scriptures to be the -perfect rule of the Christian faith; insomuch that they -deny it to be in the power of a general council to oblige -people to believe anything as an article of faith without -an express warrant from thence.”<a id="FNanchor_932" href="#Footnote_932" class="fnanchor">[932]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_425"></a>[425]</span></p> - -<p>They practice circumcision, but for other reasons -than that of a religious duty.<a id="FNanchor_933" href="#Footnote_933" class="fnanchor">[933]</a> Geddes further -states their views:—</p> - -<div class="blockquote"> - -<p>“Transubstantiation and the adoration of the consecrated -bread in the sacrament, were what the Abyssinians -abhorred.... They deny purgatory, and know -nothing of confirmation and extreme unction; they condemn -graven images; they keep both Saturday and Sunday.”<a id="FNanchor_934" href="#Footnote_934" class="fnanchor">[934]</a></p> - -</div> - -<p>Their views of the Sabbath are stated by the -ambassador of the king of Ethiopia, at the court -of Lisbon, in the following words, explaining -their abstinence from all labor on that day:—</p> - -<div class="blockquote"> - -<p>“Because God, after he had finished the creation of -the world, rested thereon; which day, as God would have -it called the holy of holies, so the not celebrating thereof -with great honor and devotion, seems to be plainly contrary -to God’s will and precept, who will suffer heaven -and earth to pass away sooner than his word; and that -especially, since Christ came not to destroy the law, but -to fulfill it. It is not therefore in imitation of the Jews, -but in obedience to Christ and his holy apostles, that we -observe that day.”<a id="FNanchor_935" href="#Footnote_935" class="fnanchor">[935]</a></p> - -</div> - -<p>The ambassador states their reasons for first-day -observance in these words:—</p> - -<div class="blockquote"> - -<p>“We do observe the Lord’s day after the manner of -all other Christians in memory of Christ’s resurrection.”<a id="FNanchor_936" href="#Footnote_936" class="fnanchor">[936]</a></p> - -</div> - -<p>He had no scripture to offer in support of this -festival, and evidently rested its observance upon -tradition. This account was given by the ambassador -in 1534. In the early part of the next -century the emperor of Abyssinia was induced<span class="pagenum"><a id="Page_426"></a>[426]</span> -to submit to the pope in these words: “I confess -that the pope is the vicar of Christ, the successor -of St. Peter, and the sovereign of the world. To -him I swear true obedience, and at his feet I offer -my person and kingdom.”<a id="FNanchor_937" href="#Footnote_937" class="fnanchor">[937]</a> No sooner had -the Roman bishop thus brought the emperor to -submit to him than that potentate was compelled -to gratify the popish hatred of the Sabbath by -an edict forbidding its further observance. In -the words of Geddes, he “set forth a proclamation -prohibiting all his subjects upon severe penalties -to observe Saturday any longer.”<a id="FNanchor_938" href="#Footnote_938" class="fnanchor">[938]</a> Or as -Gibbon expresses it, “The Abyssinians were enjoined -to work and to play on the Sabbath.” -But the tyranny of the Romanists, after a terrible -struggle, caused their overthrow and banishment, -and the restoration of the ancient faith. -The churches resounded with a song of triumph, -“‘that the sheep of Ethiopia were now delivered -from the hyænas of the West;’ and the gates of -that solitary realm were forever shut against the -arts, the science, and the fanaticism of Europe.”<a id="FNanchor_939" href="#Footnote_939" class="fnanchor">[939]</a></p> - -<p>We have proved in a former chapter that the -Sabbath was extensively observed as late as the -middle of the fifth century in the so-called Catholic -church, especially in that portion most intimately -connected with the Abyssinians; and -that from various causes, Sunday obtained certain -Sabbatic honors, in consequence of which -the two days were called sisters. We have also -shown in another chapter that the effectual suppression -of the Sabbath in Europe is mainly due -to papal influence. And so for a thousand years<span class="pagenum"><a id="Page_427"></a>[427]</span> -we have been tracing its history in the records -of those men which the church of Rome has -sought to kill.</p> - -<p>These facts are strikingly corroborated by the -case of the Abyssinians. In consequence of their -location in the interior of Africa, the Abyssinians -ceased to be known to the rest of Christendom -about the fifth century. At this point, the Sabbath -and the Sunday in the Catholic church -were counted sisters. One thousand years later, -these African churches are visited, and though -surrounded by the thick darkness of pagan and -Mahometan superstition, and somewhat affected -thereby, they are found at the end of this period -holding the Sabbath and first-day substantially -as held by the Catholic church when they were -lost sight of by it. The Catholics of Europe on -the contrary had, in the meantime, trampled the -ancient Sabbath in the dust. Why was this -great contrast? Simply because the pope ruled -in Europe, while central Africa, whatever else it -may have suffered, was not cursed with his presence -nor with his influence. But so soon as the -pope learned of the existence of the Abyssinian -churches, he sought to gain control of them, and -when he had gained it, one of his first acts was -to suppress the Sabbath! In the end, the Abyssinians -regained their independence, and thenceforward -till the present time have held fast the -Sabbath of the Lord.</p> - -<p>The Armenians of the East Indies are peculiarly -worthy of our attention. J. W. Massie, M. -R. I. A., says of the East Indian Christians:—</p> - -<div class="blockquote"> - -<p>“Remote from the busy haunts of commerce, or the -populous seats of manufacturing industry, they may be -regarded as the eastern Piedmontese, the Vallois of Hindoostan,<span class="pagenum"><a id="Page_428"></a>[428]</span> -the witnesses prophesying in sackcloth through -revolving centuries, though indeed their bodies lay as -dead in the streets of the city which they had once peopled.”<a id="FNanchor_940" href="#Footnote_940" class="fnanchor">[940]</a></p> - -</div> - -<p>Geddes says of those in Malabar:—</p> - -<div class="blockquote"> - -<p>“The three great doctrines of popery, the pope’s supremacy, -transubstantiation, the adoration of images, -were never believed nor practiced at any time in this ancient -apostolical church.... I think one may venture -to say that before the time of the late Reformation, there -was no church that we know of, no, not that of the Vaudois, -... that had so few errors in doctrine as the church -of Malabar.” He adds concerning those churches that -“were never within the bounds of the Roman Empire,” -“It is in those churches that we are to meet with the -least of the leaven of popery.”<a id="FNanchor_941" href="#Footnote_941" class="fnanchor">[941]</a></p> - -</div> - -<p>Mr. Massie further describes these Christians:—</p> - -<div class="blockquote"> - -<p>“The creed which these representatives of an ancient -line of Christians cherished was not in conformity with -papal decrees, and has with difficulty been squared with -the thirty-nine articles of the Anglican episcopacy. Separated -from the western world for a thousand years, they -were naturally ignorant of many novelties introduced by -the councils and decrees of the Lateran; and <i>their conformity -with the faith and practice of the first ages</i>, laid them -open to the unpardonable guilt of heresy and schism, as -estimated by the church of Rome. ‘We are Christians -and not idolaters,’ was their expressive reply when required -to do homage to the image of the Virgin Mary.... -La Croze states them at fifteen hundred churches, -and as many towns and villages. They refused to recognize -the pope, and declared they had never heard of him; -they asserted the purity and primitive truth of their -faith since they came, and their bishops had for thirteen -hundred years been sent from the place where the followers -of Jesus were first called Christians.”<a id="FNanchor_942" href="#Footnote_942" class="fnanchor">[942]</a></p> - -</div> - -<p>The Sabbatarian character of these Christians<span class="pagenum"><a id="Page_429"></a>[429]</span> -is hinted by Mr. Yeates. He says that Saturday -“amongst them is a festival day, <i>agreeable to -the ancient practice of the church</i>.”<a id="FNanchor_943" href="#Footnote_943" class="fnanchor">[943]</a></p> - -<p>“The ancient practice of the church,” as we -have seen, was to hallow the seventh day in -memory of the Creator’s rest. This practice has -been suppressed wherever the great apostasy -has had power to do it. But the Christians of -the East Indies, like those of Abyssinia, have -lived sufficiently remote from Rome to be preserved -in some degree from its blasting influence. -The same fact is further hinted by the same -writer in the following language:—</p> - -<div class="blockquote"> - -<p>“The inquisition was set up at Goa in the Indies, at -the instance of Francis Xaverius [a famous Romish saint] -who signified by letters to Pope John III., Nov. 10, 1545, -‘That the <span class="smcap">Jewish wickedness</span> spread every day more and -more in the parts of the East Indies subject to the kingdom -of Portugal, and therefore he earnestly besought the said -king, that to cure so great an evil he would take care to -send the office of the inquisition into those countries.’”<a id="FNanchor_944" href="#Footnote_944" class="fnanchor">[944]</a></p> - -</div> - -<p>“The Jewish wickedness” was doubtless the -observance of Saturday as “a festival day agreeable -to the ancient practice of the church” of -which this author had just spoken. The history -of the past, as we have seen, shows the hatred -of the papal church toward the Sabbath. And -the struggle of that church to suppress the Sabbath -in Abyssinia, and to subject that people to -the pope which at this very point of time was -just commencing, shows that the Jesuits would -not willingly tolerate Sabbatic observance in the -East Indies, even though united with the observance -of Sunday also.</p> - -<p><span class="pagenum"><a id="Page_430"></a>[430]</span></p> - -<p>It appears therefore that this Jesuit missionary -desired the pope and the king of Portugal to -establish the inquisition in that part of the Indies -subject to Portugal, in order to root out the Sabbath -from those ancient churches. The inquisition -was established in answer to this prayer, -and Xavier was subsequently canonized as a -saint! Nothing can more clearly show the malignity -of the Roman pontiff toward the Sabbath -of the Lord; and nothing more clearly illustrates -the kind of men that he canonizes as saints.</p> - -<p>Since the time of Xavier, the East Indies have -fallen under British rule. A distinguished clergyman -of the church of England some years -since visited the British Empire in India, for -the purpose of acquainting himself with these -churches. He gave the following deeply interesting -sketch of these ancient Christians, and in -it particularly marks their Sabbatarian character:—</p> - -<div class="blockquote"> - -<p>“The history of the Armenian church is very interesting. -Of all the Christians in Central Asia, they have -preserved themselves most free from Mahometan and papal -corruptions. The pope assailed them for a time with -great violence, but with little effect. The churches in -lesser Armenia indeed consented to an union, which did -not long continue; but those in Persian Armenia maintained -their independence; and they retain their ancient -Scriptures, doctrines, and worship, to this day. ‘It is -marvelous,’ says an intelligent traveler who was much -among them, ‘how the Armenian Christians have preserved -their faith, equally against the vexatious oppression -of the Mahometans, their sovereigns, and against -the persuasions of the Romish church, which for more -than two centuries has endeavored, by missionaries, -priests and monks, to attach them to her communion. -It is impossible to describe the artifices and expenses of -the court of Rome to effect this object, but all in vain.’</p> - -<p>“The Bible was translated into the Armenian language<span class="pagenum"><a id="Page_431"></a>[431]</span> -in the fifth century, under very auspicious circumstances, -the history of which has come down to us. It has been -allowed by competent judges of the language, to be a most -faithful translation. La Cruze calls it the ‘Queen of Versions.’ -This Bible has ever remained in the possession of -the Armenian people; and many illustrious instances of -genuine and enlightened piety occur in their history....</p> - -<p>“The Armenians in Hindoostan are our own subjects. -They acknowledge our government in India, as they do -that of the Sophi in Persia; and they are entitled to our -regard. They have preserved the Bible in its purity; -and their doctrines are, as far as the author knows, the -doctrines of the Bible. Besides, they maintain the solemn -observance of Christian worship throughout our empire, -<span class="smcap">on the seventh day</span>, and they have as many spires -pointing to heaven among the Hindoos as we ourselves. -Are such a people then entitled to no acknowledgment on -our part, as fellow Christians? Are they forever to be -ranked by us with Jews, Mahometans, and Hindoos?”<a id="FNanchor_945" href="#Footnote_945" class="fnanchor">[945]</a></p> - -</div> - -<p>It has been said, however, that Buchanan -might have intended Sunday by the term “seventh -day.” This is a very unreasonable interpretation -of his words. Episcopalian clergymen -are not accustomed to call Sunday the seventh -day. We have, however, testimony which cannot -with candor be explained away. It is that -of Purchas, written in the seventeenth century. -The author speaks of several sects of the eastern -Christians “continuing from ancient times,” as -Syrians, Jacobites, Nestorians, Maronites, and -Armenians. Of the Syrians, or Surians, as he -variously spells the name, who, from his relation, -appear to be identical with the Armenians, he -says:—</p> - -<div class="blockquote"> - -<p>“They keep Saturday holy, nor esteem Saturday fast -lawful but on Easter even. They have solemn service on -Saturdays, eat flesh, and feast it bravely like the Jews.”<a id="FNanchor_946" href="#Footnote_946" class="fnanchor">[946]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_432"></a>[432]</span></p> - -<p>This author speaks of these Christians disrespectfully, -but he uses the uncandid statements -of their adversaries, which, indeed, are no worse -than those often made in these days concerning -those who hallow the Bible Sabbath. These -facts clearly attest the continued observance of -the Sabbath during the whole period of the Dark -Ages. The church of Rome was indeed able to -exterminate the Sabbath from its own communion, -but it was retained by the true people of -God, who were measurably hidden from the papacy -in the wilds of Central Europe; while those -African and East Indian churches, that were -never within the limits of the pope’s dominion, -have steadfastly retained the Sabbath to the -present day.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XXII">CHAPTER XXII.<br /> -<span class="smaller">POSITION OF THE REFORMERS CONCERNING THE SABBATH AND FIRST DAY.</span></h3> - -<p>The Reformation arose in the Catholic church—The Sabbath -had been crushed out of that church, and innumerable festivals -established in its stead—Sunday as observed by -Luther, Melancthon, Zwingle, Beza, Bucer, Cranmer, and -Tyndale—The position of Calvin stated at length and illustrated—Knox -agreed with Calvin—Sunday in Scotland -<span class="allsmcap">A. D.</span> 1601—How we should view the Reformers.</p> - -</div> - -<p>The great Reformation of the sixteenth century -arose from the bosom of the Catholic church<span class="pagenum"><a id="Page_433"></a>[433]</span> -itself. From that church the Sabbath had long -been extirpated; and instead of that merciful institution -ordained by the divine Law-giver for the -rest and refreshment of mankind, and that man -might acknowledge God as his Creator, the papacy -had ordained innumerable festivals, which, -as a terrible burden, crushed the people to the -earth. These festivals are thus enumerated by -Dr. Heylyn:—</p> - -<div class="blockquote"> - -<p>“These holy days as they were named particularly in -Pope Gregory’s decretal, so was a perfect list made of -them in the Synod of Lyons, <span class="allsmcap">A. D.</span> 1244, which being celebrated -with a great concourse of people from all parts of -Christendom, the canons and decrees thereof began -forthwith to find a general admittance. The holy days -allowed of there, were these that follow; viz., the feast -of Christ’s nativity, St. Stephen, St. John the evangelist, -the Innocents, St. Sylvester, the circumcision of our -Lord, the Epiphany, Easter, together with the week precedent, -and the week succeeding, the three days in rogation -week, the day of Christ’s ascension, Whitsunday, -with the two days after, St. John the Baptist, the feasts -of all the twelve apostles, all the festivities of our Lady, -St. Lawrence, <span class="smcap">all the Lord’s days in the year</span>, St. -Michael the Archangel, All Saints, St. Martin’s, the -wakes, or dedication of particular churches, together with -the feasts of such topical or local saints which some particular -people had been pleased to honor with a day particular -amongst themselves. On these and every one of -them, the people were restrained as before was said from -many several kinds of work, on pain of ecclesiastical censures -to be laid on them which did offend, unless on some -emergent causes, either of charity or necessity they were -dispensed with for so doing.... Peter de Aliaco, -Cardinal of Cambray, in a discourse by him exhibited -to the council of Constance [<span class="allsmcap">A. D.</span> 1416] made public suit -unto the fathers there assembled, that there might [be] a -stop in that kind hereafter; as also that excepting Sundays -and the greater festivals it might be lawful for the -people, after the end of divine service to attend their business; -the poor especially, as having little time enough -on the working days to get their living. But these were<span class="pagenum"><a id="Page_434"></a>[434]</span> -only the expressions of well-wishing men. The popes -were otherwise resolved, and did not only keep the holy -days which they found established, in the same state in -which they found them, but added others daily as they -saw occasion.... Thus stood it as before I said, -both for the doctrine and the practice, till men began to -look into the errors and abuses in the Roman church -with a more serious eye than before they did.”<a id="FNanchor_947" href="#Footnote_947" class="fnanchor">[947]</a></p> - -</div> - -<p>Such was the state of things when the reformers -began their labors. That they should give up -these festivals and return to the observance of -the ancient Sabbath, would be expecting too -much of men educated in the bosom of the Romish -church. Indeed, it ought not to surprise us -that, while they were constrained to strike down -the authority of these festivals, they should nevertheless -retain the most important of them in -their observance. The reformers spoke on this -matter as follows: The Confession of the Swiss -churches declares that,</p> - -<div class="blockquote"> - -<p>“The observance of the Lord’s day is founded not on any -commandment of God, but on the authority of the church; -and, That the church may alter the day at pleasure.”<a id="FNanchor_948" href="#Footnote_948" class="fnanchor">[948]</a></p> - -</div> - -<p>We further learn that,</p> - -<div class="blockquote"> - -<p>“In the Augsburg Confession which was drawn up by -Melancthon [and approved by Luther], to the question, -‘What ought we to think of the Lord’s day?’ it is answered -that the Lord’s day, Easter, Whitsuntide, and -other such holy days, ought to be kept because they are -appointed by the church, that all things may be done in -order; but that the observance of them is not to be -thought necessary to salvation, nor the violation of them, -if it be done without offense to others, to be regarded as -a sin.”<a id="FNanchor_949" href="#Footnote_949" class="fnanchor">[949]</a></p> - -</div> - -<p>Zwingle declared “that it was lawful on the<span class="pagenum"><a id="Page_435"></a>[435]</span> -Lord’s day, after divine service, for any man to -pursue his labors.”<a id="FNanchor_950" href="#Footnote_950" class="fnanchor">[950]</a> Beza taught that “no cessation -of work on the Lord’s day is required of -Christians.”<a id="FNanchor_951" href="#Footnote_951" class="fnanchor">[951]</a> Bucer goes further yet, “and doth -not only call it a superstition, but an apostasy -from Christ to think that working on the Lord’s -day, in itself considered, is a sinful thing.”<a id="FNanchor_952" href="#Footnote_952" class="fnanchor">[952]</a> And -Cranmer, in his Catechism, published in 1548, -says:—</p> - -<div class="blockquote"> - -<p>“We now keep no more the Sabbath on Saturday as -the Jews do; but we observe the Sunday, and certain -other days as the magistrates do judge convenient, whom -in this thing we ought to obey.”<a id="FNanchor_953" href="#Footnote_953" class="fnanchor">[953]</a></p> - -</div> - -<p>Tyndale said:—</p> - -<div class="blockquote"> - -<p>“As for the Sabbath, we be lords over the Sabbath, -and may yet change it into Monday, or into any other -day as we see need, or may make every tenth day holy -day only if we see cause why.”<a id="FNanchor_954" href="#Footnote_954" class="fnanchor">[954]</a></p> - -</div> - -<p>It is plain that both Cranmer and Tyndale believed -that the ancient Sabbath was abolished, -and that Sunday was only a human ordinance -which it was in the power of the magistrates and -the church lawfully to change whenever they -saw cause for so doing. And Dr. Hessey gives -the opinion of Zwingle respecting the present -power of each individual church to transfer the -so-called Lord’s day to another day, whenever -necessity urges, as, for example, in harvest time. -Thus Zwingle says:—</p> - -<div class="blockquote"> - -<p>“If we would have the Lord’s day so bound to time -that it shall be wickedness to transfer it to another time, -in which resting from our labors equally as in that, we -may hear the word of God, if necessity haply shall so require, -this day so solicitously observed, would obtrude<span class="pagenum"><a id="Page_436"></a>[436]</span> -on us as a ceremony. For we are no way bound to time, -but time ought so to serve us, that it is lawful, and permitted -to each church, when necessity urges (as is usual -to be done in harvest time), to transfer the solemnity and -rest of the Lord’s day, or Sabbath, to some other day.”<a id="FNanchor_955" href="#Footnote_955" class="fnanchor">[955]</a></p> - -</div> - -<p>Zwingle could not, therefore, have considered -Sunday as a divinely appointed memorial of the -resurrection, or, indeed, as anything but a church -festival.</p> - -<p>John Calvin said, respecting the origin of the -Sunday festival:—</p> - -<div class="blockquote"> - -<p>“However, the ancients have not without sufficient -reason substituted what <i>we</i> call the Lord’s day in the -room of the Sabbath. For since the resurrection of the -Lord is the end and consummation of that true rest, -which was adumbrated by the ancient Sabbath; the same -day which put an end to the shadows, admonishes Christians -not to adhere to a shadowy ceremony. Yet I do -not lay so much stress on the septenary number that I -would oblige the church to an invariable adherence to it; -nor will I condemn those churches, which have other solemn -days for their assemblies, provided they keep at a -distance from superstition.”<a id="FNanchor_956" href="#Footnote_956" class="fnanchor">[956]</a></p> - -</div> - -<p>It is worthy of notice that Calvin does not assign -to Christ and his disciples the establishment of -Sunday in the place of the Sabbath. He says this -was done by the “ancients,”<a id="FNanchor_957" href="#Footnote_957" class="fnanchor">[957]</a> or as another translates -it, “the old fathers.” Nor does he say “the -day which <i>John</i> called the Lord’s day,” but “the -day which <i>we</i> call the Lord’s day.” And what is -worthy of particular notice he did not insist that -the day which should be appropriated to worship -should be one day in every seven; for he was<span class="pagenum"><a id="Page_437"></a>[437]</span> -not tied to “the septenary number.” The day -might come once in six days, or once in eight. -And this proves conclusively that he did not regard -Sunday as a divine institution in the proper -sense of the word; for if he had, he would most -assuredly have felt that the festival must be septenary, -that is, weekly, and that he must urge -“the church to an invariable adherence to it.” -But Calvin does not leave the matter here. He -condemns as “<span class="smcap">false prophets</span>” those who attempt -to enforce the Sunday festival by means of -the fourth commandment; and who to do this say -that the ceremonial part, which requires the observance -of the definite seventh day, is abolished, -while the moral part, which simply commands -the observance of one day in seven, still remains -in force. Here are his words:—</p> - -<div class="blockquote"> - -<p>“Thus vanish all the dreams of false prophets, who in -past ages have infected the people with a Jewish notion, -affirming that nothing but the ceremonial part of the commandment, -which according to them is the appointment -of the seventh day, has been abrogated, but that the -moral part of it, that is the observance of one day in -seven, still remains. But this is only changing the day -in contempt of the Jews, while they retain the same -opinion of the holiness of a day.”<a id="FNanchor_958" href="#Footnote_958" class="fnanchor">[958]</a></p> - -</div> - -<p>Yet these very “dreams of false prophets,” to -use the words of Calvin, constitute the foundation -of the modern doctrine of the change of the -Sabbath. For whatever may be said of first-day -sacredness in the New Testament, the fourth -commandment can only be made to recognize -that day by means of this very doctrine of one -day in seven which Calvin so sharply denounces. -Now I state another important fact. Calvin’s<span class="pagenum"><a id="Page_438"></a>[438]</span> -commentaries on the New Testament cover all -the books from which quotations are made in behalf -of Sunday except the book of Revelation. -What does Calvin say concerning the change of -the Sabbath in the record of Christ’s resurrection?<a id="FNanchor_959" href="#Footnote_959" class="fnanchor">[959]</a> -Not one word. He does not even hint -at any sacredness in the day, nor any commemoration -of the day. Does he say that the meeting -“after eight days” was upon Sunday? He does -not say what day it was.<a id="FNanchor_960" href="#Footnote_960" class="fnanchor">[960]</a> What does he say of -Sunday in treating of the day of Pentecost?<a id="FNanchor_961" href="#Footnote_961" class="fnanchor">[961]</a> -Nothing. He does not so much as say that this -festival was on the first day of the week. What -does he say of the breaking of bread at Troas? -He thinks it took place upon the ancient Sabbath! -He says:—</p> - -<div class="blockquote"> - -<p>“Either he doth mean the first day of the week, which -was next after the Sabbath, or else some certain Sabbath. -Which latter thing may seem to me more probable; for -this cause, because <i>that day was more fit for an assembly, -according to custom</i>.”<a id="FNanchor_962" href="#Footnote_962" class="fnanchor">[962]</a></p> - -</div> - -<p>He says, however, that this place might “very -well” be translated “the morrow after the Sabbath.” -But he adheres to his own translation, -“one day of the Sabbaths,” and not “first day of -the week.” He says further:—</p> - -<div class="blockquote"> - -<p>“For to what end is there mentioned of the Sabbath, -save only that he may note the opportunity and choice of -the time? Also, it is a likely matter that Paul waited -for the Sabbath, that the day before his departure he -might the more easily gather all the disciples into one -place.”<a id="FNanchor_963" href="#Footnote_963" class="fnanchor">[963]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_439"></a>[439]</span></p> - -<div class="blockquote"> - -<p>“Therefore, I think thus, that they had appointed a -solemn day for the celebrating of the holy supper of the -Lord among themselves, which might be commodious for -them all.”<a id="FNanchor_964" href="#Footnote_964" class="fnanchor">[964]</a></p> - -</div> - -<p>This shows conclusively that Calvin believed -the Sabbath, and not the first day of the week, -to have been the day for meetings in the apostolic -church. But what does he say of the laying by -in store on the first day of the week? He says -that Paul’s precept relates, not to the first day of -the week, but to the Sabbath! And he marks -the Sabbath as the day on which the sacred assemblies -were held, and the communion celebrated, -and says that on account of these things -this was the most convenient day for collecting -their contribution. Thus he writes:—</p> - -<div class="blockquote"> - -<p>“<i>On one of the Sabbaths.</i> The end is this—that they -may have their alms ready in time. He therefore exhorts -them not to wait till he came, as any thing that is -done suddenly, and in a bustle, is not done well, but to -contribute on the Sabbath what might seem good, and -according as every one’s ability might enable—that is on -the day on which they held their sacred assemblies.<a id="FNanchor_965" href="#Footnote_965" class="fnanchor">[965]</a></p> - -<p>“For he has an eye, first of all, to convenience, and -farther, that the sacred assembly, in which the communion -of saints is celebrated, might be an additional spur to -them. Nor am I inclined to admit the view taken by -Chrysostom—that the term <i>Sabbath</i> is employed here to -mean the <i>Lord’s day</i> (Rev. 1:10), for the probability is, -that the apostles, at the beginning, retained the day that -was already in use, but that afterwards, constrained by -the superstition of the Jews, they set aside that day, and -substituted another. Now the <i>Lord’s day</i> was made -choice of chiefly because our Lord’s resurrection put an -end to the shadows of the law. Hence the day itself -puts us in mind of our Christian liberty.”<a id="FNanchor_966" href="#Footnote_966" class="fnanchor">[966]</a></p> - -</div> - -<p>These words are very remarkable. They show<span class="pagenum"><a id="Page_440"></a>[440]</span> -first, that by the Sabbath day Calvin means, not -the first day, but the seventh; second, that in -his judgment as late as the time of this epistle, -and of the meeting at Troas [<span class="allsmcap">A. D.</span> 60], the Sabbath -was the day for the sacred assemblies of -the Christians, and for the celebration of the -communion; third, “but that <span class="smcap">afterwards</span>, constrained -by <span class="smcap">the superstition of the Jews</span>, they -set aside that day, and substituted another.”</p> - -<p>Calvin did not therefore believe that Christ -changed the Sabbath to Sunday to commemorate -his resurrection; for he says that the resurrection -abolished the Sabbath,<a id="FNanchor_967" href="#Footnote_967" class="fnanchor">[967]</a> and yet he believes that -the Sabbath was the sacred day of the Christians -to the entire exclusion of Sunday as late as the -year 60. Nor could he believe that the apostles -set apart Sunday to commemorate the resurrection -of Christ, for he thinks that they did not -make choice of that day till after the year 60, -and even then they did it merely because constrained -so to do by the superstition of the Jews!</p> - -<p>Dr. Hessey illustrates Calvin’s ideas of Sunday -observance by the following incident:—</p> - -<div class="blockquote"> - -<p>“Knox was the intimate friend of Calvin—visited Calvin, -and, it is said, on one occasion found him enjoying -the recreation of bowls on Sunday.”<a id="FNanchor_968" href="#Footnote_968" class="fnanchor">[968]</a></p> - -</div> - -<p>Without doubt Calvin was acting in exact harmony -with his ideas of the nature of the Sunday -festival. But the famous case of Michael Servetus -furnishes us a still more pointed illustration<span class="pagenum"><a id="Page_441"></a>[441]</span> -of his views of the sacredness of that day. -Servetus was arrested in Geneva on the personal -application of John Calvin to the magistrates of -that city. Such is the statement of Theodore -Beza, the life-long friend of Calvin.<a id="FNanchor_969" href="#Footnote_969" class="fnanchor">[969]</a> Beza’s -translator adds to this fact the following remarkable -statement:—</p> - -<div class="blockquote"> - -<p>“Promptness induced him to have this heresiarch arrested -on a Sunday.”<a id="FNanchor_970" href="#Footnote_970" class="fnanchor">[970]</a></p> - -</div> - -<p>The same fact is stated by Robinson:—</p> - -<div class="blockquote"> - -<p>“While he waited for a boat to cross the lake in his -way to Zurich, by some means Calvin got intelligence of -his arrival; and although it was on a Sunday, yet he prevailed -upon the chief syndic to arrest and imprison him. -On that day by the laws of Geneva no person could be -arrested except for a capital crime; but this difficulty -was easily removed, for John Calvin pretended that Servetus -was a heretic, and that heresy was a capital crime.”<a id="FNanchor_971" href="#Footnote_971" class="fnanchor">[971]</a></p> - -<p>“The doctor was arrested and imprisoned on Sunday -the thirteenth of August [<span class="allsmcap">A. D.</span> 1553]. That very day he -was brought into court.”<a id="FNanchor_972" href="#Footnote_972" class="fnanchor">[972]</a></p> - -</div> - -<p>Calvin’s own words respecting the arrest are -these:—</p> - -<div class="blockquote"> - -<p>“I will not deny but that he was made prisoner upon -my application.”<a id="FNanchor_973" href="#Footnote_973" class="fnanchor">[973]</a></p> - -</div> - -<p>The warmest friends of first-day sacredness -will not deny that the least sinful part of this -transaction was that it occurred on Sunday. -Nevertheless the fact that Calvin caused the arrest -of Servetus on that day shows that he had -no conviction that the day possessed any inherent -sacredness.</p> - -<p>John Barclay,<a id="FNanchor_974" href="#Footnote_974" class="fnanchor">[974]</a> a learned man of Scotch descent,<span class="pagenum"><a id="Page_442"></a>[442]</span> -and a moderate Roman Catholic, who was born -soon after the death of Calvin, and whose early -life was spent in eastern France, not very remote -from Geneva, published the statement that Calvin -and his friends at Geneva</p> - -<div class="blockquote"> - -<p>“Debated whether the reformed, for the purpose of -estranging themselves more completely from the Romish -church, should not adopt Thursday as the Christian Sabbath.”</p> - -</div> - -<p>Another reason assigned by Calvin for this -proposed change was,</p> - -<div class="blockquote"> - -<p>“That it would be a proper instance of Christian liberty.”<a id="FNanchor_975" href="#Footnote_975" class="fnanchor">[975]</a></p> - -</div> - -<p>This statement has been credited by many -learned Protestants,<a id="FNanchor_976" href="#Footnote_976" class="fnanchor">[976]</a> some of whom must be acknowledged -as men of candor and judgment. -But Dr. Twisse<a id="FNanchor_977" href="#Footnote_977" class="fnanchor">[977]</a> discredits Barclay because he did -not name the individuals with whom Calvin consulted, -and produce them as witnesses; and because -that King James I. of England at one time -suspected Barclay of treachery toward him. But -no such crime was ever proved, nor does it appear -that the king continued always to hold him -in that light.<a id="FNanchor_978" href="#Footnote_978" class="fnanchor">[978]</a> His veracity has never been impeached.<span class="pagenum"><a id="Page_443"></a>[443]</span> -The statement of Barclay may possibly -be incorrect, but it is not inconsistent with -Calvin’s doctrine that the church is not tied to a -festival that should come once in <i>seven</i> days, even -as Tyndale said that they could change the Sabbath -into Monday or could “make every tenth -day holy day, only if we see cause why,” and it is -in perfect harmony with Calvin’s idea of Sunday -sacredness as shown in his acts already noticed. -Like the other reformers, Calvin is not always -consistent with himself in his statements. Nevertheless, -we have his judgment concerning the -several texts which are used to prove the change -of the Sabbath, and also respecting the theory -that the commandment may be used to enforce, -not the seventh day, but one day in seven, and -it is fatal to the modern first-day doctrine.</p> - -<p>John Knox, the great Scottish reformer, was -the intimate friend of Calvin, with whom he -lived at Geneva during a portion of his exile from -Scotland. Though the foundation of the Presbyterian -church of Scotland was laid by Knox, or -rather by Calvin, for Knox carried out Calvin’s -system, and though that church is now very strict -in the observance of Sunday as the Sabbath, yet -Knox himself was of Calvin’s mind as to the obligation<span class="pagenum"><a id="Page_444"></a>[444]</span> -of that day. The original Confession of -Faith of that church was drawn up by Knox in -<span class="allsmcap">A. D.</span> 1560.<a id="FNanchor_979" href="#Footnote_979" class="fnanchor">[979]</a> In that document Knox states the -duties of the first table of the law as follows:—</p> - -<div class="blockquote"> - -<p>“To have one God, to worship and honor him; to call -upon him in all our troubles; to reverence his holy name; -to hear his word; to believe the same; to communicate -with his holy sacraments, are the works of the first table.”<a id="FNanchor_980" href="#Footnote_980" class="fnanchor">[980]</a></p> - -</div> - -<p>It is plain that Knox believed the Sabbath -commandment to have been stricken out of the -first table. Dr. Hessey, after speaking of certain -references to Sunday in a subsequent work of his, -makes this statement respecting the present doctrine -of the Sabbath in the Presbyterian church:—</p> - -<div class="blockquote"> - -<p>“On the whole, whatever the language held at present -in Scotland may be, it is certainly not owing to the great -man whom the Scotch regard as the apostle of the Reformation -in their country.”<a id="FNanchor_981" href="#Footnote_981" class="fnanchor">[981]</a></p> - -</div> - -<p>That church now holds Sunday to be the divinely -authorized memorial of the resurrection of -Christ, enforced by the authority of the fourth -commandment. But not thus was it held by -Calvin and Knox. A British writer states the -condition of things with respect to Sunday in -Scotland about the year 1601:—</p> - -<div class="blockquote"> - -<p>“At the commencement of the seventeenth century, -tailors, shoemakers, and bakers in Aberdeen were accustomed -to work till eight or nine every Sunday morning. -While violation of the prescribed ritual observances was -punished by fine, the exclusive consecration of the Sunday -which subsequently prevailed was then unknown. -Indeed, there were regular ‘play Sundays’ in Scotland -till the end of the sixteenth century.”<a id="FNanchor_982" href="#Footnote_982" class="fnanchor">[982]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_445"></a>[445]</span></p> - -<p>But the Presbyterian church, after Knox’s time, -effected an entire change with respect to Sunday -observance. The same writer says:—</p> - -<div class="blockquote"> - -<p>“The Presbyterian Kirk introduced into Scotland the -Judaical observance of the Sabbath [Sunday], retaining -with some inconsistency the Sunday festival of the Catholic -church, while rejecting all the other feasts which its -authority had consecrated.”<a id="FNanchor_983" href="#Footnote_983" class="fnanchor">[983]</a></p> - -</div> - -<p>Dr. Hessey shows the method of doing this. -He says:—</p> - -<div class="blockquote"> - -<p>“Of course some difficulties had to be got over. The -Sabbath was the seventh day, Sunday was the first day -of the week. But an ingenious theory that one day in -seven was the essence of the fourth commandment speedily -reconciled them to this.”<a id="FNanchor_984" href="#Footnote_984" class="fnanchor">[984]</a></p> - -</div> - -<p>The circumstances under which this new doctrine -was framed, the name of its author, and the -date of its publication, will be given in their -place. That the body of the reformers should -have failed to recognize the authority of the -fourth commandment, and that they did not -turn men from the Romish festivals to the Sabbath -of the Lord, is a matter of regret rather -than of surprise. The impropriety of making -them the standard of divine truth is forcibly set -forth in the following language:—</p> - -<div class="blockquote"> - -<p>“Luther and Calvin reformed many abuses, especially -in the discipline of the church, and also some gross corruptions -in doctrine; but they left other things of far -greater moment just as they found them.... It was -great merit in them to go as far as they did, and it is not -they but we who are to blame if their authority induce -us to go no further. We should rather imitate them in -the boldness and spirit with which they called in question -and rectified so many long-established errors; and -availing ourselves of their labors, make further progress<span class="pagenum"><a id="Page_446"></a>[446]</span> -than they were able to do. Little reason have we to allege -their name, authority, and example, when they did a -great deal and we do nothing at all. In this we are not -imitating them, but those who opposed and counteracted -them, willing to keep things as they were.”<a id="FNanchor_985" href="#Footnote_985" class="fnanchor">[985]</a></p> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XXIII">CHAPTER XXIII.<br /> -<span class="smaller">LUTHER AND CARLSTADT.</span></h3> - -<p>The case of Carlstadt worthy of notice—His difficulty with -Luther respecting the Epistle of James—His boldness in -standing with Luther against the pope—What Carlstadt -did during Luther’s captivity—How far he came under -fanaticism—Who acted with Carlstadt in the removal of -images from the churches, the suppression of masses, and -the abolition of the law of celibacy—Luther on returning -restored the mass and suppressed the simple ordinance of -the supper—Carlstadt submitted to Luther’s correction—After -two years, Carlstadt felt constrained to oppose Luther -respecting the supper—The grounds of their difference -respecting the Reformation—Luther said Christ’s -flesh and blood were literally present IN the bread and -wine—Carlstadt said they were simply represented by -them—The controversy which followed—Carlstadt refuted -by banishment—His cruel treatment in exile—He was not -connected with the disorderly conduct of the Anabaptists—Why -Carlstadt has been so harshly judged—D’Aubigné’s -estimate of this controversy—Carlstadt’s labors in Switzerland—Luther -writes against him—Luther and Carlstadt -reconciled—D’Aubigné’s estimate of Carlstadt as a scholar -and a Christian—Carlstadt a Sabbatarian—Wherein Luther -benefited Carlstadt—Wherein Luther might have been -benefited by Carlstadt.</p> - -</div> - -<p>It is worthy of notice that at least one of the -reformers of considerable prominence—Carlstadt—was -a Sabbatarian. It is impossible to read<span class="pagenum"><a id="Page_447"></a>[447]</span> -the records of the Reformation without the conviction -that Carlstadt was desirous of a more -thorough work of reformation than was Luther. -And that while Luther was disposed to tolerate -certain abuses lest the Reformation should be endangered, -Carlstadt was at all hazards for a complete -return to the Holy Scriptures.</p> - -<p>The Sabbatarian principles of Carlstadt, his -intimate connection with Luther, his prominence -in the early history of the Reformation, and the -important bearing of Luther’s decision concerning -the Sabbath upon the entire history of the -Protestant church, render the former worthy of -notice in the history of the Sabbath. We shall -give his record in the exact words of the best -historians, none of whom were in sympathy with -his observance of the seventh day. The manner -in which they state his faults shows that they -were not partial toward him. Shortly after Luther -began to preach against the merit of good -works, his deep interest in the work of delivering -men from popish thralldom led him to deny -the inspiration of some portion of those scriptures -which were quoted against him. Dr. Sears -thus states the case:—</p> - -<div class="blockquote"> - -<p>“Luther was so zealous to maintain the doctrine of -justification by faith, that he was prepared even to call -in question the authority of some portions of Scripture, -which seemed to him not to be reconcilable with it. To -the Epistle of James, especially, his expressions indicate -the strongest repugnance.”<a id="FNanchor_986" href="#Footnote_986" class="fnanchor">[986]</a></p> - -</div> - -<p>Before Luther’s captivity in the castle of Wartburg, -a dispute had arisen between himself and -Carlstadt on this very subject. It is recorded of -Carlstadt that in the year 1520,</p> - -<p><span class="pagenum"><a id="Page_448"></a>[448]</span></p> - -<div class="blockquote"> - -<p>“He published a treatise ‘Concerning the Canon of -Scripture,’ which, although defaced by bitter attacks on -Luther, was nevertheless an able work, setting forth the -great principle of Protestantism, viz., the paramount authority -of Scripture. He also at this time contended for -the authority of the Epistle of St. James, against Luther. -On the publication of the bull of Leo X. against the reformers, -Carlstadt showed a real and honest courage in -standing firm with Luther. His work on ‘Papal Sanctity’ -(1520) attacks the infallibility of the pope on the basis -of the Bible.”<a id="FNanchor_987" href="#Footnote_987" class="fnanchor">[987]</a></p> - -</div> - -<p>Luther, as is well known, while returning from -the Diet of Worms, was seized by the agents of -the Elector of Saxony, and hidden from his enemies -in Wartburg Castle. We read of Carlstadt -at this time as follows:—</p> - -<div class="blockquote"> - -<p>“In 1521, during Luther’s confinement in the Wartburg, -Carlstadt had almost sole control of the reform -movement at Wittemberg, and was supreme in the university. -He attacked monachism and celibacy in a treatise -‘Concerning Celibacy, Monachism, and Widowhood.’ -His next point of assault was the Mass, and a riot of students -and young citizens against the Mass soon followed. -On Christmas, 1521, he gave the sacrament in both kinds -to the laity, and in German; and in January, 1522, he -married. His headlong zeal led him to do whatever he -came to believe right, at once and arbitrarily. But he -soon outran Luther, and one of his great mistakes was in -putting the Old Testament on the same footing as the -New. On Jan. 24, 1522, Carlstadt obtained the adoption -of a new church constitution at Wittemberg, which is of -interest only as the first Protestant organization of the -Reformation.”<a id="FNanchor_988" href="#Footnote_988" class="fnanchor">[988]</a></p> - -</div> - -<p>There were present at this time in Wittemberg -certain fanatical teachers, who, from the -town whence they came, were called “the prophets -of Zwickau.” They brought Carlstadt for a -time so far under their influence, that he concluded<span class="pagenum"><a id="Page_449"></a>[449]</span> -academical degrees to be sinful, and that, -as the inspiration of the Spirit was sufficient, -there was no need of human learning. He therefore -advised the students of the university to -return to their homes.<a id="FNanchor_989" href="#Footnote_989" class="fnanchor">[989]</a> That institution was in -danger of dissolution. Such was Carlstadt’s -course in Luther’s absence. With the exception -of this last movement, his acts were in themselves -right.</p> - -<p>The changes made at Wittemberg during Luther’s -absence, whether timely or not, are generally -set down to Carlstadt’s account, and said to -have been made by him on his individual responsibility, -and in a fanatical manner. But -this was quite otherwise. Dr. Maclaine thus -states the case:—</p> - -<div class="blockquote"> - -<p>“The reader may perhaps imagine, from Dr. Mosheim’s -account of this matter, that Carlstadt introduced -these changes merely by his own authority; but this was -far from being the case; the suppression of private masses, -the removal of images out of the churches, the abolition -of the law which imposed celibacy upon the clergy; -which are the changes hinted at by our historian as rash -and perilous, were effected by Carlstadt, in conjunction -with Bugenhagius, Melancthon, Jonas Amsdorf, and -others, and were confirmed by the authority of the Elector -of Saxony; so that there is some reason to apprehend -that one of the principal causes of Luther’s displeasure -at these changes, was their being introduced in his absence; -unless we suppose that he had not so far shaken -off the fetters of superstition, as to be sensible of the -absurdity and the pernicious consequences of the use of -images.”<a id="FNanchor_990" href="#Footnote_990" class="fnanchor">[990]</a></p> - -</div> - -<p>Carlstadt had given the cup to the laity of -which they had long been deprived by Rome.<span class="pagenum"><a id="Page_450"></a>[450]</span> -He had set aside the worship of the consecrated -bread. Dr. Sears rehearses this work of Carlstadt, -and then tells us what Luther did concerning -it on his return. These are his words:—</p> - -<div class="blockquote"> - -<p>“He [Carlstadt] had so far restored the sacrament of -the Lord’s supper as to distribute the wine as well as the -bread to the laity. Luther, ‘in order not to offend weak -consciences,’ insisted on distributing the bread only, -and prevailed. He [Carlstadt] rejected the practice of -elevating and adoring the host. Luther allowed it, and -introduced it again.”<a id="FNanchor_991" href="#Footnote_991" class="fnanchor">[991]</a></p> - -</div> - -<p>The position of Carlstadt was at this time very -trying. He had not received “many things -taught by the new teachers” from Zwickau. But -he had publicly taught some of their fanatical -ideas relative to the influence of the Spirit of -God superseding the necessity of study. But in -the suppression of the idolatrous services of the -Romanists, he was essentially right. He had the -pain to see much of this set up again. Moreover -the elector would not allow him either to preach -or write upon the points wherein he differed from -Luther. D’Aubigné states his course thus:—</p> - -<div class="blockquote"> - -<p>“Nevertheless, he sacrificed his self-love for the sake -of peace, restrained his desire to vindicate his doctrine, -was reconciled, at least in appearance, to his colleague -[Luther], and soon after resumed his studies in the university.”<a id="FNanchor_992" href="#Footnote_992" class="fnanchor">[992]</a></p> - -</div> - -<p>As Luther taught some doctrines which Carlstadt -could not approve, he felt at last that he -must speak. Dr. Sears thus writes:—</p> - -<div class="blockquote"> - -<p>“After Carlstadt had been compelled to keep silence, -from 1522 to 1524, and to submit to the superior power -and authority of Luther, he could contain himself no<span class="pagenum"><a id="Page_451"></a>[451]</span> -longer. He, therefore, left Wittemberg, and established -a press at Jena, through which he could, in a series of -publications, give vent to his convictions, so long pent -up.”<a id="FNanchor_993" href="#Footnote_993" class="fnanchor">[993]</a></p> - -</div> - -<p>The principles at the foundation of their ideas -of the Reformation were these: Carlstadt insisted -on rejecting everything in the Catholic church -not authorized in the Bible; Luther was determined -to retain everything not expressly forbidden. -Dr. Sears thus states their primary differences:—</p> - -<div class="blockquote"> - -<p>“Carlstadt maintained, that ‘we should not, in things -pertaining to God, regard what the multitude say or -think, but look simply to the word of God. Others,’ he -adds, ‘say that, on account of the weak, we should not -<i>hasten</i> to keep the commands of God; but wait till they -become wise and strong.’ In regard to the ceremonies -introduced into the church, he judged as the Swiss reformers -did, that all were to be rejected which had not a -warrant in the Bible. ‘It is sufficiently against the Scriptures -if you can find no ground for it in them.’</p> - -<p>“Luther asserted, on the contrary, ‘Whatever is not -against the Scriptures is for the Scriptures, and the Scriptures -for it. Though Christ hath not commanded adoring -of the host, so neither hath he forbidden it.’ ‘Not -so,’ said Carlstadt, ‘we are bound to the Bible, and no -one may decide after the thoughts of his own heart.’”<a id="FNanchor_994" href="#Footnote_994" class="fnanchor">[994]</a></p> - -</div> - -<p>It is of interest to know what was the subject -which caused the controversy between them, and -what was the position of each. Dr. Maclaine -thus states the occasion of the conflict which -now arose:—</p> - -<div class="blockquote"> - -<p>“This difference of opinion between Carlstadt and Luther -concerning the eucharist, was the true cause of the -violent rupture between those two eminent men, and it -tended very little to the honor of the latter; for, however -the explication, which the former gave of the words of the -institution of the Lord’s supper, may appear forced, yet<span class="pagenum"><a id="Page_452"></a>[452]</span> -the sentiments he entertained of that ordinance as a commemoration -of Christ’s death, and not as a celebration of -his bodily presence, in consequence of a consubstantiation -with the bread and wine, are infinitely more rational -than the doctrine of Luther, which is loaded with some -of the most palpable absurdities of transubstantiation; -and if it be supposed that Carlstadt strained the rule of -interpretation too far, when he alleged, that Christ pronounced -the pronoun <i>this</i> (in the words <i>This is my body</i>) -pointing to his body, and not to the bread, what shall we -think of Luther’s explaining the nonsensical doctrine of -consubstantiation by the similitude of a red-hot iron, in -which two elements are united, as the body of Christ is -with the bread of the eucharist?”<a id="FNanchor_995" href="#Footnote_995" class="fnanchor">[995]</a></p> - -</div> - -<p>Dr. Sears also states the occasion of this conflict -in 1524:—</p> - -<div class="blockquote"> - -<p>“The most important difference between him and Luther, -and that which most embittered the latter against -him, related to the Lord’s supper. He opposed not only -transubstantiation, but consubstantiation, the real presence, -and the elevation and adoration of the host. Luther -rejected the first, asserted the second and third, and allowed -the other two. In regard to the real presence, he -says: ‘In the sacrament is the real body of Christ and -the real blood of Christ, so that even the unworthy and -ungodly partake of it; and “partake of it corporally” -too, and not spiritually as Carlstadt will have it.’”<a id="FNanchor_996" href="#Footnote_996" class="fnanchor">[996]</a></p> - -</div> - -<p>That Luther was the one chiefly in error in -this controversy will be acknowledged by nearly -every one at the present day. D’Aubigné cannot -refrain from censuring him:—</p> - -<div class="blockquote"> - -<p>“When once the question of the supper was raised, -Luther threw away the proper element of the Reformation, -and took his stand for <i>himself</i> and <i>his church</i> in an <i>exclusive -Lutheranism</i>.”<a id="FNanchor_997" href="#Footnote_997" class="fnanchor">[997]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_453"></a>[453]</span></p> - -<p>The controversy is thus characterized by Dr. -Sears:—</p> - -<div class="blockquote"> - -<p>“A furious controversy ensued. Both parties exceeded -the bounds of Christian propriety and moderation. -Carlstadt was now in the vicinity of the Anabaptist tumults, -excited by Muntzer. He sympathized with them -in some things, but disapproved of their disorders. Luther -made the most of this.”<a id="FNanchor_998" href="#Footnote_998" class="fnanchor">[998]</a></p> - -</div> - -<p>It is evident that in this contest Luther did -not gain any decisive advantage, even in the estimation -of his friends. The Elector of Saxony -interfered and banished Carlstadt! D’Aubigné -thus states the case:—</p> - -<div class="blockquote"> - -<p>“He issued orders to deprive Carlstadt of his appointments, -and banished him, not only from Orlamund, but -from the States of the electorate.”<a id="FNanchor_999" href="#Footnote_999" class="fnanchor">[999]</a></p> - -<p>“Luther had nothing to do with this sternness on the -part of the prince: it was foreign to his disposition,—and -this he afterward proved.”<a id="FNanchor_1000" href="#Footnote_1000" class="fnanchor">[1000]</a></p> - -</div> - -<p>Carlstadt, for maintaining the doctrine now held -by almost all Protestants, concerning the supper, -and for denying Luther’s doctrine that Christ is -personally present in the bread, was rendered a -homeless wanderer for years. His banishment -was in 1524. What followed is thus described:—</p> - -<div class="blockquote"> - -<p>“From this date until 1534 he wandered through -Germany, pursued by the persecuting opinions of both -Lutherans and Papists, and at times reduced to great -straits by indigence and unpopularity. But, although he -always found sympathy and hospitality among the Anabaptists, -yet he is evidently clear of the charge of complicity -with Muntzer’s rebellion. Yet he was forbidden -to write, his life was sometimes in danger, and he exhibits -the melancholy spectacle of a man great and right in -many respects, but whose rashness, ambition, and insincere -zeal, together with many fanatical opinions, had<span class="pagenum"><a id="Page_454"></a>[454]</span> -put him under the well-founded but immoderate censure -of both friends and foes.”<a id="FNanchor_1001" href="#Footnote_1001" class="fnanchor">[1001]</a></p> - -</div> - -<p>Such language seems quite unwarranted by the -facts. There was no justice in this persecution -of Carlstadt. He did for a brief time hold some -fanatical ideas, but these he did not afterward -maintain. The same writer speaks further in the -same strain:—</p> - -<div class="blockquote"> - -<p>“It cannot be denied that in many respects he was apparently -in advance of Luther, but his error lay in his -haste to subvert and abolish the external forms and -pomps before the hearts of the people, and doubtless his -own, were prepared by an internal change. Biographies -of him are numerous, and the Reformation no doubt owes -him much of good for which he has not the credit, as it -was overshadowed by the mischief he produced.”<a id="FNanchor_1002" href="#Footnote_1002" class="fnanchor">[1002]</a></p> - -</div> - -<p>Important truth relative to the services of -Carlstadt is here stated, but it is connected with -intimations of evil which have no sufficient foundation -in fact. Dr. Sears speaks thus of the bitter -language concerning him:—</p> - -<div class="blockquote"> - -<p>“For three centuries, Carlstadt’s moral character has -been treated somewhat as Luther’s would have been, if -only Catholic testimony had been heard. The party interested -has been both witness and judge. What if we -were to judge of Zwingle’s Christian character by Luther’s -representations? The truth is, Carlstadt hardly -showed a worse spirit, or employed more abusive terms -toward Luther, than Luther did toward him. Carlstadt -knew that in many things the truth was on his side; and -yet, in these, no less than in others, he was crushed by -the civil power, which was on the side of Luther.”<a id="FNanchor_1003" href="#Footnote_1003" class="fnanchor">[1003]</a></p> - -</div> - -<p>D’Aubigné speaks thus of the contest between -these two men:—</p> - -<div class="blockquote"> - -<p>“Each turns against the error which, to his mind, -seems most noxious, and in assailing it, goes—it may be—beyond<span class="pagenum"><a id="Page_455"></a>[455]</span> -the truth. But this being admitted, it is still -true that both are right in the prevailing turn of their -thoughts, and though ranking in different hosts, the two -great teachers are nevertheless found under the same -standard—that of Jesus Christ, who alone is <span class="smcap">truth</span> in -the full import of that word.”<a id="FNanchor_1004" href="#Footnote_1004" class="fnanchor">[1004]</a></p> - -</div> - -<p>D’Aubigné says of them after Carlstadt had -been banished:—</p> - -<div class="blockquote"> - -<p>“It is impossible not to feel a pain at contemplating -these two men, once friends, and both worthy of our esteem, -thus angrily opposed.”<a id="FNanchor_1005" href="#Footnote_1005" class="fnanchor">[1005]</a></p> - -</div> - -<p>Sometime after Carlstadt’s banishment from -Saxony he visited Switzerland. D’Aubigné speaks -of the result of his labors in that country, and -what Luther did toward him:—</p> - -<div class="blockquote"> - -<p>“His instructions soon attracted an attention nearly -equal to that which had been excited by the earliest theses -put forth by Luther. Switzerland seemed almost gained -over to his doctrine. Bucer and Capito also appeared to -adopt his views.</p> - -<p>“Then it was that Luther’s indignation rose to its -hight; and he put forth one of the most powerful but also -most <span class="smcap">outrageous</span> of his controversial writings,—his -book ‘<i>Against the Celestial Prophets</i>.’”<a id="FNanchor_1006" href="#Footnote_1006" class="fnanchor">[1006]</a></p> - -</div> - -<p>Dr. Sears also mentions the labors of Carlstadt -in Switzerland, and speaks of Luther’s uncandid -book:—</p> - -<div class="blockquote"> - -<p>“The work which he wrote against him, he entitled -‘The book against the Celestial Prophets.’ This was uncandid; -for the controversy related chiefly to the sacrament -of the supper. In the south of Germany and in -Switzerland, Carlstadt found more adherents than Luther. -Banished as an Anabaptist, he was received as a Zwinglian.”<a id="FNanchor_1007" href="#Footnote_1007" class="fnanchor">[1007]</a></p> - -</div> - -<p>Dr. Maclaine tells something which followed,<span class="pagenum"><a id="Page_456"></a>[456]</span> -which is worthy of the better nature of these two -illustrious men:—</p> - -<div class="blockquote"> - -<p>“Carlstadt, after his banishment from Saxony, composed -a treatise against enthusiasm in general, and against the -extravagant tenets and the violent proceedings of the Anabaptists -in particular. This treatise was even addressed -to Luther, who was so affected by it, that, repenting of -his unworthy treatment of Carlstadt, he pleaded his cause, -and obtained from the elector a permission for him to return -into Saxony.”<a id="FNanchor_1008" href="#Footnote_1008" class="fnanchor">[1008]</a></p> - -<p>“After this reconciliation with Luther, he composed a -treatise on the eucharist, which breathes the most amiable -spirit of moderation and humility; and having perused -the writings of Zwingle, where he saw his own sentiments -on that subject maintained with the greatest perspicuity -and force of evidence, he repaired the second time to Zurich, -and thence to Basil, where he was admitted to the -offices of pastor and professor of divinity, and where, after -having lived in the exemplary and constant practice of -every Christian virtue, he died, amidst the warmest effusions -of piety and resignation, on the 25th of December, -1541.”<a id="FNanchor_1009" href="#Footnote_1009" class="fnanchor">[1009]</a></p> - -</div> - -<p>Of Carlstadt’s scholarship, and of his conscientiousness, -D’Aubigné speaks thus:—</p> - -<div class="blockquote"> - -<p>“‘He was well acquainted,’ says Dr. Scheur, ‘with Latin, -Greek, and Hebrew;’ and Luther acknowledged him to -be his superior in learning. Endowed with great powers -of mind, he sacrificed to his convictions fame, station, -country, and even his bread.”<a id="FNanchor_1010" href="#Footnote_1010" class="fnanchor">[1010]</a></p> - -</div> - -<p>His Sabbatarian character is attested by Dr. -White, lord bishop of Ely:—</p> - -<div class="blockquote"> - -<p>“The same [the observance of the seventh day] likewise -being revived in Luther’s time by Carolastadius, -Sternebergius, and by some sectaries among the Anabaptists<span class="pagenum"><a id="Page_457"></a>[457]</span> -hath both then and ever since been censured as Jewish -and heretical.”<a id="FNanchor_1011" href="#Footnote_1011" class="fnanchor">[1011]</a></p> - -</div> - -<p>Dr. Sears alludes to Carlstadt’s observance of -the seventh day, but as is quite usual with first-day -historians in such cases, does it in such a -manner as to leave the fact sufficiently obscure -to be passed over without notice by the general -reader. He writes thus:—</p> - -<div class="blockquote"> - -<p>“Carlstadt differed essentially from Luther in regard -to the use to be made of the Old Testament. With him, -the law of Moses was still binding. Luther, on the contrary, -had a strong aversion to what he calls a legal and -Judaizing religion. Carlstadt held to the divine authority -of the Sabbath from the Old Testament; Luther believed -Christians were free to observe any day as a Sabbath, -provided they be uniform in observing it.”<a id="FNanchor_1012" href="#Footnote_1012" class="fnanchor">[1012]</a></p> - -</div> - -<p>We have, however, Luther’s own statement respecting -Carlstadt’s views of the Sabbath. It is -from his book “Against the Celestial Prophets:”—</p> - -<div class="blockquote"> - -<p>“Indeed, if Carlstadt were to write further about the -Sabbath, Sunday would have to give way, and the Sabbath—that -is to say, Saturday—must be kept holy; he -would truly make us Jews in all things, and we should -come to be circumcised: for that is true, and cannot be -denied, that he who deems it necessary to keep one law -of Moses, and keeps it as the law of Moses, must deem all -necessary, and keep them all.”<a id="FNanchor_1013" href="#Footnote_1013" class="fnanchor">[1013]</a></p> - -</div> - -<p>The various historians who treat of the difficulty -between Luther and Carlstadt, speak freely -of the motives of each. But of such matters it is -best to speak little; the day of Judgment will -show the hearts of men, and we must wait till -then. We may, however, freely speak of their<span class="pagenum"><a id="Page_458"></a>[458]</span> -acts, and may with propriety name the things -wherein each would have benefited the other. -Carlstadt’s errors at Wittemberg were not because -he rejected Luther’s help, but because he was deprived -of it by Luther’s captivity. Luther’s error -in those things wherein Carlstadt was right -were because he saw it best to reject Carlstadt’s -doctrine.</p> - -<p>1. Carlstadt’s error in the removal of the images, -the suppression of masses, the abolition of -monastic vows, or vows of celibacy, and in giving -the wine as well as the bread in the supper, and -in performing the service in German instead of -Latin, if it was an error, was one of time rather -than of doctrine. Had Luther been with him, -probably all would have been deferred for some -months or perhaps some years.</p> - -<p>2. Carlstadt would probably have been saved -by Luther’s presence from coming under the influence -of the Zwickau prophets. As it was, he -did for a brief season accept, not their teaching in -general, but their doctrine that the inspiration -of the Holy Spirit in believers renders human -learning vain and worthless. But in both these -things Carlstadt submitted to Luther’s correction. -Had Luther regarded Carlstadt, he would have -been benefited in the following particulars:—</p> - -<p>1. In his zeal for the doctrine of justification -by faith, he would have been saved from the denial -of the inspiration of the epistle of James, -and would not have called it a “strawy or chaffy -epistle.”<a id="FNanchor_1014" href="#Footnote_1014" class="fnanchor">[1014]</a></p> - -<p>2. Instead of exchanging transubstantiation, -which is the Romish doctrine that the bread and<span class="pagenum"><a id="Page_459"></a>[459]</span> -wine of the supper become Christ’s literal flesh -and blood, for consubstantiation, the doctrine -which he fastened upon the Lutheran church -that Christ’s flesh and blood are actually present -<i>in</i> the bread and wine, he would have given to -that church the doctrine that the bread and wine -simply represent the body and blood of Christ, -and are used in commemoration of his sacrifice -for our sins.</p> - -<p>3. Instead of holding fast every thing in the -Romish church not expressly forbidden in the -Bible, he would have laid all aside which had -not the actual sanction of that holy book.</p> - -<p>4. Instead of the Catholic festival of Sunday, -he would have observed and transmitted to the -Protestant church the ancient Sabbath of the -Lord.</p> - -<p>Carlstadt needed Luther’s help, and he accepted -it. Did not Luther also need that of Carlstadt? -Is it not time that Carlstadt should be -vindicated from the great obloquy thrown upon -him by the prevailing party? And would not -this have been done long since had not Carlstadt -been a decided Sabbatarian?</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XXIV">CHAPTER XXIV.<br /> -<span class="smaller">SABBATH-KEEPERS IN THE SIXTEENTH CENTURY.</span></h3> - -<p>The judgment of the martyr Frith—The Reformation brings -Sabbath-keepers to light in various countries—In Transylvania—In -Bohemia—In Russia—In Germany—In Holland—In -France—In England.</p> - -</div> - -<p>John Frith, an English reformer of considerable -note and a martyr, was converted by the labors<span class="pagenum"><a id="Page_460"></a>[460]</span> -of Tyndale about 1525, and assisted him in -the translation of the Bible. He was burned at -Smithfield, July 4, 1533. He is spoken of in the -highest terms by the historians of the English -Reformation.<a id="FNanchor_1015" href="#Footnote_1015" class="fnanchor">[1015]</a> His views respecting the Sabbath -and first-day are thus stated by himself:—</p> - -<div class="blockquote"> - -<p>“The Jews have the word of God for their Saturday, -sith [since] it is the seventh day, and they were commanded -to keep the seventh day solemn. And we have -not the word of God for us, but rather against us; for we -keep not the seventh day, as the Jews do, but the first, -which is not commanded by God’s law.”<a id="FNanchor_1016" href="#Footnote_1016" class="fnanchor">[1016]</a></p> - -</div> - -<p>When the Reformation had lifted the vail of -darkness that covered the nations of Europe, -Sabbath-keepers were found in Transylvania, -Bohemia, Russia, Germany, Holland, France, and -England. It was not the Reformation which -gave existence to these Sabbatarians, for the -leaders of the Reformation, as a body, were not -friendly to such views. On the contrary, these -observers of the Sabbath appear to be remnants -of the ancient Sabbath-keeping churches that had -witnessed for the truth during the Dark Ages.</p> - -<p>Transylvania, a country which now constitutes -one of the eastern divisions of the Austrian Empire, -was, in the sixteenth century, an independent -principality. About the middle of that -century, the country was under the rule of Sigismund. -The historian of the Baptists, Robinson, -gives the following interesting record of events -in that age and country:—</p> - -<p><span class="pagenum"><a id="Page_461"></a>[461]</span></p><div class="blockquote"> - -<p>“The prince received his first religious impressions -under his chaplain, Alexius, who was a Lutheran. On -his removal he chose Francis Davidis to succeed him, and -by him was further informed of the principles of the Reformation. -Davidis was a native of that extremely populous -and well-fortified town which is called Coloswar by -the natives, Clausenberg by the Germans, and by others, -Claudiopolis. He was a man of learning, address, and -piety, and reasoned in this part of his life more justly on -the principles of the Reformation than many of his cotemporaries. -In 1563 his highness invited several learned -foreigners to come into Transylvania for the purpose of -helping forward the Reformation.<a id="FNanchor_1017" href="#Footnote_1017" class="fnanchor">[1017]</a></p> - -<p>“Several other foreigners, who had been persecuted -elsewhere, sought refuge in this country, where persecution -for religion was unknown. These refugees were -Unitarian Baptists, and through their indefatigable industry -and address, the prince, the greatest part of the -senate, a great number of ministers, and a multitude -of the people went heartily into their plan of Reformation.<a id="FNanchor_1018" href="#Footnote_1018" class="fnanchor">[1018]</a></p> - -<p>“In the end the Baptists became by far the most numerous -party, and were put in possession of a printing -office, and an academy, and the cathedral was given to -them for a place of worship. They obtained these without -any violence, and while they formed their own churches -according to the convictions of their members, they persecuted -nobody, but allowed the same liberty to others, -and great numbers of Catholics, Lutherans and Calvinists -resided in perfect freedom.”<a id="FNanchor_1019" href="#Footnote_1019" class="fnanchor">[1019]</a></p> - -</div> - -<p>Mr. Robinson further informs us that Davidis -took extreme Unitarian ground with respect to -the worship of Christ, which seems to have been -the only serious error that can be laid to his -charge. Davidis was a Unitarian Baptist minister, -intrusted by his brethren with the superintendency -of the churches in Transylvania. -His influence in that country at one period was -very great. His views of the Sabbath are thus -stated:—</p> - -<p><span class="pagenum"><a id="Page_462"></a>[462]</span></p> - -<div class="blockquote"> - -<p>“He supposed the Jewish Sabbath not abrogated, and -he therefore kept holy the seventh day. He believed -also the doctrine of the millennium, and like an honest -man, what he believed he taught. He was considered by -the Transylvanian churches as an apostle, and had grown -gray in their service; but the Catholics, the Lutherans, -and the Calvinists, thought him a Turk, a blasphemer, -and an atheist, and his Polish Baptist brethren said he -was half a Jew. Had he been a whole Jew he ought not -to have been imprisoned for his speculations.<a id="FNanchor_1020" href="#Footnote_1020" class="fnanchor">[1020]</a></p> - -<p>“By what means the Supreme Searcher of hearts only -knows, but by some methods till then unknown in Transylvania, -the old man was arrested, and by the senate -condemned to die. He was imprisoned in the castle, and -providence by putting a period to his life there, saved -his persecutors from the disgrace of a public execution.”<a id="FNanchor_1021" href="#Footnote_1021" class="fnanchor">[1021]</a></p> - -</div> - -<p>Mr. Robinson says that “many have been -blamed” for the death of Davidis, “but perhaps -the secret springs of this event may never be -known till the Judge of the world maketh inquisition -for blood.” There were many Sabbatarians -in Transylvania at this time, for Mr. Robinson -enumerates many persons of distinction -who were of the same views with Davidis. The -ambassador Bequessius, general of the army; -the princess, sister of prince John; the privy -counselor, Chaquius, and the two Quendi; general -Andrassi, and many others of high rank; Somer, -the rector of the academy at Claudiopolis; Matthias -Glirius, Adam Neusner, and Christian -Francken, a professor an the academy at Claudiopolis.</p> - -<div class="blockquote"> - -<p>“These,” says Robinson, “were all of the same sentiments -as Davidis, as were many more of different ranks, -who after his death in prison, defended his opinion against -Socinus. Palæologus was of the same mind; he had fled -into Moravia, but was caught by the emperor, at the request -of Pope Gregory XIV., and carried to Rome, where<span class="pagenum"><a id="Page_463"></a>[463]</span> -he was burnt for a heretick. He was an old man, and -was terrified at first into a recantation, but he recollected -himself and submitted to his fate like a Christian.”<a id="FNanchor_1022" href="#Footnote_1022" class="fnanchor">[1022]</a></p> - -</div> - -<p>These persons must have been Sabbatarians. -Mosheim, after saying that Davidis “left behind -him disciples and friends, who strenuously maintained -his sentiments,” adds:—</p> - -<div class="blockquote"> - -<p>“The most eminent of these were Jacob Palæologus, of -the isle of Chio, who was burned at Rome in 1585; Christian -Francken, who had disputed in person with Socinus; -and John Somer, who was master of the academy of -Clausenberg. This little sect is branded by the Socinian -writers, with the ignominious appellation of <span class="smcap">Semi-Judaizers</span>.”<a id="FNanchor_1023" href="#Footnote_1023" class="fnanchor">[1023]</a></p> - -</div> - -<p>We have a further record of Sabbatarians in -Transylvania to the effect that in the time of -Davidis,</p> - -<div class="blockquote"> - -<p>“John Gerendi [was] head of the Sabbatarians, a people -who did not keep Sunday but Saturday, and whose -disciples took the name of Genoldists.”<a id="FNanchor_1024" href="#Footnote_1024" class="fnanchor">[1024]</a></p> - -</div> - -<p>Sabbath-keepers, also, were found in Bohemia, -a country of Central Europe, at the time of the -Reformation. We are dependent upon those -who despised their faith and practice for a -knowledge of their existence. Erasmus speaks -of them as follows:—</p> - -<div class="blockquote"> - -<p>“Now we hear that among the Bohemians a new kind -of Jews has arisen called Sabbatarians, who observe the -Sabbath with so much superstition, that if on that day -anything falls into their eyes they will not remove it; as -if the Lord’s day would not suffice for them instead of -the Sabbath, which to the apostles also was sacred; or as -if Christ had not sufficiently expressed how much should -be allowed upon the Sabbath.”<a id="FNanchor_1025" href="#Footnote_1025" class="fnanchor">[1025]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_464"></a>[464]</span></p> - -<p>We need say nothing relative to the alleged superstition -of these Sabbath-keepers. The statement -sufficiently refutes itself, and indicates the -bitter prejudice of those who speak of them thus. -But that Sabbath-keepers were found at this -time in Bohemia admits of no doubt. They -were of some importance, and they must also -have published their views to the world; for -Cox tells us that,</p> - -<div class="blockquote"> - -<p>“Hospinian of Zurich, in his treatise ‘Concerning the -Feasts of the Jews and of the Gentiles,’ chapter iii. (Tiguri, -1592) replies to the arguments of these Sabbatarians.”<a id="FNanchor_1026" href="#Footnote_1026" class="fnanchor">[1026]</a></p> - -</div> - -<p>The existence of this body of Sabbatarians in -Bohemia at the time of the Reformation is strong -presumptive proof that the Waldenses of Bohemia, -noticed in the preceding chapter, though -claimed as observers of Sunday, were actually -observers of the ancient Sabbath.</p> - -<p>In Russia, the observers of the seventh day are -numerous at the present time. Their existence -can be traced back nearly to the year 1400. -They are, therefore, at least one hundred years -older than the work of Luther. The first writer -that I quote speaks of them as “having left the -Christian faith.” But even in our time, it is very -common for people to speak of those who turn -from the first day to the seventh that they have -renounced Christ for Moses.<a id="FNanchor_1027" href="#Footnote_1027" class="fnanchor">[1027]</a> He also speaks of<span class="pagenum"><a id="Page_465"></a>[465]</span> -them as holding to circumcision. Even Carlstadt -was charged with this by Luther as a necessary -deduction from the fact that he observed the day -enjoined in the fourth commandment. Such being -a common method of characterizing Sabbath-keepers -in our time, and such also having been -the case in past ages—for when men lack argument, -they use opprobrious terms—the historian, -who makes up his record of these people from -the statements of the popular party, will certainly -represent them as rejecting Christ and the -gospel, and accepting instead Moses and the ceremonial -law. I give the statements of the historians -as they are, and the reader must judge. -Robert Pinkerton gives the following account of -them:—</p> - -<div class="blockquote"> - -<p>“<i>Seleznevtschini.</i> This sect are, in modern time, precisely -what the Strigolniks originally were. They are -Jews in principle; maintain the divine obligation of circumcision; -observe the Jewish Sabbath, and the ceremonial -law. There are many of them about Tula, on the -river Kuma, and in other provinces, and they are very -numerous in Poland and Turkey, where, having left the -Christian faith, they have joined the seed of Abraham, -according to the flesh, in rejecting the Messiah and the -gospel.”<a id="FNanchor_1028" href="#Footnote_1028" class="fnanchor">[1028]</a></p> - -</div> - -<p>The ancient Russian name of this people was -<i>Strigolniks</i>. Dr. Murdock gives the following -account of them:—</p> - -<div class="blockquote"> - -<p>“It is common to date the origin of sectarians in the -Russian church, about the middle of the seventeenth century,<span class="pagenum"><a id="Page_466"></a>[466]</span> -in the time of the patriarch Nikon. But according -to the Russian annals, there existed schismatics in the -Russian church two hundred years before the days of -Nikon; and the disturbances which took place in his -time, only proved the means of augmenting their numbers, -and of bringing them forward into public view. -The earliest of these schismatics first appeared in Novogorod, -early in the fifteenth century, under the name of -<i>Strigolniks</i>.</p> - -<p>“A Jew named Horie preached a mixture of Judaism -and Christianity; and proselyted two priests, Denis and -Alexie, who gained a vast number of followers. This -sect was so numerous, that a national council was called, -towards the close of the fifteenth century, to oppose it. -Soon afterwards, one Karp, an excommunicated deacon, -joined the <i>Strigolniks</i>; and accused the higher clergy of -selling the office of priesthood, and of so far corrupting -the church, that the Holy Ghost was withdrawn from it. -He was a very successful propagator of this sect.”<a id="FNanchor_1029" href="#Footnote_1029" class="fnanchor">[1029]</a></p> - -</div> - -<p>It is very customary with historians to speak -of Sabbath-keeping Christians in one of the following -ways: 1. To name their observance of the -seventh day distinctly, but to represent them as -turning from Christ to Moses and the ceremonial -law; or, 2. To speak of their Sabbatarian principles -in so vague a manner that the reader will -not be likely to suspect them of being Sabbath-keepers. -Pinkerton speaks of these Russian -Sabbath-keepers after the first of these methods; -Murdock, after the second. It is plain that Murdock -did not regard these people as rejecting -Christ, and it is certain from Pinkerton that the -two writers are speaking of the same people.</p> - -<p>What was the origin of these Russian Sabbath-keepers? -Certainly it was not from the Reformation -of the sixteenth century; for they were -in existence at least one century before that event.<span class="pagenum"><a id="Page_467"></a>[467]</span> -We have seen that the Waldenses, during the -Dark Ages, were dispersed through many of the -countries of Europe. And so also were the people -called Cathari, if, indeed, the two were not one people. -In particular, we note the fact that they were -scattered through Poland, Lithuania, Sclavonia, -Bulgaria, Livonia, Albania, and Sarmatia.<a id="FNanchor_1030" href="#Footnote_1030" class="fnanchor">[1030]</a> These -countries are now parts of the Russian Empire. -Sabbath-keepers were numerous in Russia before -the time of Luther. The Sabbath of the Lord -was certainly retained by many of the ancient -Waldenses and Cathari, as we have seen. In -fact, the very things said of the Russian Sabbath-keepers, -that they held to circumcision and the -ceremonial law, were also said of the Cathari, and -of that branch of the Waldenses called Passaginians.<a id="FNanchor_1031" href="#Footnote_1031" class="fnanchor">[1031]</a> -Is there any reasonable doubt that in -these ancient Christians we have the ancestors -of the Russian Sabbath-keepers of the fifteenth -century?</p> - -<p>Mr. Maxson makes the following statement:—</p> - -<div class="blockquote"> - -<p>“We find that Sabbath-keepers appear in Germany late -in the fifteenth or early in the sixteenth century according -to ‘Ross’s Picture of All Religions.’ By this we are to -understand that their numbers were such as to lead to -organization, and attract attention. A number of these -formed a church, and emigrated to America, in the early -settlement of this country.”<a id="FNanchor_1032" href="#Footnote_1032" class="fnanchor">[1032]</a></p> - -</div> - -<p>Mr. Utter makes the following statement respecting -Sabbath-keepers in Germany and in -Holland:—</p> - -<div class="blockquote"> - -<p>“Early in the sixteenth century there are traces of -Sabbath-keepers in Germany. The Old Dutch Martyrology -gives an account of a Baptist minister named<span class="pagenum"><a id="Page_468"></a>[468]</span> -Stephen Benedict, somewhat famous for baptizing during -a severe persecution in Holland, who is supposed by good -authorities to have kept the seventh day as the Sabbath. -One of the persons baptized by him was Barbary von -Thiers, wife of Hans Borzen, who was executed on the -16th of September, 1529. At her trial she declared her -rejection of the idolatrous sacrament of the priest, and -also the Mass.”<a id="FNanchor_1033" href="#Footnote_1033" class="fnanchor">[1033]</a></p> - -</div> - -<p>We give her declaration of faith respecting -Sundays and holy days:—</p> - -<div class="blockquote"> - -<p>“God has commanded us to rest on the seventh day. -Beyond this she did not go: but with the help and grace -of God she would persevere therein, and in death abide -thereby; for it is the true faith, and the right way in -Christ.”<a id="FNanchor_1034" href="#Footnote_1034" class="fnanchor">[1034]</a></p> - -</div> - -<p>Another martyr, Christina Tolingerin, is mentioned -thus:—</p> - -<div class="blockquote"> - -<p>“Concerning holy days and Sundays, she said: ‘In -six days the Lord made the world, on the seventh day he -rested. The other holy days have been instituted by -popes, cardinals, and archbishops.’”<a id="FNanchor_1035" href="#Footnote_1035" class="fnanchor">[1035]</a></p> - -</div> - -<p>There were at this time Sabbath-keepers in -France:—</p> - -<div class="blockquote"> - -<p>“In France also there were Christians of this class, -among whom were M. de la Roque, who wrote in defense -of the Sabbath against Bossuet, Catholic bishop of -Meaux.”<a id="FNanchor_1036" href="#Footnote_1036" class="fnanchor">[1036]</a></p> - -</div> - -<p>M. de la Roque is referred to by Dr. Wall in -his famous history of infant baptism “as a learned -man in other points,” but in great error for asserting -that “the primitive church did not baptize -infants.”<a id="FNanchor_1037" href="#Footnote_1037" class="fnanchor">[1037]</a> It is worthy of notice that<span class="pagenum"><a id="Page_469"></a>[469]</span> -Sabbath-keepers are always observers of scriptural -baptism—the burial of penitent believers in the -watery grave. No people retaining infant baptism, -or the sprinkling of believers, have observed -the seventh day.<a id="FNanchor_1038" href="#Footnote_1038" class="fnanchor">[1038]</a></p> - -<p>The origin of the Sabbatarians of England cannot -now be definitely ascertained. Their observance -of believers’ baptism and the keeping of -the seventh day as the Sabbath of the Lord, -strongly attest their descent from the persecuted -heretics of the Dark Ages, rather than from the -reformers of the sixteenth century, who retained -infant baptism and the festival of Sunday. That -these heretics had long been numerous in England, -is thus certified by Crosby:—</p> - -<div class="blockquote"> - -<p>“For in the time of William the Conqueror [<span class="allsmcap">A. D.</span> 1070] -and his son William Rufus, it appears that the Waldenses -and their disciples out of France, Germany, and Holland, -had their frequent recourse, and did abound in England.... -The Beringarian, or Waldensian heresy, as the -chronologer calls it, had, about <span class="allsmcap">A. D.</span> 1080, generally corrupted -all France, Italy, and England.”<a id="FNanchor_1039" href="#Footnote_1039" class="fnanchor">[1039]</a></p> - -</div> - -<p>Mr. Maxson says of the English Sabbatarians:—</p> - -<div class="blockquote"> - -<p>“In England we find Sabbath-keepers very early. Dr. -Chambers says: ‘They arose in England in the sixteenth -century,’ from which we understand that they then became -a distinct denomination in that kingdom.”<a id="FNanchor_1040" href="#Footnote_1040" class="fnanchor">[1040]</a></p> - -</div> - -<p>Mr. Benedict speaks thus of the origin of English -Sabbatarians:—</p> - -<p><span class="pagenum"><a id="Page_470"></a>[470]</span></p><div class="blockquote"> - -<p>“At what time the Seventh-day Baptists began to form -churches in this kingdom does not appear; but probably -it was at an early period; and although their churches -have never been numerous, yet there have been among -them almost for two hundred years past, some very eminent -men.”<a id="FNanchor_1041" href="#Footnote_1041" class="fnanchor">[1041]</a></p> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XXV">CHAPTER XXV.<br /> -<span class="smaller">HOW AND WHEN SUNDAY APPROPRIATED THE FOURTH COMMANDMENT.</span></h3> - -<p>The light of the Reformation destroyed many of the best -Sunday arguments of the preceding Dark Ages—The controversy -between the Presbyterians and Episcopalians of -England brings Sunday sacredness to the test—The former -discover the means of enforcing the observance of Sunday -by the fourth commandment—How this can be done—Effects -of this extraordinary discovery—History of the Sunday -festival concluded.</p> - -</div> - -<p>The light of the Reformation necessarily dissipated -into thin air many of the most substantial -arguments by which the Sunday festival had been -built up during the Dark Ages. The roll that -fell from Heaven—the apparition of St. Peter—the -relief of souls in purgatory, and even of the -damned in hell—and many prodigies of fearful -portent—none of these, nor all of them combined, -were likely longer to sustain the sacredness of -the venerable day. True it was that when these -were swept away there remained to sustain the -festival of Sunday, the canons of councils, the -edicts of kings and emperors, the decrees of the -holy doctors of the church, and, greatest of all, -the imperious mandates of the Roman pontiff.<span class="pagenum"><a id="Page_471"></a>[471]</span> -Yet these could be adduced also in behalf of the -innumerable festivals ordained by the same great -apostate church. Such authority would answer -for the Episcopalian, who devoutly accepts of all -these festivals, because commanded so to do by -the church; but for those who acknowledge the -Bible as the only rule of faith, the case was different. -In the latter part of the sixteenth century, -the Presbyterians and Episcopalians of -England were involved in such a controversy as -brought this matter to an issue. The Episcopalians -required men to observe all the festivals of -the church; the Presbyterians observed Sunday, -and rejected all the rest. The Episcopalians -showed the inconsistency of this discrimination, -inasmuch as the same church authority had ordained -them all. As the Presbyterians rejected -the authority of the church, they would not keep -Sunday upon that ground, especially as it would -involve the observance also of all the other festivals. -They had to choose therefore between the -giving up of Sunday entirely, and the defense of -its observance by the Bible. There was indeed -another and a nobler choice that they might have -made, viz., to adopt the Sabbath of the Lord, but -it was too humiliating for them to unite with -those who retained that ancient and sacred institution. -The issue of this struggle is thus related -by a distinguished German theologian, Hengstenberg:—</p> - -<div class="blockquote"> - -<p>“The opinion that the Sabbath was transferred to the -Sunday was first broached in its perfect form, and with -all its consequences, in the controversy which was carried -on in England between the Episcopalians and Presbyterians. -The Presbyterians, who carried to extremes the -principle, that every institution of the church must have -its foundation in the Scriptures, and would not allow<span class="pagenum"><a id="Page_472"></a>[472]</span> -that God had given, in this respect, greater liberty to the -church of the New Testament, which his Spirit had -brought to maturity, than to that of the Old, charged -the Episcopalians with popish leaven, and superstition, -and subjection to the ordinances of men, because they -retained the Christian feasts. The Episcopalians, on the -other hand, as a proof that greater liberty was granted to -the New-Testament church in such matters as these, appealed -to the fact that even the observance of the Sunday -was only an arrangement of the church. The Presbyterians -were now in a position which compelled them -either to give up the observance of the Sunday, or to -maintain that a divine appointment from God separated -it from the other festivals. The first they could not do, -for their Christian experience was too deep for them not -to know how greatly the weakness of human nature -stands in need of regularly returning periods, devoted to -the service of God. They therefore decided upon the -latter.”<a id="FNanchor_1042" href="#Footnote_1042" class="fnanchor">[1042]</a></p> - -</div> - -<p>Thus much for the occasion of that wonderful -discovery by which the Scriptures are made to -sustain the divine appointment of Sunday as the -Christian Sabbath. The date of the discovery, -the name of the discoverer, and the manner in -which he contrived to enforce the first day of the -week by the authority of the fourth commandment, -are thus set forth by a candid first-day historian, -Lyman Coleman:—</p> - -<div class="blockquote"> - -<p>“The true doctrine of the Christian Sabbath was first -promulgated by an English dissenter, the Rev. Nicholas -Bound, D. D., of Norton, in the county of Suffolk. -About the year 1595, he published a famous book, entitled, -‘Sabbathum Veteris et Novi Testamenti,’ or the -True Doctrine of the Sabbath. In this book he maintained -‘that the seventh part of our time ought to be devoted -to God—that Christians are bound to rest on the -Lord’s day as much as the Jews were on the Mosaic Sabbath, -the commandment about rest being moral and perpetual; -and that it was not lawful for persons to follow<span class="pagenum"><a id="Page_473"></a>[473]</span> -their studies or worldly business on that day, nor to use -such pleasures and recreations as are permitted on other -days.’ This book spread with wonderful rapidity. The -doctrine which it propounded called forth from many -hearts a ready response, and the result was a most pleasing -reformation in many parts of the kingdom. ‘It is -almost incredible,’ says Fuller, ‘how taking this doctrine -was, partly because of its own purity, and partly for the -eminent piety of such persons as maintained it; so that -the Lord’s day, especially in corporations, began to be -precisely kept; people becoming a law unto themselves, -forbearing such sports as yet by statute permitted; yea, -many rejoicing at their own restraint herein.’ The law -of the Sabbath was indeed a religious principle, after -which the Christian church had, for centuries, been -darkly groping. Pious men of every age had felt the -necessity of divine authority for sanctifying the day. -Their conscience had been in advance of their reason. -Practically they had kept the Sabbath better than their -principles required.</p> - -<p>“Public sentiment, however, was still unsettled in regard -to this new doctrine respecting the Sabbath, though -a few at first violently opposed it. ‘Learned men were -much divided in their judgments about these Sabbatarian -doctrines; some embraced them as ancient truths consonant -to Scripture, long disused and neglected, now seasonably -revived for the increase of piety. Others conceived -them grounded on a wrong bottom; but because -they tended to the manifest advance of religion, it was a -pity to oppose them; seeing none have just reason to -complain, being deceived unto their own good. But a -third sort flatly fell out with these propositions, as galling -men’s necks with a <i>Jewish yoke</i> against the liberty of -Christians; that Christ, as Lord of the Sabbath, had removed -the rigor thereof, and allowed men lawful recreations; -<i>that this doctrine put an unequal lustre on the Sunday</i>, -on set purpose to eclipse all other holy days, to the -derogation of the authority of the church; that this strict -observance was set up out of faction, to be a character -of difference to brand all for libertines who did not entertain -it.’ No open opposition, however, was at first manifested -against the sentiments of Dr. Bound. No reply -was attempted for several years, and ‘not so much as a -feather of a quill in print did wag against him.’</p> - -<p><span class="pagenum"><a id="Page_474"></a>[474]</span></p> - -<p>“His work was soon followed by several other treatises -in defense of the same sentiments. ‘All the Puritans -fell in with this doctrine, and distinguished themselves -by spending that part of sacred time in public, family, -and private devotion.’ Even Dr. Heylyn certified the -triumphant spread of those puritanical sentiments respecting -the Sabbath....</p> - -<p>“‘This doctrine,’ he says, ‘carrying such a fair show -of piety, at least in the opinion of the common people, -and such as did not examine the true grounds of it, induced -many to embrace and defend it; and in a very -little time it became the most bewitching error and the -most popular infatuation that ever was embraced by the -people of England.’”<a id="FNanchor_1043" href="#Footnote_1043" class="fnanchor">[1043]</a></p> - -</div> - -<p>Dr. Bound was not absolutely the inventor of -the seventh-part-of-time theory; but he may be -said rather to have gathered up and combined -the scattered hints of his predecessors, and to -have added to these something of his own production. -His grounds for asserting Sunday to -be the Sabbath of the fourth commandment are -these:—</p> - -<div class="blockquote"> - -<p>“That which is natural, namely, that every seventh -day should be kept holy unto the Lord, that still remaineth: -that which is positive, namely, that day which -was the seventh day from the creation, should be the -Sabbath, or day of rest, that is now changed in the -church of God.”<a id="FNanchor_1044" href="#Footnote_1044" class="fnanchor">[1044]</a></p> - -</div> - -<p>He says that the meaning of the declaration, -“The seventh day is the Sabbath of the Lord thy -God,” is this:—</p> - -<div class="blockquote"> - -<p>“There must be one [day] of seven and not [one] of -eight.”<a id="FNanchor_1045" href="#Footnote_1045" class="fnanchor">[1045]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_475"></a>[475]</span></p> - -<p>But the special key to the whole theory is in -the statement that the seventh day in the commandment -was “<i>genus</i>,” that is to say, it was a -kind of seventh day which comprehended several -species of seventh days, at least two. Thus he -says:—</p> - -<div class="blockquote"> - -<p>“So he maketh the seventh day to be <i>genus</i> in this -commandment, and to be perpetual: and in it by virtue -of the commandment to comprehend these two species or -kinds: the Sabbath of the Jews and of the Gentiles, of -the law and of the gospel: so that both of them were -comprehended in the commandment, even as <i>genus</i> comprehendeth -both his species.”<a id="FNanchor_1046" href="#Footnote_1046" class="fnanchor">[1046]</a></p> - -</div> - -<p>He enforces the first day by the fourth commandment, -as follows:—</p> - -<div class="blockquote"> - -<p>“So that we have not in the gospel a new commandment -for the Sabbath, diverse from that that was in the -law; but there is a diverse time appointed; namely, not -the seventh day from the creation, but the day of Christ’s -resurrection, and the seventh from that: both of them at -several times being comprehended in the fourth commandment.”<a id="FNanchor_1047" href="#Footnote_1047" class="fnanchor">[1047]</a></p> - -</div> - -<p>He means to say that the fourth commandment -enforces the seventh day from the creation -to the resurrection of Christ, and since that enforces -a different seventh day, namely, the seventh -from Christ’s resurrection. Such is the perverse -ingenuity by which men can evade the law -of God and yet make it appear that they are -faithfully observing it.</p> - -<p>Such was the origin of the seventh-part-of-time -theory, by which the seventh day is dropped -out of the fourth commandment, and one day in -seven slipped into its place; a doctrine most opportunely -framed at the very period when nothing<span class="pagenum"><a id="Page_476"></a>[476]</span> -else could save the venerable day of the sun. -With the aid of this theory, the Sunday of “Pope -and Pagan” was able coolly to wrap itself in the -fourth commandment, and then in the character -of a divine institution, to challenge obedience -from all Bible Christians. It could now cast -away the other frauds on which its very existence -had depended, and support its authority by -this one alone. In the time of Constantine it -ascended the throne of the Roman Empire, and -during the whole period of the Dark Ages it -maintained its supremacy from the chair of St. -Peter; but now it had ascended the throne of -the Most High. And thus a day which God -“commanded not nor spake it, neither came it -into” his “mind,” was enjoined upon mankind -with all the authority of his holy law. The immediate -effect of Dr. Bound’s work upon the existing -controversy is thus described by an Episcopalian -eye-witness, Dr. Heylyn:—</p> - -<div class="blockquote"> - -<p>“For by inculcating to the people these new Sabbath -speculations [concerning Sunday], teaching that that day -only ‘was of God’s appointment, and all the rest observed -in the church of England, a remnant of the will-worship -in the church of Rome;’ the other holy days in -this church established, were so shrewdly shaken that till -this day they are not well recovered of the blow then -given. Nor came this on the by or besides their purpose, -but as a thing that specially was intended from the first -beginning.”<a id="FNanchor_1048" href="#Footnote_1048" class="fnanchor">[1048]</a></p> - -</div> - -<p>In a former chapter, we called attention to the -fact that Sunday can be maintained as a divine -institution only by adopting the rule of faith acknowledged -in the church of Rome, which is, the -Bible with the traditions of the church added -thereto. We have seen that in the sixteenth century<span class="pagenum"><a id="Page_477"></a>[477]</span> -the Presbyterians of England were brought -to decide between giving up Sunday as a church -festival and maintaining it as a divine institution -by the Bible. They chose the latter course. Yet -while apparently avoiding the charge of observing -a Catholic festival, by claiming to prove the Sunday -institution out of the Bible, the utterly unsatisfactory -nature of the several inferences adduced -from the Scriptures in support of that day, compelled -them to resort to the traditions of the -church, and to add these to their so-called biblical -evidences in its behalf. It would be no -worse to keep Sunday while frankly acknowledging -it to be a festival of the Catholic church, -not commanded in the Bible, than it is to profess -that you observe it as a biblical institution, and -then prove it to be such by adopting the rule -of faith of the Romanists. Joaunes Perrone, -an eminent Italian Catholic theologian, in an -important doctrinal work, entitled, “Theological -Lessons,” makes a very impressive statement -respecting the acknowledgment of tradition by -Protestant Sunday-keepers. In his chapter “Concerning -the Necessity and Existence of Tradition,” -he lays down the proposition that it is necessary -to admit doctrines which we can prove -only from tradition, and cannot sustain from the -Holy Scriptures. Then he says:—</p> - -<div class="blockquote"> - -<p>“It is not possible, indeed, if traditions of such character -are rejected, that several doctrines, which the Protestants -held with us since they withdrew from the Catholic -church, could, in any possible manner, be established. -The fact is placed beyond a venture of a doubt, for -they themselves hold with us the validity of baptism administered -by heretics or infidels, the validity also of -infant baptism, the true form of baptism [sprinkling]; -they held, too, that the law of abstaining from blood and<span class="pagenum"><a id="Page_478"></a>[478]</span> -anything strangled is not in force; also concerning the -substitution of the Lord’s day for the Sabbath; besides -those things which I have mentioned before, and not a -few others.”<a id="FNanchor_1049" href="#Footnote_1049" class="fnanchor">[1049]</a></p> - -</div> - -<p>Dr. Bound’s theory of the seventh part of time -has found general acceptance in all those churches -which sprung from the church of Rome. Most -forcibly did old Cotton Mather observe:—</p> - -<div class="blockquote"> - -<p>“The reforming churches, flying from Rome, carried, -some of them more, some of them less, all of them something, -of Rome with them.”<a id="FNanchor_1050" href="#Footnote_1050" class="fnanchor">[1050]</a></p> - -</div> - -<p>One sacred treasure which they all drew from -the venerable mother of harlots is the ancient -festival of the sun. She had crushed out of her -communion the Sabbath of the Lord, and having -adopted the venerable day of the sun, had transformed -it into the Lord’s day of the Christian -church. The reformed, flying from her communion, -and carrying with them this ancient festival, -now found themselves able to justify its observance -as being indeed the veritable Sabbath of the -Lord! As the seamless coat of Jesus, the Lord -of the Sabbath, was torn from him before he was -nailed to the cross, so has the fourth commandment -been torn from the rest-day of the Lord, -around which it was placed by the great Law-giver, -and given to this papal Lord’s day; and<span class="pagenum"><a id="Page_479"></a>[479]</span> -this Barabbas the robber, thus arrayed in the -stolen fourth commandment, has from that time -to the present day, and with astonishing success, -challenged the obedience of the world as the divinely -appointed Sabbath of the most high God. -Here we close the history of the Sunday festival, -now fully transformed into the <i>Christian Sabbath</i>. -A rapid survey of the history of English and -American Sabbath-keepers will conclude this -work.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h3 class="nobreak" id="CHAPTER_XXVI">CHAPTER XXVI.<br /> -<span class="smaller">ENGLISH SABBATH-KEEPERS.</span></h3> - -<p>English Sabbatarians in the sixteenth century—Their doctrines—John -Trask for these doctrines pilloried, whipt, -and imprisoned—He recants—Character of Mrs. Trask—Her -crime—Her indomitable courage—She suffers fifteen -years’ imprisonment, and dies in the prison—Principles of -the Traskites—Brabourne writes in behalf of the seventh -day—Appeals to King Charles I. to restore the ancient -Sabbath—The king employs Dr. White to write against -Brabourne, and Dr. Heylyn to write the History of the -Sabbath—The king intimidates Brabourne and he recants—He -returns again to the Sabbath—Philip Tandy—James -Ockford writes “The Doctrine of the Fourth Commandment”—His -book burned—Edward Stennett—Wm. Sellers—Cruel -Treatment of Francis Bampfield—Thomas Bampfield—Martyrdom -of John James—How the Sabbath cause -was prostrated in England.</p> - -</div> - -<p>Chambers speaks thus of Sabbath-keepers in -the sixteenth century:—</p> - -<div class="blockquote"> - -<p>“In the reign of Elizabeth, it occurred to many conscientious -and independent thinkers (as it had previously -done to some Protestants in Bohemia), that the fourth commandment -required of them the observance, not of the<span class="pagenum"><a id="Page_480"></a>[480]</span> -first, but of the specified <i>seventh</i> day of the week, and a -strict bodily rest, as a service then due to God; while -others, though convinced that the day had been altered -by divine authority, took up the same opinion as to the -scriptural obligation to refrain from work. The former -class became numerous enough to make a considerable -figure for more than a century in England, under the -title of ‘Sabbatarians’—a word now exchanged for the -less ambiguous appellation of ‘Seventh-day Baptists.’”<a id="FNanchor_1051" href="#Footnote_1051" class="fnanchor">[1051]</a></p> - -</div> - -<p>Gilfillan quotes an English writer of the year -1584, John Stockwood, who says that there were -then</p> - -<div class="blockquote"> - -<p>“A great diversity of opinion among the vulgar people -and simple sort, concerning the Sabbath day, and the -right use of the same.”</p> - -</div> - -<p>And Gilfillan states one of the grounds of controversy -thus:—</p> - -<div class="blockquote"> - -<p>“Some maintaining the unchanged and unchangeable -obligation of the seventh-day Sabbath.”<a id="FNanchor_1052" href="#Footnote_1052" class="fnanchor">[1052]</a></p> - -</div> - -<p>In 1607, an English first-day writer, John -Sprint, gave the views of the Sabbath-keepers of -that time, which in truth have been substantially -the same in all ages:—</p> - -<div class="blockquote"> - -<p>“They allege reasons drawn, 1. From the precedence -of the Sabbath before the law, and before the fall; the -laws of which nature are immutable. 2. From the perpetuity -of the moral law. 3. And from the large extent -thereof appertaining to [the Sabbath above] all [the other -precepts.] 4. ... And of the cause of [this precept of] -the law which maketh it perpetual, which is the memorial -and meditation of the works of God; which belong unto -the Christians as well as to the Jews.”<a id="FNanchor_1053" href="#Footnote_1053" class="fnanchor">[1053]</a></p> - -</div> - -<p>John Trask began to speak and write in favor -of the seventh day as the Sabbath of the Lord, -about the time that King James I., and the archbishop<span class="pagenum"><a id="Page_481"></a>[481]</span> -of Canterbury, published the famous -“Book of Sports for Sunday,” in 1618. His field -of labor was London, and being a very zealous -man, he was soon called to account by the persecuting -authority of the church of England. He -took high ground as to the sufficiency of the -Scriptures to direct in all religious services, and -that the civil authorities ought not to constrain -men’s consciences in matters of religion. He was -brought before the infamous Star Chamber, where -a long discussion was held respecting the Sabbath. -It was on this occasion that Bishop Andrews -first brought forward that now famous first-day -argument, that the early martyrs were tested by -the question, “Hast thou kept the Lord’s day?”<a id="FNanchor_1054" href="#Footnote_1054" class="fnanchor">[1054]</a></p> - -<p>Gilfillan, quoting the words of cotemporary -writers, says of Trask’s trial that,</p> - -<div class="blockquote"> - -<p>“For ‘making of conventicles and factions, by that -means which may tend to sedition and commotion, and -for scandalizing the king, the bishops, and the clergy,’ -‘he was censured in the Star Chamber to be set upon the -pillory at Westminster, and from thence to be whipt to -the fleet, there to remain a prisoner.’”<a id="FNanchor_1055" href="#Footnote_1055" class="fnanchor">[1055]</a></p> - -</div> - -<p>This cruel sentence was carried into execution, -and finally broke his spirit. After enduring the -misery of his prison for one year, he recanted his -doctrine.<a id="FNanchor_1056" href="#Footnote_1056" class="fnanchor">[1056]</a> The case of his wife is worthy of particular -mention. Pagitt gives her character thus:</p> - -<div class="blockquote"> - -<p>“She was a woman endued with many particular virtues, -well worthy the imitation of all good Christians, -had not error in other things, especially a spirit of strange -unparalleled opinionativeness and obstinacy in her private -conceits, spoiled her.”<a id="FNanchor_1057" href="#Footnote_1057" class="fnanchor">[1057]</a></p> - -</div> - -<p>Pagitt says that she was a school teacher of<span class="pagenum"><a id="Page_482"></a>[482]</span> -superior excellence. She was particularly careful -in her dealings with the poor. He gives her -reasons thus:—</p> - -<div class="blockquote"> - -<p>“This she professed to do out of conscience, as believing -she must one day come to be judged for all things -done in the flesh. Therefore she resolved to go by <i>the -safest rule</i>, rather against than for her private interest.”<a id="FNanchor_1058" href="#Footnote_1058" class="fnanchor">[1058]</a></p> - -</div> - -<p>Pagitt gives her crime in the following words:—</p> - -<div class="blockquote"> - -<p>“At last for teaching only five days in the week, and -resting upon Saturday, <i>it being known upon what account -she did it</i>, she was carried to the new prison in Maiden -Lane, a place then appointed for the restraint of several -other persons of different opinions from the church of -England.”<a id="FNanchor_1059" href="#Footnote_1059" class="fnanchor">[1059]</a></p> - -</div> - -<p>Observe the crime: it was not what she did, -for a first-day person might have done the same, -but because she did it to obey the fourth commandment. -Her motive exposed her to the -vengeance of the authorities. She was a woman -of indomitable courage, and would not purchase -her liberty by renouncing the Lord’s Sabbath. -During her long imprisonment, Pagitt says that -some one wrote her thus:—</p> - -<div class="blockquote"> - -<p>“Your constant suffering would be praiseworthy, were -it for truth; but being for error, your recantation will be -both more acceptable to God, and laudable before men.”<a id="FNanchor_1060" href="#Footnote_1060" class="fnanchor">[1060]</a></p> - -</div> - -<p>But her faith and patience held out till she -was released by death.</p> - -<div class="blockquote"> - -<p>“Mrs. Trask lay fifteen or sixteen years a prisoner for -her opinion about the Saturday Sabbath; in all which -time she would receive no relief from anybody, notwithstanding -she wanted much: alleging that it was written, -‘It is more blessed ... to give than to receive.’ Neither -would she borrow, because it was written, ‘Thou -shalt lend to many nations, and shalt not borrow.’ So<span class="pagenum"><a id="Page_483"></a>[483]</span> -she deemed it a dishonor to her head, Christ, either to -beg or borrow. Her diet for the most part during her -imprisonment, that is, till a little before her death, was -bread and water, roots and herbs; no flesh, nor wine, nor -brewed drink. All her means was an annuity of forty -shillings a year; what she lacked more to live upon she -had of such prisoners as did employ her sometimes to do -business for them.”<a id="FNanchor_1061" href="#Footnote_1061" class="fnanchor">[1061]</a></p> - -</div> - -<p>Pagitt, who was the cotemporary of Trask, -thus states the principles of the Sabbatarians of -that time, whom he calls Traskites:—</p> - -<div class="blockquote"> - -<p>“The positions concerning the Sabbath by them maintained -were these:—</p> - -<p>“1. That the fourth commandment of the Decalogue, -‘Remember the Sabbath day, to keep it holy’ [Ex. 20], is -a divine precept, simply and entirely moral, containing -nothing legally ceremonial in whole or in part, and therefore -the weekly observation thereof ought to be perpetual, -and to continue in force and virtue to the world’s end.</p> - -<p>“2. That the Saturday, or seventh day in every week, -ought to be an everlasting holy day in the Christian -church, and the religious observation of this day obligeth -Christians under the gospel, as it did the Jews before the -coming of Christ.</p> - -<p>“3. That the Sunday, or Lord’s day, is an ordinary -working day, and it is superstition and will-worship to -make the same the Sabbath of the fourth commandment.”<a id="FNanchor_1062" href="#Footnote_1062" class="fnanchor">[1062]</a></p> - -</div> - -<p>It was for this noble confession of faith that -Mrs. Trask was shut up in prison till the day of -her death. For the same, Mr. Trask was compelled -to stand in the pillory, and was whipped -from thence to the fleet, and then shut up in a -wretched prison, from which he escaped by recantation -after enduring its miseries for more -than a year.<a id="FNanchor_1063" href="#Footnote_1063" class="fnanchor">[1063]</a></p> - -<p><span class="pagenum"><a id="Page_484"></a>[484]</span></p> - -<p>Mr. Utter mentions the next Sabbatarian minister -as follows:—</p> - -<div class="blockquote"> - -<p>“Theophilus Brabourne, a learned minister of the gospel -in the established church, wrote a book, which was -printed at London in 1628, wherein he argued ‘that the -Lord’s day is not the Sabbath day by divine institution,’ -but ‘that the seventh-day Sabbath is now in force.’ Mr. -Brabourne published another book in 1632, entitled, ‘A -Defense of that most Ancient and Sacred Ordinance of -God’s, the Sabbath Day.’”<a id="FNanchor_1064" href="#Footnote_1064" class="fnanchor">[1064]</a></p> - -</div> - -<p>Brabourne dedicated his book to King Charles -I., requesting him to use his royal authority for -the restoration of the ancient Sabbath. But -those who put their trust in princes are sure to -be disappointed. Dr. F. White, bishop of Ely, -thus states the occasion of his own work against -the Sabbath:—</p> - -<div class="blockquote"> - -<p>“Now because this Brabourne’s treatise of the Sabbath -was dedicated to his Royal Majesty, and the principles -upon which he grounded all his arguments (being -commonly preached, printed, and believed throughout -the kingdom), might have poisoned and infected many -people either with this Sabbatarian error, or with some -other of like quality; it was the king, our gracious master, -his will and pleasure, that a treatise should be set -forth, to prevent further mischief, and to settle his good -subjects (who have long time been distracted about Sabbatarian -questions) in the old and good way of the ancient -and orthodoxal Catholic church. Now that which -his sacred Majesty commanded, I have by your Grace’s -direction [Archbishop Laud] obediently performed.”<a id="FNanchor_1065" href="#Footnote_1065" class="fnanchor">[1065]</a></p> - -</div> - -<p>The king not only wished by this appointment -to overthrow those who kept the day enjoined -in the commandment, but also those who by -means of Dr. Bound’s new theory pretended that<span class="pagenum"><a id="Page_485"></a>[485]</span> -Sunday was that day. He therefore joined Dr. -Heylyn with Bishop White in this work:—</p> - -<div class="blockquote"> - -<p>“Which burden being held of too great weight for any -one to undergo, and the necessity of the work requiring -a quick dispatch, it was held fit to divide the employment -betwixt two. The argumentative and scholastical part -was referred to the right learned Dr. White, then bishop -of Ely, who had given good proof of his ability in polemical -matters in several books and disputations against the -papists. The practical and historical [was to be written], -by Heylyn of Westminster, who had gained some reputation -for his studies in the ancient writers.”<a id="FNanchor_1066" href="#Footnote_1066" class="fnanchor">[1066]</a></p> - -</div> - -<p>The works of White and Heylyn were published -simultaneously in 1635. Dr. White, in -addressing himself to those who enforce Sunday -observance by the fourth commandment, speaks -thus of Brabourne’s arguments, that not Sunday, -but the ancient seventh day, is there enjoined:—</p> - -<div class="blockquote"> - -<p>“Maintaining your own principles that the fourth commandment -is purely and simply moral and of the law of -nature, it will be impossible for you either in English or -in Latin, to solve Theophilus Brabourne’s objections.”<a id="FNanchor_1067" href="#Footnote_1067" class="fnanchor">[1067]</a></p> - -</div> - -<p>But the king had something besides argument -for Brabourne. He was brought before Archbishop -Laud and the court of High Commission, -and, moved by the fate of Mrs. Trask, he submitted -for the time to the authority of the church -of England, but sometime afterward wrote other -books in behalf of the seventh day.<a id="FNanchor_1068" href="#Footnote_1068" class="fnanchor">[1068]</a> Dr. White’s -book has this pithy notice of the indefinite-time -theory:—</p> - -<p><span class="pagenum"><a id="Page_486"></a>[486]</span></p> - -<div class="blockquote"> - -<p>“Because an indefinite time must either bind to all -moments of time, as a debt, when the day of payment is -not expressly dated, is liable to payment every moment; -or else it binds to no time at all.”<a id="FNanchor_1069" href="#Footnote_1069" class="fnanchor">[1069]</a></p> - -</div> - -<p>Mr. Utter, after the statement of Brabourne’s -case, continues thus:—</p> - -<div class="blockquote"> - -<p>“About this time Philip Tandy began to promulgate -in the northern part of England the same doctrine concerning -the Sabbath. He was educated in the established -church, of which he became a minister. Having changed -his views respecting the mode of baptism and the day of -the Sabbath, he abandoned that church and ‘became a -mark for many shots.’ He held several public disputes -about his peculiar sentiments, and did much to propagate -them. James Ockford was another early advocate in -England of the claims of the seventh day as the Sabbath. -He appears to have been well acquainted with the discussions -in which Trask and Brabourne had been engaged. -Being dissatisfied with the pretended conviction of Brabourne, -he wrote a book in defense of Sabbatarian views, -entitled, ‘The Doctrine of the Fourth Commandment.’ -This book, published about the year 1642, was burnt by -order of the authorities in the established church.”<a id="FNanchor_1070" href="#Footnote_1070" class="fnanchor">[1070]</a></p> - -</div> - -<p>The famous Stennett family furnished, for four -generations, a succession of able Sabbatarian -ministers. Mr. Edward Stennett, the first of -these, was born about the beginning of the seventeenth -century. His work entitled, “The Royal -Law Contended For,” was first published at -London in 1658. “He was an able and devoted -minister, but dissenting from the established -church, he was deprived of the means of support.” -“He suffered much of the persecution -which the Dissenters were exposed to at that -time, and more especially for his faithful adherence -to the cause of the Sabbath. For this truth -he experienced tribulation, not only from those in<span class="pagenum"><a id="Page_487"></a>[487]</span> -power, by whom he was kept a long time in prison, -but also much distress from unfriendly, dissenting -brethren, who strove to destroy his influence, and -ruin his cause.” In 1664, he published a work -entitled, “The Seventh Day is the Sabbath of -the Lord.”<a id="FNanchor_1071" href="#Footnote_1071" class="fnanchor">[1071]</a> In 1671, Wm. Sellers wrote a work -in behalf of the seventh day in reply to Dr. -Owen. Cox states its object thus:—</p> - -<div class="blockquote"> - -<p>“In opposition to the opinion <i>that some one day in -seven</i> is all that the fourth commandment requires to be -set apart, the writer maintains the obligation of the Saturday -Sabbath on the ground that ‘God himself directly -in the letter of the text calls the seventh day the Sabbath -day, giving both the names to one and the selfsame -day, as all men know that ever read the commandments.’”<a id="FNanchor_1072" href="#Footnote_1072" class="fnanchor">[1072]</a></p> - -</div> - -<p>One of the most eminent Sabbatarian ministers -of the last half of the seventeenth century was -Francis Bampfield. He was originally a clergyman -of the church of England. The Baptist -historian, Crosby, speaks of him thus:—</p> - -<div class="blockquote"> - -<p>“But being utterly unsatisfied in his conscience with -the conditions of conformity, he took his leave of his -sorrowful and weeping congregation in ... 1662, and -was quickly after imprisoned for worshiping God in his -own family. So soon was his unshaken loyalty to the -king forgotten, ... that he was more frequently imprisoned -and exposed to greater hardships for his nonconformity, -than most other dissenters.”<a id="FNanchor_1073" href="#Footnote_1073" class="fnanchor">[1073]</a></p> - -</div> - -<p>Of his imprisonment, Neale says:—</p> - -<div class="blockquote"> - -<p>“After the act of uniformity, he continued preaching -as he had opportunity in private, till he was imprisoned -for five days and nights, with twenty-five of his hearers -in one room ... where they spent their time in religious -exercises, but after some time he was released. -Soon after, he was apprehended again and lay nine years<span class="pagenum"><a id="Page_488"></a>[488]</span> -in Dorchester jail, though he was a person of unshaken -loyalty to the king.”<a id="FNanchor_1074" href="#Footnote_1074" class="fnanchor">[1074]</a></p> - -</div> - -<p>During his imprisonment, he preached almost -every day, and gathered a church even under his -confinement. And when he was at liberty, he -ceased not to preach in the name of Jesus. After -his release, he went to London, where he preached -with much success.<a id="FNanchor_1075" href="#Footnote_1075" class="fnanchor">[1075]</a> Neale says of his labors in -that city:—</p> - -<div class="blockquote"> - -<p>“When he resided in London he formed a church on -the principles of the Sabbatarian Baptists, at Pinner’s -hall, of which principles he was a zealous asserter. He -was a celebrated preacher, and a man of serious piety.”<a id="FNanchor_1076" href="#Footnote_1076" class="fnanchor">[1076]</a></p> - -</div> - -<p>On Feb. 17, 1682, he was arrested while preaching, -and on March 28, was sentenced to forfeit all -his goods and to be imprisoned in Newgate for -life. In consequence of the hardships which he -suffered in that prison, he died, Feb. 16, 1683.<a id="FNanchor_1077" href="#Footnote_1077" class="fnanchor">[1077]</a> -“Bampfield,” says Wood, “dying in the said prison -of Newgate ... aged seventy years, his -body was ... followed with a very great -company of factious and schismatical people to -his grave.”<a id="FNanchor_1078" href="#Footnote_1078" class="fnanchor">[1078]</a> Crosby says of him:—</p> - -<div class="blockquote"> - -<p>“All that knew him will acknowledge that he was a -man of great piety. And he would in all probability -have preserved the same character, with respect to his -learning and judgment, had it not been for his opinion -in two points, viz., that infants ought not to be baptized, -and that the Jewish Sabbath ought still to be kept.”<a id="FNanchor_1079" href="#Footnote_1079" class="fnanchor">[1079]</a></p> - -</div> - -<p>Mr. Bampfield published two works in behalf -of the seventh day as the Sabbath, one in 1672,<span class="pagenum"><a id="Page_489"></a>[489]</span> -the other in 1677. In the first of these he thus -sets forth the doctrine of the Sabbath:—</p> - -<div class="blockquote"> - -<p>“The law of the seventh-day Sabbath was given before -the law was proclaimed at Sinai, even from the creation, -given to Adam, ... and in him to all the -world.<a id="FNanchor_1080" href="#Footnote_1080" class="fnanchor">[1080]</a>... The Lord Christ’s obedience unto this -<i>fourth word</i> in observing in his lifetime the seventh day -as a weekly Sabbath day, ... and no other day of -the week as such, is a part of that perfect righteousness -which every sound believer doth apply to himself in order -to his being justified in the sight of God; and every -such person is to conform unto Christ in all the acts of -his obedience to the ten words.”<a id="FNanchor_1081" href="#Footnote_1081" class="fnanchor">[1081]</a></p> - -</div> - -<p>His brother, Mr. Thomas Bampfield, who had -been speaker in one of Cromwell’s parliaments, -wrote also in behalf of seventh-day observance, -and was imprisoned for his religious principles -in Ilchester jail.<a id="FNanchor_1082" href="#Footnote_1082" class="fnanchor">[1082]</a> About the time of Mr. Bampfield’s -first imprisonment, severe persecution arose -against the Sabbath-keepers in London. Crosby -thus bears testimony:—</p> - -<div class="blockquote"> - -<p>“It was about this time [<span class="allsmcap">A. D.</span> 1661], that a congregation -of Baptists holding the seventh day as a Sabbath, -being assembled at their meeting-house in Bull-stake alley, -the doors being open, about three o’clock <span class="allsmcap">P. M.</span> [Oct. -19], whilst Mr. John James was preaching, one Justice -Chard, with Mr. Wood, an headborough, came into the -meeting-place. Wood commanded him in the king’s name -to be silent and come down, having spoken treason -against the king. But Mr. James, taking little or no -notice thereof, proceeded in his work. The headborough -came nearer to him in the middle of the meeting-place -and commanded him again in the king’s name to come -down or else he would pull him down; whereupon the -disturbance grew so great that he could not proceed.”<a id="FNanchor_1083" href="#Footnote_1083" class="fnanchor">[1083]</a></p> - -</div> - -<p><span class="pagenum"><a id="Page_490"></a>[490]</span></p> - -<p>The officer having pulled him down from the -pulpit, led him away to the court under a strong -guard. Mr. Utter continues this narrative as -follows:—</p> - -<div class="blockquote"> - -<p>“Mr. James was himself examined and committed to -Newgate, on the testimony of several profligate witnesses, -who accused him of speaking treasonable words -against the king. His trial took place about a month -afterward, at which he conducted himself in such a manner -as to create much sympathy. He was, however, sentenced -to be hanged, drawn and quartered.<a id="FNanchor_1084" href="#Footnote_1084" class="fnanchor">[1084]</a> This awful -sentence did not dismay him in the least. He calmly -said, ‘Blessed be God; whom man condemneth, God -justifieth.’ While he lay in prison, under sentence of -death, many persons of distinction visited him, who were -greatly affected by his piety and resignation, and offered -to exert themselves to secure his pardon. But he seems -to have had little hope of their success. Mrs. James, by -advice of her friends, twice presented petitions to the -king [Charles II.], setting forth the innocence of her -husband, the character of the witnesses against him, and -entreating His Majesty to grant a pardon. In both instances -she was repulsed with scoffs and ridicule. At the -scaffold, on the day of his execution, Mr. James addressed -the assembly in a very noble and affecting manner. -Having finished his address, and kneeling down, he -thanked God for covenant mercies, and for conscious -innocence; he prayed for the witnesses against him, for -the executioner, for the people of God, for the removal -of divisions, for the coming of Christ, for the spectators, -and for himself, that he might enjoy a sense of God’s favor -and presence, and an entrance into glory. When he -had ended, the executioner said, ‘The Lord receive your -soul;’ to which Mr. James replied, ‘I thank thee.’ A -friend observing to him, ‘This is a happy day,’ he answered, -‘I bless God it is.’ Then having thanked the -sheriff for his courtesy, he said, ‘Father, into thy hands -I commit my spirit.’... After he was dead his -heart was taken out and burned, his quarters were affixed<span class="pagenum"><a id="Page_491"></a>[491]</span> -to the gates of the city, and his head was set up in -White chapel on a pole opposite to the alley in which his -meeting-house stood.”<a id="FNanchor_1085" href="#Footnote_1085" class="fnanchor">[1085]</a></p> - -</div> - -<p>Such was the experience of English Sabbath-keepers -in the seventeenth century. It cost something -to obey the fourth commandment in such -times as those. The laws of England during that -century were very oppressive to all Dissenters, -and bore exceedingly hard upon the Sabbath-keepers. -But God raised up able men, eminent -for piety, to defend his truth during those troublous -times, and, if need be, to seal their testimony -with their blood. In the seventeenth century, -eleven churches of Sabbatarians flourished in -England, while many scattered Sabbath-keepers -were to be found in various parts of that kingdom. -Now, but three of these churches are in -existence! And only remnants, even of these, -remain!</p> - -<p>To what cause shall we assign this painful -fact? It is not because their adversaries were -able to confute their doctrine; for the controversial -works on both sides still remain, and -speak for themselves. It is not that they lacked -men of piety and of learning; for God gave -them these, especially in the seventeenth century. -Nor is it that fanaticism sprang up and -disgraced the cause; for there is no record of -anything of this kind. They were cruelly persecuted, -but the period of their persecution was -that of their greatest prosperity. Like Moses’ -bush, they stood unconsumed in the burning fire. -The prostration of the Sabbath cause in England -is due to none of these things.</p> - -<p><span class="pagenum"><a id="Page_492"></a>[492]</span></p> - -<p>The Sabbath was wounded in the house of its -own friends. They took upon themselves the -responsibility, after a time, of making the Sabbath -of no practical importance, and of treating its -violation as no very serious transgression of the -law of God. Doubtless they hoped to win men -to Christ and his truth by this course; but, instead -of this, they simply lowered the standard -of divine truth into the dust. The Sabbath-keeping -ministers assumed the pastoral care of -first-day churches, in some cases as their sole -charge, in others, they did this in connection -with the oversight of Sabbatarian churches. -The result need surprise no one; as these Sabbath-keeping -ministers and churches said to all -men, in thus acting, that the fourth commandment -might be broken with impunity, the people -took them at their word. Mr. Crosby, a -first-day historian, sets this matter in a clear -light:—</p> - -<div class="blockquote"> - -<p>“If the seventh day ought to be observed as the Christian -Sabbath, then all congregations that observe the first -day as such must be Sabbath-breakers.... I must -leave those gentlemen on the contrary side to their own -sentiments; and to vindicate the practice of becoming -pastors to a people whom in their conscience they must -believe to be breakers of the Sabbath.”<a id="FNanchor_1086" href="#Footnote_1086" class="fnanchor">[1086]</a></p> - -</div> - -<p>Doubtless there have been noble exceptions to -this course; but the body of English Sabbatarians -for many years have failed to faithfully -discharge the high trust committed to them.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_493"></a>[493]</span></p> - -<h3 class="nobreak" id="CHAPTER_XXVII">CHAPTER XXVII.<br /> -<span class="smaller">THE SABBATH IN AMERICA.</span></h3> - -<p>The first Sabbath-keeping church in America—Names of its -members—Origin of the second—Organization of the Seventh-day -Baptist General Conference—Statistics of the -Denomination at that time—Nature of its organization—Present -Statistics—Educational facilities—Missionary -work—The American Sabbath Tract Society—Responsibility -for the light of the Sabbath—The German S. D. -Baptists of Pennsylvania—Reference to Sabbath-keepers -in Hungary—In Siberia—The Seventh-day Adventists—Their -origin—Labors of Joseph Bates—Of James White—The -Publishing Association—Systematic Benevolence—The -work of the preachers mainly in new fields—Organization -of the S. D. Adventists—Statistics—Peculiarities of -their faith—Their object—The S. D. Adventists of Switzerland—Why -the Sabbath is of priceless value to mankind—The -nations of the saved observe the Sabbath in the new -earth.</p> - -</div> - -<p>The first Sabbatarian church in America originated -at Newport, R. I. The first Sabbath-keeper -in America was Stephen Mumford, who -left London three years after the martyrdom of -John James, and forty-four years after the landing -of the pilgrim fathers at Plymouth. Mr. -Mumford, it appears, came as a missionary from -the English Sabbath-keepers.<a id="FNanchor_1087" href="#Footnote_1087" class="fnanchor">[1087]</a> Mr. Isaac Backus, -the historian of the early New England Baptists, -makes the following record:—</p> - -<div class="blockquote"> - -<p>“Stephen Mumford came over from London in 1664, -and brought the opinion with him that the whole of the -ten commandments, as they were delivered from Mount<span class="pagenum"><a id="Page_494"></a>[494]</span> -Sinai, were moral and immutable; and that it was the -Antichristian power which thought to change times and -laws, that changed the Sabbath from the seventh to the -first day of the week. Several members of the first -church in Newport embraced this sentiment, and yet -continued with the church for some years, until two men -and their wives who had so done, turned back to the -keeping of the first day again.”<a id="FNanchor_1088" href="#Footnote_1088" class="fnanchor">[1088]</a></p> - -</div> - -<p>Mr. Mumford, on his arrival, went earnestly to -work to convert men to the observance of the -fourth commandment, as we infer from the following -record:—</p> - -<div class="blockquote"> - -<p>“Stephen Mumford, the first Sabbath-keeper in America, -came from London in 1664. Tacy Hubbard commenced -keeping the Sabbath, March 11, 1665. Samuel -Hubbard commenced April 1, 1665. Rachel Langworthy, -January 15, 1666. Roger Baxter, April 15, 1666, and -William Hiscox, April 28, 1666. These were the first Sabbath-keepers -in America. A controversy, lasting several -years, sprung up between them and members of the -church. They desired to retain their connection with -the church, but were, at last, compelled to withdraw, -that they might peaceably enjoy and keep God’s holy -day.”<a id="FNanchor_1089" href="#Footnote_1089" class="fnanchor">[1089]</a> [Baxter is Baster in the <i>S. D. B. Memorial</i>.]</p> - -</div> - -<p>Though Mr. Mumford faithfully taught the -truth, he seems to have cherished the ideas of -the English Sabbatarians, that it was possible for -first-day and seventh-day observers to walk together -in church fellowship. Had the first-day -people been of the same mind, the light of the -Sabbath would have been extinguished within a -few years, as the history of English Sabbath-keepers -clearly proves. But, in the providence -of God, the danger was averted by the opposition -which these commandment-keepers had to encounter.</p> - -<p><span class="pagenum"><a id="Page_495"></a>[495]</span></p> - -<p>Besides the persons above enumerated, four -others embraced the Sabbath in 1666, but in -1668 they renounced it. These four were also -members of the first-day Baptist church of Newport. -Though the Sabbath-keepers who retained -their integrity thought that they might lawfully -commune with the members of the church who -were fully persuaded to observe the first day, yet -they felt otherwise with respect to these who -had clearly seen the Sabbath, and had for a time -observed it, and then apostatized from it. These -persons “both wrote and spoke against it, which -so grieved them that they could not sit down at -the table of the Lord with them, nor with the -church because of them.” But as they were -members of a first-day church, and had “no -power to deal with them as of themselves without -the help of the church,” they “found themselves -barred as to proceeding with them, as being -but private brethren. So they concluded -not to bring the case to the church to judge of -the fact, viz., in turning from the observation of -the seventh day, being contrary-minded as to -that.” They therefore sent to the London Sabbath-keepers -for advice, and in the mean time -refrained from communing with the church.</p> - -<p>Dr. Edward Stennet wrote them in behalf of -the London Sabbath-keepers: “If the church -will hold communion with these apostates from -the truth, you ought then to desire to be fairly -dismissed from the church; which if the church -refuse, you ought to withdraw yourselves.”<a id="FNanchor_1090" href="#Footnote_1090" class="fnanchor">[1090]</a> They -decided, however, not to leave the church. But -they told “the church publicly that they could<span class="pagenum"><a id="Page_496"></a>[496]</span> -not have comfortable communion with those four -persons that had sinned.” “And thus for several -months they walked with little or no offense from -the church; after which the leading or ministering -brethren began to declare themselves concerning -the ten precepts.” Mr. Tory “declared the -law to be done away.” Mr. Luker and Mr. Clarke -“made it their work to preach the non-observation -of the law, day after day.” But the Sabbath-keepers -replied “that the ten precepts were -still as holy, just, good, and spiritual, as ever.” -Mr. Tory “with some unpleasant words said ‘that -their tune was only the fourth precept,’ to which -they answered, ‘that the whole ten precepts were -of equal force with them, and that they did not -plead for one without the other.’ And they for -several years, went on with the church in a halvish -kind of fellowship.”<a id="FNanchor_1091" href="#Footnote_1091" class="fnanchor">[1091]</a></p> - -<p>Mr. Bailey thus states the result:—</p> - -<div class="blockquote"> - -<p>“At the time of their change of sentiment and practice, -[respecting the Bible Sabbath], they had no intention of -establishing a church with this distinctive feature. God, -evidently, had a different mission for them, and brought -them to it, through the severe trial of persecution. They -were forced to leave the fellowship of the Baptist church, -or abandon the Sabbath of the Lord their God.”<a id="FNanchor_1092" href="#Footnote_1092" class="fnanchor">[1092]</a></p> - -<p>“These left the Baptist church on December 7, 1671.”<a id="FNanchor_1093" href="#Footnote_1093" class="fnanchor">[1093]</a></p> - -<p>“On the 23d of December, just sixteen days after withdrawing -from the Baptist church, they covenanted together -in a church organization.”<a id="FNanchor_1094" href="#Footnote_1094" class="fnanchor">[1094]</a></p> - -</div> - -<p>Such was the origin of the first Sabbath-keeping -church in America.<a id="FNanchor_1095" href="#Footnote_1095" class="fnanchor">[1095]</a> The second of these<span class="pagenum"><a id="Page_497"></a>[497]</span> -churches owes its origin to this circumstance: -About the year 1700, Edmund Dunham of Piscataway, -N. J., reproved a person for labor on Sunday. -He was asked for his authority from the -Scriptures. On searching for this, he became satisfied -that the seventh day is the only weekly -Sabbath in the Bible, and began to observe it.</p> - -<div class="blockquote"> - -<p>“Soon after, others followed his example, and in 1707 -a Seventh-day Baptist church was organized, with seventeen -members. Edmund Dunham was chosen pastor and -sent to Rhode Island to receive ordination.”<a id="FNanchor_1096" href="#Footnote_1096" class="fnanchor">[1096]</a></p> - -</div> - -<p>The S. D. Baptist General Conference was organized -in 1802. At its first annual session, it -included in its organization eight churches, nine -ordained ministers, and 1130 members.<a id="FNanchor_1097" href="#Footnote_1097" class="fnanchor">[1097]</a> The -Conference was organized with only advisory powers, -the individual churches retaining the matters -of discipline and church government in their own -hands.<a id="FNanchor_1098" href="#Footnote_1098" class="fnanchor">[1098]</a> The Conference now embraces some -eighty churches, and about 8000 members. These -churches are found in most of the northern and -western States, and are divided into five associations, -which, however, have no legislative nor disciplinary -power over the churches which compose -them. There are, belonging to the denomination, -five academies, one college, “and a university -with academic, collegiate, mechanical, and theological -departments in operation.”<a id="FNanchor_1099" href="#Footnote_1099" class="fnanchor">[1099]</a> The S. D. -Baptist missionary society sustains several home -missionaries who labor principally on the western -and southern borders of the denomination. They -have within a few years past met with a good -degree of success in this work. It has also a<span class="pagenum"><a id="Page_498"></a>[498]</span> -missionary station at Shanghai, China, and a -small church there of faithful Christians.</p> - -<p>The American Sabbath Tract Society is the -publishing agency of the denomination. Its head-quarters -are at Alfred Center, N. Y. It publishes -the <i>Sabbath Recorder</i>, the organ of the S. D. Baptists, -and it also publishes a series of valuable -works relating to the Sabbath and the law of -God.</p> - -<p>During the two hundred years which have -elapsed since the organization of the first Sabbatarian -church in America, God has raised up -among this people men of eminent talent and -moral worth. He has also in providential ways -called attention to the sacred trust which he so -long since confided to the S. D. Baptists, and -which they have been slow to realize in its immense -importance.</p> - -<p>Among those converted to the Sabbath through -the agency of this people, the name of J. W. -Morton is particularly worthy of honorable mention. -He was sent in 1847 a missionary to the -island of Hayti by the Reformed Presbyterians. -Here he came in contact with Sabbatarian publications, -and after a serious examination became -satisfied that the seventh day is the Sabbath of -the Lord. As an honest man, what he saw to -be truth he immediately obeyed, and returning -home to be tried for his heresy, was summarily -expelled from the Reformed Presbyterian church -without being suffered to state the reasons which -had governed his conduct. He has given to the -world a valuable work, entitled, “Vindication of -the True Sabbath,” in which his experience is related, -and his reasons for observing the seventh -day set forth with great force and clearness.</p> - -<p><span class="pagenum"><a id="Page_499"></a>[499]</span></p> - -<p>The S. D. Baptists do not lack men of education -and of talent, and they have ample means in -their possession with which to sustain the cause -of God. If in time past they have not fully realized -that they were debtors to all mankind because -of the great truth which God committed to -their trust, there is reason to believe that they -are now to some extent awakening to this vast -indebtedness.<a id="FNanchor_1100" href="#Footnote_1100" class="fnanchor">[1100]</a></p> - -<p>There is also in the State of Pennsylvania a -small body of German S. D. Baptists found in the -counties of Lancaster, York, Franklin, and Bedford, -and in the central and western parts of the -State. They originated in 1728 from the teaching -of Conrad Beissel, a native of Germany. -They practice trine immersion, and the washing -of feet, and observe open communion. They encourage -celibacy, but make it obligatory upon -none. Even those who have chosen this manner -of life are at liberty to marry if at any time they -choose so to do. They established and successfully -maintained a Sabbath-school at Ephrata, -their head-quarters, forty years before Robert -Raikes had introduced the system of Sunday-schools. -This people have suffered much persecution -because of their observance of the seventh -day, the laws of Pennsylvania being particularly -oppressive toward Sabbatarians.<a id="FNanchor_1101" href="#Footnote_1101" class="fnanchor">[1101]</a> The German -S. D. Baptists do not belong to the S. D. Baptist -General Conference.</p> - -<p><span class="pagenum"><a id="Page_500"></a>[500]</span></p> - -<p>We have already noticed the fact that Sabbath-keepers -are numerous in Russia, in Poland, and -in Turkey. We find the following statement respecting -Sabbath-keepers in Hungary:—</p> - -<div class="blockquote"> - -<p>“A congregation of seventh-day Christians in Hungary, -being refused tolerance by the laws, has embraced Judaism, -in order to be allowed to exist in connection with -one of the ‘received religions.’”<a id="FNanchor_1102" href="#Footnote_1102" class="fnanchor">[1102]</a></p> - -</div> - -<p>The probability is that as the laws of the Austrian -Empire bear very heavily upon all religious -bodies not belonging to some one of the tolerated -sects or orders, these “Seventh-day Christians” -on “being refused tolerance” in their own name, -secured the privilege of observing the seventh -day by allowing their doctrine to be classed by -the civil authorities under the head of Judaism, -and so bringing themselves under the tolerance -accorded to the “received religions.” We do not -say that this was right, even as a technicality, -but it is evidently the extent of what they did. -There is no reason to believe that they abjured -Christ. We also learn that there are Sabbath-keepers -in the north of Asia:—</p> - -<div class="blockquote"> - -<p>“There is a sect of Greek Christians in Siberia who -keep the Jewish Sabbath (Saturday). Such sects already -exist in the United States, in Germany, and we believe in -England.”<a id="FNanchor_1103" href="#Footnote_1103" class="fnanchor">[1103]</a></p> - -</div> - -<p>The Sabbath was first introduced to the attention -of the Advent people at Washington, N. H. -A faithful Seventh-day Baptist sister, Mrs. Rachel -D. Preston, from the State of New York, -having removed to this place, brought with her -the Sabbath of the Lord. Here she became interested<span class="pagenum"><a id="Page_501"></a>[501]</span> -in the doctrine of the glorious advent of -the Saviour at hand. Being instructed in this -subject by the Advent people, she in turn instructed -them in the commandments of God, and -as early as 1844, nearly the entire church in that -place, consisting of about forty persons, became -observers of the Sabbath of the Lord.<a id="FNanchor_1104" href="#Footnote_1104" class="fnanchor">[1104]</a> The oldest -body of Sabbath-keepers among the Seventh-day -Adventists is therefore at Washington, N. H. -Its present number is small, for it has been thinned -by emigration and by the ravages of death; but -there still remains a small company to bear witness -to this ancient truth of the Bible.</p> - -<p>From this place, several Advent ministers received -the Sabbath truth during the year 1844. -One of these was Eld. T. M. Preble, who has the -honor of first bringing this great truth before -the Adventists through the medium of the press. -His essay was dated Feb. 13, 1845. He presented -briefly the claims of the Bible Sabbath, -and showed that it was not changed by the Saviour, -but was changed by the great apostasy. -He then said:—</p> - -<div class="blockquote"> - -<p>“Thus we see Dan. 7:25, fulfilled, the little horn -changing ‘times and laws.’ Therefore it appears to me<span class="pagenum"><a id="Page_502"></a>[502]</span> -that all who keep the first day for the Sabbath, are Pope’s -Sunday-keepers, and God’s Sabbath breakers.”<a id="FNanchor_1105" href="#Footnote_1105" class="fnanchor">[1105]</a></p> - -</div> - -<p>Within a few months many persons began to -observe the Sabbath as the result of the light -thus shed on their pathway. Eld. J. B. Cook, -a man of decided talent as a preacher and a -writer, was one of these early converts to the -Sabbath. Elders Preble and Cook were at this -time in the full vigor of their mental powers, -and were possessed of talent and a reputation for -piety, which gave them great influence among -the Adventists in behalf of the Sabbath. These -men were called in the providence of God to fill -an important place in the work of Sabbath reform.</p> - -<p>But both of them, while preaching and writing -in its behalf, committed the fatal error of making -it of no practical importance. They had apparently -the same fellowship for those who rejected the -Sabbath that they had for those who observed it. -Such a course of action produced its natural result. -After two or three years of this kind of -Sabbath observance, each of these men apostatized -from it, and thenceforward used what influence -they possessed in warring against the -fourth commandment. The larger part of those -who embraced the Sabbath from their labors -were not sufficiently impressed with its importance -to become settled and grounded in its -weighty evidences, and, after a brief period, -they turned back from its observance. But -enough had been done to excite bitter opposition -toward the Sabbath on the part of many Adventists,<span class="pagenum"><a id="Page_503"></a>[503]</span> -and to bring out the ingenious and -plausible arguments by which men attempt to -prove that God has abolished his own sacred law.</p> - -<p>Such was the fruit of their course, and such -the condition of things at the time of their defection. -But the result of their plan of action -taught the Advent Sabbath-keepers a lesson of -value, which they have never forgotten. They -learned that the fourth commandment must be -treated as a part of the moral law, if men are -ever to be led to its sacred observance.</p> - -<p>Eld. Preble’s first article in behalf of the Sabbath -was the means of calling the attention of -our venerable brother, Joseph Bates, to this divine -institution. He soon became convinced of -its obligation, and at once began to observe it. -He had acted quite a prominent part in the Advent -movement of 1843-4, and now, with self-sacrificing -zeal, he took hold of the despised Sabbath -truth to set it before his fellow-men. He -did not do it in the half-way manner of Elders -Preble and Cook, but as a man thoroughly in -earnest and fully alive to the importance of his -subject.</p> - -<p>The subject of the heavenly Sanctuary began -about this time to interest many Adventists, and -especially Eld. Bates. He was one of the first to -see that the central object of that Sanctuary is -the ark of God. He also called attention to the -proclamation of the third angel relative to God’s -commandments. He girded on the armor to lay -it down only when his work should be accomplished. -He has been instrumental in leading -many to the observance of the commandments of -God and the faith of Jesus, and few who have<span class="pagenum"><a id="Page_504"></a>[504]</span> -received the Sabbath from his teaching have -apostatized from it.<a id="FNanchor_1106" href="#Footnote_1106" class="fnanchor">[1106]</a></p> - -<p>It was but a few months after Eld. Bates, that -our esteemed and efficient brother, Eld. James -White, also embraced the Sabbath. He had labored -with much success in the great Advent -movement, and he now entered heartily into the -work of Sabbath reform. Uniting with Eld. -Bates in the proclamation of the doctrine of the -advent and the Sabbath as connected together -in the Sanctuary and the message of the third -angel, he has, with the blessing of God, accomplished -great results in behalf of the Sabbath.</p> - -<p>The publishing interests of the Seventh-day -Adventists originated through his instrumentality. -He began the work of publishing in -1849, without resources, and with very few -friends, but with much toil, self-sacrifice, and -anxious care; and with the blessing of God upon -his efforts, he has been the means of establishing -an efficient office of publication, and of disseminating -many important works throughout our -country, and, to some extent, to other nations -also. The publication of the <i>Advent Review -and Herald of the Sabbath</i>, the organ of the -Seventh-day Adventists, was commenced by him -in 1850. For most of the years of its existence, -he has served as one of its editors; and for all -its earlier years, he was both publisher and sole -editor. During this time, he has also labored -with energy as a minister of the gospel of Christ.</p> - -<p>The wants of the cause demanding an enlargement -of capital and more extensive operations, -to this end an Association was incorporated in -the city of Battle Creek, Michigan, May 3, 1861,<span class="pagenum"><a id="Page_505"></a>[505]</span> -under the name of the Seventh-day Adventist -Publishing Association. This Association owns -three commodious publishing houses, with engine, -power presses, and all the fixtures necessary for -doing an extensive business. There are about -fifty persons constantly employed in this work -of publication. The Association has a capital of -about $82,000. Under God, it owes its prosperity -to the prudent management and untiring -energy of Eld. James White.</p> - -<p>The <i>Advent Review</i> has at the present time -(Nov., 1873) a circulation of about 5000 copies. -The <i>Youth’s Instructor</i>, a monthly paper designed -for the children of Sabbath-keeping Adventists, -began to be issued in 1852, and has now -attained a circulation of nearly 5000 copies.</p> - -<p>The <i>Advent Tidende</i>, a Danish monthly with -a circulation of 800, is published for the benefit -of those who speak the Danish and Norwegian -tongues, of whom a considerable number have -embraced the Sabbath.</p> - -<p>The S. D. Adventists have taken a strong interest -in the subject of hygiene and the laws of -health, and have established a Health Institute -at Battle Creek, Mich., which publishes the -<i>Health Reformer</i>, a monthly journal, magazine -form, having a circulation of nearly 5000 copies.</p> - -<p>Numerous publications on Prophecy, the Signs -of the Times, the Coming of Christ, the Sabbath, -the Law of God, the Sanctuary, &c., &c., have -been issued within the past twenty years, and -have had an extensive circulation, amounting, in -the aggregate, to many millions of pages.</p> - -<p>The ordinary financial wants of the cause are -sustained by a method of collecting means known<span class="pagenum"><a id="Page_506"></a>[506]</span> -as Systematic Benevolence. By this system, it is -designed that each friend of the cause shall pay -a certain sum weekly proportioned to the property -which he possesses. But there is no compulsion -in this matter. In this manner the burden -is borne by all, so that it rests heavily upon -none; and the means needed for the work flows -with a steady stream into the treasury of the -several churches, and finally into that of the -State Conferences. A settlement is instituted -each year at the State Conferences, in which the -labors, receipts, and expenditures, of each minister -are carefully considered. Thus none are allowed -to waste means, and none who are recognized as -called of God to the ministry are allowed to suffer.</p> - -<p>The churches sustain their meetings for the -most part without the aid of preaching. They -raise means to sustain the servants of Christ, but -bid them mainly devote their time and strength -to save those who have not the light of these important -truths shining upon their pathway. So -they go out everywhere preaching the word of -God, as his providence guides their feet. During -the summer months, the work in new fields is -carried forward principally by means of large -tents, which enable the preacher to provide a -suitable place of worship, wherever he may think -it desirable to labor.</p> - -<p>The Seventh-day Adventists have thirteen -State Conferences, which assemble annually in -their respective States. These bear the names of -Maine, Vermont, New England, New York and -Pennsylvania, Ohio, Michigan, Indiana, Illinois, -Wisconsin, Minnesota, Iowa, Missouri and Kansas, -and California. These Conferences are designed -to meet the local wants of the cause. There is<span class="pagenum"><a id="Page_507"></a>[507]</span> -also a General Conference, which assembles yearly, -composed of delegates from the State Conferences. -This Conference takes the general oversight of -the work in all the State Conferences, supplying -the more destitute with laborers as far as possible, -and uniting the whole strength of the body for -the accomplishment of the work. It also takes -the charge of missionary labor in those States -which have no organized Conferences.</p> - -<p>There are about fifty ministers who devote -their whole time to the work of the gospel. There -is also a considerable number who preach a portion -of the time and devote the remainder to secular -labor. There are about 6000 members in the -several Conference organizations. But such is the -scattered condition of this people (for they are -found in all the northern States and in several -of the southern), that a very large portion have -no connection with its organization. They are -to be found in single families scattered all the -way from Maine to California and Oregon. The -<i>Review</i> and <i>Instructor</i> constitute, in a great -number of cases, the only preachers of their faith.</p> - -<p>Those subjects which more especially interest -this people, are the fulfillment of prophecy, the -second personal advent of the Saviour as an -event now near at hand, immortality through -Christ alone, a change of heart through the operation -of the Holy Spirit, the observance of the -Sabbath of the fourth commandment, the divinity -and mediatorial work of Christ, and the development -of a holy character by obedience to -the perfect and holy law of God.<a id="FNanchor_1107" href="#Footnote_1107" class="fnanchor">[1107]</a></p> - -<p><span class="pagenum"><a id="Page_508"></a>[508]</span></p> - -<p>They are very strict with regard to the ordinance -of baptism, believing not only that it requires -men to be buried in the watery grave, but -that even such baptism is faulty if administered -to those who are breaking one of the ten commandments. -They also believe that our Lord’s -direction in John 13 should be observed in connection -with the supper.</p> - -<p>They teach that the gifts of the Spirit set forth -in 1 Cor. 12 and Eph. 4, were designed to remain -in the church till the end of time. They believe -that these were lost in consequence of the same -apostasy that changed the Sabbath. They also -believe that in the final restoration of the commandments -by the work of the third angel, the -gifts of the Spirit of God are restored with them. -So the remnant of the church, or last generation -of its members, is said to “keep the commandments -of God, and have the testimony of Jesus -Christ.”<a id="FNanchor_1108" href="#Footnote_1108" class="fnanchor">[1108]</a> And the angel of God explains this by -saying, “The testimony of Jesus is the spirit of -prophecy.”<a id="FNanchor_1109" href="#Footnote_1109" class="fnanchor">[1109]</a> The spirit of prophecy therefore -has a distinct place assigned to it in the final -work of Sabbath reform. Such are their views -of this portion of Scripture; and their history -from the beginning has been marked by the influence -of this sacred gift.</p> - -<p>In the face of strong opposition, the people -known as Seventh-day Adventists have arisen to -bear their testimony for the Sabbath of the Lord. -They have had perils from open foes, and from -false brethren; but they have thus far overcome -the difficulties of the way, and from each have -gathered strength for the conflict before them. -They have a definite work which they hope to<span class="pagenum"><a id="Page_509"></a>[509]</span> -accomplish. It is to make ready a people prepared -for the advent of the Lord.</p> - -<p>Honorable mention should be made of the Seventh-day -Adventists of Switzerland. They first -learned these precious truths from Elder M. B. -Czechowski, who a few years since instructed -them in the commandments of God and the faith -of Jesus. Since his labors with them ceased, -God has given them strength to stand with firmness -for his truth, and has added to their numbers. -They have a heart to obey the truth and -to sacrifice for its advancement. They number -about sixty persons. There are a few individuals -of this faith also in Italy, Germany, and Denmark.</p> - -<p>The observance of the Sabbath is sometimes -advocated on the ground that man needs a day -of rest and will grow prematurely old if he labor -seven days in each week, which is doubtless true; -and it has also been advocated on the ground -that God will bless in basket and in store those -who hallow his Sabbath, which may be true in -many cases; but the Bible does not urge motives -of this kind in respect to this sacred institution. -Without doubt there are great incidental advantages -in the observance of the Sabbath. But -these are not what God sets before us as the reasons -for its observance. The true reason is infinitely -higher than all considerations of this kind, -and should constrain men to obey, even were it -certain that it would cost them all that is dear -in the present life.</p> - -<p>The Sabbath has been advocated on the ground -that it secures to men a day for divine worship -in which by common consent they may appear -before God. This is a very important consideration, -and yet the Bible says little concerning it.<span class="pagenum"><a id="Page_510"></a>[510]</span> -It is one of the incidental blessings of the Sabbath, -and not the chief reason for its observance. -The Sabbath was ordained to commemorate the -creation of the heavens and the earth.</p> - -<p>The importance of the Sabbath as the memorial -of creation is that it keeps ever present the -true reason why worship is due to God. For the -worship of God is based upon the fact that he is -the Creator and that all other beings were created -by him. The Sabbath therefore lies at the very -foundation of divine worship, for it teaches this -great truth in the most impressive manner, and -no other institution does this. The true ground -of divine worship, not of that on the seventh -day merely, but of all worship, is found in the -distinction between the Creator and his creatures. -This great fact can never become obsolete, and -must never be forgotten. To keep it in man’s -mind, God gave to him the Sabbath. He received -it in his innocency, and notwithstanding the perversity -of his professed people, God has preserved -this sacred institution through the entire period -of man’s fallen state.</p> - -<p>The four and twenty elders in the very act of -worshiping Him who sits upon the throne, state -the reason why worship is due to God:—</p> - -<div class="blockquote"> - -<p>“Thou art worthy, O Lord, to receive glory and honor -and power; for thou hast created all things, and for thy -pleasure they are and were created.”<a id="FNanchor_1110" href="#Footnote_1110" class="fnanchor">[1110]</a></p> - -</div> - -<p>This great truth is therefore worthy to be remembered -even in the glorified state. And we -shall presently learn that what God gave to man -in Paradise, to keep this great truth before his -mind, shall be honored by him in Paradise restored.</p> - -<p><span class="pagenum"><a id="Page_511"></a>[511]</span></p> - -<p>The future is given to us in the prophetic -Scriptures. From them we learn that our earth -is reserved unto fire, and that from its ashes shall -spring new heavens and earth, and ages of endless -date.<a id="FNanchor_1111" href="#Footnote_1111" class="fnanchor">[1111]</a> Over this glorified inheritance, the -second Adam, the Lord of the Sabbath, shall bear -rule, and under his gracious protection the nations -of them which are saved shall inherit the -land forever.<a id="FNanchor_1112" href="#Footnote_1112" class="fnanchor">[1112]</a> When the glory of the Lord shall -thus fill the earth as the waters cover the sea, -the Sabbath of the Most High is again and for -the last time brought to view:—</p> - -<div class="blockquote"> - -<p>“For as the new heavens and the new earth, which I will -make shall remain before me, saith the Lord, so shall -your seed and your name remain. And it shall come to -pass, that from one new moon to another, and from one<span class="pagenum"><a id="Page_512"></a>[512]</span> -Sabbath to another, shall all flesh come to worship before -me, saith the Lord.”<a id="FNanchor_1113" href="#Footnote_1113" class="fnanchor">[1113]</a></p> - -</div> - -<p>Does not Paul refer to these very facts set -forth by Isaiah when he says, “There remaineth -therefore a rest [Greek, <i>Sabbatismos</i>, literally “<span class="smcap">a -keeping of the sabbath</span>”] to the people of -God”?<a id="FNanchor_1114" href="#Footnote_1114" class="fnanchor">[1114]</a> The reason for this monthly gathering -to the New Jerusalem of all the host of the redeemed -from every part of the new earth may -be found in the language of the Apocalypse:—</p> - -<div class="blockquote"> - -<p>“And he showed me a pure river of water of life, clear -as crystal, proceeding out of the throne of God and of the -Lamb. In the midst of the street of it, and on either -side of the river was there the tree of life, which bare -twelve manner of fruits and yielded her fruit every -month; and the leaves of the tree were for the healing -[literally, the service]<a id="FNanchor_1115" href="#Footnote_1115" class="fnanchor">[1115]</a> of the nations.”<a id="FNanchor_1116" href="#Footnote_1116" class="fnanchor">[1116]</a></p> - -</div> - -<p>The gathering of the nations that are saved to -the presence of the Creator, from the whole face of -the new earth on each successive Sabbath, attests -the sacredness of the Sabbath even in that holy -state, and sets the seal of the Most High to the -perpetuity of this ancient institution.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="footnotes"> - -<div class="chapter"> - -<h2 class="nobreak" id="FOOTNOTES">FOOTNOTES</h2> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> For the scriptural and traditional evidence on this point, see -Shimeall’s Bible Chronology, part i. chap. vi; Taylor’s Voice of -the Church, pp. 25-30; and Bliss’ Sacred Chronology, pp. 199-203.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> Isa. 57:15; 1 Sam. 15:29, margin; Jer. 10:10, margin; -Micah 5:2, margin; 1 Tim. 6:16; 1:17; Ps. 90:2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> Dr. Adam Clarke, in his Commentary on Gen. 1:1, uses the -following language: “Created] Caused that to exist which previously -to this moment, had no being. The rabbins, who are legitimate -judges in a case of verbal criticism on their own language, -are unanimous in asserting that the word <i>bara</i>, expresses the -commencement of the existence of a thing: or its egression from -nonentity to entity.... These words should be translated: -‘God in the beginning created the <i>substance</i> of the heavens and -the <i>substance</i> of the earth; <i>i. e.</i>, the <i>prima materia</i>, or first -elements, out of which the heavens and the earth were successively -formed.’”</p> - -<p>Purchase’s Pilgrimage, b. i. chap, ii., speaks thus of the creation: -“Nothing but nothing had the Lord Almighty, whereof, -wherewith, whereby, to build this city” [that is the world].</p> - -<p>Dr. Gill says: “These are said to be <i>created</i>, that is, to be -made out of nothing; for what pre-existent matter to this chaos -[of verse 2] could there be out of which they could be formed?”</p> - -<p>“Creation must be the work of God, for none but an almighty -power could produce something out of nothing.” Commentary -on Gen. 1:1.</p> - -<p>John Calvin, in his Commentary on this chapter, thus expounds -the creative act: “His meaning is, that the world was made out -of nothing. Hence the folly or those is refuted who imagine that -unformed matter existed from eternity.”</p> - -<p>The work of creation is thus defined in 2 Maccabees 7:28: -“Look upon the heaven and the earth, and all that is therein, and -consider that God made them of things that were not; and so was -mankind made likewise.”</p> - -<p>That this creative act marked the commencement of the first day -instead of preceding it by almost infinite ages is thus stated in -2 Esdras 6:38: “And I said, O Lord, thou spakest from the beginning -of the creation, even the first day, and saidst thus: Let -heaven and earth be made; and thy word was a perfect work.”</p> - -<p>Wycliffe’s translation, the earliest of the English versions, -renders Gen. 1:1, thus: “In the first, made God of naught heaven -and earth.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> Heb. 11:3; Gen. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> Gen. 1:1-5; Heb. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> Gen. 1:6-8; -Job 37:18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> Gen. 1:9-13; Ps. 136:6; 2 Pet. 3:5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> Gen. 1:14-19; Ps. 119:91; Jer. 33:25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> Gen 1:20-23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> Gen. 1:24-31; 2:7-9, 18-22; 3:20; Job 38:7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a> “On the sixth day God ended his work which he had made; -and he rested on the seventh day,” &c., is the reading of the -Septuagint, the Syriac, and the Samaritan; “and this should be -considered the genuine reading,” says Dr. A. Clarke. See his -Commentary on Gen. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a> Gen. 2:2; Ex. 31:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a> Isa. 40:28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a> Gen. 2:3; Ex. 20:11. In an anonymous work entitled “Morality -of the Fourth Commandment,” London, 1652, but not the -same with that of Dr. Twisse, of the same title, is the following -striking passage:</p> - -<p>“The Hebrew root for seven signifies <i>fullness</i>, <i>perfection</i>, and -the Jews held many mysteries to be in the number seven: so -John in his Apocalypse useth much that number. As, seven -churches, seven stars, seven spirits, seven candlesticks, seven -angels, seven seals, seven trumpets; and we no sooner meet with -a seventh day, but it is blessed; no sooner with a seventh man -[Gen. 5:24; Jude 14], but he is translated.” Page 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a> Webster’s Unabridged Dictionary on the words <i>sanctify</i> and -<i>hallow</i>. Ed. 1859.</p> - -<p>The revised edition of 1864 gives this definition: “To make sacred -or holy; to set apart to a holy or religious use; <i>to consecrate -by appropriate rites</i>; to hallow. God blessed the seventh -day, and <i>sanctified</i> it. Gen. 2:3. Moses ... sanctified Aaron -and his garments. Lev. 8:30.”</p> - -<p>Worcester defines it thus: “<i>To ordain or set apart to sacred -ends</i>; to consecrate; to hallow. God blessed the seventh day -and <i>sanctified</i> it. Gen. 2:3.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a> Gen. 2:15; 1:28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a> Morality of the Fourth Commandment, pp. 56, 57, London, -1641.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a> Hebrew Lexicon, p. 914, ed. 1854.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a> Josh. 20:7; Joel 1:14; 2:15; 2 Kings 10:20, 21; Zeph. 1 -7, margin.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a> Ex. 10:12, 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a> Dr. Lange’s Commentary speaks on this point thus, in vol. -i, p. 197: “If we had no other passage than this of Gen. 2:3, -there would be no difficulty in deducing from it a precept for the -universal observance of a Sabbath, or seventh day, to be devoted -to God, as holy time, by all of that race for whom the earth and -its nature were specially prepared. The first men must have -known it. The words, ‘He hallowed it,’ can have no meaning -otherwise. They would be a blank unless in reference to some -who were required to keep it holy.”</p> - -<p>Dr. Nicholas Bound, in his “True Doctrine of the Sabbath,” -London, 1606, page 7, thus states the antiquity of the Sabbath -precept:</p> - -<p>“This first commandment of the Sabbath was no more then -first given when it was pronounced from Heaven by the Lord, -than any other one of the moral precepts, nay, that it hath so -much antiquity as the seventh day hath being; for, so soon as -the day was, so soon was it sanctified, that we might know -that, as it came in with the first man, so it must not go out but -with the last man; and as it was in the beginning of the world, -so it must continue to the end of the same; and, as the first seventh -day was sanctified, so must the last be. And this is that -which one saith, that the Sabbath was commanded by God, and -the seventh day was sanctified of him even from the beginning -of the world; where (the latter words expounding the former) -he showeth that, when God did sanctify it, then also he commanded -it to be kept holy; and therefore look how ancient the -sanctification of the day is, the same antiquity also as the commandment -of keeping it holy; for they two are all one.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a> Ex. 20:8-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a> Buck’s Theological Dictionary, article, Sabbath; Calmet’s -Dictionary, article, Sabbath.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a> Ex. 16:22, 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a> John 1: 1-3; Gen. 1:1, 26; Col. 1:13-16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a> Mark 2:27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a> Barrett’s Principles of English Grammar, p. 29.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a> Job 14:12; 1 Cor. 10:13; Heb. 9:27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_29" href="#FNanchor_29" class="label">[29]</a> Dr. Twisse illustrates the absurdity of that view which makes -the first observance of the Sabbath in memory of creation to have -begun some 2500 years after that event: “We read that when the -Ilienses, inhabitants of Ilium, called anciently by the name of -Troy, sent an embassage to Tiberius, to condole the death of his -father Augustus, he, considering the unseasonableness thereof, it -being a long time after his death, requited them accordingly, saying -that he was sorry for their heaviness also, having lost so renowned -a knight as Hector was, to wit, above a thousand years -before, in the wars of Troy.”—<i>Morality of the Fourth Commandment</i>, -p. 198.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_30" href="#FNanchor_30" class="label">[30]</a> Ex. 16:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_31" href="#FNanchor_31" class="label">[31]</a> Ex. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_32" href="#FNanchor_32" class="label">[32]</a> Ex. 20:8-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_33" href="#FNanchor_33" class="label">[33]</a> Compare Gen. 2:1-3; Ex. 20:8-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_34" href="#FNanchor_34" class="label">[34]</a> Heb. 3:4; Jer. 10:10-12; Rom. 1:20; Ps. 33:9; Heb. 11:3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_35" href="#FNanchor_35" class="label">[35]</a> Antiquities of the Jews, b. i. chap. i. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_36" href="#FNanchor_36" class="label">[36]</a> Works, vol. i. The Creation of the World, sect. 30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_37" href="#FNanchor_37" class="label">[37]</a> Isa. 58:13, 14; Heb. 9:10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_38" href="#FNanchor_38" class="label">[38]</a> Gen. 3; Rom. 5:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_39" href="#FNanchor_39" class="label">[39]</a> Gen. 9:5, 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_40" href="#FNanchor_40" class="label">[40]</a> Gen. 5:24; 6:9; 26:5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_41" href="#FNanchor_41" class="label">[41]</a> See the beginning of <a href="#CHAPTER_VIII">chap. viii.</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_42" href="#FNanchor_42" class="label">[42]</a> Ezra 3:1-6; Neh. 8:2, 9-12, 14-18; 1 Kings 8:2, 65; 2 -Chron. 5:3; 7:8, 9; John 7:2-14, 37.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_43" href="#FNanchor_43" class="label">[43]</a> “The week, another primeval measure, is not a natural measure -of time, as some astronomers and chronologers have supposed, -indicated by the phases or quarters of the moon. It was -originated by divine appointment at the creation—six days of labor -and one of rest being wisely appointed for man’s physical and -spiritual well-being.”—<i>Bliss’ Sacred Chronology</i>, p. 6; <i>Hale’s -Chronology</i>, vol. i. p. 19.</p> - -<p>“Seven has been the ancient and honored number among the -nations of the earth. They have measured their time by weeks -from the beginning. The original of this was the Sabbath of -God, as Moses has given the reasons of it in his writings.”—<i>Brief -Dissertation on the first three Chapters of Genesis, by Dr. -Coleman</i>, p. 26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_44" href="#FNanchor_44" class="label">[44]</a> Gen. 29:27, 28; 8:10, 12; 7:4, 10; 50:10; Ex. 7:25; Job -2:13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_45" href="#FNanchor_45" class="label">[45]</a> Ex. 16:22, 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_46" href="#FNanchor_46" class="label">[46]</a> The interest to see the first man is thus stated: “Sem and -Seth were in great honor among men, and so was Adam above -every living thing in the creation.” Ecclesiasticus 49:16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_47" href="#FNanchor_47" class="label">[47]</a> Gen. 26:5; 18:19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_48" href="#FNanchor_48" class="label">[48]</a> Gen. 2-6; Heb. 11:4-7; 1 Pet. 3:20; 2 Pet. 2:5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_49" href="#FNanchor_49" class="label">[49]</a> Gen. 7; Matt. 24:37-39; Luke 17:26, 27; 2 Pet. 3:5, 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_50" href="#FNanchor_50" class="label">[50]</a> Deut. 32:7, 8; Acts 17:26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_51" href="#FNanchor_51" class="label">[51]</a> Gen. 11:1-9; Josephus’ Ant., b. i. chap. iv. This took place -in the days of Peleg, who was born about one hundred years after -the flood. Gen. 10:25, compared with 11:10-16; Ant., b. -i. chap. vi. sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_52" href="#FNanchor_52" class="label">[52]</a> Rom. 1:18-32; Acts 14:16, 17; 17:29, 30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_53" href="#FNanchor_53" class="label">[53]</a> Gen. 12:1-3; Josh. 24:2, 3, 14; Neh. 9:7, 8; Rom. 4:13-17; -2 Chron. 20:7; Isa. 41:8; James 2:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_54" href="#FNanchor_54" class="label">[54]</a> Gen. 18:19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_55" href="#FNanchor_55" class="label">[55]</a> Gen. 17:9-14; 34:14; Acts 10:28; 11:2, 3; Eph. 2:12-19; -Num. 23:9; Deut. 33:27, 28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_56" href="#FNanchor_56" class="label">[56]</a> Gen. 15; Ex. 1-5; Deut. 4:20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_57" href="#FNanchor_57" class="label">[57]</a> Ex. 12:29-42; Gal. 3:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_58" href="#FNanchor_58" class="label">[58]</a> Ps. 105:43-45; Lev. 22:32, 33; Num. 15:41.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_59" href="#FNanchor_59" class="label">[59]</a> Gen. 2:2, 3; 26:5; Ex. 16:4, 27, 28; 18:16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_60" href="#FNanchor_60" class="label">[60]</a> Ps. 90:2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_61" href="#FNanchor_61" class="label">[61]</a> Ex. 19:3-8, 24:3-8; Jer. 3:14, compared with last clause of -Jer. 31:32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_62" href="#FNanchor_62" class="label">[62]</a> Ex. 20:2; 24:10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_63" href="#FNanchor_63" class="label">[63]</a> Ex. 20:10; Deut. 5:14; Neh. 9:14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_64" href="#FNanchor_64" class="label">[64]</a> On this verse Dr. A. Clarke thus comments:—“<i>On the sixth -day they gathered twice as much</i>—This they did that they might -have a provision for the Sabbath.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_65" href="#FNanchor_65" class="label">[65]</a> The Douay Bible reads: “To-morrow is the rest of the Sabbath -sanctified unto the Lord.” Dr. Clarke comments as follows -upon this text: “<i>To-morrow is the rest of the holy Sabbath.</i> -There is nothing either in the text or context that seems to intimate -that the Sabbath was now <i>first</i> given to the Israelites, as -some have supposed; on the contrary, it is here spoken of as being -perfectly well known, from its having been generally observed. -The commandment, it is true, may be considered as being -now <i>renewed</i>; because they might have supposed, that in -their unsettled state in the wilderness, they might have been exempted -from the observance of it. Thus we find, 1. That when -God finished his creation he instituted the Sabbath; 2. When he -brought the people out of Egypt, he insisted on the strict observance -of it; 3. When he gave the <span class="smcap">law</span>, he made it a tenth part -of the whole: such importance has this institution in the eyes of -the Supreme Being!”</p> - -<p>Richard Baxter, a famous divine of the seventeenth century, -and a decided advocate of the abrogation of the fourth commandment, -in his “Divine Appointment of the Lord’s Day,” -thus clearly states the origin of the Sabbath: “Why should God -begin two thousand years after [the creation of the world] to -give men a Sabbath upon the reason of his rest from the creation -of it, if he had never called man to that commemoration before? -And it is certain that the Sabbath was observed at the falling -of the manna before the giving of the law; and let any considering -Christian judge..... 1. Whether the not falling of -the manna, or the rest of God after the creation, was like to be -the original reason of the Sabbath. 2. And whether if it had -been the first, it would not have been said, Remember to keep -holy the Sabbath-day; for on six days the manna fell, and not on -the seventh; rather than ‘for in six days God created heaven -and earth, &c., and rested the seventh day.’ And it is casually -added, ‘Wherefore the Lord blessed the Sabbath-day, and hallowed -it.’ Nay, consider whether this annexed reason intimates -not that the day on this ground being hallowed before, therefore -it was that God sent not down the manna on that day, and that -he prohibited the people from seeking it.”—<i>Practical Works</i>, -Vol. iii. p. 784. ed. 1707.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_66" href="#FNanchor_66" class="label">[66]</a> The Douay Bible reads: “Because it is the Sabbath of the -Lord.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_67" href="#FNanchor_67" class="label">[67]</a> Ex. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_68" href="#FNanchor_68" class="label">[68]</a> It has indeed been asserted that God by a miracle equalized -the portion of every one on five days, and doubled the portion of -each on the sixth, so that no act of the people had any bearing on -the Sabbath. But the equal portion of each on the five days was -not thus understood by Paul. He says: “But by an equality, -that now at this time your abundance may be a supply for their -want, that their abundance also may be a supply for your want; -that there may be equality; as it is written, He that had gathered -much had nothing over; and he that had gathered little had no -lack.” 2 Cor. 8:14, 15. And that the double portion on the -sixth day was the act of the people, is affirmed by Moses. He -says that “on the sixth day they gathered twice as much bread.” -Verse 22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_69" href="#FNanchor_69" class="label">[69]</a> Gen. 7:4, 10; 8:10, 12; 29:27, 28; 50:10; Ex. 7:25; Job -2:13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_70" href="#FNanchor_70" class="label">[70]</a> By this three-fold miracle, occurring every week for forty -years, the great Law-giver distinguished his hallowed day. The -people were therefore admirably prepared to listen to the fourth -commandment enjoining the observance of the very day on which -he had rested. Ex. 16:35; Josh. 5:12; Ex. 20:8-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_71" href="#FNanchor_71" class="label">[71]</a> The twelfth chapter of Exodus relates the origin of the passover. -It is in striking contrast with Ex. 16, which is supposed to -give the origin of the Sabbath. If the reader will compare the -two chapters he will see the difference between the origin of an -institution as given in Ex. 12, and a familiar reference to an existing -institution as in Ex. 16. If he will also compare Gen. 2 -with Ex. 12, he will see that the one gives the origin of the Sabbath -in the same manner that the other gives the origin of the -passover.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_72" href="#FNanchor_72" class="label">[72]</a> This implies, first, the fall of a larger quantity on that day, -and second, its preservation for the wants of the Sabbath.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_73" href="#FNanchor_73" class="label">[73]</a> This must refer to going out for manna, as the connection implies; -for religious assemblies on the Sabbath were commanded -and observed. Lev. 23:3; Mark 1:21; Luke 4:16; Acts 1:12; -15:21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_74" href="#FNanchor_74" class="label">[74]</a> John 7:22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_75" href="#FNanchor_75" class="label">[75]</a> Gen. 17:34; Ex. 4. Moses is said to have given circumcision -to the Hebrews; yet it is a singular fact that his first mention of -that ordinance is purely incidental, and plainly implies an existing -knowledge of it on their part. Thus it is written: “This is -the ordinance of the passover: There shall no stranger eat thereof; -but every man’s servant that is bought for money, when thou -hast circumcised him, then shall he eat thereof.” Ex. 12:43, 44. -And in like manner when the Sabbath was given to Israel, that -people were not ignorant of the sacred institution.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_76" href="#FNanchor_76" class="label">[76]</a> Eze. 20:12; Ex. 31:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_77" href="#FNanchor_77" class="label">[77]</a> Jer. 10:10-12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_78" href="#FNanchor_78" class="label">[78]</a> That the Lord was there in person with his angels, see besides -the narrative in Ex. 19; 20; 32-34, the following testimonies: -Deut. 33:2; Judges 5:5; Nehemiah 9:6-13; Ps. 68:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_79" href="#FNanchor_79" class="label">[79]</a> Ex. 24:10; Lev. 22:32, 33; Num. 15:41; Isa. 41:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_80" href="#FNanchor_80" class="label">[80]</a> Ps. 147:19, 20; Rom. 3:1, 2; 9:4, 5. The following from -the pen of Mr. Wm. Miller presents the subject in a clear light: -“I say, and believe I am supported by the Bible, that the moral -law was never given to the Jews as a people exclusively; but -they were for a season the keepers of it in charge. And through -them the law, oracles, and testimony, have been handed down to -us. See Paul’s clear reasoning in Rom. chapters 2, 3, and 4, on -that point.”—<i>Miller’s Life and Views</i>, p. 161.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_81" href="#FNanchor_81" class="label">[81]</a> Ex. 19; Deut. 7:6; 14:2; 2 Sam. 7:23; 1 Kings 8:53; Amos -3:1, 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_82" href="#FNanchor_82" class="label">[82]</a> Ex. 20:1-17; 34:28, margin; Deut. 5:4-22; 10:4, margin.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_83" href="#FNanchor_83" class="label">[83]</a> Deut. 5:22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_84" href="#FNanchor_84" class="label">[84]</a> He who created the world on the first day of the week, and -completed its organization in six days, rested on the seventh day, -and was refreshed. Gen. 1; 2; Ex. 31:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_85" href="#FNanchor_85" class="label">[85]</a> To this, however, it is objected that in consequence of the revolution -of the earth on its axis, the day begins earlier in the -East than with us; and hence that there is no definite seventh -day to the world of mankind. To suit such objectors, the earth -ought not to revolve. But in that case, so far from removing the -difficulty, there would be no seventh day at all; for one side of -the globe would have perpetual day and the other side perpetual -night. The truth is, everything depends upon the revolution of -the earth. God made the Sabbath for man [Mark 2:27]; he -made man to dwell on all the face of the earth [Acts 17:26]; he -caused the earth to revolve on its axis that it might measure off -the days of the week; causing that the sun should shine on the -earth, as it revolves from west to east, thus causing the day to go -round the world from east to west. Seven of these revolutions -constitute a week; the seventh one brings the Sabbath to all the -world.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_86" href="#FNanchor_86" class="label">[86]</a> Luke 23:54-56; 24:1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_87" href="#FNanchor_87" class="label">[87]</a> See also Matt. 28:1; Mark 16:1, 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_88" href="#FNanchor_88" class="label">[88]</a> Neh. 9:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_89" href="#FNanchor_89" class="label">[89]</a> This expression is strikingly illustrated in the statement of -Eze. 20:5, where God is said to have made himself known unto -Israel in Egypt. This language cannot mean that the people were -ignorant of the true God, however wicked some of them might -be, for they had been God’s peculiar people from the days of Abraham. -Ex. 2:23-25; 3:6, 7; 4:31. The language implies the -prior existence both of the Law-giver and of his Sabbath, when -it is said that they were “made known” to his people.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_90" href="#FNanchor_90" class="label">[90]</a> It should never be forgotten that the term Sabbath day signifies -rest-day; that the Sabbath of the Lord is the rest-day of the -Lord; and hence that the expression, “Thy holy Sabbath,” refers -the mind to the Creator’s rest-day, and to his act of blessing -and hallowing it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_91" href="#FNanchor_91" class="label">[91]</a> Ex. 20-24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_92" href="#FNanchor_92" class="label">[92]</a> Ex. 23:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_93" href="#FNanchor_93" class="label">[93]</a> See also Ex. 20:10; Deut. 5:14; Isa. 56.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_94" href="#FNanchor_94" class="label">[94]</a> Ex. 12:43-48.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_95" href="#FNanchor_95" class="label">[95]</a> Ex. 24:3-8; Heb. 9:18-20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_96" href="#FNanchor_96" class="label">[96]</a> Dr. Clarke has the following note on this verse: “It is very -likely that Moses went up into the mount on the first day of the -week; and having with Joshua remained in the region of the -cloud during six days, on the seventh, which was the Sabbath, -God spake to him.”—<i>Commentary on Ex.</i> 24:16. The marking -off of a week from the forty days in this remarkable manner -goes far toward establishing the view of Dr. C. And if this be -correct, it would strongly indicate that the ten commandments -were given upon the Sabbath; for there seems to be good evidence -that they were given the day before Moses went up to receive -the tables of stone. For the interview in which chapters -21-23 were given would require but a brief space, and certainly -followed immediately upon the giving of the ten commandments. -Ex. 20:18-21. When the interview closed, Moses came down to -the people and wrote all the words of the Lord. In the morning -he rose up early, and, having ratified the covenant, went up to -receive the law which God had written. Ex. 24:3-13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_97" href="#FNanchor_97" class="label">[97]</a> Ex. 24:12-18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_98" href="#FNanchor_98" class="label">[98]</a> Ex. 25-31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_99" href="#FNanchor_99" class="label">[99]</a> Ex. 31:12-18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_100" href="#FNanchor_100" class="label">[100]</a> Eze. 20:11, 12, 19, 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_101" href="#FNanchor_101" class="label">[101]</a> See <a href="#CHAPTER_III">third chapter</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_102" href="#FNanchor_102" class="label">[102]</a> “To sanctify, <i>kadash</i>, signifies to consecrate, separate, and -set apart a thing or person from all secular purposes to some -religious use.” <i>Clarke’s Commentary on Ex.</i> 13:2. The same -writer says, on Ex. 19:23, “Here the word <i>kadash</i> is taken in -its proper, literal sense, signifying the separating of a thing, -person, or place, from all profane or common uses, and devoting -it to sacred purposes.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_103" href="#FNanchor_103" class="label">[103]</a> Gen. 17:7, 8; 26:24; 28:13; Ex. 3:6, 13-16, 18; 5:3; Isa. -45:3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_104" href="#FNanchor_104" class="label">[104]</a> Lev. 11:45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_105" href="#FNanchor_105" class="label">[105]</a> See <a href="#CHAPTER_III">chapter third</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_106" href="#FNanchor_106" class="label">[106]</a> As a sign it did not thereby become a shadow and a ceremony, -for the Lord of the Sabbath was himself a sign. “Behold, -I and the children whom the Lord hath given me are for -signs and wonders in Israel from the Lord of hosts, which -dwelleth in Mount Zion.” Isa. 8:18. In Heb. 2:13, this language -is referred to Christ. “And Simeon blessed them, and said unto -Mary his mother, Behold, this child is set for the fall and rising -again of many in Israel; and for a sign which shall be spoken -against.” Luke 2:34. That the Sabbath was a sign between -God and Israel throughout their generations, that is, for the -time that they were his peculiar people, no more proves that it is -now abolished than the fact that Jesus is now a sign that is -spoken against proves that he will cease to exist when he shall -no longer be such a sign. Nor does this language argue that the -Sabbath was made for them, or that its obligation ceased when -they ceased to be the people of God. For the prohibition against -eating blood was a perpetual statute for their generations; yet it -was given to Noah when God first permitted the use of animal -food, and was still obligatory upon the Gentiles when the apostles -turned to them. Lev. 3:17; Gen. 9:1-4; Acts 15.</p> - -<p>The penalty of death at the hand of the civil magistrate is -affixed to the violation of the Sabbath. The same penalty is -affixed to most of the precepts of the moral law. Lev. 20:9, 10; -24:15-17; Deut. 13:6-18; 17:2-7. It should be remembered -that the moral law embracing the Sabbath formed a part of the -civil code of the Hebrew nation. As such, the great Law-giver -annexed penalties to be inflicted by the magistrate, thus doubtless -shadowing forth the final retribution of the ungodly. Such -penalties were suspended by that remarkable decision of the -Saviour that those who were without sin should cast the first -stone. But such a Being will arise to punish men, when the -hailstones of his wrath shall desolate the earth. Our Lord did -not, however, set aside the real penalty of the law, the wages of -sin, nor did he weaken that precept which had been violated. -John 8:1-9; Job 38:22, 23; Isa. 28:17; Rev. 16:17-21; Rom. -6:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_107" href="#FNanchor_107" class="label">[107]</a> This fact will shed light upon those texts which introduce the -agency of angels in the giving of the law. Acts 7:38, 53; Gal. -3:19; Heb. 2:2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_108" href="#FNanchor_108" class="label">[108]</a> Ex. 32; 33.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_109" href="#FNanchor_109" class="label">[109]</a> Ex. 34; Deut. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_110" href="#FNanchor_110" class="label">[110]</a> Ex. 34:21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_111" href="#FNanchor_111" class="label">[111]</a> The idea has been suggested by some from this verse that -it was Moses and not God who wrote the second tables. This -view is thought to be strengthened by the previous verse: “Write -thou these words: for after the tenor of these words I have made -a covenant with thee and with Israel.” But it is to be observed -that the words upon the tables of stone were the ten commandments; -while the words here referred to were those which God -spoke to Moses during this interview of forty days, beginning -with verse 10 and extending to verse 27. That the pronoun <i>he</i> in -verse 28 might properly enough refer to Moses, if positive testimony -did not forbid such reference, is readily admitted. That it -is necessary to attend to the connection in deciding the antecedents -of pronouns, is strikingly illustrated in 2 Sam. 24:1, where -the pronoun <i>he</i> would naturally refer to the Lord, thus making -God the one who moved David to number Israel. Yet the connection -shows that this was not the case; for the anger of the -Lord was kindled by the act; and 1 Chron. 21:1, positively declares -that <i>he</i> who thus moved David was Satan. For positive -testimony that it was God and not Moses who wrote upon the second -tables, see Ex. 34:1; Deut. 10:1-5. These texts carefully -discriminate between the work of Moses and the work of God, -assigning the preparation of the tables, the carrying of them up -to the mount and the bringing of them down from the mount, to -Moses, but expressly assigning the writing on the tables to God -himself.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_112" href="#FNanchor_112" class="label">[112]</a> Ex. 34:1, 28; Deut. 4:12, 13; 5:22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_113" href="#FNanchor_113" class="label">[113]</a> Ex. 24:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_114" href="#FNanchor_114" class="label">[114]</a> Deut. 33:2. That angels are sometimes called saints or holy -ones, see Dan. 8:13-16. That angels were present with God at -Sinai, see Ps. 68:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_115" href="#FNanchor_115" class="label">[115]</a> Deut. 10:4, 5; Ex. 25:10-22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_116" href="#FNanchor_116" class="label">[116]</a> 1 John 3:4, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_117" href="#FNanchor_117" class="label">[117]</a> Ex. 32; Josh. 24:2, 14, 23; Eze. 20:7, 8, 16, 18, 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_118" href="#FNanchor_118" class="label">[118]</a> Amos 5:25-27; Acts 7:41-43; Josh. 5:2-8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_119" href="#FNanchor_119" class="label">[119]</a> Num. 14; Ps. 95; Eze. 20:13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_120" href="#FNanchor_120" class="label">[120]</a> Eze. 20:13-24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_121" href="#FNanchor_121" class="label">[121]</a> Ex. 32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_122" href="#FNanchor_122" class="label">[122]</a> Num. 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_123" href="#FNanchor_123" class="label">[123]</a> Deut. 9:24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_124" href="#FNanchor_124" class="label">[124]</a> Num. 14; Heb. 3:16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_125" href="#FNanchor_125" class="label">[125]</a> Ex. 16; Josh. 5:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_126" href="#FNanchor_126" class="label">[126]</a> Num. 11; 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_127" href="#FNanchor_127" class="label">[127]</a> A comparison of Ex. 19; 20:18-21; 24:3-8, with chapter 32, -will show the astonishing transitions of the Hebrews from faith and -obedience to rebellion and idolatry. See a general history of these -acts in Ps. 78; 106.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_128" href="#FNanchor_128" class="label">[128]</a> For a notice of this penalty see <a href="#CHAPTER_V">chapter 5</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_129" href="#FNanchor_129" class="label">[129]</a> Ex. 35:1-3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_130" href="#FNanchor_130" class="label">[130]</a> Lev. 24:5-9; Num. 28:9, 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_131" href="#FNanchor_131" class="label">[131]</a> The Bible abounds with facts which establish this proposition. -Thus the psalmist, in an address to Jerusalem, uses the following -language: “He giveth snow like wool; he scattereth the hoar-frost -like ashes. He casteth forth his ice like morsels; who can -stand before his cold? He sendeth out his word, and melteth -them; he causeth his wind to blow, and the waters flow. He -showeth his word unto Jacob, his statutes and his judgments unto -Israel.” Ps. 147:16-19. Dr. Clarke has the following note on -this text: “At particular times the cold in the East is so very intense -as to kill man and beast. <i>Jacobus de Vitriaco</i>, one of the -writers in the <i>Gesta Dei per Francos</i>, says that in an expedition -in which he was engaged against Mount Tabor, on the 24th of -December, the cold was so intense that many of the poor people, -and the beasts of burthen died by it. And <i>Albertus Aquensis</i>, another -of these writers, speaking of the cold in Judea, says that -<i>thirty</i> of the people who attended Baldwin I., in the mountainous -districts near the Dead Sea, were killed by it; and that in that -expedition they had to contend with horrible hail and ice; with -unheard of snow and rain. From this we find that the winters -are often very severe in Judea; and that in such cases as the -above we may well call out, Who can stand against his cold!” -See his commentary on Ps. 147. See also Jer. 36:22; John 18:18; -Matt. 24:20; Mark 13:18. 1 Maccabees 13:22, mentions a -very great snow storm in Palestine, so that horsemen could not -march.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_132" href="#FNanchor_132" class="label">[132]</a> The testimony of the Bible on this point is very explicit. Thus -we read: “Six days thou shalt do thy work, and on the seventh -day thou shalt rest: that thine ox and thine ass may rest, and the -son of thy handmaid, and the stranger, may be refreshed.” Ex. -23:12. To be without fire in the severity of winter would cause -the Sabbath to be a curse and not a refreshment. It would ruin -the health of those who should thus expose themselves, and render -the Sabbath anything but a source of refreshment. The -prophet uses the following language: “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,” etc. -The Sabbath then was designed by God to be a source of delight -to his people, and not a cause of suffering. The merciful and beneficent -character of the Sabbath is seen in the following texts: -Matt. 12:10-13; Mark 2:27, 28; Luke 14:3-6. From them we -learn that God regards the sufferings of the brute creation, and -would have them alleviated upon the Sabbath; how much more -the distress and the needs of his people, for whose refreshment -and delight the Sabbath was made.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_133" href="#FNanchor_133" class="label">[133]</a> Ex. 29:9; 31:16; Lev. 3:17; 24:9; Num. 19:21; Deut. 5:31; -6:1; 7. The number and variety of these allusions will surprise -the inquirer.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_134" href="#FNanchor_134" class="label">[134]</a> Ex. 16:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_135" href="#FNanchor_135" class="label">[135]</a> Ex. 12; Deut. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_136" href="#FNanchor_136" class="label">[136]</a> The law of the passover certainly contemplated the arrival of -the Hebrews in the promised land before its regular observance. -Ex. 12:25. Indeed, it was only once observed in the wilderness; -namely, in the year following their departure from Egypt; and -after that, was omitted until they entered the land of Canaan. -Num. 9; Josh. 5. This is proved, not merely from the fact that -no other instances are recorded, but because that circumcision -was omitted during the whole period of their sojourn in the wilderness; -and without this ordinance the children would have been -excluded from the passover. Ex. 12; Josh. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_137" href="#FNanchor_137" class="label">[137]</a> Dr. Gill, who considered the seventh-day Sabbath as a Jewish -institution, beginning with Moses, and ending with Christ, and -one with which Gentiles have no concern, has given his judgment -concerning this question of fire on the Sabbath. He certainly -had no motive in this case to answer this popular objection only -that of stating the truth. He says:—</p> - -<p>“This law seems to be a temporary one, and not to be continued, -nor is it said to be throughout their generations, as elsewhere, -where the law of the Sabbath is given or repeated; it is to -be restrained to the building of the tabernacle, and while that was -about to which it is prefaced; and it is designed to prevent all -public or private working on the Sabbath day in any thing belonging -to that;” etc.—<i>Commentary on Ex.</i> 35:3.</p> - -<p>Dr. Bound gives us St. Augustine’s idea of this precept: “He -doth not admonish them of it without cause; for that he speaketh -in making the tabernacle, and all things belonging to it, and -showeth that, notwithstanding that, they must rest upon the Sabbath -day, and not under the color of that (as it is said in the text) -so much as kindle a fire.”—<i>True Doctrine of the Sabbath</i>, p. 140.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_138" href="#FNanchor_138" class="label">[138]</a> Lev. 19:1-3, 30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_139" href="#FNanchor_139" class="label">[139]</a> Lev. 23:3. It has been asserted from verse 2, that the Sabbath -was one of the feasts of the Lord. But a comparison of verses -2, 4, shows that there is a break in the narrative, for the purpose -of introducing the Sabbath as a holy convocation; and that verse -4 begins the theme anew in the very language of verse 2; and it -is to be observed that the remainder of the chapter sets forth the -actual Jewish feasts; viz., that of unleavened bread, the Pentecost, -and the feast of tabernacles. What further clears this point of -all obscurity is the fact that verses 37, 38, carefully discriminate -between the feasts of the Lord and the Sabbaths of the Lord. But -Ex. 23:14, settles the point beyond controversy: “Three times -thou shalt keep a feast unto me in the year.” And then verses -15-17 enumerate these feasts as in Lev. 23:4-44. See also 2 -Chron. 8:13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_140" href="#FNanchor_140" class="label">[140]</a> Lev. 26:1, 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_141" href="#FNanchor_141" class="label">[141]</a> Eze. 20:15, 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_142" href="#FNanchor_142" class="label">[142]</a> Num. 13:14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_143" href="#FNanchor_143" class="label">[143]</a> Num. 15:32-36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_144" href="#FNanchor_144" class="label">[144]</a> Eze. 20:15, 16 comp. with Num. 14:35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_145" href="#FNanchor_145" class="label">[145]</a> Num. 15:30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_146" href="#FNanchor_146" class="label">[146]</a> Eze. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_147" href="#FNanchor_147" class="label">[147]</a> Hengstenberg, a distinguished German Anti-Sabbatarian, thus -candidly treats this text: “A man who had gathered wood -on the Sabbath is brought forth at the command of the Lord, and -stoned by the whole congregation before the camp. Calvin says -rightly, ‘The guilty man did not fall through error, but through -gross contempt of the law, so that he treated it as a light matter -to overthrow and destroy all that is holy.’ It is evident from the -manner of its introduction that the account is not given with any -reference to its chronological position; it reads, ‘And while the -children of Israel were <i>in the wilderness</i>, they found a man that -gathered sticks upon the Sabbath day.’ It stands simply as an -example of the presumptuous breach of the law, of which the preceding -verses speak. He was one who despised the word of the -Lord and broke his commandments [verse 31]; one who with a -high hand sinned and reproached the Lord. Verse 30.”—<i>The -Lord’s Day</i>, pp. 31, 32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_148" href="#FNanchor_148" class="label">[148]</a> Deut. 5:1-3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_149" href="#FNanchor_149" class="label">[149]</a> See the pledges of this people in Ex. 19; 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_150" href="#FNanchor_150" class="label">[150]</a> See the <a href="#CHAPTER_II">second chapter</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_151" href="#FNanchor_151" class="label">[151]</a> See <a href="#CHAPTER_III">chapter third</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_152" href="#FNanchor_152" class="label">[152]</a> Deut. 5:12-15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_153" href="#FNanchor_153" class="label">[153]</a> Compare Ex. 19; 20; Deut. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_154" href="#FNanchor_154" class="label">[154]</a> Ex. 20:8-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_155" href="#FNanchor_155" class="label">[155]</a> Ex. 12; 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_156" href="#FNanchor_156" class="label">[156]</a> Deut. 24:17, 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_157" href="#FNanchor_157" class="label">[157]</a> Deut. 4:12, 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_158" href="#FNanchor_158" class="label">[158]</a> Ex. 34:1; Deut. 10:2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_159" href="#FNanchor_159" class="label">[159]</a> Ex. 34:28; Deut. 10:4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_160" href="#FNanchor_160" class="label">[160]</a> Deut. 9:10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_161" href="#FNanchor_161" class="label">[161]</a> Deut. 5:22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_162" href="#FNanchor_162" class="label">[162]</a> Deut. 5:12-15, compared with Ex. 20:8-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_163" href="#FNanchor_163" class="label">[163]</a> Deut. 5, compared with Ex. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_164" href="#FNanchor_164" class="label">[164]</a> Ex. 12; 1 Cor. 5:7, 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_165" href="#FNanchor_165" class="label">[165]</a> Lev. 23:10-21; Num. -28:26-31; Deut. 16:9-12; Acts 2:1-18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_166" href="#FNanchor_166" class="label">[166]</a> Lev. 23:34-43; Deut. 16:13-15; Neh. 8; Rev. 7:9-14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_167" href="#FNanchor_167" class="label">[167]</a> Num. 10:10; 28:11-15; 1 Sam. 20:5, 24, 27; Ps. 81:3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_168" href="#FNanchor_168" class="label">[168]</a> Ex. 12:15, 16; Lev. 23:7, 8; Num. 28:17, 18, 25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_169" href="#FNanchor_169" class="label">[169]</a> Lev. 23:21; Num. 28:26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_170" href="#FNanchor_170" class="label">[170]</a> Lev. 23:24, 25; Num. 29:1-6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_171" href="#FNanchor_171" class="label">[171]</a> Lev. 23:27-32; 16:29-31; Num. 29:7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_172" href="#FNanchor_172" class="label">[172]</a> Lev. 23:39.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_173" href="#FNanchor_173" class="label">[173]</a> Ex. 23:10, 11; Lev. 25:2-7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_174" href="#FNanchor_174" class="label">[174]</a> Lev. 25:8-54.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_175" href="#FNanchor_175" class="label">[175]</a> Lev. 26:34, 35, 43; 2 Chron. 36:21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_176" href="#FNanchor_176" class="label">[176]</a> Ex. 12:25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_177" href="#FNanchor_177" class="label">[177]</a> On this point Mr. Miller uses the following language: “Only -one kind of Sabbath was given to Adam, and one only remains -for us. See Hosea 2:11. ‘I will also cause all her mirth to cease, -her feast days, her new moons, and her sabbaths, and all her solemn -feasts.’ All the Jewish sabbaths did cease when Christ nailed -them to his cross. Col. 2:14-17. These were properly called -Jewish sabbaths. Hosea says, ‘her sabbaths.’ But the Sabbath -of which we are speaking, God calls ‘my Sabbath.’ Here is a -clear distinction between the creation Sabbath and the ceremonial. -The one is perpetual; the others were merely shadows of good -things to come.”—<i>Life and Views</i>, pp. 161, 162.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_178" href="#FNanchor_178" class="label">[178]</a> Ex. 12:16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_179" href="#FNanchor_179" class="label">[179]</a> Ex. 20:10; 31:13; Isa. 58:13; compared -with Lev. 23:24, 32, 39; Lam. 1:7; Hosea 2:11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_180" href="#FNanchor_180" class="label">[180]</a> Lev. 23:37, 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_181" href="#FNanchor_181" class="label">[181]</a> Isa. 1:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_182" href="#FNanchor_182" class="label">[182]</a> Isa. 56:1-7; 58:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_183" href="#FNanchor_183" class="label">[183]</a> Hosea 2:11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_184" href="#FNanchor_184" class="label">[184]</a> Lam. 1:7; 2:5-7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_185" href="#FNanchor_185" class="label">[185]</a> Deut. 16:16; 2 Chron. 7:12; Ps. 122.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_186" href="#FNanchor_186" class="label">[186]</a> Jer. 17:19-27; Neh. 13:15-18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_187" href="#FNanchor_187" class="label">[187]</a> Isa. 56. See the <a href="#CHAPTER_VIII">eighth chapter</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_188" href="#FNanchor_188" class="label">[188]</a> See <a href="#CHAPTER_X">chapter x.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_189" href="#FNanchor_189" class="label">[189]</a> 2 Kings 4:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_190" href="#FNanchor_190" class="label">[190]</a> 1 Chron. 9:32. It is true that this text relates to the order of -things after the return from Babylon; yet we learn from verse -22, that this order was originally ordained by David and Samuel. -See verses 1-32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_191" href="#FNanchor_191" class="label">[191]</a> Compare these two cases: Ex. 16:23; 1 Chron. 9:32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_192" href="#FNanchor_192" class="label">[192]</a> See chapters <a href="#CHAPTER_II">ii.</a> and <a href="#CHAPTER_III">iii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_193" href="#FNanchor_193" class="label">[193]</a> Josh. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_194" href="#FNanchor_194" class="label">[194]</a> See Dr. A. Clarke’s commentary on Josh. 6:15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_195" href="#FNanchor_195" class="label">[195]</a> Josh. 10:12-14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_196" href="#FNanchor_196" class="label">[196]</a> 1 Sam. 21:1-6; Matt. 12:3, 4; Mark 2:25, 26; Luke 6:3, 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_197" href="#FNanchor_197" class="label">[197]</a> Lev. 24:5-9; 1 Chron. 9:32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_198" href="#FNanchor_198" class="label">[198]</a> 1 Sam. 21:5, 6; Matt. 12:4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_199" href="#FNanchor_199" class="label">[199]</a> See the <a href="#CHAPTER_X">tenth chapter</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_200" href="#FNanchor_200" class="label">[200]</a> 1 Chron. 23:31; 2 Chron. 2:4; 8:13; 31:3; Neh. 10:31, -33; Eze. 45:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_201" href="#FNanchor_201" class="label">[201]</a> See <a href="#CHAPTER_VII">chapter vii.</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_202" href="#FNanchor_202" class="label">[202]</a> 1 Chron. 9:32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_203" href="#FNanchor_203" class="label">[203]</a> Cotton Mather says: “There is a psalm in the Bible whereof -the title is, ‘A Psalm or Song for the Sabbath day.’ Now ’tis a -clause in that psalm, ‘O Lord, how great are thy works! thy -thoughts are very deep.’ Ps. 92:5. That clause intimates what -we should make the subject of our meditations on the Sabbath -day. Our thoughts are to be on God’s works.”—<i>Discourse on -the Lord’s Day</i>, p. 30, <span class="allsmcap">A. D.</span> 1703. And Hengstenberg says: “This -psalm is according to the heading, ‘A Song for the Sabbath day.’ -The proper positive employment of the Sabbath appears here to -be a thankful contemplation of the works of God, a devotional -absorption in them which could only exist when ordinary occupations -are laid aside.”—<i>The Lord’s Day</i>, pp. 36, 37.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_204" href="#FNanchor_204" class="label">[204]</a> 2 Kings 4:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_205" href="#FNanchor_205" class="label">[205]</a> Isa. 66:23; Eze. 46:1; Amos 8:5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_206" href="#FNanchor_206" class="label">[206]</a> Ex. 16:29.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_207" href="#FNanchor_207" class="label">[207]</a> 2 Kings 11:5-9; 2 Chron. 23:4-8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_208" href="#FNanchor_208" class="label">[208]</a> Amos 8:4-6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_209" href="#FNanchor_209" class="label">[209]</a> 2 Kings 16:18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_210" href="#FNanchor_210" class="label">[210]</a> Isa. 56:1-8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_211" href="#FNanchor_211" class="label">[211]</a> For the coming of this salvation see Heb. 9:28; 1 Pet. 1:9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_212" href="#FNanchor_212" class="label">[212]</a> Ex. 12:48, 49; Isa. 14:1; Eph. 2:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_213" href="#FNanchor_213" class="label">[213]</a> See <a href="#CHAPTER_VII">chapter vii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_214" href="#FNanchor_214" class="label">[214]</a> Deut. 28:64; Luke 21:24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_215" href="#FNanchor_215" class="label">[215]</a> Isa. 58:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_216" href="#FNanchor_216" class="label">[216]</a> Matt. 8:11; Heb. 11:8-16; Rev. 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_217" href="#FNanchor_217" class="label">[217]</a> On this text Dr. A. Clarke comments thus: “From this and -the following verses we find the ruin of the Jews attributed to the -breach of the Sabbath: as this led to a neglect of sacrifice, the -ordinances of religion, and all public worship; so it necessarily -brought with it all immorality. The breach of the Sabbath was -that which let in upon them all the waters of God’s wrath.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_218" href="#FNanchor_218" class="label">[218]</a> For an inspired commentary on this language, see Neh. 13:15-18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_219" href="#FNanchor_219" class="label">[219]</a> This language strongly implies that the violation of the Sabbath -had ever been general with the Hebrews. See Jer. 7:23-28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_220" href="#FNanchor_220" class="label">[220]</a> Jer. 17:20-27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_221" href="#FNanchor_221" class="label">[221]</a> Eze. 22:7, 8, 26; 23:38, 39.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_222" href="#FNanchor_222" class="label">[222]</a> Eze. 20:23, 24; Deut. 32:16-35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_223" href="#FNanchor_223" class="label">[223]</a> Eze. 23:38, 39.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_224" href="#FNanchor_224" class="label">[224]</a> 2 Chron. 36:16-20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_225" href="#FNanchor_225" class="label">[225]</a> Eze., chapters 40-48.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_226" href="#FNanchor_226" class="label">[226]</a> Eze. 43:7-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_227" href="#FNanchor_227" class="label">[227]</a> Eze. 44:24; 45:17; 46:1, 3, 4, 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_228" href="#FNanchor_228" class="label">[228]</a> Eze. 46:1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_229" href="#FNanchor_229" class="label">[229]</a> Neh. 9:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_230" href="#FNanchor_230" class="label">[230]</a> Neh. 9:38; 10:1-31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_231" href="#FNanchor_231" class="label">[231]</a> Neh. 10:31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_232" href="#FNanchor_232" class="label">[232]</a> A few words relative to the time of beginning the Sabbath are -here demanded. 1. The reckoning of the first week of time necessarily -determines that of all succeeding weeks. The first division -of the first day was night; and each day of the first week began -with evening; the evening and the morning, an expression equivalent -to the night and the day, constituted the day of twenty-four -hours. Gen. 1. Hence, the first Sabbath began and ended with -evening. 2. That the night is in the Scriptures reckoned a part -of the day of twenty-four hours, is proved by many texts. Ex. -12:41, 42; 1 Sam. 26:7, 8; Luke 2:8-11; Mark 14:30; Luke -22:34, and many other testimonies. 3. The 2300 days, symbolizing -2300 years, are each constituted like the days of the first -week of time. Dan. 8:14. The margin, which gives the literal -Hebrew, calls each of these days an “evening morning.” 4. -The statute defining the great day of atonement is absolutely decisive -that the day begins with evening, and that the night is a -part of the day. Lev. 23:32. “It shall be unto you a Sabbath -of rest, and ye shall afflict your souls: in the ninth day of the -month at even, from even unto even shall ye celebrate your Sabbath.” -5. That evening is at sunset is abundantly proved by the -following scriptures: Deut. 16:6; Lev. 22:6, 7; Deut. 23:2; 24:13, -15; Josh. 8:29; 10:26, 27; Judges 14:18; 2 Sam. 3:35; -2 Chron. 18:34; Matt. 8:16; Mark 1:32; Luke 4:40. But does -not Neh. 13:19, conflict with this testimony, and indicate that -the Sabbath did not begin until after dark? I think not. The -text does not say, “When it began to be dark at Jerusalem before -the Sabbath,” but it says, “When the <i>gates</i> of Jerusalem began -to be dark.” If it be remembered that the gates of Jerusalem -were placed under wide and high walls, it will not be found -difficult to harmonize this text with the many here adduced, -which prove that the day begins with sunset.</p> - -<p>Calmet, in his Bible Dictionary, article, Sabbath, thus states -the ancient Jewish method of beginning the Sabbath: “About -half an hour before the sunset all work is quitted and the Sabbath -is supposed to be begun.” He speaks thus of the close of the -Sabbath: “When night comes, and they can discern in the -heaven three stars of moderate magnitude, then the Sabbath is -ended, and they may return to their ordinary employments.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_233" href="#FNanchor_233" class="label">[233]</a> Neh. 13:15-22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_234" href="#FNanchor_234" class="label">[234]</a> Speaking of the Babylonish captivity, in his note on Eze. 23:48, -Dr. Clarke says: “From that time to the present day the -Jews never relapsed into idolatry.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_235" href="#FNanchor_235" class="label">[235]</a> 1 Mac. 1:41-43.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_236" href="#FNanchor_236" class="label">[236]</a> 1 Mac. 2:29-38; Josephus’ Antiquities, b. xii. chap. vi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_237" href="#FNanchor_237" class="label">[237]</a> 2 Mac. 5:25,26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_238" href="#FNanchor_238" class="label">[238]</a> 1 Mac. 2:41.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_239" href="#FNanchor_239" class="label">[239]</a> 2 Mac. 6:11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_240" href="#FNanchor_240" class="label">[240]</a> 2 Mac. 8:23-28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_241" href="#FNanchor_241" class="label">[241]</a> 1 Mac. 9:43-49; Josephus’ -Antiquities, b. xiii. chap. i.; 2 Mac. 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_242" href="#FNanchor_242" class="label">[242]</a> Antiquities of the Jews, b. xiv. chap. iv. Here we call attention -to one of those historical frauds by which Sunday is shown -to be the Sabbath. Dr. Justin Edwards states this case thus: -“Pompey, the Roman general, knowing this, when besieging -Jerusalem, would not attack them on the Sabbath; but spent the -day in constructing his works, and preparing to attack them on -Monday, and in a manner that they could not withstand, and so -he took the city.”—<i>Sabbath Manual</i>, p. 216. That is to say, the -next day after the Sabbath was Monday, and of course Sunday -was the Sabbath! Yet Dr. E. well knew that in Pompey’s time, -63 years before Christ, Saturday was the only weekly Sabbath, -and that Sunday and not Monday was the day of attack.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_243" href="#FNanchor_243" class="label">[243]</a> Sabbath Manual of the American Tract Society, pp. 214, 215.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_244" href="#FNanchor_244" class="label">[244]</a> Gal. 4:4, 5; John 1:1-10; 17:5, 24; Heb. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_245" href="#FNanchor_245" class="label">[245]</a> Dan. 9:25; Mark 1:14, 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_246" href="#FNanchor_246" class="label">[246]</a> Luke 4:14-16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_247" href="#FNanchor_247" class="label">[247]</a> Luke 4:30-39; Mark 1:21-31; Matt. 8:5-15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_248" href="#FNanchor_248" class="label">[248]</a> See, on this point, the conclusion of <a href="#CHAPTER_VIII">chapter viii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_249" href="#FNanchor_249" class="label">[249]</a> Mark 1:32-34; Luke 4:40.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_250" href="#FNanchor_250" class="label">[250]</a> Matt. 12:1-8; Mark 2:23-28; Luke 6:1-5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_251" href="#FNanchor_251" class="label">[251]</a> Mark 2:27, 28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_252" href="#FNanchor_252" class="label">[252]</a> Comp. John 1:1-3; Gen. 1:1, 26; 2:1-3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_253" href="#FNanchor_253" class="label">[253]</a> See <a href="#CHAPTER_VIII">chap. viii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_254" href="#FNanchor_254" class="label">[254]</a> Num. 28:9, 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_255" href="#FNanchor_255" class="label">[255]</a> Lev. 24:5-9; 1 Chron. 9:32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_256" href="#FNanchor_256" class="label">[256]</a> Hosea 6:6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_257" href="#FNanchor_257" class="label">[257]</a> Thus the Greek Testament: Καὶ ἔλεγεν αὐτοῖς· Tὸ σάββατον -διὰ τὸν ἄνθρωπον ἐγένετο, ουχ ὁ ἄνθρωπος διὰ τό σάββατον.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_258" href="#FNanchor_258" class="label">[258]</a> 1 Cor. 11:9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_259" href="#FNanchor_259" class="label">[259]</a> Gen. 2:1-3, 7, 21-23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_260" href="#FNanchor_260" class="label">[260]</a> Matt. 19:3-9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_261" href="#FNanchor_261" class="label">[261]</a> Ex. 16:23; 23:12; Isa. 58:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_262" href="#FNanchor_262" class="label">[262]</a> See conclusion of <a href="#CHAPTER_IX">chap. ix.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_263" href="#FNanchor_263" class="label">[263]</a> Matt. 5:17-19; Isa. 42:21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_264" href="#FNanchor_264" class="label">[264]</a> Matt. 12:9-14; Mark 3:1-6; Luke 6:6-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_265" href="#FNanchor_265" class="label">[265]</a> Mark 6:1-6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_266" href="#FNanchor_266" class="label">[266]</a> John 5:1-18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_267" href="#FNanchor_267" class="label">[267]</a> Dr. Bloomfield’s Greek -Testament on this text; family Testament of the American Tract -Society on the same; Nevins’ Biblical Antiquities, pp. 62, 63.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_268" href="#FNanchor_268" class="label">[268]</a> Compare Jer. 17:21-27 with Nehemiah 13:15-20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_269" href="#FNanchor_269" class="label">[269]</a> Gen. 2:1-3; Ex. 20:8-11; Isa. 56; 58:13, 14; Eze. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_270" href="#FNanchor_270" class="label">[270]</a> Gal. 4:4; Matt. 5:17-19; 7:12; 19:17; Luke 16:17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_271" href="#FNanchor_271" class="label">[271]</a> John 5:19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_272" href="#FNanchor_272" class="label">[272]</a> John 7:21-23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_273" href="#FNanchor_273" class="label">[273]</a> Grotius well says: “If he healed any on the Sabbath he made -it appear, not only from the law, but also from their received -opinions, that such works were not forbidden on the Sabbath.”—<i>The -Truth of the Christian Religion</i>, b. v. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_274" href="#FNanchor_274" class="label">[274]</a> John 9:1-16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_275" href="#FNanchor_275" class="label">[275]</a> Luke 13:10-17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_276" href="#FNanchor_276" class="label">[276]</a> 1 Pet. 3:6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_277" href="#FNanchor_277" class="label">[277]</a> Luke 14:1-6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_278" href="#FNanchor_278" class="label">[278]</a> Matt. 23:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_279" href="#FNanchor_279" class="label">[279]</a> Matt. 24:15-21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_280" href="#FNanchor_280" class="label">[280]</a> Dan. 9:26, 27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_281" href="#FNanchor_281" class="label">[281]</a> Luke 21:20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_282" href="#FNanchor_282" class="label">[282]</a> Jewish Wars, b. ii. chap. xix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_283" href="#FNanchor_283" class="label">[283]</a> Id. b. ii. chap. xx.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_284" href="#FNanchor_284" class="label">[284]</a> Eccl. Hist. b. iii. chap. v.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_285" href="#FNanchor_285" class="label">[285]</a> Jewish Wars, b. ii. chap. xix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_286" href="#FNanchor_286" class="label">[286]</a> Deut. 16:16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_287" href="#FNanchor_287" class="label">[287]</a> Thus remarks Mr. Crozier in the <i>Advent Harbinger</i> for Dec. -6, 1851: “The reference to the Sabbath in Matt. 24:20, only -shows that the Jews who rejected Christ would be keeping the -Sabbath at the destruction of Jerusalem, and would, in consequence, -add to the dangers of the disciples’ flight by punishing -them perhaps with death for fleeing on that day.”</p> - -<p>And Mr. Marsh, forgetting that Christ forbade his disciples to -take anything with them in their flight, uses the following language: -“If the disciples should attempt to flee from Jerusalem -on that day and carry their things, the Jews would embarrass -their flight and perhaps put them to death. The Jews would be -keeping the Sabbath, because they rejected Christ and his gospel.”—<i>Advent -Harbinger</i>, Jan. 24, 1852. These quotations betray -the bitterness of their authors. In honorable distinction from these -anti-Sabbatarians, the following is quoted from Mr. William Miller, -himself an observer of the first day of the week:—</p> - -<p>“‘Neither on the Sabbath day.’ Because it was to be kept as -a day of rest, and no servile work was to be done on that day, -nor would it be right for them to travel on that day. Christ has -in this place sanctioned the Sabbath, and clearly shows us our -duty to let no trivial circumstance cause us to break the law of -the Sabbath. Yet how many who profess to believe in Christ, at -this present day, make it a point to visit, travel, and feast, on this -day? What a false-hearted profession must that person make -who can thus treat with contempt the moral law of God, and despise -the precepts of the Lord Jesus! We may here learn our -obligation to remember the Sabbath day, to keep it holy.”—<i>Exposition -of Matt.</i> 24, p. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_288" href="#FNanchor_288" class="label">[288]</a> Jewish Wars, b. ii. chap. xix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_289" href="#FNanchor_289" class="label">[289]</a> Id. b. ii. chap. xix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_290" href="#FNanchor_290" class="label">[290]</a> See <a href="#CHAPTER_XVI">chap. xvi.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_291" href="#FNanchor_291" class="label">[291]</a> President Edwards says: “A further argument for the perpetuity -of the Sabbath we have in Matt. 24:20: ‘Pray ye that -your flight be not in the winter, <i>neither on the Sabbath day</i>.’ -Christ is here speaking of the flight of the apostles and other -Christians out of Jerusalem and Judea, just before their final -destruction, as is manifest by the whole context, and especially -by the 16th verse: ‘Then let them which be in Judea flee into the -mountains.’ But this final destruction of Jerusalem was after the -dissolution of the Jewish constitution, and after the Christian dispensation -was fully set up. Yet it is plainly implied in these -words of our Lord, that even then Christians were bound to a -strict observation of the Sabbath.”—<i>Works of President Edwards</i>, -vol. iv. pp. 621, 622, New York, 1849.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_292" href="#FNanchor_292" class="label">[292]</a> Matt. 27; Isa. 53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_293" href="#FNanchor_293" class="label">[293]</a> Dan. 9:24-27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_294" href="#FNanchor_294" class="label">[294]</a> Col. 2:14-17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_295" href="#FNanchor_295" class="label">[295]</a> For an extended view of these Jewish festivals see <a href="#CHAPTER_VII">chapter vii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_296" href="#FNanchor_296" class="label">[296]</a> Deut. 10:4, 5, compared with 31:24-26. Thus Morer contrasts -the phrase “in the ark,” which is used with reference to -the two tables, with the expression “in the side of the ark,” as -used respecting the book of the law, and says of the latter: “In -the side of the ark, or more critically, in the outside of the ark; -or in a chest by itself on the right side of the ark, saith the Targum -of Jonathan.”—<i>Morer’s Dialogues on the Lord’s Day</i>, p. 211, -London, 1701.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_297" href="#FNanchor_297" class="label">[297]</a> See <a href="#CHAPTER_VII">chap. vii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_298" href="#FNanchor_298" class="label">[298]</a> See <a href="#CHAPTER_II">chap. ii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_299" href="#FNanchor_299" class="label">[299]</a> Mark 2:27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_300" href="#FNanchor_300" class="label">[300]</a> Lev. 23:37, 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_301" href="#FNanchor_301" class="label">[301]</a> Gen. 2:1-3; Ex. 20; Matt. 5:17, 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_302" href="#FNanchor_302" class="label">[302]</a> Isa. 66:22, 23. See also the close of <a href="#CHAPTER_XXVII">chap. xxvii</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_303" href="#FNanchor_303" class="label">[303]</a> Luke 23:54-56.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_304" href="#FNanchor_304" class="label">[304]</a> James 2:8-12; Matt. 5:17-19; Rom. 3:19, 31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_305" href="#FNanchor_305" class="label">[305]</a> Heb. 9; 10; Luke 23:46-53; John 19:38-42.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_306" href="#FNanchor_306" class="label">[306]</a> Luke 23:54-56.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_307" href="#FNanchor_307" class="label">[307]</a> Matt. 28:1; Mark 16:1, 2, 9; Luke 23:56; 24:1; John -20:1, 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_308" href="#FNanchor_308" class="label">[308]</a> Eze. 46:1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_309" href="#FNanchor_309" class="label">[309]</a> See the origin of the ancient Sabbath in Gen. 2:1-3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_310" href="#FNanchor_310" class="label">[310]</a> Mark 16:14. That this interview was certainly the same with -that in John 20:19, will be seen from a careful examination of -Luke 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_311" href="#FNanchor_311" class="label">[311]</a> Matt. 19:26; Titus 1:2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_312" href="#FNanchor_312" class="label">[312]</a> Isa. 65:16; Ps. 119:142, 151.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_313" href="#FNanchor_313" class="label">[313]</a> Rom. 1:25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_314" href="#FNanchor_314" class="label">[314]</a> It is just as easy to change the crucifixion-day from that day -of the week on which Christ was crucified, to one of the six days -on which he was not, as to change the rest-day of the Creator -from that day of the week on which he rested, to one of the six -days on which he wrought in the work of creation.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_315" href="#FNanchor_315" class="label">[315]</a> John 20:26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_316" href="#FNanchor_316" class="label">[316]</a> John 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_317" href="#FNanchor_317" class="label">[317]</a> Acts 1:3. Forty days from the day of the resurrection would -expire on Thursday.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_318" href="#FNanchor_318" class="label">[318]</a> When the resurrection day was “far spent,” the Saviour and -two of the disciples drew near to Emmaus, a village seven and a -half miles from Jerusalem. They constrained him to go in with -them to tarry for the night. While they were eating supper they -discovered that it was Jesus, when he vanished from their sight. -Then they arose and returned to Jerusalem; and after their arrival, -the first meeting of Jesus with the eleven took place. It -could not therefore have lacked but little of sunset, which closed -the day, if not actually upon the second day, when Jesus came -into their midst. Luke 24. In the latter case, the expression, -“the same day at evening being the first day of the week,” would -find an exact parallel in meaning, in the expression, “in the ninth -day of the month at even,” which actually signifies the evening -with which the tenth day of the seventh month commences. Lev. -23:32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_319" href="#FNanchor_319" class="label">[319]</a> Those who were to come before God from Sabbath to Sabbath -to minister in his temple, were said to come “after seven days.” -1 Chron. 9:25; 2 Kings 11:5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_320" href="#FNanchor_320" class="label">[320]</a> “After six days,” instead of being the sixth day, was about -eight days after. Matt. 17:1; Mark 9:2; Luke 9:28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_321" href="#FNanchor_321" class="label">[321]</a> That sunset marks the close of the day, see the close of <a href="#CHAPTER_VIII">chapter -viii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_322" href="#FNanchor_322" class="label">[322]</a> Acts 2:1, 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_323" href="#FNanchor_323" class="label">[323]</a> Luke 24:49-53; Acts 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_324" href="#FNanchor_324" class="label">[324]</a> Horatio B. Hacket, D. D., Professor of Biblical Literature, in -Newton Theological Institution, thus remarks: “It is generally -supposed that this Pentecost, signalized by the outpouring of -the Spirit, fell on the Jewish Sabbath, our Saturday.”—<i>Commentary -on the Original Text of the Acts</i>, pp. 50, 51.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_325" href="#FNanchor_325" class="label">[325]</a> In 1633, William Prynne, a prisoner in the tower of London, -composed a work in defense of first-day observance, entitled, -“Dissertation on the Lord’s Day Sabbath.” He thus acknowledges -the futility of the argument under consideration: “No -scripture ... prefers or advanceth the work of redemption ... -before the work of creation; both these works being very great -and glorious in themselves; wherefore I cannot believe the work -of redemption, or Christ’s resurrection alone, to be more excellent -and glorious than the work of creation, without sufficient -texts and Scripture grounds to prove it; but may deny it as a -presumptuous fancy or unsound assertion, till satisfactorily -proved, as well as peremptorily averred without proof.”—Page -59. This is the judgment of a candid advocate of the first day as a -Christian festival. On Acts 20:7, he will be allowed to testify -again.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_326" href="#FNanchor_326" class="label">[326]</a> Luke 21:28; Rom. 8:23; Eph. 1:13, 14; 4:30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_327" href="#FNanchor_327" class="label">[327]</a> Eph. 1:7; Gal. 3:13; Rev. 5:9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_328" href="#FNanchor_328" class="label">[328]</a> 1 Cor. 11:23-26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_329" href="#FNanchor_329" class="label">[329]</a> Rom. 6:3-5; Col. 2:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_330" href="#FNanchor_330" class="label">[330]</a> Ps. 118:22-24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_331" href="#FNanchor_331" class="label">[331]</a> Eph. 1:20-23; 2:20, 21; 1 Pet. 2:4-7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_332" href="#FNanchor_332" class="label">[332]</a> 1 Thess. 5:16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_333" href="#FNanchor_333" class="label">[333]</a> John 8:56.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_334" href="#FNanchor_334" class="label">[334]</a> See <a href="#CHAPTER_III">chap. iii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_335" href="#FNanchor_335" class="label">[335]</a> Matt. 5:17-19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_336" href="#FNanchor_336" class="label">[336]</a> Eph. 2:13-16; Col. 2:14-17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_337" href="#FNanchor_337" class="label">[337]</a> Matt. 28:19, 20; Mark 16:15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_338" href="#FNanchor_338" class="label">[338]</a> Dan. 9:24-27; Acts 9; 10; 11; 26:12-17; Rom. 11:13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_339" href="#FNanchor_339" class="label">[339]</a> 1 Cor. 11:25; Jer. 31:31-34; Heb. 8:8-12; Dan. 9:27; Eph. -2:11-22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_340" href="#FNanchor_340" class="label">[340]</a> Matt. 5:17-19; 1 John 3:4, 5; Rom. 4:15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_341" href="#FNanchor_341" class="label">[341]</a> Heb. 9:1-7; Ex. 25:1-21; Deut. 10:4, 5; 1 Kings 8:9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_342" href="#FNanchor_342" class="label">[342]</a> Heb., chaps. 7-10; Lev. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_343" href="#FNanchor_343" class="label">[343]</a> Heb. 8:1-5; 9:23, 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_344" href="#FNanchor_344" class="label">[344]</a> Rev. 11:19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_345" href="#FNanchor_345" class="label">[345]</a> Ex. 25:21, 22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_346" href="#FNanchor_346" class="label">[346]</a> Rom. 3:19-31; 5:8-21; 8:3, 4; 13:8-10; Gal. 3:13, 14; Eph. -6:2, 3; James 2:8-12; 1 John 3:4, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_347" href="#FNanchor_347" class="label">[347]</a> Ex. 19; 20; 24:12; 31:18; Deut. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_348" href="#FNanchor_348" class="label">[348]</a> Lev. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_349" href="#FNanchor_349" class="label">[349]</a> Rom. 3:19-31; 1 John 3:4, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_350" href="#FNanchor_350" class="label">[350]</a> Ps. 40:6-8; Heb. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_351" href="#FNanchor_351" class="label">[351]</a> Heb. 9; 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_352" href="#FNanchor_352" class="label">[352]</a> Jer. 31:33; Rom. 8:3, 4; 2 Cor. 3:3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_353" href="#FNanchor_353" class="label">[353]</a> Ps. 19:7; James 1:25; Ps. 40.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_354" href="#FNanchor_354" class="label">[354]</a> Rom. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_355" href="#FNanchor_355" class="label">[355]</a> Rom. 3:19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_356" href="#FNanchor_356" class="label">[356]</a> Rom. 3:31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_357" href="#FNanchor_357" class="label">[357]</a> Rom. 3:20; 1 John 3:4, 5; 2:1, 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_358" href="#FNanchor_358" class="label">[358]</a> Jer. 11:16; Rom. 11:17-24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_359" href="#FNanchor_359" class="label">[359]</a> Rom. 4:16-18; Gal. 3:7-9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_360" href="#FNanchor_360" class="label">[360]</a> Ex. 19:5, 6; 1 Pet. 2:9, 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_361" href="#FNanchor_361" class="label">[361]</a> Gen. 11:1-9; Acts 2:1-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_362" href="#FNanchor_362" class="label">[362]</a> Rom. 7:12, 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_363" href="#FNanchor_363" class="label">[363]</a> James 2:8-12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_364" href="#FNanchor_364" class="label">[364]</a> See <a href="#CHAPTER_X">chapter x.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_365" href="#FNanchor_365" class="label">[365]</a> Acts 13:14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_366" href="#FNanchor_366" class="label">[366]</a> Verse 27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_367" href="#FNanchor_367" class="label">[367]</a> Dr. Bloomfield has the following note on this text: “The -words, εἰς τὸ μεταξὺ σαββ., are by many commentators supposed -to mean ‘on some intermediate week-day.’ But that -is refuted by verse 44, and the sense expressed in our common -version is, no doubt, the true one. It is adopted by the -best recent commentators, and confirmed by the ancient versions.” -<i>Greek Testament with English notes</i>, vol. i. p. 521. -And Prof. Hacket has a similar note.—<i>Commentary on Acts</i>, -p. 233.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_368" href="#FNanchor_368" class="label">[368]</a> Verses 42-44.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_369" href="#FNanchor_369" class="label">[369]</a> Acts 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_370" href="#FNanchor_370" class="label">[370]</a> Acts 15:10, 28, 29; James 2:8-12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_371" href="#FNanchor_371" class="label">[371]</a> Verses 1, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_372" href="#FNanchor_372" class="label">[372]</a> Verse 29; 21:25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_373" href="#FNanchor_373" class="label">[373]</a> Ex. 34:15, 16; Num. 25:2; Lev. 17:13, 14; Gen. 9:4; Lev. -3:17; Gen. 34; Lev. 19:29.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_374" href="#FNanchor_374" class="label">[374]</a> Acts 15:19-21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_375" href="#FNanchor_375" class="label">[375]</a> Acts 16:12-14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_376" href="#FNanchor_376" class="label">[376]</a> Paul’s manner is exemplified by the following texts, in all of -which it would appear that the meetings in question were upon -the Sabbath. Acts 13:5; 14:1; 17:10, 17; 18:19; 19:8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_377" href="#FNanchor_377" class="label">[377]</a> Acts 17:1-4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_378" href="#FNanchor_378" class="label">[378]</a> 1 Thess. 2:14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_379" href="#FNanchor_379" class="label">[379]</a> 1 Thess. 1:7, 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_380" href="#FNanchor_380" class="label">[380]</a> Acts 18:3, 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_381" href="#FNanchor_381" class="label">[381]</a> Acts 10:2, 4, 7, 22, 30-35; 13:43; 14:1; 16:13-15; 17:4, -10-12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_382" href="#FNanchor_382" class="label">[382]</a> 1 Cor. 16:1, 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_383" href="#FNanchor_383" class="label">[383]</a> Vindication of the True Sabbath, Battle Creek ed., pp. 51, 52.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_384" href="#FNanchor_384" class="label">[384]</a> Greek Testament with English Notes, vol. ii. p. 173.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_385" href="#FNanchor_385" class="label">[385]</a> Sabbath Manual of the American Tract Society, p. 116.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_386" href="#FNanchor_386" class="label">[386]</a> Family Testament of the American Tract Society, p. 286.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_387" href="#FNanchor_387" class="label">[387]</a> Eze. 46:1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_388" href="#FNanchor_388" class="label">[388]</a> Prof. Hacket remarks on the length of this voyage: “The -passage on the apostle’s first journey to Europe occupied two -days only; see chapter 16:11. Adverse winds or calms would be -liable, at any season of the year, to occasion this variation.”—<i>Commentary -on Acts</i>, p. 329. This shows how little ground there -is to claim that Paul broke the Sabbath on this voyage. There -was ample time to reach Troas before the Sabbath when he -started from Philippi, had not providential causes hindered.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_389" href="#FNanchor_389" class="label">[389]</a> Acts 20:6-13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_390" href="#FNanchor_390" class="label">[390]</a> Thus Prof. Whiting renders the phrase: “The disciples being -assembled.” And Sawyer has it: “We being assembled.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_391" href="#FNanchor_391" class="label">[391]</a> 1 Cor. 11:23-26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_392" href="#FNanchor_392" class="label">[392]</a> Matt. 26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_393" href="#FNanchor_393" class="label">[393]</a> Acts 2:42-46.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_394" href="#FNanchor_394" class="label">[394]</a> This fact has been acknowledged by many first-day commentators. -Thus Prof. Hacket comments upon this text: “The Jews -reckoned the day from evening to morning, and on that principle -the evening of the first day of the week would be our Saturday -evening. If Luke reckoned so here, as many commentators suppose, -the apostle then waited for the expiration of the Jewish -Sabbath, and held his last religious service with the brethren at -Troas, at the beginning of the Christian Sabbath, <i>i. e.</i>, on Saturday -evening, and consequently resumed his journey on Sunday -morning.”—<i>Commentary on Acts</i>, pp. 329, 330. But he endeavors -to shield the first-day Sabbath from this fatal admission -by suggesting that Luke probably reckoned time according to the -pagan method, rather than by that which is ordained in the -Scriptures!</p> - -<p>Kitto, in noting the fact that this was an evening meeting, -speaks thus: “It has from this last circumstance been inferred -that the assembly commenced after sunset on the Sabbath, at -which hour the first day of the week had commenced, according -to the Jewish reckoning [Jahn’s Bibl. Antiq., sect. 398], which would -hardly agree with the idea of a commemoration of the resurrection.”—<i>Cyclopedia -of Biblical Literature</i>, article, Lord’s day.</p> - -<p>And Prynne, whose testimony relative to redemption as an -argument for the change of the Sabbath has been already quoted, -thus states this point: “Because the text saith there were -many lights in the upper room where they were gathered together, -and that Paul preached from the time of their coming together -till midnight, ... this meeting of the disciples at Troas, and -Paul’s preaching to them, began at evening. The sole doubt will -be what evening this was.... For my own part I conceive clearly -that it was upon Saturday night, as we falsely call it, and not -the coming Sunday night.... Because St. Luke records that -it was upon the first day of the week when this meeting was ... -therefore it must needs be on the Saturday, not on our Sunday -evening, since the Sunday evening in St. Luke’s and the Scripture -account was no part of the first, but of the second day; the day -ever beginning and ending at evening.”</p> - -<p>Prynne notices the objection drawn from the phrase, “ready to -depart on the morrow,” as indicating that this departure was not -on the same day of the week with his night meeting. The substance -of his answer is this: If the fact be kept in mind that the -days of the week are reckoned from evening to evening, the following -texts, in which in the night, the morning is spoken of as -the morrow, will show at once that another day of the week is not -necessarily intended by the phrase in question. 1 Sam. 19:11; -Esth. 2:14; Zeph. 3:3; Acts 23:31, 32.—<i>Diss. on Lord’s Day -Sab.</i>, pp. 36-41, 1633.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_395" href="#FNanchor_395" class="label">[395]</a> See the conclusion of <a href="#CHAPTER_VIII">chap. viii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_396" href="#FNanchor_396" class="label">[396]</a> Luke 23:56; 24:1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_397" href="#FNanchor_397" class="label">[397]</a> Rom. 14:1-6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_398" href="#FNanchor_398" class="label">[398]</a> James 2:8-12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_399" href="#FNanchor_399" class="label">[399]</a> Rom. 7:12, 13; 1 John 3:4, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_400" href="#FNanchor_400" class="label">[400]</a> Rom. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_401" href="#FNanchor_401" class="label">[401]</a> Ex. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_402" href="#FNanchor_402" class="label">[402]</a> Lev. 23. These are particularly enumerated in Col. 2, as we -have already noticed in <a href="#CHAPTER_VII">chapter vii</a>, and in the concluding part of -<a href="#CHAPTER_X">chapter x.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_403" href="#FNanchor_403" class="label">[403]</a> Acts 2:1-11; Rom 2:17; 4:1; 7:1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_404" href="#FNanchor_404" class="label">[404]</a> Ex. 16:4, 21, 27, 28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_405" href="#FNanchor_405" class="label">[405]</a> Cor. 15:27; Ps. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_406" href="#FNanchor_406" class="label">[406]</a> Rev. 1:10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_407" href="#FNanchor_407" class="label">[407]</a> To show that Paul regarded Sabbatic observance as <i>dangerous</i>, -Gal. 4:10, is often quoted; notwithstanding the same individuals -claim that Rom. 14 proves that it is a matter of <i>perfect indifference</i>; -they not seeing that this is to make Paul contradict himself. -But if the connection be read from verse 8 to verse 11, it will be -seen that the Galatians before their conversion were not Jews, but -heathen: and that these days, months, times, and years, were not -those of the Levitical law, but those which they had regarded -with superstitious reverence while heathen. Observe the stress -which Paul lays upon the word “again,” in verse 9. And how -many that profess the religion of Christ at the present day superstitiously -regard certain days as “lucky” or “unlucky days;” -though such notions are derived only from heathen distinctions.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_408" href="#FNanchor_408" class="label">[408]</a> See <a href="#CHAPTER_X">chapter x.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_409" href="#FNanchor_409" class="label">[409]</a> Rev. 1:9-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_410" href="#FNanchor_410" class="label">[410]</a> Dr. Bloomfield, though himself of a different opinion, speaks -thus of the views of others concerning the date of John’s gospel: -“It has been the general sentiment, both of ancient and modern -inquirers, that it was published about <i>the close of the first century</i>.”—<i>Greek -Testament with English Notes</i>, vol. i. p. 328.</p> - -<p>Morer says that John “penned his gospel two years later than -the Apocalypse, and after his return from Patmos, as St. Augustine, -St. Jerome, and Eusebius, affirm.”—<i>Dialogues on the Lord’s -Day</i>, pp. 53, 54.</p> - -<p>The Paragraph Bible of the London Religious Tract Society, in -its preface to the book of John, speaks thus: “According to the -general testimony of ancient writers, John wrote his gospel at -Ephesus, about the year 97.”</p> - -<p>In support of the same view, see also Religious Encyclopedia, -Barnes’ Notes (gospels), Bible Dictionary, Cottage Bible, Domestic -Bible, Mine Explored, Union Bible Dictionary, Comprehensive -Bible, Dr. Hales, Horne, Nevins, Olshausen, &c.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_411" href="#FNanchor_411" class="label">[411]</a> The Encyclopedia Britannica, in its article concerning the -Sabbath, undertakes to prove that the “religious observation of -the first day of the week is of apostolical appointment.” After -citing and commenting upon all the passages that could be urged -in proof of the point, it makes the following candid acknowledgment: -“Still, however, it must be owned that these passages are -not sufficient to prove the apostolical institution of the Lord’s day, -or even the actual observation of it.”</p> - -<p>The absence of all scriptural testimony relative to the change -of the Sabbath, is accounted for by certain advocates of that theory, -not by the frank admission that it never was changed by the -Lord, but by quoting John 21:25, assuming the change of the -Sabbath as an undoubted truth, but that it was left out of the -Bible lest it should make that book too large! They think, therefore, -that we should go to Ecclesiastical history to learn this part -of our duty; not seeing that, as the fourth commandment still -stands in the Bible unrepealed and unchanged, to acknowledge -that that change must be sustained wholly outside of the Bible, is -to acknowledge that first-day observance is a tradition which -makes void the commandment of God. The following chapters -will, however, patiently examine the argument for first-day observance -drawn from ecclesiastical history.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_412" href="#FNanchor_412" class="label">[412]</a> Gen. 2:3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_413" href="#FNanchor_413" class="label">[413]</a> Ex. 16:23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_414" href="#FNanchor_414" class="label">[414]</a> Ex. 20:8-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_415" href="#FNanchor_415" class="label">[415]</a> Isa. 58:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_416" href="#FNanchor_416" class="label">[416]</a> Mark 2:27, 28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_417" href="#FNanchor_417" class="label">[417]</a> An able opponent of Sabbatic observance thus speaks relative -to the term Lord’s day of Rev. 1:10: “If a current day was intended, -the only day bearing this definition, in either the Old -or New Testament, is Saturday, the seventh day of the week.”—<i>W. -B. Taylor, in the Obligation of the Sabbath</i>, p. 296.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_418" href="#FNanchor_418" class="label">[418]</a> Decline and Fall of the Roman Empire, chap. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_419" href="#FNanchor_419" class="label">[419]</a> Acts 20:29, 30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_420" href="#FNanchor_420" class="label">[420]</a> 2 Thess. 2:3, 4, 7, 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_421" href="#FNanchor_421" class="label">[421]</a> 2 Tim. 4:2-4; 2 Pet. 2; Jude 4; 1 John 2:18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_422" href="#FNanchor_422" class="label">[422]</a> Book ii. chap. i. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_423" href="#FNanchor_423" class="label">[423]</a> Eccl. Researches, chap. vi. p. 51, ed. 1792.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_424" href="#FNanchor_424" class="label">[424]</a> The Modern Sabbath Examined, pp. 123, 124.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_425" href="#FNanchor_425" class="label">[425]</a> Rose’s Neander, p. 184.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_426" href="#FNanchor_426" class="label">[426]</a> Hist. of the Popes, vol. i. p. 1, Phila. ed., 1817.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_427" href="#FNanchor_427" class="label">[427]</a> History of Romanism, book ii. chap. i. sects. 3, 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_428" href="#FNanchor_428" class="label">[428]</a> Lectures on Romanism, p. 203.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_429" href="#FNanchor_429" class="label">[429]</a> Commentary on Prov. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_430" href="#FNanchor_430" class="label">[430]</a> Autobiography of Adam Clarke, LL. D., p. 134.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_431" href="#FNanchor_431" class="label">[431]</a> Christianography, part ii. p. 59, London, 1636.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_432" href="#FNanchor_432" class="label">[432]</a> Translation of the Apologies of Justin Martyr, Tertullian, and -others, vol. ii. p. 375.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_433" href="#FNanchor_433" class="label">[433]</a> John 21:20-23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_434" href="#FNanchor_434" class="label">[434]</a> 2 Tim. 3:16, 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_435" href="#FNanchor_435" class="label">[435]</a> Note of the Douay Bible on 2 Tim. 3:16, 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_436" href="#FNanchor_436" class="label">[436]</a> Obligation of the Sabbath, pp. 254, 255.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_437" href="#FNanchor_437" class="label">[437]</a> Acts 20:7; 1 Cor. 16:2; Rev. 1:10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_438" href="#FNanchor_438" class="label">[438]</a> A Treatise of Thirty Controversies.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_439" href="#FNanchor_439" class="label">[439]</a> The writer has prepared a small work entitled, “The Complete -Testimony of the Fathers of the first Three Centuries concerning -the Sabbath and First Day,” in which, with the single -exception of Origen, some of whose works were not at that time -accessible, every passage in the fathers which gives their views of -the Sabbath and first-day is presented. This pamphlet can be -had of the publishers of the present work for fifteen cents. To -save space in this History, a general statement of the doctrine of -the fathers is here made with brief quotations of their words. -But in “The Complete Testimony of the Fathers” every passage -is given in their own words, and to this little work the reader -is referred.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_440" href="#FNanchor_440" class="label">[440]</a> Those who dispute these statements are invited to present the -words of the fathers which modify or disprove them. The reader -who may not have access to the writings of the fathers is referred -to the pamphlet already mentioned in which their complete testimony -is given.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_441" href="#FNanchor_441" class="label">[441]</a> See the testimony on <a href="#Page_189">page 189</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_442" href="#FNanchor_442" class="label">[442]</a> Justin Martyr’s First Apology, chap. lxvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_443" href="#FNanchor_443" class="label">[443]</a> Eusebius’s Eccl. Hist., book iv. chap. xxiii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_444" href="#FNanchor_444" class="label">[444]</a> See <a href="#CHAPTER_XVIII">chap. xviii.</a> of this History.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_445" href="#FNanchor_445" class="label">[445]</a> See his Ecclesiastical History, book iv. chap. xxvi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_446" href="#FNanchor_446" class="label">[446]</a> Sabbath Manual, p. 114.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_447" href="#FNanchor_447" class="label">[447]</a> See <a href="#CHAPTER_XVI">chap. xvi.</a> of this work; and also Testimony of the Fathers, -pp. 44-52.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_448" href="#FNanchor_448" class="label">[448]</a> The Miscellanies of Clement, book v. chap. xiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_449" href="#FNanchor_449" class="label">[449]</a> The Miscellanies of Clement, book vii. chap. xii.; Testimony of -the Fathers, p. 61.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_450" href="#FNanchor_450" class="label">[450]</a> The Miscellanies, book vii. chap. vii.; Testimony of the -Fathers, p. 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_451" href="#FNanchor_451" class="label">[451]</a> Kitto’s Cyclopedia of Biblical Literature, original edition, article -Lord’s Day.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_452" href="#FNanchor_452" class="label">[452]</a> Tertullian on Prayer, chap. xxiii.; Testimony of the Fathers, -p. 67.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_453" href="#FNanchor_453" class="label">[453]</a> On Idolatry, chap. xiv.; Testimony of the Fathers, p. 66.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_454" href="#FNanchor_454" class="label">[454]</a> <i>Ad Nationes</i>, book i. chap. xiii.; Testimony of the Fathers, p. -70.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_455" href="#FNanchor_455" class="label">[455]</a> <i>De Corona</i>, sects. 3 and 4; Testimony of the Fathers, pp. -68, 69.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_456" href="#FNanchor_456" class="label">[456]</a> An Answer to the Jews, chap. iv.; Testimony of the Fathers, -p. 73.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_457" href="#FNanchor_457" class="label">[457]</a> Against Celsus, book 8. chap. xxii.; Testimony of the Fathers, -p. 87.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_458" href="#FNanchor_458" class="label">[458]</a> Eusebius’s Eccl. Hist., book v. chap. xxiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_459" href="#FNanchor_459" class="label">[459]</a> Socrates’s Eccl. Hist., book v. chap. xxii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_460" href="#FNanchor_460" class="label">[460]</a> Anatolius, Tenth Fragment.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_461" href="#FNanchor_461" class="label">[461]</a> Socrates’s Eccl. Hist., book v. chap. xxii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_462" href="#FNanchor_462" class="label">[462]</a> Sozomen’s Eccl. Hist., book vii. chap. xviii.; see also Mosheim, -book i. cent. 2, part ii. chap iv. sect. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_463" href="#FNanchor_463" class="label">[463]</a> Socrates’s Eccl. Hist., book v. chap. xxii.; McClintock and -Strong’s Cyclopedia, vol. iii. p. 13; Bingham’s Antiquities, p. 1149.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_464" href="#FNanchor_464" class="label">[464]</a> Maclaine’s Mosheim, cent. 1, part ii. chap. iv. sec. 4. I have -given Maclaine’s translation, not because it is an accurate version -of Mosheim, but because it is so much used in support of the first-day -Sabbath. Maclaine in his preface to Mosheim says: “I have -sometimes taken considerable liberties with my author.” And -he tells us what these liberties were by saying that he had “often -added a few sentences, to render an observation more striking, a -fact more clear, a portrait more finished.” The present quotation -is an instance of these liberties. Dr. Murdock of New Haven -who has given “a close, literal version” of Mosheim, gives the -passage thus:—</p> - -<p>“The Christians of this century, assembled for the worship of -God, and for their advancement in piety, on the first day of the -week, the day on which Christ reassumed his life: for that this -day was set apart for religious worship, by the apostles themselves, -and that, after the example of the church of Jerusalem, it -was generally observed, we have unexceptionable testimony.”—<i>Murdock’s -Mosheim</i>, cent. 1, part ii. chap. iv. sec. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_465" href="#FNanchor_465" class="label">[465]</a> Neander’s Church History, translated by H. J. Rose, p. 186. -To break the force of this strong statement of Neander that “the -festival of Sunday, like all other festivals, was always only a human -ordinance, and it was far from the intentions of the apostles -to establish a divine command in this respect, far from them, and -from the early apostolic church, to transfer the laws of the Sabbath -to Sunday,” two things have been said:—</p> - -<p>1. That Neander, in a later edition of his work, retracted this -declaration. It is true that in re-writing his work he omitted this -sentence. But he inserted nothing of a contrary character, and -the general tenor of the revised edition is in this place precisely -the same as in that from which this out-spoken statement is taken.</p> - -<p>In proof of this, we cite from the later edition of Neander his -statement in this very place of what constituted Sunday observance -in the early church. He says:—</p> - -<p>“Sunday was distinguished as a day of joy, by being exempted -from fasts, and by the circumstance that prayer was performed -on this day in a standing and not in a kneeling posture, as -Christ, by his resurrection, had raised up fallen man again to -Heaven.”—<i>Torrey’s Neander</i>, vol. i. p. 295, ed. 1852.</p> - -<p>This is an accurate account of early Sunday observance, as we -shall hereafter show; and that such observance was only a human -ordinance, of which no feature was ever commanded by the apostles, -will be very manifest to every person who attempts to find -any precept for any particular of it in the New Testament.</p> - -<p>2. But the other method of setting aside this testimony of Neander -is to assert that he did not mean to deny that the apostles -established a divine command for Sunday as the Christian Sabbath, -but meant to assert that they did not establish a divine command -for Sunday as a Catholic festival! Those who make this -assertion must know that it is false. Neander expressly denies -that the apostles either constituted or recognized Sunday as a -Sabbath, and he represents Sunday as a mere festival from the -very first of its observance, and established only by human authority.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_466" href="#FNanchor_466" class="label">[466]</a> See chapters <a href="#CHAPTER_X">x.</a> and <a href="#CHAPTER_XI">xi.</a>, in which the New Testament has been -carefully examined on this point.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_467" href="#FNanchor_467" class="label">[467]</a> Epistle of Barnabas 13:9, 10; or, as others divide the epistle, -chapter 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_468" href="#FNanchor_468" class="label">[468]</a> Eccl. Hist., cent. 1, part ii. chap. ii. sect. 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_469" href="#FNanchor_469" class="label">[469]</a> Historical Commentaries, cent. 1, sect. 53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_470" href="#FNanchor_470" class="label">[470]</a> Rose’s Neander, p. 407.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_471" href="#FNanchor_471" class="label">[471]</a> Note appended to Gurney’s History, Authority, and Use of -the Sabbath, p. 86.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_472" href="#FNanchor_472" class="label">[472]</a> Ancient Church, pp. 367, 368.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_473" href="#FNanchor_473" class="label">[473]</a> Commentary on Acts, p. 251.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_474" href="#FNanchor_474" class="label">[474]</a> History of the Church, cent. 1, chap. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_475" href="#FNanchor_475" class="label">[475]</a> Cyc. Bib. Lit., art. Lord’s day, tenth ed. 1858.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_476" href="#FNanchor_476" class="label">[476]</a> Encyc. of Rel. Knowl., art. Barnabas’ Epistle.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_477" href="#FNanchor_477" class="label">[477]</a> Eccl. Hist., book iii. chap. xxv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_478" href="#FNanchor_478" class="label">[478]</a> The Sabbath, or an Examination of the Six Texts commonly -adduced from the New Testament in proof of a Christian Sabbath, -p. 233.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_479" href="#FNanchor_479" class="label">[479]</a> Ancient Christianity, chap. i. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_480" href="#FNanchor_480" class="label">[480]</a> Epistle of Barnabas, 9:8. In some editions it is chap. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_481" href="#FNanchor_481" class="label">[481]</a> Coleman’s Ancient Christianity, pp. 35, 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_482" href="#FNanchor_482" class="label">[482]</a> Ancient Christianity Exemplified, chap. 26, sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_483" href="#FNanchor_483" class="label">[483]</a> Buck’s Theological Dictionary, art. Christians.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_484" href="#FNanchor_484" class="label">[484]</a> Tertullian’s Apology, sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_485" href="#FNanchor_485" class="label">[485]</a> Obligation of the Sabbath, p. 300.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_486" href="#FNanchor_486" class="label">[486]</a> Historical Commentaries, cent. 1, sect. 47.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_487" href="#FNanchor_487" class="label">[487]</a> 1 Pet. 1:1. See Clarke’s Commentary, preface to the epistles -of Peter.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_488" href="#FNanchor_488" class="label">[488]</a> Ignatius to the Magnesians, 3:3-5; or, as others divide the -epistle, chap. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_489" href="#FNanchor_489" class="label">[489]</a> Ancient Church, pp. 413, 414.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_490" href="#FNanchor_490" class="label">[490]</a> Id. p. 427.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_491" href="#FNanchor_491" class="label">[491]</a> Future Life, p. 290.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_492" href="#FNanchor_492" class="label">[492]</a> Examination of the Six Texts, p. 237.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_493" href="#FNanchor_493" class="label">[493]</a> Ecclesiastical Researches, chap. vi. pp. 50, 51, ed. 1792.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_494" href="#FNanchor_494" class="label">[494]</a> Ignatius ad Magnesios, sect. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_495" href="#FNanchor_495" class="label">[495]</a> Cyc. Bib. Lit., art. Lord’s day.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_496" href="#FNanchor_496" class="label">[496]</a> Dialogues on the Lord’s Day, pp. 206, 207.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_497" href="#FNanchor_497" class="label">[497]</a> A first-day writer, author of the “History, Authority, and -Use, of the Sabbath.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_498" href="#FNanchor_498" class="label">[498]</a> Examination of the Six Texts, pp. 250, 251.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_499" href="#FNanchor_499" class="label">[499]</a> For a more full statement of the case of Ignatius, see the -“Testimony of the Fathers,” pp. 26-30. The quotation from Ignatius -examined in this chapter is there shown, according to the -connection, to relate, not to New-Testament Christians, but to the -ancient prophets.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_500" href="#FNanchor_500" class="label">[500]</a> Sabbath Manual, p. 120.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_501" href="#FNanchor_501" class="label">[501]</a> See his “History, Authority, and Use, of the Sabbath,” chap. -iv. pp. 87, 88.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_502" href="#FNanchor_502" class="label">[502]</a> Examination of the Six Texts, pp. 258-261.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_503" href="#FNanchor_503" class="label">[503]</a> The date in Baronius is <span class="allsmcap">A. D.</span> 303.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_504" href="#FNanchor_504" class="label">[504]</a> Examination of the Six Texts, pp. 263-265.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_505" href="#FNanchor_505" class="label">[505]</a> Note by Domville. “<i>Dominicum</i> is not, as may at first be -supposed, an adjective, of which <i>diem</i> [day] is the understood -substantive. It is itself a substantive, neuter as appears from -the passage, ‘<i>Quia non potest intermitti Dominicum</i>,’ in the narrative -respecting Saturninus. The Latin adjective <i>Dominicus</i>, -when intended to refer to the Lord’s day, is never, I believe, -used without its substantive <i>dies</i> [day] being expressed. In all -the narratives contained in Ruinart’s <i>Acta Martyrum</i>, I find but -two instances of mention being made of the Lord’s day, and in -both these instances the substantive <i>dies</i> [day] is expressed.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_506" href="#FNanchor_506" class="label">[506]</a> This testimony is certainly decisive. It is the interpretation -of the compiler of the <i>Acta Martyrum</i>, himself, and is given with -direct reference to the particular instance under discussion. An -independent confirmation of Domville’s authorities, may be found -in Lucius’s Eccl. Hist., cent. 4, chap, vi.: “Fit mentio aliquoties -locorum istorum in quibus convenerint Christiani, in historia -persecutionis sub Diocletiano & Maximino. Et apparet, ante -Constantinum etiam, locos eos fuisse mediocriter exstructos atque -exornatos: quos seu Templa appellarunt seu Dominica; ut apud -Eusebium (li. 9, c. 10) & Ruffinum (li. 1, c. 3).”</p> - -<p>It is certain that <i>Dominicum</i> is here used as designating a place -of divine worship. Dr. Twisse in his “Morality of the Fourth -Commandment,” p. 122, says: “The ancient fathers, both Greek -and Latin, called temples by the name of dominica and κυρίακα.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_507" href="#FNanchor_507" class="label">[507]</a> Domville cites St. Augustine’s Works, vol. v. pp. 116, 117, -Antwerp ed. <span class="allsmcap">A. D.</span> 1700.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_508" href="#FNanchor_508" class="label">[508]</a> Examination of the Six Texts, pp. 267, 268.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_509" href="#FNanchor_509" class="label">[509]</a> Id. pp. 270, 271.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_510" href="#FNanchor_510" class="label">[510]</a> Id. pp. 272, 273.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_511" href="#FNanchor_511" class="label">[511]</a> Historical Commentaries, cent. 1, sect. xxxii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_512" href="#FNanchor_512" class="label">[512]</a> The Sabbath, by James Gilfillan, p. vii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_513" href="#FNanchor_513" class="label">[513]</a> To break the force of Domville’s statement in which he exposes -the story originally told by Bishop Andrews as coming from -the <i>Acta Martyrum</i>, it is said that Domville used Ruinart’s <i>Acta -Martyrum</i>, and that Ruinart was not born till thirty-one years -after Bishop Andrews’ death, so that Domville did not go to the -same book that was used by the bishop, and therefore failed to -find what he found. Those who raise this point betray their ignorance -or expose their dishonesty. The <i>Acta Martyrum</i> is a -collection of the memoirs of the martyrs, written by their friends -from age to age. Ruinart did not write a new work, but simply -edited “the most valued collection” of these memoirs that has -ever appeared. See McClintock and Strong’s Cyclopedia, vol. -i. pp. 56, 57. Domville used Ruinart’s edition, because, as he -expresses it, it is “the most complete collection of the memoirs -and legends still extant, relative to the lives and sufferings of -the Christian martyrs.” Domville’s use of Ruinart was, therefore, -in the highest degree just and right.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_514" href="#FNanchor_514" class="label">[514]</a> Ibique celebrantes ex more Dominica Sacramenta.—<i>Baronius</i>, -<i>Tome 3</i>, p. 348, <span class="allsmcap">A. D.</span> 303, No. xxxvi. Lucæ, <span class="allsmcap">A. D.</span> 1738.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_515" href="#FNanchor_515" class="label">[515]</a> Qui contra edictum Imperatorum, & Cæsarum Collectam -Dominicam celebrassent.—<i>Baronius</i>, <i>Tome 3</i>, p. 348, <span class="allsmcap">A. D.</span> 303, -No. xxxix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_516" href="#FNanchor_516" class="label">[516]</a> Utrum Collectam fecisset. Qui cum se Christianum, & in -Collecta fuisse profiteretur.—<i>Id. Ib.</i></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_517" href="#FNanchor_517" class="label">[517]</a> Nam & in Collecta fui, & Dominicum cum fratribus celebravi, -quia Christiana sum.—<i>Id.</i> No. xliii. p. 344. This was spoken by -a female martyr.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_518" href="#FNanchor_518" class="label">[518]</a> Dominicum celebravimus. Proconsul ait: Quare? respondit: -Quia non potest intermitti Dominicum.—<i>Id.</i> No. xlvi. p. 350.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_519" href="#FNanchor_519" class="label">[519]</a> In cujus dome Collecta facta fuit.—<i>Id.</i> No. xlvii. p. 350.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_520" href="#FNanchor_520" class="label">[520]</a> Intermitti Dominicum non potest, ait. Lex sic jubet.—<i>Id.</i> -No. xlvii. p. 350.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_521" href="#FNanchor_521" class="label">[521]</a> In tua, inquit proconsul, domo Collectæ factæ sunt, contra -praecepta Imperatorum? Cui Emeritus sancto Spiritu inundatus: -In domo mea, inquit, egimus Dominicum.... Quoniam sine -Dominico esse non possumus.—<i>Id.</i> No. xlix. pp. 350, 351.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_522" href="#FNanchor_522" class="label">[522]</a> Non quaero an Christianus sis sed an Collectam feceris.... -Quasi Christianus sine Dominico esse possit.—<i>Id.</i> No. li. p. 351.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_523" href="#FNanchor_523" class="label">[523]</a> Collectam, inquit, religiosissime celebravimus; ad scripturas -Dominicas legendas in Dominicum convenimus semper.—<i>Id. Ib.</i> -p. 351.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_524" href="#FNanchor_524" class="label">[524]</a> Cum fratribus feci Collectam, Dominicum celebravi.—<i>Id.</i> No. -lii. p. 351.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_525" href="#FNanchor_525" class="label">[525]</a> Post quem junior Felix, spem salutemque Christianorum -Dominicum esse proclamans.... Ego, inquit, devota menta celebravi -Dominicum; collectam cum fratribus feci, quia Christianus -sum.—<i>Id.</i> liii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_526" href="#FNanchor_526" class="label">[526]</a> Utrum egeris Dominicum. Cui respondit Saturninus: Egi -Dominicum, quia Salvator est Christus.—<i>Id. Ib.</i> p. 352.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_527" href="#FNanchor_527" class="label">[527]</a> Per Collectam namque, & Collectionem, & Dominicum, intellegit -semper auctor sacrificium Missæ.—<i>Baronius</i>, <i>Tome 3</i>, -<span class="allsmcap">A. D.</span> 303, No. xxxix. p. 348.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_528" href="#FNanchor_528" class="label">[528]</a> Scilicet lex Christiana de Dominico, nempe sacrificio celebrando.—<i>Id.</i> -No. xlvii. p. 350.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_529" href="#FNanchor_529" class="label">[529]</a> De celebratione Dominici; Quod autem superius in recitatis -actis sit demonstratum, flagrantis persecutionis etiam tempore -solicitos fuisse Christianos celebrare Dominicum, nempe (ut alias -pluribus declararimus) ipsam sacrosanctum sacrificium incruentum.—<i>Id.</i> -No. lxxxiii. p. 358.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_530" href="#FNanchor_530" class="label">[530]</a> Quod etsi sciamus eamdem vocem pro Dei templo interdum -accipi solitam; tamen quod ecclesiæ omnes solo æquatæ fuissent; -ex aliis superius recitatis de celebratione Dominici, nonisi sacrificium -missæ posse intelligo, satis est declaratum.—<i>Id.</i> lxxxiv. -p. 359.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_531" href="#FNanchor_531" class="label">[531]</a> Collecta, Dominicum, Missa, idem, 303, xxxix. p. 677.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_532" href="#FNanchor_532" class="label">[532]</a> Missa idem quod Collecta, sive Dominicum, 303, xxxix. p. 702.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_533" href="#FNanchor_533" class="label">[533]</a> Dominicum celebrare idem quod Missas agere, 303, xxxix.; -xlix.; li. p. 684.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_534" href="#FNanchor_534" class="label">[534]</a> Vol. xviii. p. 409.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_535" href="#FNanchor_535" class="label">[535]</a> Verstegan’s Antiquities, p. 10, London, 1628.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_536" href="#FNanchor_536" class="label">[536]</a> Antiquities, p. 68.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_537" href="#FNanchor_537" class="label">[537]</a> Jewish Antiquities, book iii. chap. i. See also McClintock and -Strong’s Cyclopedia, 4, 472, article Idolatry; Dr. A. Clarke on -Job 31:26; and Dr. Gill on the same; Webster under the word -Sabianism, and Worcester, under Sabian.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_538" href="#FNanchor_538" class="label">[538]</a> Id. book iii. chap. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_539" href="#FNanchor_539" class="label">[539]</a> Vol. xviii. p. 409.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_540" href="#FNanchor_540" class="label">[540]</a> Pp. 61, 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_541" href="#FNanchor_541" class="label">[541]</a> 2 Kings 23:5; Jer. 43:13, margin.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_542" href="#FNanchor_542" class="label">[542]</a> Dialogues on the Lord’s day, pp. 22, 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_543" href="#FNanchor_543" class="label">[543]</a> Apology, chap. lxvii.; Testimony of the Fathers, pp. 34, 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_544" href="#FNanchor_544" class="label">[544]</a> Apology, sect. 16; Testimony of the Fathers, pp. 64, 65.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_545" href="#FNanchor_545" class="label">[545]</a> Ad Nationes, book i. chap. xiii.; Testimony of the Fathers, p. 70.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_546" href="#FNanchor_546" class="label">[546]</a> Eccl. Hist., cent. 1, part ii. chap. iv. note ‡ to sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_547" href="#FNanchor_547" class="label">[547]</a> Eccl. Hist. cent. 2, part. ii. chap. i. sect. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_548" href="#FNanchor_548" class="label">[548]</a> History of the Sabbath, part ii. chap. i. sect. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_549" href="#FNanchor_549" class="label">[549]</a> Id. part ii. chap. iii. sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_550" href="#FNanchor_550" class="label">[550]</a> Hist. of the Sabbath, part ii. chap. i. sect. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_551" href="#FNanchor_551" class="label">[551]</a> Examination of the Six Texts, Supplement, pp. 6, 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_552" href="#FNanchor_552" class="label">[552]</a> Du Pin’s Eccl. Hist. vol. i. p. 50.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_553" href="#FNanchor_553" class="label">[553]</a> Hist. Church, cent. 2, chap. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_554" href="#FNanchor_554" class="label">[554]</a> Justin Martyr’s First Apology, translated by Wm. Reeves, -p. 127, sects. 87, 88, 89.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_555" href="#FNanchor_555" class="label">[555]</a> The Spirit of Popery, pp. 44, 45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_556" href="#FNanchor_556" class="label">[556]</a> Ductor Dubitantium, part i. book ii. chap. ii. rule 6, sect. 45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_557" href="#FNanchor_557" class="label">[557]</a> Brown’s Translation, pp. 43, 44, 52, 59, 63, 64.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_558" href="#FNanchor_558" class="label">[558]</a> Sabbath Manual, p. 121.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_559" href="#FNanchor_559" class="label">[559]</a> Dialogue with Trypho, p. 65.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_560" href="#FNanchor_560" class="label">[560]</a> Sabbath Manual, p. 114.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_561" href="#FNanchor_561" class="label">[561]</a> Examination of the Six Texts, pp. 131, 132.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_562" href="#FNanchor_562" class="label">[562]</a> Id. p. 128.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_563" href="#FNanchor_563" class="label">[563]</a> Id. p. 130.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_564" href="#FNanchor_564" class="label">[564]</a> See his full testimony in the Testimony of the Fathers, pp. -44-52.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_565" href="#FNanchor_565" class="label">[565]</a> Against Heresies, book iv. chap. xvi. sects. 1, 2; Id. book v. -chap. xxviii. sect. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_566" href="#FNanchor_566" class="label">[566]</a> Id. book iv. chap. xvi. sects. 1, 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_567" href="#FNanchor_567" class="label">[567]</a> Id. book v. chap. xxxiii. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_568" href="#FNanchor_568" class="label">[568]</a> Against Heresies, book iv. chap. xv. sect. 1; chap. xiii. sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_569" href="#FNanchor_569" class="label">[569]</a> Bower’s History of the Popes, vol. i. pp. 18, 19; Rose’s Neander, -pp. 188-190; Dowling’s History of Romanism, book i. chap. -ii. sect. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_570" href="#FNanchor_570" class="label">[570]</a> History of the Popes, vol. i. p. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_571" href="#FNanchor_571" class="label">[571]</a> History of Romanism, heading of page 32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_572" href="#FNanchor_572" class="label">[572]</a> History of the Popes, vol. i. p. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_573" href="#FNanchor_573" class="label">[573]</a> Id. pp. 18, 19; Giesler’s Eccl. Hist. vol. i. sect. 57.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_574" href="#FNanchor_574" class="label">[574]</a> History of the Sabbath, part ii. chap. ii. sects. 4, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_575" href="#FNanchor_575" class="label">[575]</a> Boyle’s Historical View of the Council of Nice, p. 52, ed. 1842.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_576" href="#FNanchor_576" class="label">[576]</a> Hist. Sab. part ii. chap. ii. sect. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_577" href="#FNanchor_577" class="label">[577]</a> Decline and Fall of the Roman Empire, chap. xxvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_578" href="#FNanchor_578" class="label">[578]</a> Id. chap. xxxviii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_579" href="#FNanchor_579" class="label">[579]</a> Tertullian’s Apology, sect. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_580" href="#FNanchor_580" class="label">[580]</a> Tertullian <i>Ad Nationes</i>, book i. chap. xiii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_581" href="#FNanchor_581" class="label">[581]</a> History of the Sabbath, part 2, chap. ii. sect. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_582" href="#FNanchor_582" class="label">[582]</a> Sermons on the Sacraments and Sabbath, p. 166.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_583" href="#FNanchor_583" class="label">[583]</a> Neander, p. 186.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_584" href="#FNanchor_584" class="label">[584]</a> Ancient Church History, part i. div. 2, <span class="allsmcap">A. D.</span> 100-312, sect. 69.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_585" href="#FNanchor_585" class="label">[585]</a> Enquiry into the Constitution of the Primitive Church, part ii. -chap. vii. sect. 11. See also Schaff’s “History of the Christian -Church,” vol. i. p. 373.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_586" href="#FNanchor_586" class="label">[586]</a> Epistle of Barnabas, chap. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_587" href="#FNanchor_587" class="label">[587]</a> Justin Martyr’s First Apology, chap. lxvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_588" href="#FNanchor_588" class="label">[588]</a> Lost Writings of Irenæus, Fragments 7 and 50.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_589" href="#FNanchor_589" class="label">[589]</a> Book of the Laws of Countries.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_590" href="#FNanchor_590" class="label">[590]</a> Tertullian’s Apology, sect. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_591" href="#FNanchor_591" class="label">[591]</a> On Idolatry, chap. xiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_592" href="#FNanchor_592" class="label">[592]</a> Hist. Sab. part 2, chap. viii. sect. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_593" href="#FNanchor_593" class="label">[593]</a> On Prayer, chap. xxiii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_594" href="#FNanchor_594" class="label">[594]</a> De Corona, sect. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_595" href="#FNanchor_595" class="label">[595]</a> Ad Nationes, book i. chap. xiii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_596" href="#FNanchor_596" class="label">[596]</a> Canon 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_597" href="#FNanchor_597" class="label">[597]</a> Ante-Nicene Library, vol. xiv. p. 322.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_598" href="#FNanchor_598" class="label">[598]</a> Apostolical Constitutions, book ii. sect. 7, par. 59.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_599" href="#FNanchor_599" class="label">[599]</a> Id. book v. sect. ii. par. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_600" href="#FNanchor_600" class="label">[600]</a> Id. book v. sect. iii. par. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_601" href="#FNanchor_601" class="label">[601]</a> Epistle to the Magnesians (longer form), chap. ix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_602" href="#FNanchor_602" class="label">[602]</a> Syriac Documents, p. 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_603" href="#FNanchor_603" class="label">[603]</a> Epistle of Barnabas, chap. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_604" href="#FNanchor_604" class="label">[604]</a> Justin’s First Apology, chap. lxvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_605" href="#FNanchor_605" class="label">[605]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_606" href="#FNanchor_606" class="label">[606]</a> Dialogue with Trypho, chap. xxiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_607" href="#FNanchor_607" class="label">[607]</a> Id. chap. xli.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_608" href="#FNanchor_608" class="label">[608]</a> Clement’s Miscellanies, book v. chap. xiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_609" href="#FNanchor_609" class="label">[609]</a> <i>De Corona</i>, sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_610" href="#FNanchor_610" class="label">[610]</a> <i>Origen’s Opera</i>, Tome ii. p. 158, Paris, <span class="allsmcap">A. D.</span> 1733, “Quod si -ex Divinis Scripturis hoc constat, quod die Dominica Deus pluit -manna de cælo et in Sabbato non pluit, intelligant Judæi jam tunc -prælatam esse Dominicam nostram Judaico Sabbato.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_611" href="#FNanchor_611" class="label">[611]</a> Cyprian’s Epistle, No. lviii. sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_612" href="#FNanchor_612" class="label">[612]</a> Peter’s Canons, No. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_613" href="#FNanchor_613" class="label">[613]</a> Apostolical Constitutions, book vii. sect. ii. par. 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_614" href="#FNanchor_614" class="label">[614]</a> Epistle to the Magnesians, chap. ix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_615" href="#FNanchor_615" class="label">[615]</a> Syriac Documents, p. 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_616" href="#FNanchor_616" class="label">[616]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_617" href="#FNanchor_617" class="label">[617]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_618" href="#FNanchor_618" class="label">[618]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_619" href="#FNanchor_619" class="label">[619]</a> Fragment 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_620" href="#FNanchor_620" class="label">[620]</a> Tertullian on Prayer, chap. xxiii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_621" href="#FNanchor_621" class="label">[621]</a> <i>De Corona</i>, sect. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_622" href="#FNanchor_622" class="label">[622]</a> Origen against Celsus, book viii. chap. xxii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_623" href="#FNanchor_623" class="label">[623]</a> Instructions of Commodianus, sect. 75.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_624" href="#FNanchor_624" class="label">[624]</a> Apostolical Constitutions, book v. sect. 3, par. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_625" href="#FNanchor_625" class="label">[625]</a> <i>De Corona</i>, sects. 3 and 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_626" href="#FNanchor_626" class="label">[626]</a> Dialogue with Trypho, chap. x.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_627" href="#FNanchor_627" class="label">[627]</a> Dialogue with Trypho, chap. xi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_628" href="#FNanchor_628" class="label">[628]</a> Id. chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_629" href="#FNanchor_629" class="label">[629]</a> Tertullian on Idolatry, chap. xiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_630" href="#FNanchor_630" class="label">[630]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_631" href="#FNanchor_631" class="label">[631]</a> Tertullian Against the Jews, chap. iv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_632" href="#FNanchor_632" class="label">[632]</a> Epistle of Barnabas, chap. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_633" href="#FNanchor_633" class="label">[633]</a> Dialogue with Trypho, chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_634" href="#FNanchor_634" class="label">[634]</a> Id. chap. xviii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_635" href="#FNanchor_635" class="label">[635]</a> See the <a href="#CHAPTER_III">third chapter</a> of this History.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_636" href="#FNanchor_636" class="label">[636]</a> Dialogue with Trypho, chap. xxiii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_637" href="#FNanchor_637" class="label">[637]</a> Id. chap. xxix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_638" href="#FNanchor_638" class="label">[638]</a> Id. chap. xi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_639" href="#FNanchor_639" class="label">[639]</a> Lost Writings of Irenæus, Fragment 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_640" href="#FNanchor_640" class="label">[640]</a> Against Heresies, book iv. chap. viii. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_641" href="#FNanchor_641" class="label">[641]</a> Id. book iv. chap. xvi. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_642" href="#FNanchor_642" class="label">[642]</a> Irenæus against Heresies, book v. chap. xxxiii. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_643" href="#FNanchor_643" class="label">[643]</a> Id. book. v. chap. xxviii. sect. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_644" href="#FNanchor_644" class="label">[644]</a> Ex. 31:17; Eze. 20:12, 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_645" href="#FNanchor_645" class="label">[645]</a> Isa. 66:22, 23; Dan. 7:18, 27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_646" href="#FNanchor_646" class="label">[646]</a> Answer to the Jews, chap. ii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_647" href="#FNanchor_647" class="label">[647]</a> Tertullian against Marcion, book iv. chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_648" href="#FNanchor_648" class="label">[648]</a> Compare his works as follows: Answer to the Jews, chaps. ii. -iii. iv. vi.; Against Marcion, book i. chap. xx.; book v. chaps. iv. -xix. with De Anima, chap. xxxvii.; and, On Modesty, chap. v.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_649" href="#FNanchor_649" class="label">[649]</a> Isa. 1:13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_650" href="#FNanchor_650" class="label">[650]</a> Answer to the Jews, chap. iv.; Against Marcion, book iv. -chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_651" href="#FNanchor_651" class="label">[651]</a> Isa. 56:2; 58:13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_652" href="#FNanchor_652" class="label">[652]</a> Answer to the Jews, chap. iv.; Against Marcion, book iv. -chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_653" href="#FNanchor_653" class="label">[653]</a> Against Marcion, book ii. chap. xxi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_654" href="#FNanchor_654" class="label">[654]</a> Against Marcion, book iv. chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_655" href="#FNanchor_655" class="label">[655]</a> De Principiis, book iv. chap. i. sect. 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_656" href="#FNanchor_656" class="label">[656]</a> Ex. 16:29; Lev. 23:3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_657" href="#FNanchor_657" class="label">[657]</a> Creation of the World, sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_658" href="#FNanchor_658" class="label">[658]</a> Id. sect. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_659" href="#FNanchor_659" class="label">[659]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_660" href="#FNanchor_660" class="label">[660]</a> Creation of the World, sect. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_661" href="#FNanchor_661" class="label">[661]</a> Irenæus Against Heresies, book iv. chap. xv. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_662" href="#FNanchor_662" class="label">[662]</a> Jer. 31:33; Rom. 7:21-25; 8:1-7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_663" href="#FNanchor_663" class="label">[663]</a> Irenæus Against Heresies, book iv. chap. xvi. sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_664" href="#FNanchor_664" class="label">[664]</a> Matt. chapters 5, 6, 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_665" href="#FNanchor_665" class="label">[665]</a> Theophilus to Autolycus, book ii. chap. xxvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_666" href="#FNanchor_666" class="label">[666]</a> Id. book iii. chap. ix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_667" href="#FNanchor_667" class="label">[667]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_668" href="#FNanchor_668" class="label">[668]</a> <i>De Anima</i>, chap. xxxvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_669" href="#FNanchor_669" class="label">[669]</a> On Modesty, chap. v.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_670" href="#FNanchor_670" class="label">[670]</a> Recognitions of Clement, book iii. chap. lv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_671" href="#FNanchor_671" class="label">[671]</a> Novatian on the Jewish Meats, chap. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_672" href="#FNanchor_672" class="label">[672]</a> Apostolical Constitutions, book ii. sect. 4, par. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_673" href="#FNanchor_673" class="label">[673]</a> Id. book vi. sect. 4, par. 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_674" href="#FNanchor_674" class="label">[674]</a> Epistle of Barnabas, chap. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_675" href="#FNanchor_675" class="label">[675]</a> Irenæus Against Heresies, book v. chap. xxxiii. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_676" href="#FNanchor_676" class="label">[676]</a> <i>De Anima</i>, chap. xxxvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_677" href="#FNanchor_677" class="label">[677]</a> Tertullian Against Marcion, book iv. chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_678" href="#FNanchor_678" class="label">[678]</a> Origen Against Celsus, book vi. chap. lxi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_679" href="#FNanchor_679" class="label">[679]</a> Novatian on the Jewish Meats, chap. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_680" href="#FNanchor_680" class="label">[680]</a> Divine Institutes of Lactantius, book vii. chap. xiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_681" href="#FNanchor_681" class="label">[681]</a> Poem on Genesis, Lines 51-53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_682" href="#FNanchor_682" class="label">[682]</a> Apostolical Constitutions, book vii. sect. 2, par. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_683" href="#FNanchor_683" class="label">[683]</a> Tertullian Against Marcion, book iv. chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_684" href="#FNanchor_684" class="label">[684]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_685" href="#FNanchor_685" class="label">[685]</a> Tertullian Against Marcion, book iv, chap. xii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_686" href="#FNanchor_686" class="label">[686]</a> Disputation with Manes, sect. 42.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_687" href="#FNanchor_687" class="label">[687]</a> Dialogue with Trypho, chap. xlvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_688" href="#FNanchor_688" class="label">[688]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_689" href="#FNanchor_689" class="label">[689]</a> Clement’s Miscellanies, book vi. chap. xvi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_690" href="#FNanchor_690" class="label">[690]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_691" href="#FNanchor_691" class="label">[691]</a> Compare Clement of Alexandria, vol. ii. pp. 386-890, Ante-Nicene -library edition, or the Miscellanies of Clement, book vi. -chap. xvi. with Bohn’s edition of Philo, vol. i. pp. 3, 4, 29, 30, 31, -32, 54, 55; vol. iii. p. 159; vol. iv. p. 452.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_692" href="#FNanchor_692" class="label">[692]</a> Bohn’s edition of Philo Judæus, vol. i. p. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_693" href="#FNanchor_693" class="label">[693]</a> Tertullian on Prayer, chap. xxiii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_694" href="#FNanchor_694" class="label">[694]</a> <i>Origen’s Opera</i>, Tome 2, p. 358, Paris, 1733, “Quæ est autem -festivitas Sabbati nisi illa dequa Apostolus dicit, ‘relinqueretur ergo -Sabbatismus,’ hoc est, Sabbati observatio, ‘populo Dei’? Relinquentes -ergo Judaicas Sabbati observationes, qualis debeat -esse Christiano Sabbati observatio, videamus. Die Sabbati nihil -ex omnibus mundi actibus oportet operari. Si ergo desinas ab -omnibus sæcularibus operibus, et nihil mundanum geras, sed -spiritalibus operibus vaces, ad ecclesiam convenias, lectionibus -divinis et tractatibus aurem præbeas, et de cœlestibus cogites, de -futura spe sollicitudinem geras, venturum judicium præ oculis -habeas, non respicias ad præ sentia et visibilia, sed ad invisibilia -et futura, hæc est observatio Sabbati Christiani.”—<i>Origenis in -Numeras Homilia</i> 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_695" href="#FNanchor_695" class="label">[695]</a> Epistle to the Magnesians (longer form) chap. ix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_696" href="#FNanchor_696" class="label">[696]</a> Ancient Church, p. 212.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_697" href="#FNanchor_697" class="label">[697]</a> Historical Commentaries, cent. 1. sect. 51.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_698" href="#FNanchor_698" class="label">[698]</a> Apostolical Constitutions, book ii. sect. 4, par. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_699" href="#FNanchor_699" class="label">[699]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_700" href="#FNanchor_700" class="label">[700]</a> Id. book vii. sect. 2, par. 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_701" href="#FNanchor_701" class="label">[701]</a> Id. book vii. sect. 2, par. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_702" href="#FNanchor_702" class="label">[702]</a> Apostolical Constitutions, book ii, sec. 4, par. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_703" href="#FNanchor_703" class="label">[703]</a> Id. book viii. sect. 4, par. 33.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_704" href="#FNanchor_704" class="label">[704]</a> Id. book vii. sect. 2, par. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_705" href="#FNanchor_705" class="label">[705]</a> Victorinus says, “Let the sixth day become a rigorous fast, -lest we should appear to observe any Sabbath with the Jews.”—<i>On -the Creation of the World</i>, sect. 4. And Constantine says, -“It becomes us to have nothing in common with the perfidious -Jews.”— <i>Socrates’ Eccl. Hist.</i> book v. chap. xxii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_706" href="#FNanchor_706" class="label">[706]</a> Dialogues on the Lord’s Day, p. 189.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_707" href="#FNanchor_707" class="label">[707]</a> Morality of the Fourth Commandment, p. 9, London, 1641.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_708" href="#FNanchor_708" class="label">[708]</a> 1 Cor. 5:6-8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_709" href="#FNanchor_709" class="label">[709]</a> Eccl. Hist. vol. i. chap. ii. sect. 30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_710" href="#FNanchor_710" class="label">[710]</a> Eccl. Hist. book i. cent. 1, part ii. chap. iv. sect. 4. Dr. Murdock’s -translation is more accurate than that above by Maclaine. -He gives it thus: “Moreover, those congregations, which either -lived intermingled with Jews, or were composed in great measure -of Jews, were accustomed also to observe the <i>seventh day</i> of -the week, as a <span class="smcap">sacred</span> day: for doing which, the other Christians -taxed them with no wrong.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_711" href="#FNanchor_711" class="label">[711]</a> Id. margin.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_712" href="#FNanchor_712" class="label">[712]</a> See <a href="#CHAPTER_XIV">chap. xiv.</a> of this History.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_713" href="#FNanchor_713" class="label">[713]</a> Ancient Christianity Exemplified, chap. xxvi. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_714" href="#FNanchor_714" class="label">[714]</a> Anc. Christ. Exem. chap. xxvi. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_715" href="#FNanchor_715" class="label">[715]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_716" href="#FNanchor_716" class="label">[716]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_717" href="#FNanchor_717" class="label">[717]</a> <i>Ductor Dubitantium</i>, part i. book ii. chap. ii. rule 6, sect. 51.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_718" href="#FNanchor_718" class="label">[718]</a> Dialogues on the Lord’s Day, p. 66.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_719" href="#FNanchor_719" class="label">[719]</a> A Treatise of the Sabbath Day, containing a “Defense of the -Orthodoxal Doctrine of the Church of England against Sabbatarian -Novelty,” p. 8. It was written in 1635 at the command of -the king in reply to Brabourne, a minister of the established -church, whose work, entitled “A Defense of that most Ancient -and Sacred Ordinance of God’s, the Sabbath Day,” was dedicated -to the king with a request that he would restore the Bible Sabbath! -See the preface to Dr. White’s Treatise.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_720" href="#FNanchor_720" class="label">[720]</a> Dec. and Fall, chap. xv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_721" href="#FNanchor_721" class="label">[721]</a> See <a href="#CHAPTER_X">chap. x.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_722" href="#FNanchor_722" class="label">[722]</a> Dialogues on the Lord’s Day, p. 67.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_723" href="#FNanchor_723" class="label">[723]</a> Treatise of the Sabbath Day, p. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_724" href="#FNanchor_724" class="label">[724]</a> Antiquities of the Christian Church, book xvi. chap. vi. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_725" href="#FNanchor_725" class="label">[725]</a> Page 280. Cox here quotes the work, entitled “The Modern -Sabbath Examined.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_726" href="#FNanchor_726" class="label">[726]</a> Learned Treatise of the Sabbath, p. 77, Oxford, 1631.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_727" href="#FNanchor_727" class="label">[727]</a> This edict is the original fountain of first-day authority, and in -many respects answers to the festival of Sunday, what the fourth -commandment is to the Sabbath of the Lord. The original of -this edict may be seen in the library of Harvard College, and is -as follows:—</p> - -<div class="blockquote"> - -<p class="center">IMP. CONSTANT. A. ELPIDIO.</p> - -<p>Omnes Judices, urbanæque plebes, et cunctarum artium officia -venerabili die solis quiescant. Ruri tamen positi agrorum culturæ -libere licenterque inserviant: quoniam frequenter evenit, -ut non aptius alio die frumenta sulcis, aut vineæ scrobibus mandentur, -ne occasione momenti pereat commoditas coelesti provisione -concessa. Dat. Nonis Mart. Crispo. 2 & Constantino 2. Coss. -321. Corpus Juris Civilis Codicis lib. iii tit. 12. 3.</p> - -</div> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_728" href="#FNanchor_728" class="label">[728]</a> Encyc. Brit. art. Sunday, seventh edition, 1842.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_729" href="#FNanchor_729" class="label">[729]</a> Encyc. Am. art. Sabbath.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_730" href="#FNanchor_730" class="label">[730]</a> Eccl. Hist. cent. iv. part ii. chap. iv. sect. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_731" href="#FNanchor_731" class="label">[731]</a> Chap. xiv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_732" href="#FNanchor_732" class="label">[732]</a> Duct. Dubitant. part i. book ii. chap. ii. rule 6, sect. 59.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_733" href="#FNanchor_733" class="label">[733]</a> Dialogues on the Lord’s Day, p. 233.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_734" href="#FNanchor_734" class="label">[734]</a> Examination of the Six Texts, p. 291.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_735" href="#FNanchor_735" class="label">[735]</a> Cox’s Sabbath Laws, &c. pp. 280, 281. He quotes The Modern -Sabbath Examined.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_736" href="#FNanchor_736" class="label">[736]</a> Hessey’s Bampton Lectures, p. 60.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_737" href="#FNanchor_737" class="label">[737]</a> History of Christianity, book iii. chap. i.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_738" href="#FNanchor_738" class="label">[738]</a> Id. book iii. chap. iv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_739" href="#FNanchor_739" class="label">[739]</a> These dates are worthy of marked attention. See Blair’s -Chronological Tables, p. 193, ed. 1856; Rosse’s Index of Dates, -p. 830.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_740" href="#FNanchor_740" class="label">[740]</a> <i>Imp. Constantinus A. Ad Maximum.</i> Si quid de Palatio Nostro, -aut ceteris operibus publicis, degustatum fulgore esse constiterit, -retento more veteris observantiae. Quid portendat, ob -Haruspicibus requiratur, et diligentissime scriptura collecta ad -Nostram Scientiam referatur. Ceteris etiam usurpandae huius -consuetudinis licentia tribuenda: dummodo sacrificiis domesticis -abstineant, quae specialiter prohibita sunt. Eam autem denunciationem -adque interpretationem, quae de tactu Amphitheatri -scriba est, de qua ad Heraclianum Tribunum, et Magistrum Officiorum -scripseras, ad nos scias esse perlatum. Dat. xvi. Kal. -Jan. Serdicae Acc. viii. Id. Mart. Crispo ii. & Constantino ii. C. -C. Coss. 821. Cod. Theodos. xvi. 10, 1.—<i>Library of Harvard -College.</i></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_741" href="#FNanchor_741" class="label">[741]</a> See Jortin’s Eccl. Hist. vol. i. sect. 31; Milman’s Hist. -Christianity, book iii. chap. i.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_742" href="#FNanchor_742" class="label">[742]</a> See Webster; for an ancient record of the act, see Eze. xxi. -19-22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_743" href="#FNanchor_743" class="label">[743]</a> Historical Commentaries, cent. iv. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_744" href="#FNanchor_744" class="label">[744]</a> Dec. and Fall of the Roman Empire, chap. xx.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_745" href="#FNanchor_745" class="label">[745]</a> Marsh’s Eccl. Hist. period iii. chap. v.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_746" href="#FNanchor_746" class="label">[746]</a> Dec. and Fall of the Roman Empire, chap. xviii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_747" href="#FNanchor_747" class="label">[747]</a> Sunday and the Mosaic Sabbath, p. 4, published by R. Groombridge -& Sons, London.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_748" href="#FNanchor_748" class="label">[748]</a> See <a href="#CHAPTER_XVIII">chap. xviii.</a></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_749" href="#FNanchor_749" class="label">[749]</a> Omnium vero dierum per septimanam appellationes (ut Solis, -Lunae, Martis, etc.), mutasse in ferias: ut Polydorus (li. 6, c. 5) -indicat. Mataphrastes vero, nomina dierum Hebraeis usitata -retinuisse eum, tradit; <span class="smcap">solius primi diei appellatione mutata, -quem Dominicum dixit</span>. Historia Ecclesiastica per M. Ludovicum -Lucium, cent. iv. cap. x. pp. 739, 740, Ed. Basilea, 1624. <i>Library -of Andover Theological Seminary.</i> The Ecclesiastical History of -Lucius is simply the second edition of the famous “Magdeburg -Centuries,” which was published under his supervision.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_750" href="#FNanchor_750" class="label">[750]</a> Quoted in Elliott’s Horæ Apocalypticæ, fifth edition, vol. iv. -p. 603.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_751" href="#FNanchor_751" class="label">[751]</a> McClintock and Strong’s Cyclopedia, vol. iv. p. 506.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_752" href="#FNanchor_752" class="label">[752]</a> Hist. Sab. part ii. chap. iii. sect. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_753" href="#FNanchor_753" class="label">[753]</a> Hist. Sab. part ii. chap. iii. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_754" href="#FNanchor_754" class="label">[754]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_755" href="#FNanchor_755" class="label">[755]</a> Dec. and Fall, chap. xxviii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_756" href="#FNanchor_756" class="label">[756]</a> Hist. Sab. part ii. chap. iii sect. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_757" href="#FNanchor_757" class="label">[757]</a> Eccl. Hist. book i. chap. iv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_758" href="#FNanchor_758" class="label">[758]</a> Eusebius’ Commentary on the Psalms, quoted in Cox’s Sabbath -Literature, vol. i. p. 361; also in Justin Edward’s Sabbath -Manual, pp. 125-127.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_759" href="#FNanchor_759" class="label">[759]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_760" href="#FNanchor_760" class="label">[760]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_761" href="#FNanchor_761" class="label">[761]</a> Eusebius’ Life of Constantine, 3, 33, quoted in Elliott’s Horæ -Apocalypticæ, vol. i. p. 256.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_762" href="#FNanchor_762" class="label">[762]</a> Cox’s Sabbath Literature, vol. i. p. 361.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_763" href="#FNanchor_763" class="label">[763]</a> Appendix to Gurney’s History, &c., of the Sabbath, pp. 115, -116.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_764" href="#FNanchor_764" class="label">[764]</a> Sermons on the Sacraments and Sabbath, pp. 122, 123.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_765" href="#FNanchor_765" class="label">[765]</a> Quod non oportet Christianos Judaizere et otiare in Sabbato, -sed operari in eodem die. Preferentes autem in veneratione -Dominicum diem si vacare voluerint, ut Christiani hoc faciat; -quod si reperti fuerint Judaizare Anathema sint a Christo.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_766" href="#FNanchor_766" class="label">[766]</a> Dissertation on the Lord’s-day Sabbath, pp. 33, 34, 44. 1633.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_767" href="#FNanchor_767" class="label">[767]</a> Sunday a Sabbath, p. 163. 1640.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_768" href="#FNanchor_768" class="label">[768]</a> Dialogues on the Lord’s Day, p. 188; Hessey’s Bampton Lectures, -pp. 72, 304, 305.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_769" href="#FNanchor_769" class="label">[769]</a> Tertullian’s De Corona, sections 3 and 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_770" href="#FNanchor_770" class="label">[770]</a> Sabbath Laws, &c. p. 138.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_771" href="#FNanchor_771" class="label">[771]</a> Sabbath Laws, &c. p. 138.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_772" href="#FNanchor_772" class="label">[772]</a> Cyc. Bib. Lit. art. Lord’s Day; Heylyn’s Hist. Sab. part ii. -chap. ii. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_773" href="#FNanchor_773" class="label">[773]</a> Hist. Sab. part ii. chap. iii. sect. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_774" href="#FNanchor_774" class="label">[774]</a> Dialogues on the Lord’s Day, p. 234; Hist. Sab. part ii. chap. -iii. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_775" href="#FNanchor_775" class="label">[775]</a> Dialogues on the Lord’s Day, pp. 236, 237.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_776" href="#FNanchor_776" class="label">[776]</a> Treatise of the Sabbath, p. 219.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_777" href="#FNanchor_777" class="label">[777]</a> Sabbath Laws, &c. p. 284.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_778" href="#FNanchor_778" class="label">[778]</a> Hist. Sab. part ii. chap. iv. sect. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_779" href="#FNanchor_779" class="label">[779]</a> Sabbath Manual, p. 123.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_780" href="#FNanchor_780" class="label">[780]</a> Dialogues on the Lord’s Day, p. 259.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_781" href="#FNanchor_781" class="label">[781]</a> Id. p. 260.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_782" href="#FNanchor_782" class="label">[782]</a> Socrates, book v. chap. xxii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_783" href="#FNanchor_783" class="label">[783]</a> Sozomen, book vii. chap. 19; Lardner, vol. iv. chap. lxxxv. -p. 217.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_784" href="#FNanchor_784" class="label">[784]</a> 2 Thess. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_785" href="#FNanchor_785" class="label">[785]</a> Dan. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_786" href="#FNanchor_786" class="label">[786]</a> Shimeall’s Bible Chronology, part ii. chap. ix. sect. 5, pp. 175, -176; Croly on the Apocalypse, pp. 167-173.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_787" href="#FNanchor_787" class="label">[787]</a> Dan. 7:8, 24, 25; Rev. 13:1-5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_788" href="#FNanchor_788" class="label">[788]</a> Rev. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_789" href="#FNanchor_789" class="label">[789]</a> Hist. Sab. part ii. chap. iv. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_790" href="#FNanchor_790" class="label">[790]</a> Learned Treatise of the Sabbath, p. 73, ed. 1631.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_791" href="#FNanchor_791" class="label">[791]</a> Hist. Sab. part ii. chap. ii. sect. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_792" href="#FNanchor_792" class="label">[792]</a> Treatise of the Sabbath Day, p. 202.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_793" href="#FNanchor_793" class="label">[793]</a> Hist. Sab. part ii. chap. v. sect. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_794" href="#FNanchor_794" class="label">[794]</a> Id. part ii. chap. v. sect. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_795" href="#FNanchor_795" class="label">[795]</a> Treatise of the Sabbath Day, pp. 217, 218.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_796" href="#FNanchor_796" class="label">[796]</a> Dialogues on the Lord’s Day, pp. 263, 264.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_797" href="#FNanchor_797" class="label">[797]</a> The Lord’s Day, p. 58.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_798" href="#FNanchor_798" class="label">[798]</a> Dictionary of Chronology, p. 813, art. Sunday.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_799" href="#FNanchor_799" class="label">[799]</a> Dialogues on the Lord’s Day, p. 265.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_800" href="#FNanchor_800" class="label">[800]</a> Id. pp. 265, 266; Hist. Sab. part ii. chap. iv. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_801" href="#FNanchor_801" class="label">[801]</a> Dialogues on the Lord’s Day, p. 68.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_802" href="#FNanchor_802" class="label">[802]</a> Historical and Practical Discourse on the Lord’s Day, p. 174.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_803" href="#FNanchor_803" class="label">[803]</a> Dialogues on the Lord’s Day, p. 282.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_804" href="#FNanchor_804" class="label">[804]</a> Fleury, Hist. Eccl. Tome viii. Livre xxxvi. sect. 22; Heylyn’s -Hist. Sab. part ii. chap. v. sect. 1. Dr. Twisse, however, -asserts that the pope speaks of two classes. He gives Gregory’s -words as follows: “Relation is made unto me that certain men -of a perverse spirit, have sowed among you some corrupt doctrines -contrary to our holy faith; so as to forbid any work to be -done on the Sabbath day: these men we may well call the preachers -of Antichrist.... Another report was brought unto me; -and what was that? That some perverse persons preach among -you, that on the Lord’s day none should be washed. This is -clearly another point maintained by other persons, different from -the former.”—<i>Morality of the Fourth Commandment</i>, pp. 19, 20. -If Dr. Twisse is right, the Sabbath-keepers in Rome about the -year 600 were not chargeable with the Sunday observance above -mentioned.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_805" href="#FNanchor_805" class="label">[805]</a> The idea is suggested by the language of an anonymous first-day -writer of the seventeenth century, Irenæus Philalethes, in a -work entitled “<i>Sabbato-Dominica</i>,” pref. p. 11, London, 1643.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_806" href="#FNanchor_806" class="label">[806]</a> Dialogues on the Lord’s Day, p. 267.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_807" href="#FNanchor_807" class="label">[807]</a> Id. p. 283.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_808" href="#FNanchor_808" class="label">[808]</a> Dialogues, &c. p. 268.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_809" href="#FNanchor_809" class="label">[809]</a> Id. pp. 283, 284.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_810" href="#FNanchor_810" class="label">[810]</a> Id. p. 268.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_811" href="#FNanchor_811" class="label">[811]</a> Id. p. 284.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_812" href="#FNanchor_812" class="label">[812]</a> Dialogues, &c. p. 269.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_813" href="#FNanchor_813" class="label">[813]</a> Id. p. 270.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_814" href="#FNanchor_814" class="label">[814]</a> Id. p. 271.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_815" href="#FNanchor_815" class="label">[815]</a> Dialogues, &c. p. 271; Hist. Sab. part ii. chap. v. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_816" href="#FNanchor_816" class="label">[816]</a> Dialogues, &c. p. 272.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_817" href="#FNanchor_817" class="label">[817]</a> Dialogue, &c. p. 261.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_818" href="#FNanchor_818" class="label">[818]</a> Ex. 20:8-11; Deut. 33:2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_819" href="#FNanchor_819" class="label">[819]</a> Hist. Sab. part ii. chap. v. sect. 7; Morer, p. 272.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_820" href="#FNanchor_820" class="label">[820]</a> Hist. Sab. part ii. chap. v. sect. 7; Morer, p. 272.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_821" href="#FNanchor_821" class="label">[821]</a> Dialogues, &c. pp. 261, 262.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_822" href="#FNanchor_822" class="label">[822]</a> Id. pp. 284, 285.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_823" href="#FNanchor_823" class="label">[823]</a> Dialogues, &c. p. 274.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_824" href="#FNanchor_824" class="label">[824]</a> Id. p. 285.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_825" href="#FNanchor_825" class="label">[825]</a> Id. p. 286.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_826" href="#FNanchor_826" class="label">[826]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_827" href="#FNanchor_827" class="label">[827]</a> Id. pp. 286, 287.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_828" href="#FNanchor_828" class="label">[828]</a> Hist. Sab. part ii. chap. v. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_829" href="#FNanchor_829" class="label">[829]</a> Dialogues, &c. p. 274.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_830" href="#FNanchor_830" class="label">[830]</a> Hist. Sab. part ii. chap. v. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_831" href="#FNanchor_831" class="label">[831]</a> Dialogues, &c. p. 68.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_832" href="#FNanchor_832" class="label">[832]</a> Binius, vol. iii. p. 1285, ed. 1606.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_833" href="#FNanchor_833" class="label">[833]</a> Hist. Sab. part ii. chap. v. sect. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_834" href="#FNanchor_834" class="label">[834]</a> Morer, p. 288; Heylyn, part 2. chap. vii. sect. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_835" href="#FNanchor_835" class="label">[835]</a> Roger de Hoveden’s Annals, Bohn’s ed. vol. ii. p. 487.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_836" href="#FNanchor_836" class="label">[836]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_837" href="#FNanchor_837" class="label">[837]</a> Hoveden, vol. ii. pp. 526-528.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_838" href="#FNanchor_838" class="label">[838]</a> See Matthew Paris’s Historia Major, pp. 200, 201, ed. 1640; -Binius’ Councils, ad ann. 1201, vol. iii. pp. 1448, 1449; Wilkins’ -Concilia Magnæ Britaniæ et Hibernæ, vol. i. pp. 510, 511, London, -1737; Sir David Dalrymple’s Historical Memorials, pp. 7, -8, ed. 1769; Heylyn’s History of the Sabbath, part ii. chap. vii. -sect. 5; Morer’s Lord’s Day, pp. 288-290; Hessey’s Sunday -pp. 90, 321; Gilfillan’s Sabbath, p. 399.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_839" href="#FNanchor_839" class="label">[839]</a> Maclaine’s Mosheim, cent. xiii. part ii. chap. i. sect. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_840" href="#FNanchor_840" class="label">[840]</a> Murdock’s Mosheim, cent. xiii. part ii. chap. i. sect. 5, note 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_841" href="#FNanchor_841" class="label">[841]</a> Matthew Paris’s Historia Major, p. 201. His words are: -“Cum autem Patriarcha et clerus omnis Terræ sanctæ, hunc -epistolæ tenorem diligenter examinassent; communi omnium -deliberatione decretum est, ut epistola ad judicium Romani -Pontificis transmitteretur; quatenus, quicquid ipse agendum -decrevit, placæt universis. Cumque tandem epistola ad domini -Papæ notitiam pervenisset, continuo prædicatores ordinavit; qui -per diversas mundi partes profecti, prædicaverunt ubique epistolæ -tenerem; Domino cooperante et sermonem eorum confirmante, -sequentibus signis. Inter quos Abbos de Flai nomine -Eustachius, vir religiosus et literali scientia eruditis, regnum -Angliæ aggressus: multis ibidem miraculis corruscavit.”—<i>Library -of Harvard College.</i></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_842" href="#FNanchor_842" class="label">[842]</a> History of the Popes, vol. ii. p. 535.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_843" href="#FNanchor_843" class="label">[843]</a> M’Clintock and Strong’s Cyclopedia, vol. iv. p. 590.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_844" href="#FNanchor_844" class="label">[844]</a> Id. vol. iv. p. 592.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_845" href="#FNanchor_845" class="label">[845]</a> See <a href="#Page_274">page 274</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_846" href="#FNanchor_846" class="label">[846]</a> Hoveden, vol. ii. p. 528.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_847" href="#FNanchor_847" class="label">[847]</a> Hoveden, vol. ii. p. 528.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_848" href="#FNanchor_848" class="label">[848]</a> Id. p. 529.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_849" href="#FNanchor_849" class="label">[849]</a> Hoveden, vol. ii. pp. 529, 530.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_850" href="#FNanchor_850" class="label">[850]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_851" href="#FNanchor_851" class="label">[851]</a> Dialogues, &c. p. 290.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_852" href="#FNanchor_852" class="label">[852]</a> Gilfillan’s Sabbath, p. 399.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_853" href="#FNanchor_853" class="label">[853]</a> Binius’s Councils, vol. iii. pp. 1448, 1449; Heylyn, part ii. -chap. vii. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_854" href="#FNanchor_854" class="label">[854]</a> Heylyn, part ii. chap. vii. sect. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_855" href="#FNanchor_855" class="label">[855]</a> Dialogues, &c. pp. 290, 291.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_856" href="#FNanchor_856" class="label">[856]</a> Id. p. 291.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_857" href="#FNanchor_857" class="label">[857]</a> Id. p. 275.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_858" href="#FNanchor_858" class="label">[858]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_859" href="#FNanchor_859" class="label">[859]</a> Id. pp. 293, 294.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_860" href="#FNanchor_860" class="label">[860]</a> Id. p. 279.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_861" href="#FNanchor_861" class="label">[861]</a> Isa. 29:13; Matt. 15:9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_862" href="#FNanchor_862" class="label">[862]</a> Morer, p. 280.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_863" href="#FNanchor_863" class="label">[863]</a> Id. pp. 281, 282.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_864" href="#FNanchor_864" class="label">[864]</a> Mr. Croly says: “With the title of ‘Universal Bishop,’ the -power of the papacy, and the Dark Ages, alike began.”—<i>Croly on -the Apocalypse</i>, p. 173.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_865" href="#FNanchor_865" class="label">[865]</a> M’Clintock and Strong’s Cyclopedia, vol. iv. p. 591.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_866" href="#FNanchor_866" class="label">[866]</a> History of the Baptist Denomination, p. 50, ed. 1849.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_867" href="#FNanchor_867" class="label">[867]</a> Dan. 8:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_868" href="#FNanchor_868" class="label">[868]</a> Ps. 119:142, 151.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_869" href="#FNanchor_869" class="label">[869]</a> See <a href="#CHAPTER_XX">chap. xx.</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_870" href="#FNanchor_870" class="label">[870]</a> M’Clintock and Strong’s Cyclopedia, vol. ii. pp. 600, 601; -D’Aubigné’s History of the Reformation, book xvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_871" href="#FNanchor_871" class="label">[871]</a> M’Clintock and Strong’s Cyclopedia, vol. ii. p. 601.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_872" href="#FNanchor_872" class="label">[872]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_873" href="#FNanchor_873" class="label">[873]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_874" href="#FNanchor_874" class="label">[874]</a> Butler’s Lives of the Fathers, Martyrs, and principal Saints, -article, St. Columba, <span class="allsmcap">A. D.</span> 597.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_875" href="#FNanchor_875" class="label">[875]</a> The Monks of the West, vol. ii. p. 104.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_876" href="#FNanchor_876" class="label">[876]</a> Gilfillan’s Sabbath, p. 389.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_877" href="#FNanchor_877" class="label">[877]</a> Id. pp. 32, 33.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_878" href="#FNanchor_878" class="label">[878]</a> Waddington’s History of the Church, part iv. chap. xviii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_879" href="#FNanchor_879" class="label">[879]</a> Jones’s History of the Church, vol. ii. chap. v. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_880" href="#FNanchor_880" class="label">[880]</a> Jortin’s Eccl. Hist. vol. ii. sect. 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_881" href="#FNanchor_881" class="label">[881]</a> Edward’s Hist. of Redemption, period iii. part iv. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_882" href="#FNanchor_882" class="label">[882]</a> Hist. Bapt. Denom. p. 33.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_883" href="#FNanchor_883" class="label">[883]</a> Id. p. 31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_884" href="#FNanchor_884" class="label">[884]</a> Variations of Popery, p. 52.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_885" href="#FNanchor_885" class="label">[885]</a> Eccl. Hist. of the Ancient Churches of Piedmont, p. 167.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_886" href="#FNanchor_886" class="label">[886]</a> History of the English Baptists, vol. i. pref. p. 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_887" href="#FNanchor_887" class="label">[887]</a> Mr. Jones, in his “Church History,” vol. i. chap. iii., note at -the end of the chapter, explains this charge as follows: “But -this calumny is easily accounted for. The advocates of popery, -to support their usurpations and innovations in the kingdom of -Christ, were driven to the Old Testament for authority, adducing -the kingdom of David for their example. And when their adversaries -rebutted the argument, insisting that the parallel did not -hold, for that the kingdom of Christ, which is not of this world, -is a very different state of things from the kingdom of David, -their opponents accused them of giving up the divine authority of -the Old Testament.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_888" href="#FNanchor_888" class="label">[888]</a> Eccl. Hist. Ancient Churches of Piedmont, pp. 231, 236, 237.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_889" href="#FNanchor_889" class="label">[889]</a> Id. pp. 175-177.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_890" href="#FNanchor_890" class="label">[890]</a> Id. p. 209.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_891" href="#FNanchor_891" class="label">[891]</a> Hist. Church, chap. v. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_892" href="#FNanchor_892" class="label">[892]</a> Gen. Hist. Bapt. Denom. vol. ii. p. 413, ed. 1813.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_893" href="#FNanchor_893" class="label">[893]</a> Ecclesiastical Researches, chap. x. pp. 303, 304.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_894" href="#FNanchor_894" class="label">[894]</a> Jones’s Hist. Church, vol. ii. chap. v. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_895" href="#FNanchor_895" class="label">[895]</a> General Hist. Baptist Denom. vol. ii. p. 413.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_896" href="#FNanchor_896" class="label">[896]</a> Circumcisi forsan illi fuerint, qui aliis Insabbatati, non quod -circumciderentur, inquit Calvinista [Goldastus] sed quod in Sabbato -judaizarent.—<i>Eccl. Researches</i>, chap. x. p. 303.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_897" href="#FNanchor_897" class="label">[897]</a> Thomas’ Dictionary of Biography and Mythology, article -Goldast.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_898" href="#FNanchor_898" class="label">[898]</a> D’Aubigné’s Reformation in the time of Calvin, vol. iii. p. 456.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_899" href="#FNanchor_899" class="label">[899]</a> Nec quod in Sabbato colendo Judaizarent, ut <span class="smcap">multi putabant</span>, -sed a zapata.—<i>Eccl. Researches</i>, chap. x. p. 304; <i>Usher’s De -Christianar. Eccl. success. et stat.</i> cap. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_900" href="#FNanchor_900" class="label">[900]</a> Jones’s Church History, vol. ii. chap. v. sect. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_901" href="#FNanchor_901" class="label">[901]</a> Reformation in the time of Calvin, vol. iii. p. 249.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_902" href="#FNanchor_902" class="label">[902]</a> Id. pp. 250, 251.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_903" href="#FNanchor_903" class="label">[903]</a> Reformation in the time of Calvin, vol. i. p. 349; D’Aubigné -cites as his authority, “<i>Histoire des Protestants de Picardie</i>” by -L. Rossier, p. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_904" href="#FNanchor_904" class="label">[904]</a> Jones’s Church History, vol. ii. chap. v. sect. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_905" href="#FNanchor_905" class="label">[905]</a> History of the Vaudois by Bresse, p. 126.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_906" href="#FNanchor_906" class="label">[906]</a> Benedict’s Hist. Bapt. p. 41.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_907" href="#FNanchor_907" class="label">[907]</a> Hist. Church, chap. iv. sect. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_908" href="#FNanchor_908" class="label">[908]</a> Eccl. Hist. of the Ancient Churches of Piedmont, pp. 168, 169, -Boston, Pub. Lib. The author, Rev. Peter Allix, D. D., was a -French Protestant, born in 1641, and was distinguished for piety -and erudition.—<i>Lempriere’s Universal Biography.</i></p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_909" href="#FNanchor_909" class="label">[909]</a> Id. p. 170.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_910" href="#FNanchor_910" class="label">[910]</a> Horæ Apocalypticæ, vol. ii. p. 291.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_911" href="#FNanchor_911" class="label">[911]</a> Eccl. Researches, chap. x. pp. 305, 306.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_912" href="#FNanchor_912" class="label">[912]</a> Horæ Apocalypticæ, vol. ii. p. 342.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_913" href="#FNanchor_913" class="label">[913]</a> Eccl. Hist. cent. xii. part ii. chap. v. sect. 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_914" href="#FNanchor_914" class="label">[914]</a> General Hist. Bapt. Denom. vol. ii. p. 414, ed. 1813.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_915" href="#FNanchor_915" class="label">[915]</a> Acts and Decrees of the Synod of Diamper, p. 158, London -1694.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_916" href="#FNanchor_916" class="label">[916]</a> Eccl. Hist. of the Ancient Churches of Piedmont, p. 224.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_917" href="#FNanchor_917" class="label">[917]</a> Id. p. 225.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_918" href="#FNanchor_918" class="label">[918]</a> Hist. of the Church, chap. iv. sect. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_919" href="#FNanchor_919" class="label">[919]</a> Treatise of the Sabbath day, p. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_920" href="#FNanchor_920" class="label">[920]</a> Eccl. Hist. of the Ancient Churches of Piedmont, p. 162.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_921" href="#FNanchor_921" class="label">[921]</a> History of the Sabbath, part ii. chap. v. sect. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_922" href="#FNanchor_922" class="label">[922]</a> Bower says of Gregory: “He was a man of most extraordinary -parts, of an unbounded ambition, of a haughty and imperious -temper, of resolution and courage incapable of yielding to -the greatest difficulties, <i>perfectly acquainted with the state of the -western churches</i>, as well as with the different interests of the -Christian princes.”—<i>History of the Popes</i>, vol. ii. p. 378.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_923" href="#FNanchor_923" class="label">[923]</a> History of the Popes, vol. ii. p. 358.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_924" href="#FNanchor_924" class="label">[924]</a> Theological Dict. art. Anabaptists.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_925" href="#FNanchor_925" class="label">[925]</a> Hist. Church, vol. i. pp. 183, 184.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_926" href="#FNanchor_926" class="label">[926]</a> Treatise of the Sabbath day, p. 132. He cites Hist. Anabapt. -lib. 6, p. 153.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_927" href="#FNanchor_927" class="label">[927]</a> The Rise, Spring, and Foundation of the Anabaptists or Rebaptized -of our Times. By Guy de Brez, <span class="allsmcap">A. D.</span> 1565.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_928" href="#FNanchor_928" class="label">[928]</a> Acts 8:26-40.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_929" href="#FNanchor_929" class="label">[929]</a> M’Clintock and Strong’s Cyclopædia, vol. i. p. 40.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_930" href="#FNanchor_930" class="label">[930]</a> Dec. and Fall, chap. xlvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_931" href="#FNanchor_931" class="label">[931]</a> Maxson’s Hist. Sab. p. 33, ed. 1844.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_932" href="#FNanchor_932" class="label">[932]</a> Church Hist. of Ethiopia, p. 31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_933" href="#FNanchor_933" class="label">[933]</a> Id. p. 96; Gibbon, chap. xv. note 25; chap. xlvii. note 160. -M’Clintock and Strong’s Cyclopedia, vol. i. p. 40.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_934" href="#FNanchor_934" class="label">[934]</a> Church Hist. Ethiopia, pp. 34, 35; Purchas’s Pilgrimage, -book ii. chap. v.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_935" href="#FNanchor_935" class="label">[935]</a> Ch. Hist. Eth. pp. 87, 88.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_936" href="#FNanchor_936" class="label">[936]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_937" href="#FNanchor_937" class="label">[937]</a> Gibbon, chap. xlvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_938" href="#FNanchor_938" class="label">[938]</a> Ch. Hist. Eth. pp. 311, 312; Gobat’s Abyssinia, pp. 83, 93.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_939" href="#FNanchor_939" class="label">[939]</a> Gibbon, chap. xlvii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_940" href="#FNanchor_940" class="label">[940]</a> Continental India, vol. ii. p. 120.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_941" href="#FNanchor_941" class="label">[941]</a> Acts and Decrees of the Synod of Diamper, preface.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_942" href="#FNanchor_942" class="label">[942]</a> Continental India, vol. ii. pp. 116, 117.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_943" href="#FNanchor_943" class="label">[943]</a> East Indian Church History, pp. 133, 134.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_944" href="#FNanchor_944" class="label">[944]</a> Id. pp. 139, 140.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_945" href="#FNanchor_945" class="label">[945]</a> Buchanan’s Christian Researches in Asia, pp. 159, 160.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_946" href="#FNanchor_946" class="label">[946]</a> Purchas His Pilgrimes, part ii. book viii. chap. vi. sect. 5, -p. 1269, London, 1625. The “Encyclopedia Britannica,” vol. viii. -p. 695, eighth ed., speaks of Purchas as “an Englishman admirably -skilled in language and human and divine arts, a very great -philosopher, historian, and theologian.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_947" href="#FNanchor_947" class="label">[947]</a> Hist. Sab. part ii. chap. vi. sects. 3, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_948" href="#FNanchor_948" class="label">[948]</a> Cox’s Sabbath Laws, &c. p. 287.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_949" href="#FNanchor_949" class="label">[949]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_950" href="#FNanchor_950" class="label">[950]</a> Cox’s Sabbath Laws, &c. p. 287.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_951" href="#FNanchor_951" class="label">[951]</a> Id. p. 286.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_952" href="#FNanchor_952" class="label">[952]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_953" href="#FNanchor_953" class="label">[953]</a> Id. p. 289.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_954" href="#FNanchor_954" class="label">[954]</a> Tyndale’s Answer to More, book i. chap. xxv.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_955" href="#FNanchor_955" class="label">[955]</a> Hessey, p. 352.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_956" href="#FNanchor_956" class="label">[956]</a> Calvin’s Institutes of the Christian Religion, book ii. chap. -viii. sect. 34, translated by John Allen.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_957" href="#FNanchor_957" class="label">[957]</a> Quanquam non sine delectu Dominicum quem vocamus diem -veteres in locum Sabbathi subrogarunt.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_958" href="#FNanchor_958" class="label">[958]</a> Calvin’s Institutes, book ii. chap. viii. sect. 34.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_959" href="#FNanchor_959" class="label">[959]</a> Calvin’s Harmony of the Evangelists on Matt. 28; Mark 16; -Luke 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_960" href="#FNanchor_960" class="label">[960]</a> Calvin’s Commentary on John 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_961" href="#FNanchor_961" class="label">[961]</a> Calvin’s Commentary on Acts 2:1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_962" href="#FNanchor_962" class="label">[962]</a> Calvin’s Commentary on Acts 20:7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_963" href="#FNanchor_963" class="label">[963]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_964" href="#FNanchor_964" class="label">[964]</a> Calvin’s Commentary on Acts 20:7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_965" href="#FNanchor_965" class="label">[965]</a> Calvin’s Commentary on 1 Cor. 16:2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_966" href="#FNanchor_966" class="label">[966]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_967" href="#FNanchor_967" class="label">[967]</a> Calvin’s Institutes, book ii. chap. viii. sect. 34.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_968" href="#FNanchor_968" class="label">[968]</a> Hessey’s Bampton Lectures on Sunday, p. 201, ed. 1866. In -the notes appended, p. 366, he says: “At Geneva a tradition -exists, that when John Knox visited Calvin on a Sunday, he -found his austere coadjutor bowling on a green.” Dr. Hessey -evidently credited this tradition.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_969" href="#FNanchor_969" class="label">[969]</a> Beza’s Life of Calvin, Sibson’s Translation, p. 55, ed. 1836.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_970" href="#FNanchor_970" class="label">[970]</a> Id. p. 115.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_971" href="#FNanchor_971" class="label">[971]</a> Eccl. Researches, chap. x. p. 338.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_972" href="#FNanchor_972" class="label">[972]</a> Id. p. 339.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_973" href="#FNanchor_973" class="label">[973]</a> Beza’s Life of Calvin, p. 168.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_974" href="#FNanchor_974" class="label">[974]</a> M’Clintock and Strong’s Cyclopedia, vol. i. p. 663.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_975" href="#FNanchor_975" class="label">[975]</a> Hessey, p. 341, gives a clue to the title of Barclay’s work. It -was Parænesis ad Sectarios hujus temporis, lib. 1, cap. 13, p. 160, -Rome, 1617.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_976" href="#FNanchor_976" class="label">[976]</a> See Heylyn’s Hist. of the Sabbath, part ii. chapter vi. sect. 8; -Morer’s Lord’s Day, pp. 216, 217, 228; An Inquiry into the Origin -of Septenary Institutions, p. 55; The Modern Sabbath Examined, -p. 26, Whitaker, Treacher, and Arnot, London, 1832; Cox’s -Sabbath Literature, vol. i. pp. 165, 166; Hessey, pp. 141, 142, -198, 341, and the authors there cited.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_977" href="#FNanchor_977" class="label">[977]</a> Morality of the Fourth Commandment, pp. 32, 36, 39, 40.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_978" href="#FNanchor_978" class="label">[978]</a> In fact, the story told by Twisse that Barclay is not to be believed -in what he says of Calvin because he was treacherous toward -King James I., who for that reason would not promote him at his -court, appears to be wholly unfounded. The Encyclopedia -Britannica, vol. iv., p. 439, eighth edition, assigns a very different -reason. It says: “In those days a pension bestowed upon a Scottish -papist would have been numbered among the national grievances.” -That is to say, public opinion would not then tolerate the -promotion of a Romanist. But this writer believes that the king -secretly favored Barclay. Thus on page 440 he adds: “Although -it does not appear that he obtained any regular provision from -the king, we may perhaps suppose that he at least received occasional -gratuities.” This writer knew nothing of Barclay as a detected -spy at the king’s court. Of his standing as a man, he says -on p. 441: “If there had been any remarkable blemish in the -morals of Barclay, some of his numerous adversaries would have -pointed it out.” M’Clintock and Strong’s Cyclopedia, vol. 1, p. -663, says that he “would doubtless have succeeded at court had -he not been a Romanist.” See also Knight’s Cyclopedia of Biography, -article Barclay.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_979" href="#FNanchor_979" class="label">[979]</a> Cox’s Sabbath Laws, &c. p. 123; M’Clintock and Strong’s -Cyclopedia, vol. v. pp. 137-140.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_980" href="#FNanchor_980" class="label">[980]</a> Quoted in Hessey’s Bampton Lectures, p. 200.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_981" href="#FNanchor_981" class="label">[981]</a> Id. p. 201.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_982" href="#FNanchor_982" class="label">[982]</a> Westminster Review, July, 1858, p. 37.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_983" href="#FNanchor_983" class="label">[983]</a> Westminster Review, July, 1858, p. 37.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_984" href="#FNanchor_984" class="label">[984]</a> Hessey, p. 203.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_985" href="#FNanchor_985" class="label">[985]</a> Dr. Priestly, as quoted in Cox’s “Sabbath Laws,” p. 260.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_986" href="#FNanchor_986" class="label">[986]</a> Life of Luther by Barnas Sears, D. D., larger ed. pp. 400, 401.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_987" href="#FNanchor_987" class="label">[987]</a> M’Clintock and Strong’s Cyclopedia, vol. ii. p. 123.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_988" href="#FNanchor_988" class="label">[988]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_989" href="#FNanchor_989" class="label">[989]</a> D’Aubigné’s Hist. of the Ref. book ix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_990" href="#FNanchor_990" class="label">[990]</a> Mosheim’s Church Hist. book iv. cent. xvi. sect. 3, part ii. -paragraph 22, note.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_991" href="#FNanchor_991" class="label">[991]</a> Life of Luther, p. 401.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_992" href="#FNanchor_992" class="label">[992]</a> D’Aubigné’s Hist. Ref. book ix. p. 282. I use the excellent -one-volume edition of Porter and Coates.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_993" href="#FNanchor_993" class="label">[993]</a> Life of Luther, pp. 402, 403.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_994" href="#FNanchor_994" class="label">[994]</a> Id. pp. 401, 402.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_995" href="#FNanchor_995" class="label">[995]</a> Mosheim’s Hist. of the Church, book iv. cent. xvi. sect. 3, -part ii. paragraph 22, note.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_996" href="#FNanchor_996" class="label">[996]</a> Life of Luther, p. 402.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_997" href="#FNanchor_997" class="label">[997]</a> D’Aubigné’s Hist. of Ref. book x. p. 312.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_998" href="#FNanchor_998" class="label">[998]</a> Life of Luther, p. 403.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_999" href="#FNanchor_999" class="label">[999]</a> D’Aubigné’s Hist. Ref. book x. pp. 314, 315.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1000" href="#FNanchor_1000" class="label">[1000]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1001" href="#FNanchor_1001" class="label">[1001]</a> M’Clintock and Strong’s Cyclopedia, vol. ii. p. 123.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1002" href="#FNanchor_1002" class="label">[1002]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1003" href="#FNanchor_1003" class="label">[1003]</a> Life of Luther, p. 400.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1004" href="#FNanchor_1004" class="label">[1004]</a> D’Aubigné’s Hist. Ref. book x. p. 312.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1005" href="#FNanchor_1005" class="label">[1005]</a> Id. book x. p. 315.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1006" href="#FNanchor_1006" class="label">[1006]</a> Hist. Ref. book x. p. 315.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1007" href="#FNanchor_1007" class="label">[1007]</a> Life of Luther, p. 403.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1008" href="#FNanchor_1008" class="label">[1008]</a> Mosheim’s Church Hist. book iv. cent. 16, sect. 3, part ii. paragraph -22, note.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1009" href="#FNanchor_1009" class="label">[1009]</a> Id. Ib. Very nearly the same statement is made by Du Pin, -tome 13, chap. ii. section 20, p. 103, <span class="allsmcap">A. D.</span> 1703.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1010" href="#FNanchor_1010" class="label">[1010]</a> Hist. Ref. book x. p. 315.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1011" href="#FNanchor_1011" class="label">[1011]</a> Treatise of the Sabbath Day, p. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1012" href="#FNanchor_1012" class="label">[1012]</a> Life of Luther, p. 402.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1013" href="#FNanchor_1013" class="label">[1013]</a> Quoted in the Life of Martin Luther in Pictures, p. 147, Philadelphia, -J. W. Moore, 195 Chestnut street.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1014" href="#FNanchor_1014" class="label">[1014]</a> M’Clintock and Strong, vol. ii. p. 123; Dr. A. Clarke’s Commentary, -preface to James.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1015" href="#FNanchor_1015" class="label">[1015]</a> M’Clintock and Strong, vol. iii. p. 679; D’Aubigné’s Hist. -Ref. book xviii. pp. 672, 689, 706, 707; book xx. pp. 765, 766; -Fox’s Acts and Monuments, book viii. pp. 524-527.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1016" href="#FNanchor_1016" class="label">[1016]</a> Frith’s works, p. 69, quoted in Hessey, p. 198.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1017" href="#FNanchor_1017" class="label">[1017]</a> Eccl. Researches, chap. xvi. p. 630.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1018" href="#FNanchor_1018" class="label">[1018]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1019" href="#FNanchor_1019" class="label">[1019]</a> Id. p. 631.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1020" href="#FNanchor_1020" class="label">[1020]</a> Eccl. Researches, chap. xvi. p. 636.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1021" href="#FNanchor_1021" class="label">[1021]</a> Id. pp. 636, 637.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1022" href="#FNanchor_1022" class="label">[1022]</a> Eccl. Researches, chap. xvi. p. 640.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1023" href="#FNanchor_1023" class="label">[1023]</a> Mosheim’s Hist. Church, book iv. cent. 16, sect. 3, part ii. -chap. iv. par. 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1024" href="#FNanchor_1024" class="label">[1024]</a> Lamy’s History of Socinianism, p. 60.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1025" href="#FNanchor_1025" class="label">[1025]</a> “Nunc audimus apud Bohemos exoriri novum Judæorum genus, -Sabbatarios appellant, qui tanta superstitione servant Sabbatum, -ut si quid eo die inciderit in oculum, nolint eximere; -quasi non sufficiat eis pro Sabbato Dies Dominicus, qui Apostolis -etiam erat sacer, aut quasi Christus non satis expresserit -quantum tribuen dum sit Sabbato.” De Amabili Ecclesiæ Concordia; -Opera, tome 5, p. 506, Lugd. Bat. 1704; quoted in Cox’s -Sabbath Literature, vol. ii. pp. 201, 202; Hessey, p. 374.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1026" href="#FNanchor_1026" class="label">[1026]</a> Cox, vol. ii. p. 202.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1027" href="#FNanchor_1027" class="label">[1027]</a> Such statements respecting the observers of the seventh day -are very common. Even those who first commenced to keep the -Sabbath in Newport were said to “have left Christ and gone to -Moses in the observation of days, and times, and seasons, and -such like.”—<i>Seventh-day Baptist Memorial</i>, vol. i. p. 32. The -pastor of the first-day Baptist church of Newport said to them: -“I do judge you have and still do deny Christ.”—<i>Id.</i> p. 37.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1028" href="#FNanchor_1028" class="label">[1028]</a> The Present State of the Greek Church in Russia, Appendix. -p. 273, New York, 1815.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1029" href="#FNanchor_1029" class="label">[1029]</a> Murdock’s Mosheim, book iv. cent. xvii. sect. 2, part i. chap. -ii. note 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1030" href="#FNanchor_1030" class="label">[1030]</a> See the <a href="#CHAPTER_XXI">twenty-first chapter</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1031" href="#FNanchor_1031" class="label">[1031]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1032" href="#FNanchor_1032" class="label">[1032]</a> Maxson’s Hist. Sab. p. 41.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1033" href="#FNanchor_1033" class="label">[1033]</a> Manual of the Seventh-day Baptists, p. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1034" href="#FNanchor_1034" class="label">[1034]</a> Martyrology of the Churches of Christ, commonly called Baptists, -during the era of the Reformation. From the Dutch of T. J. -Van Braght, London, 1850, vol. i. pp. 113, 114.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1035" href="#FNanchor_1035" class="label">[1035]</a> Id. p. 113.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1036" href="#FNanchor_1036" class="label">[1036]</a> Manual of the S. D. Baptists, p. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1037" href="#FNanchor_1037" class="label">[1037]</a> Wall’s History of Infant Baptism, vol. ii. p. 379, Oxford, 1835.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1038" href="#FNanchor_1038" class="label">[1038]</a> I know of no exception to this statement. If there be any it -must be found in the cases of those observing both seventh and -first days. Even here, there is certainly no such thing as sprinkling -for baptism, but possibly there may be the baptism of young -children.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1039" href="#FNanchor_1039" class="label">[1039]</a> Hist. English Baptists, vol. ii. pref. pp. 43, 44.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1040" href="#FNanchor_1040" class="label">[1040]</a> Maxson’s Hist. Sab. p. 42.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1041" href="#FNanchor_1041" class="label">[1041]</a> Gen. Hist. Bapt. Denom. vol. ii. p. 414, ed. 1813.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1042" href="#FNanchor_1042" class="label">[1042]</a> Hengstenberg’s Lord’s Day, p. 66.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1043" href="#FNanchor_1043" class="label">[1043]</a> Coleman’s Ancient Christianity Exemplified, chap. xxvi. sect. -2; Heylyn’s Hist. Sab. part ii. chap. viii. sect. 7; Neal’s Hist. -Puritans, part i. chap. viii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1044" href="#FNanchor_1044" class="label">[1044]</a> Sabbathum Veteris et Novi Testamenti; or, the True Doctrine -of the Sabbath, by Nicholas Bound, D. D., sec. ed. London, -1606, p. 51.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1045" href="#FNanchor_1045" class="label">[1045]</a> Id. p. 66.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1046" href="#FNanchor_1046" class="label">[1046]</a> True Doc. of the Sab. p. 71.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1047" href="#FNanchor_1047" class="label">[1047]</a> Id. p. 72.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1048" href="#FNanchor_1048" class="label">[1048]</a> Hist. Sab. part ii. chap. viii. sect. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1049" href="#FNanchor_1049" class="label">[1049]</a> Prælectiones Theologicæ, vol. i. part ii. sect. 2, cap. i. p. 194. -“Propositio. Præter sacram Scripturam admitti necessario debent -Traditiones divinæ dogmaticæ ab illa prorsus distinctæ.”</p> - -<p>“Non posse praeterea, rejectis ejusmodi traditionibus, plura -dogmata, quæ nobiscum retinuerunt protestantes cum ab Ecclesia -catholica recesserunt, ullo modo adstruis, res est citra omnis dubitationis -aleam posita. Etenim ipsi nobiscum retinuerunt valorem -baptismi ab haereticis aut infidelibus administrati, valorem -item paedobaptismi, germanam baptismi formam, cessationem -legis de abstinentia a sanguine et suffocato, de die dominico Sabbatis -suffecto, praeter ea quæ superius commemoravimus aliaque -haud pauca.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1050" href="#FNanchor_1050" class="label">[1050]</a> Backus’ Hist. of the Baptists in New England, p. 63, ed. 1777.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1051" href="#FNanchor_1051" class="label">[1051]</a> Chambers’ Cyclopedia, article, Sabbath, vol. viii. p. 402, London, -1867.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1052" href="#FNanchor_1052" class="label">[1052]</a> Gilfillan’s Sabbath, p. 60.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1053" href="#FNanchor_1053" class="label">[1053]</a> Observation of the Christian Sabbath, p. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1054" href="#FNanchor_1054" class="label">[1054]</a> See the <a href="#CHAPTER_XV">fifteenth chapter</a> of this work.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1055" href="#FNanchor_1055" class="label">[1055]</a> Gilfillan’s Sabbath, p. 88.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1056" href="#FNanchor_1056" class="label">[1056]</a> Id. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1057" href="#FNanchor_1057" class="label">[1057]</a> Pagitt’s Heresiography, p. 209, London, 1661.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1058" href="#FNanchor_1058" class="label">[1058]</a> Pagitt’s Heresiography, p. 209.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1059" href="#FNanchor_1059" class="label">[1059]</a> Id. p. 210.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1060" href="#FNanchor_1060" class="label">[1060]</a> Id. p. 164.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1061" href="#FNanchor_1061" class="label">[1061]</a> Pagitt’s Heresiography, pp. 196, 197.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1062" href="#FNanchor_1062" class="label">[1062]</a> Id. p. 161.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1063" href="#FNanchor_1063" class="label">[1063]</a> Manual of the Seventh-day Baptists, pp. 17, 18; Heylyn’s -Hist. of the Sab. part ii. chap. viii. sect. 10; Gilfillan’s Sabbath, -pp. 88, 89; Cox’s Sabbath Literature, vol. i. pp. 152, 153.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1064" href="#FNanchor_1064" class="label">[1064]</a> Manual of the S. D. Baptists, p. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1065" href="#FNanchor_1065" class="label">[1065]</a> Dr. Francis White’s Treatise of the Sabbath Day, quoted in -Cox’s Sab. Lit. vol. i. p. 167.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1066" href="#FNanchor_1066" class="label">[1066]</a> Heylyn’s Cyprianus Anglicus, quoted in Cox, vol. i. p. 173.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1067" href="#FNanchor_1067" class="label">[1067]</a> Treatise of the Sabbath Day, p. 110.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1068" href="#FNanchor_1068" class="label">[1068]</a> Hessey’s Bampton Lectures, pp. 373, 374; Cox’s Sab. Lit. vol. -ii. p. 6; A. H. Lewis’s Sabbath and Sunday, pp. 178-184. This -work contains much valuable information respecting English and -American Sabbatarians.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1069" href="#FNanchor_1069" class="label">[1069]</a> Treatise of the Sabbath Day, p. 73.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1070" href="#FNanchor_1070" class="label">[1070]</a> Manual of the S. D. Baptists, pp. 19, 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1071" href="#FNanchor_1071" class="label">[1071]</a> Cox, vol. i. p. 268; vol. ii. p. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1072" href="#FNanchor_1072" class="label">[1072]</a> Id. vol. ii. p. 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1073" href="#FNanchor_1073" class="label">[1073]</a> Hist. English Baptists, vol. i. pp. 365, 366.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1074" href="#FNanchor_1074" class="label">[1074]</a> Hist. Puritans, part 2. chap. x.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1075" href="#FNanchor_1075" class="label">[1075]</a> Crosby’s Hist. Eng. Baptists, vol. i. pp. 366, 367.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1076" href="#FNanchor_1076" class="label">[1076]</a> Hist. Puritans, part 2, chap. x.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1077" href="#FNanchor_1077" class="label">[1077]</a> Calamy’s Ejected Ministers, vol. ii. pp. 258, 259; Lewis’ Sabbath -and Sunday, pp. 188-193.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1078" href="#FNanchor_1078" class="label">[1078]</a> Wood’s Athenæ Oxonienses, vol. iv. p. 123.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1079" href="#FNanchor_1079" class="label">[1079]</a> Crosby, vol. i. p. 367.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1080" href="#FNanchor_1080" class="label">[1080]</a> Ex. 16:23; Gen. 2:3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1081" href="#FNanchor_1081" class="label">[1081]</a> Judgment for the Observation of the Jewish or Seventh-day -Sabbath, pp. 6-8, 1672.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1082" href="#FNanchor_1082" class="label">[1082]</a> Calamy, vol. 2, p. 260.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1083" href="#FNanchor_1083" class="label">[1083]</a> Crosby, vol. 2, pp. 165-171.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1084" href="#FNanchor_1084" class="label">[1084]</a> When asked what he had to say why sentence should not be -pronounced, he said he would leave with them these scriptures: -Jer. 26:14, 15; Ps. 116:15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1085" href="#FNanchor_1085" class="label">[1085]</a> Manual, &c. pp. 21-23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1086" href="#FNanchor_1086" class="label">[1086]</a> Crosby’s Hist. Eng. Bapt. vol. iii. pp. 138, 139.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1087" href="#FNanchor_1087" class="label">[1087]</a> “When the London Seventh-day Baptists, in 1664, sent -Stephen Mumford to America, and in 1675 sent Eld. William -Gibson, they did as much, in proportion to their ability, as had -been done by any society for propagating the gospel in foreign -parts.”—<i>Seventh-day Baptist Memorial</i>, vol. i. p. 43.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1088" href="#FNanchor_1088" class="label">[1088]</a> Ch. Hist. of N. England from 1783 to 1796, chap. xi. sect. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1089" href="#FNanchor_1089" class="label">[1089]</a> Hist. of the S. D. Bapt. Gen. Conf. by Jas. Bailey, pp. 237, 238.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1090" href="#FNanchor_1090" class="label">[1090]</a> Seventh-day Baptist Memorial, vol. i. pp. 27, 28, 29.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1091" href="#FNanchor_1091" class="label">[1091]</a> Records of the First Baptist Church in Newport, quoted in the -S. D. Baptist Memorial, vol. i. pp. 28-39.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1092" href="#FNanchor_1092" class="label">[1092]</a> Bailey’s Hist. pp. 9, 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1093" href="#FNanchor_1093" class="label">[1093]</a> Id. p. 237.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1094" href="#FNanchor_1094" class="label">[1094]</a> Id. p. 238.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1095" href="#FNanchor_1095" class="label">[1095]</a> Manual of the S. D. Baptists, pp. 39, 40; Backus, chap. xi. -sect. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1096" href="#FNanchor_1096" class="label">[1096]</a> Hist. S. D. Baptist Gen. Conf. pp. 15, 238.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1097" href="#FNanchor_1097" class="label">[1097]</a> Id. pp. 46-55.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1098" href="#FNanchor_1098" class="label">[1098]</a> Id. pp. 57, 58, 62, 74, 82.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1099" href="#FNanchor_1099" class="label">[1099]</a> Sabbath and Sunday, p. 232.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1100" href="#FNanchor_1100" class="label">[1100]</a> Much interesting matter pertaining to the Seventh-day Baptists -of America may be found in Utter’s Manual of the S. D. -Baptists; Bailey’s Hist. of the S. D. Bapt. Gen. Conf.; Lewis’s -Sabbath and Sunday, and in the S. D. B. Memorial.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1101" href="#FNanchor_1101" class="label">[1101]</a> Rupp’s History of all Religious Denominations in the -United States, pp. 109-123, second edition; Bailey’s Hist. Gen. -Conf. pp. 255-258.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1102" href="#FNanchor_1102" class="label">[1102]</a> New York <i>Independent</i>, March 18, 1869.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1103" href="#FNanchor_1103" class="label">[1103]</a> <i>Semi-Weekly Tribune</i>, May 4, 1869.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1104" href="#FNanchor_1104" class="label">[1104]</a> This sister was born at Vernon, Vt. Her maiden name was -Rachel D. Harris. At the age of seventeen, she was converted -and soon after joined the Methodist church. After her marriage, -she removed with her husband to central New York. There, at -the age of twenty-eight, she became an observer of the Bible Sabbath. -The Methodist minister, her pastor, did what he could to -turn her from the Sabbath, but finally told her she might keep it -if she would not leave them. But she was faithful to her convictions -of duty and united with the first Seventh-day Baptist church -of Verona, Oneida Co., N. Y. Her first husband bore the name -of Oaks; her second, that of Preston. She and her daughter, Delight -Oaks, were members of the first Verona church at the time -of their removal to Washington, N. H. The mother died Feb. 1, -1868; the daughter, several years earlier.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1105" href="#FNanchor_1105" class="label">[1105]</a> Eld. Preble’s article appeared in the <i>Hope of Israel</i> of Feb. -28, 1845, published at Portland, Maine. This article was reprinted -in the <i>Advent Review</i> of Aug. 23, 1870. The article, as rewritten -by Eld. Preble and published in tract form, was also printed in -the <i>Review</i> of Dec. 21, 1869.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1106" href="#FNanchor_1106" class="label">[1106]</a> He fell asleep March 19, 1872, in the eightieth year of his age.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1107" href="#FNanchor_1107" class="label">[1107]</a> For a further knowledge of their views, see their weekly paper, -the <i>Advent Review and Herald of the Sabbath</i>, published at -Battle Creek, Michigan, at $2.00 per year, and the list of publications -advertised in its columns.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1108" href="#FNanchor_1108" class="label">[1108]</a> Rev. 12:17; 14:12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1109" href="#FNanchor_1109" class="label">[1109]</a> Rev. 19:10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1110" href="#FNanchor_1110" class="label">[1110]</a> Rev. 4:10, 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1111" href="#FNanchor_1111" class="label">[1111]</a> 2 Pet. 3; Isa. 65; Rev. 21, 22. Milton thus states this doctrine:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“The world shall burn, and from her ashes spring</div> - <div class="verse indent0">New heaven and earth, wherein the just shall dwell,</div> - <div class="verse indent0">And after all their tribulation long,</div> - <div class="verse indent0">See golden days, fruitful of golden deeds,</div> - <div class="verse indent0">With joy and love triumphing, and fair truth.”</div> - </div> - <div class="stanza"> - <div class="verse right">—<i>Paradise Lost</i>, book iii, lines 334-338.</div> - </div> -</div> -</div> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent8">“So shall the world go on,</div> - <div class="verse indent0">To good malignant, to bad men benign;</div> - <div class="verse indent0">Under her own weight, groaning; till the day</div> - <div class="verse indent0">Appear of respiration to the just,</div> - <div class="verse indent0">And vengeance to the wicked, at return</div> - <div class="verse indent0">Of Him so lately promised to thy aid,</div> - <div class="verse indent0">The woman’s seed; obscurely then foretold,</div> - <div class="verse indent0">Now ampler known thy Saviour and thy Lord:</div> - <div class="verse indent0">Last, in the clouds, from heaven to be revealed</div> - <div class="verse indent0">In glory of the Father, to dissolve</div> - <div class="verse indent0">Satan with his perverted world; then raise</div> - <div class="verse indent0">From the conflagrant mass, purged and refined,</div> - <div class="verse indent0">New heaven, new earth, ages of endless date,</div> - <div class="verse indent0">Founded in righteousness, and peace, and love;</div> - <div class="verse indent0">To bring forth fruits, joy, and eternal bliss.”</div> - </div> - <div class="stanza"> - <div class="verse right">—<i>Id.</i> book xii, lines 537-551.</div> - </div> -</div> -</div> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1112" href="#FNanchor_1112" class="label">[1112]</a> Dan. 7:9, 10, 13, 14, 17-27; Ps. 2:7-9; 37:9-11, 18-22, 34; -Mal. 4:1-3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1113" href="#FNanchor_1113" class="label">[1113]</a> Isa. 66:22, 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1114" href="#FNanchor_1114" class="label">[1114]</a> Heb. 4:9. The margin renders it “a keeping of a Sabbath.” -Liddell and Scott define <i>Sabbatismos</i> “a keeping of the Sabbath.” -They give no other definition, but derive it from the verb <i>Sabbatizo</i>, -which they define by these words only, “to keep the Sabbath.” -Schrevelius defines <i>Sabbatismos</i> by this one phrase: -“Observance of the Sabbath.” He also derives it from <i>Sabbatizo</i>. -<i>Sabbatismos</i> is therefore the noun in Greek which signifies -the <i>act of Sabbath-keeping</i>, while <i>Sabbatizo</i>, from which it is derived, -is the verb which expresses that act.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1115" href="#FNanchor_1115" class="label">[1115]</a> See the Lexicons of Liddell and Scott, Schrevelius, and Greenfield.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_1116" href="#FNanchor_1116" class="label">[1116]</a> Rev. 22:1, 2.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_513"></a>[513]</span></p> - -<h2 class="nobreak" id="INDEX_OF_AUTHORS_QUOTED">INDEX OF AUTHORS QUOTED.</h2> - -</div> - -<ul> - -<li class="ifrst">Abyssinian Ambassador, <a href="#Page_425">425</a>.</li> - -<li class="indx">Acta Martyrum, <a href="#Page_244">244</a>, <a href="#Page_253">253</a>.</li> - -<li class="indx"><i>Advent Review</i>, <a href="#Page_502">502</a>, <a href="#Page_507">507</a>.</li> - -<li class="indx">Allix, Dr., <a href="#Page_406">406</a>, <a href="#Page_407">407</a>, <a href="#Page_415">415</a>, <a href="#Page_416">416</a>, <a href="#Page_418">418</a>, <a href="#Page_420">420</a>.</li> - -<li class="indx">Anatolius, <a href="#Page_227">227</a>.</li> - -<li class="indx">Andrews, Dr., <a href="#Page_244">244</a>, <a href="#Page_246">246</a>, <a href="#Page_248">248</a>.</li> - -<li class="indx">Aquensis, <a href="#Page_69">69</a>.</li> - -<li class="indx">Archelaus, <a href="#Page_316">316</a>.</li> - -<li class="indx">Augsburg Confession, <a href="#Page_434">434</a>.</li> - -<li class="indx">Augustine, <a href="#Page_71">71</a>, <a href="#Page_247">247</a>, <a href="#Page_365">365</a>.</li> - -<li class="ifrst">Bardesanes, <a href="#Page_219">219</a>, <a href="#Page_284">284</a>.</li> - -<li class="indx">Barnabas, <a href="#Page_218">218</a>, <a href="#Page_231">231</a>, <a href="#Page_232">232</a>, <a href="#Page_235">235</a>, <a href="#Page_242">242</a>, <a href="#Page_284">284</a>, <a href="#Page_289">289</a>, <a href="#Page_299">299</a>, <a href="#Page_300">300</a>, <a href="#Page_301">301</a>, <a href="#Page_312">312</a>, <a href="#Page_313">313</a>.</li> - -<li class="indx">Backus, <a href="#Page_478">478</a>, <a href="#Page_494">494</a>, <a href="#Page_496">496</a>.</li> - -<li class="indx">Bailey, James, <a href="#Page_494">494</a>, <a href="#Page_496">496</a>, <a href="#Page_497">497</a>, <a href="#Page_499">499</a>.</li> - -<li class="indx">Bampfield, Francis, <a href="#Page_489">489</a>.</li> - -<li class="indx">Barclay, <a href="#Page_441">441</a>, <a href="#Page_442">442</a>, <a href="#Page_443">443</a>.</li> - -<li class="indx">Baronius, <a href="#Page_250">250</a>, <a href="#Page_253">253-257</a>.</li> - -<li class="indx">Barrett, <a href="#Page_29">29</a>.</li> - -<li class="indx">Baxter, <a href="#Page_38">38</a>, <a href="#Page_362">362</a>, <a href="#Page_363">363</a>.</li> - -<li class="indx">Benedict, <a href="#Page_399">399</a>, <a href="#Page_405">405</a>, <a href="#Page_408">408</a>, <a href="#Page_409">409</a>, <a href="#Page_410">410</a>, <a href="#Page_415">415</a>, <a href="#Page_418">418</a>, <a href="#Page_469">469</a>, <a href="#Page_470">470</a>.</li> - -<li class="indx">Beza, <a href="#Page_435">435</a>, <a href="#Page_441">441</a>.</li> - -<li class="indx">Beza’s Translation, <a href="#Page_177">177</a>.</li> - -<li class="indx">Bible Dictionary of Am. Tract Society, <a href="#Page_211">211</a>, <a href="#Page_212">212</a>.</li> - -<li class="indx">Bingham, <a href="#Page_228">228</a>, <a href="#Page_340">340</a>.</li> - -<li class="indx">Binius, <a href="#Page_384">384</a>, <a href="#Page_388">388</a>, <a href="#Page_394">394</a>.</li> - -<li class="indx">Bliss, Sylvester, <a href="#Page_9">9</a>, <a href="#Page_31">31</a>.</li> - -<li class="indx">Bloomfield, <a href="#Page_126">126</a>, <a href="#Page_168">168</a>, <a href="#Page_176">176</a>, <a href="#Page_189">189</a>.</li> - -<li class="indx">Boehmer, <a href="#Page_237">237</a>.</li> - -<li class="indx">Bound, Nicholas, <a href="#Page_19">19</a>, <a href="#Page_71">71</a>, <a href="#Page_472">472-475</a>.</li> - -<li class="indx">Bower, <a href="#Page_198">198</a>, <a href="#Page_274">274</a>, <a href="#Page_275">275</a>, <a href="#Page_390">390</a>, <a href="#Page_420">420</a>, <a href="#Page_421">421</a>.</li> - -<li class="indx">Boyle, <a href="#Page_275">275</a>.</li> - -<li class="indx">Brabourne, <a href="#Page_339">339</a>, <a href="#Page_484">484</a>.</li> - -<li class="indx">Brerewood, <a href="#Page_341">341</a>, <a href="#Page_370">370</a>.</li> - -<li class="indx">Bresse, <a href="#Page_414">414</a>.</li> - -<li class="indx">Brez, Guy de, <a href="#Page_423">423</a>.</li> - -<li class="indx">Bucer, <a href="#Page_435">435</a>.</li> - -<li class="indx">Buchanan, <a href="#Page_430">430</a>, <a href="#Page_431">431</a>.</li> - -<li class="indx">Buck, <a href="#Page_20">20</a>, <a href="#Page_236">236</a>, <a href="#Page_423">423</a>.</li> - -<li class="indx">Butler, Alvan, <a href="#Page_402">402</a>.</li> - -<li class="ifrst">Calmet, <a href="#Page_20">20</a>, <a href="#Page_108">108</a>.</li> - -<li class="indx">Calvin, <a href="#Page_10">10</a>, <a href="#Page_74">74</a>, <a href="#Page_239">239</a>, <a href="#Page_436">436-443</a>.</li> - -<li class="indx">Carlstadt, <a href="#Page_447">447-459</a>.</li> - -<li class="indx">Chafie, <a href="#Page_261">261</a>, <a href="#Page_262">262</a>.</li> - -<li class="indx">Chambers, <a href="#Page_479">479</a>, <a href="#Page_480">480</a>.</li> - -<li class="indx">Chrysostom, <a href="#Page_363">363</a>.</li> - -<li class="indx">Clarke, Adam, <a href="#Page_10">10</a>, <a href="#Page_14">14</a>, <a href="#Page_38">38</a>, <a href="#Page_52">52</a>, <a href="#Page_55">55</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_96">96</a>, <a href="#Page_103">103</a>, <a href="#Page_109">109</a>, <a href="#Page_200">200</a>, <a href="#Page_237">237</a>, <a href="#Page_260">260</a>, <a href="#Page_458">458</a>.</li> - -<li class="indx">Clement of Alexandria, <a href="#Page_219">219</a>, <a href="#Page_220">220</a>, <a href="#Page_221">221</a>, <a href="#Page_222">222</a>, <a href="#Page_290">290</a>, <a href="#Page_299">299</a>, <a href="#Page_318">318-322</a>.</li> - -<li class="indx">Clement of Rome, <a href="#Page_311">311</a>.</li> - -<li class="indx">Coleman, Dr., <a href="#Page_31">31</a>.</li> - -<li class="indx">Coleman, Lyman, <a href="#Page_235">235</a>, <a href="#Page_236">236</a>, <a href="#Page_335">335-337</a>, <a href="#Page_472">472-474</a>.</li> - -<li class="indx">Columba, St., <a href="#Page_402">402</a>.</li> - -<li class="indx">Commodianus, <a href="#Page_296">296</a>.</li> - -<li class="indx">Constantine, <a href="#Page_264">264</a>, <a href="#Page_275">275</a>, <a href="#Page_329">329</a>, <a href="#Page_342">342</a>, <a href="#Page_346">346</a>, <a href="#Page_347">347</a>.</li> - -<li class="indx">Constitutions, Apostolical, <a href="#Page_287">287</a>, <a href="#Page_288">288</a>, <a href="#Page_292">292</a>, <a href="#Page_296">296</a>, <a href="#Page_312">312</a>, <a href="#Page_315">315</a>, <a href="#Page_326">326-329</a>.</li> - -<li class="indx">Cox, <a href="#Page_340">340</a>, <a href="#Page_344">344</a>, <a href="#Page_357">357</a>, <a href="#Page_359">359</a>, <a href="#Page_362">362</a>, <a href="#Page_363">363</a>, <a href="#Page_365">365</a>, <a href="#Page_368">368</a>, <a href="#Page_434">434</a>, <a href="#Page_435">435</a>, <a href="#Page_442">442</a>, <a href="#Page_444">444</a>, <a href="#Page_445">445</a>, <a href="#Page_446">446</a>, <a href="#Page_464">464</a>, <a href="#Page_483">483</a>, <a href="#Page_484">484</a>, <a href="#Page_485">485</a>, <a href="#Page_487">487</a>.</li> - -<li class="indx">Cranmer, <a href="#Page_435">435</a>.</li> - -<li class="indx">Crozier, <a href="#Page_135">135</a>.</li> - -<li class="indx">Croly, <a href="#Page_369">369</a>, <a href="#Page_398">398</a>.</li> - -<li class="indx">Crosby, <a href="#Page_406">406</a>, <a href="#Page_469">469</a>, <a href="#Page_487">487-489</a>, <a href="#Page_492">492</a>.</li> - -<li class="indx">Cumming, Dr., <a href="#Page_199">199</a>, <a href="#Page_200">200</a>.</li> - -<li class="indx">Cyprian, <a href="#Page_248">248</a>, <a href="#Page_291">291</a>.</li> - -<li class="ifrst">D’Aubigné, <a href="#Page_401">401</a>, <a href="#Page_410">410</a>, <a href="#Page_412">412</a>, <a href="#Page_413">413</a>, <a href="#Page_449">449</a>, <a href="#Page_450">450</a>, <a href="#Page_452">452</a>, <a href="#Page_453">453</a>, <a href="#Page_454">454</a>, <a href="#Page_455">455</a>, <a href="#Page_456">456</a>, <a href="#Page_460">460</a>.</li> - -<li class="indx">Davidis, <a href="#Page_461">461</a>.</li> - -<li class="indx">Dictionary of Chronology, <a href="#Page_373">373</a>.</li> - -<li class="indx">Dionysius, <a href="#Page_214">214</a>.</li> - -<li class="indx">Domville, Sir Wm., <a href="#Page_234">234</a>, <a href="#Page_239">239</a>, <a href="#Page_241">241</a>, <a href="#Page_242">242</a>, <a href="#Page_245">245</a>, <a href="#Page_246">246</a>, <a href="#Page_247">247</a>, <a href="#Page_248">248</a>, <a href="#Page_251">251</a>, <a href="#Page_266">266</a>, <a href="#Page_271">271</a>, <a href="#Page_272">272</a>, <a href="#Page_344">344</a>.</li> - -<li class="indx">Douay Translation, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, <a href="#Page_202">202</a>.</li> - -<li class="indx">Dowling, <a href="#Page_196">196</a>, <a href="#Page_199">199</a>, <a href="#Page_274">274</a>.</li> - -<li class="indx">Du Pin, <a href="#Page_266">266</a>, <a href="#Page_456">456</a>.</li> - -<li class="ifrst">Edgar, Dr., <a href="#Page_405">405</a>.</li> - -<li class="indx">Edwards, Justin, <a href="#Page_112">112</a>, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>, <a href="#Page_126">126</a>, <a href="#Page_177">177</a>, <a href="#Page_212">212</a>, <a href="#Page_216">216</a>, <a href="#Page_244">244</a>, <a href="#Page_271">271</a>, <a href="#Page_357">357</a>, <a href="#Page_366">366</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_514"></a>[514]</span>Edwards, President, <a href="#Page_138">138</a>, <a href="#Page_404">404</a>, <a href="#Page_405">405</a>.</li> - -<li class="indx">Elliot, <a href="#Page_351">351</a>, <a href="#Page_357">357</a>, <a href="#Page_416">416</a>, <a href="#Page_417">417</a>.</li> - -<li class="indx">Encyclopedia Americana, <a href="#Page_342">342</a>.</li> - -<li class="indx">Encyclopedia Britannica, <a href="#Page_190">190</a>, <a href="#Page_342">342</a>, <a href="#Page_432">432</a>, <a href="#Page_442">442</a>, <a href="#Page_443">443</a>.</li> - -<li class="indx">Encyclopedia of Religious Knowledge, <a href="#Page_234">234</a>.</li> - -<li class="indx">Eusebius, <a href="#Page_133">133</a>, <a href="#Page_214">214</a>, <a href="#Page_216">216</a>, <a href="#Page_227">227</a>, <a href="#Page_234">234</a>, <a href="#Page_355">355</a>, <a href="#Page_357">357</a>, <a href="#Page_359">359</a>.</li> - -<li class="indx">Erasmus, <a href="#Page_463">463</a>, <a href="#Page_464">464</a>.</li> - -<li class="ifrst">Family Testament, <a href="#Page_126">126</a>.</li> - -<li class="indx">Fleury, <a href="#Page_374">374</a>.</li> - -<li class="indx">Fox, <a href="#Page_460">460</a>.</li> - -<li class="indx">Frith, <a href="#Page_459">459</a>, <a href="#Page_460">460</a>.</li> - -<li class="ifrst">Geddes, <a href="#Page_418">418</a>, <a href="#Page_424">424</a>, <a href="#Page_425">425</a>, <a href="#Page_426">426</a>, <a href="#Page_428">428</a>.</li> - -<li class="indx">Gerendi, John, <a href="#Page_463">463</a>.</li> - -<li class="indx">Gesenius, <a href="#Page_17">17</a>.</li> - -<li class="indx">Gesner, <a href="#Page_248">248</a>.</li> - -<li class="indx">Gibbon, <a href="#Page_194">194</a>, <a href="#Page_276">276</a>, <a href="#Page_339">339</a>, <a href="#Page_348">348</a>, <a href="#Page_354">354</a>, <a href="#Page_424">424</a>, <a href="#Page_425">425</a>, <a href="#Page_426">426</a>.</li> - -<li class="indx">Giesler, <a href="#Page_275">275</a>, <a href="#Page_334">334</a>.</li> - -<li class="indx">Gilfillan, <a href="#Page_250">250</a>, <a href="#Page_388">388</a>, <a href="#Page_394">394</a>, <a href="#Page_402">402</a>, <a href="#Page_403">403</a>, <a href="#Page_480">480</a>, <a href="#Page_481">481</a>, <a href="#Page_483">483</a>.</li> - -<li class="indx">Gill, <a href="#Page_10">10</a>, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_260">260</a>.</li> - -<li class="indx">Gobat, <a href="#Page_426">426</a>.</li> - -<li class="indx">Goldastus, <a href="#Page_410">410</a>.</li> - -<li class="indx">Greenfield, <a href="#Page_512">512</a>.</li> - -<li class="indx">Gregory of Nyssa, <a href="#Page_361">361</a>.</li> - -<li class="indx">Gregory of Tours, <a href="#Page_374">374</a>.</li> - -<li class="indx">Gregory the Great, <a href="#Page_374">374</a>.</li> - -<li class="indx">Gregory VII., <a href="#Page_420">420</a>.</li> - -<li class="indx">Gretser, <a href="#Page_410">410</a>.</li> - -<li class="indx">Grotius, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li> - -<li class="indx">Guericke, <a href="#Page_326">326</a>.</li> - -<li class="indx">Gurney, <a href="#Page_242">242</a>, <a href="#Page_244">244</a>, <a href="#Page_248">248</a>, <a href="#Page_360">360</a>.</li> - -<li class="ifrst">Hacket, <a href="#Page_150">150</a>, <a href="#Page_168">168</a>, <a href="#Page_178">178</a>, <a href="#Page_181">181</a>, <a href="#Page_233">233</a>.</li> - -<li class="indx">Hales, Dr., <a href="#Page_31">31</a>.</li> - -<li class="indx">Hase, Dr., <a href="#Page_281">281</a>.</li> - -<li class="indx">Hengstenberg, <a href="#Page_74">74</a>, <a href="#Page_100">100</a>, <a href="#Page_372">372</a>, <a href="#Page_471">471</a>, <a href="#Page_472">472</a>.</li> - -<li class="indx">Hessey, <a href="#Page_345">345</a>, <a href="#Page_362">362</a>, <a href="#Page_388">388</a>, <a href="#Page_435">435</a>, <a href="#Page_436">436</a>, <a href="#Page_440">440</a>, <a href="#Page_442">442</a>, <a href="#Page_444">444</a>, <a href="#Page_445">445</a>, <a href="#Page_460">460</a>, <a href="#Page_464">464</a>, <a href="#Page_485">485</a>.</li> - -<li class="indx">Heylyn, <a href="#Page_265">265</a>, <a href="#Page_266">266</a>, <a href="#Page_275">275</a>, <a href="#Page_276">276</a>, <a href="#Page_280">280</a>, <a href="#Page_285">285</a>, <a href="#Page_352">352</a>, <a href="#Page_353">353</a>, <a href="#Page_354">354</a>, <a href="#Page_363">363</a>, <a href="#Page_364">364</a>, <a href="#Page_366">366</a>, <a href="#Page_370">370</a>, <a href="#Page_371">371</a>, <a href="#Page_374">374</a>, <a href="#Page_379">379</a>, <a href="#Page_380">380</a>, <a href="#Page_381">381</a>, <a href="#Page_383">383</a>, <a href="#Page_384">384</a>, <a href="#Page_385">385</a>, <a href="#Page_388">388</a>, <a href="#Page_394">394</a>, <a href="#Page_420">420</a>, <a href="#Page_433">433</a>, <a href="#Page_434">434</a>, <a href="#Page_442">442</a>, <a href="#Page_474">474</a>, <a href="#Page_476">476</a>, <a href="#Page_483">483</a>, <a href="#Page_485">485</a>.</li> - -<li class="indx">Hope of Israel, <a href="#Page_502">502</a>.</li> - -<li class="indx">Hoveden, Roger de, <a href="#Page_385">385-388</a>, <a href="#Page_391">391-393</a>.</li> - -<li class="indx">Hudson, <a href="#Page_239">239</a>.</li> - -<li class="ifrst">Ignatius, <a href="#Page_211">211</a>, <a href="#Page_231">231</a>, <a href="#Page_237">237</a>, <a href="#Page_238">238</a>, <a href="#Page_240">240</a>, <a href="#Page_241">241</a>, <a href="#Page_242">242</a>, <a href="#Page_288">288</a>, <a href="#Page_292">292</a>, <a href="#Page_293">293</a>, <a href="#Page_324">324-326</a>.</li> - -<li class="indx">Irenæus, <a href="#Page_216">216</a>, <a href="#Page_218">218</a>, <a href="#Page_271">271</a>, <a href="#Page_273">273</a>, <a href="#Page_274">274</a>, <a href="#Page_284">284</a>, <a href="#Page_295">295</a>, <a href="#Page_304">304</a>, <a href="#Page_305">305</a>, <a href="#Page_309">309</a>, <a href="#Page_310">310</a>, <a href="#Page_313">313</a>.</li> - -<li class="ifrst">James, William, <a href="#Page_280">280</a>, <a href="#Page_360">360</a>.</li> - -<li class="indx">Jennings, <a href="#Page_260">260</a>.</li> - -<li class="indx">Jerome, <a href="#Page_364">364</a>.</li> - -<li class="indx">Jones, <a href="#Page_404">404</a>, <a href="#Page_406">406</a>, <a href="#Page_408">408</a>, <a href="#Page_409">409</a>, <a href="#Page_411">411</a>, <a href="#Page_414">414</a>, <a href="#Page_415">415</a>, <a href="#Page_418">418</a>, <a href="#Page_419">419</a>.</li> - -<li class="indx">Jortin, <a href="#Page_347">347</a>, <a href="#Page_362">362</a>, <a href="#Page_404">404</a>.</li> - -<li class="indx">Josephus, <a href="#Page_27">27</a>, <a href="#Page_34">34</a>, <a href="#Page_110">110</a>, <a href="#Page_112">112</a>, <a href="#Page_133">133</a>, <a href="#Page_136">136</a>.</li> - -<li class="indx">Justin Martyr, <a href="#Page_212">212</a>, <a href="#Page_218">218</a>, <a href="#Page_263">263</a>, <a href="#Page_267">267</a>, <a href="#Page_270">270</a>, <a href="#Page_271">271</a>, <a href="#Page_284">284</a>, <a href="#Page_289">289</a>, <a href="#Page_296">296</a>, <a href="#Page_297">297</a>, <a href="#Page_301">301</a>, <a href="#Page_302">302</a>, <a href="#Page_303">303</a>, <a href="#Page_304">304</a>, <a href="#Page_316">316</a>, <a href="#Page_317">317</a>, <a href="#Page_318">318</a>.</li> - -<li class="ifrst">Killen, Dr., <a href="#Page_233">233</a>, <a href="#Page_238">238</a>, <a href="#Page_239">239</a>.</li> - -<li class="indx">King, Lord, <a href="#Page_281">281</a>.</li> - -<li class="indx">Kitto, <a href="#Page_181">181</a>, <a href="#Page_222">222</a>, <a href="#Page_233">233</a>, <a href="#Page_234">234</a>, <a href="#Page_240">240</a>, <a href="#Page_241">241</a>, <a href="#Page_363">363</a>.</li> - -<li class="indx">Knox, <a href="#Page_440">440</a>, <a href="#Page_443">443</a>, <a href="#Page_444">444</a>.</li> - -<li class="ifrst">Lactantius, <a href="#Page_314">314</a>.</li> - -<li class="indx">Lange, <a href="#Page_19">19</a>.</li> - -<li class="indx">Lamy, <a href="#Page_463">463</a>.</li> - -<li class="indx">Lardner, <a href="#Page_367">367</a>.</li> - -<li class="indx">Lempriere, <a href="#Page_416">416</a>.</li> - -<li class="indx">Leo, Pope, <a href="#Page_366">366</a>.</li> - -<li class="indx">Lewis, A. H., <a href="#Page_485">485</a>, <a href="#Page_488">488</a>, <a href="#Page_497">497</a>, <a href="#Page_499">499</a>.</li> - -<li class="indx">Ley, John, <a href="#Page_361">361</a>.</li> - -<li class="indx">Liddell and Scott, <a href="#Page_512">512</a>.</li> - -<li class="indx">Life of Luther in Pictures, <a href="#Page_457">457</a>.</li> - -<li class="indx">Lucius, <a href="#Page_247">247</a>, <a href="#Page_350">350</a>.</li> - -<li class="indx">Luther, <a href="#Page_17">17</a>, <a href="#Page_434">434</a>, <a href="#Page_447">447-459</a>.</li> - -<li class="ifrst">Maclaine, <a href="#Page_449">449</a>, <a href="#Page_451">451</a>, <a href="#Page_452">452</a>, <a href="#Page_455">455</a>, <a href="#Page_456">456</a>.</li> - -<li class="indx">Magdeburg Centuriators, <a href="#Page_350">350</a>.</li> - -<li class="indx">Marsh, <a href="#Page_348">348</a>.</li> - -<li class="indx">Marsh, Joseph, <a href="#Page_135">135</a>.</li> - -<li class="indx">Mather, Cotton, <a href="#Page_100">100</a>, <a href="#Page_478">478</a>.</li> - -<li class="indx">Massie, <a href="#Page_427">427</a>, <a href="#Page_428">428</a>.</li> - -<li class="indx">Maxson, W. B., <a href="#Page_424">424</a>, <a href="#Page_467">467</a>, <a href="#Page_469">469</a>.</li> - -<li class="indx">M’Clintock and Strong, <a href="#Page_228">228</a>, <a href="#Page_251">251</a>, <a href="#Page_260">260</a>, <a href="#Page_351">351</a>, <a href="#Page_391">391</a>, <a href="#Page_399">399</a>, <a href="#Page_400">400</a>, <a href="#Page_401">401</a>, <a href="#Page_424">424</a>, <a href="#Page_425">425</a>, <a href="#Page_441">441</a>, <a href="#Page_443">443</a>, <a href="#Page_444">444</a>, <a href="#Page_448">448</a>, <a href="#Page_454">454</a>, <a href="#Page_458">458</a>, <a href="#Page_460">460</a>.</li> - -<li class="indx">Melancthon, <a href="#Page_434">434</a>.</li> - -<li class="indx">Melito, <a href="#Page_215">215</a>, <a href="#Page_216">216</a>.</li> - -<li class="indx">Memorial, S. D. B., <a href="#Page_465">465</a>, <a href="#Page_493">493-496</a>, <a href="#Page_499">499</a>.</li> - -<li class="indx">Metaphrastes, <a href="#Page_350">350</a>.</li> - -<li class="indx">Miller, Wm., <a href="#Page_45">45</a>, <a href="#Page_87">87</a>, <a href="#Page_135">135</a>.</li> - -<li class="indx">Milman, <a href="#Page_346">346</a>, <a href="#Page_347">347</a>.</li> - -<li class="indx">Milner, <a href="#Page_233">233</a>, <a href="#Page_266">266</a>.</li> - -<li class="indx">Milton, <a href="#Page_511">511</a>.</li> - -<li class="indx">Modern Sabbath Examined, Anonymous, <a href="#Page_197">197</a>, <a href="#Page_340">340</a>, <a href="#Page_344">344</a>, <a href="#Page_345">345</a>, <a href="#Page_442">442</a>.</li> - -<li class="indx">Monks of the West, <a href="#Page_402">402</a>.</li> - -<li class="indx">Morality of the Fourth Commandment, Anon., <a href="#Page_14">14</a>, <a href="#Page_15">15</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_515"></a>[515]</span>Morer, <a href="#Page_139">139</a>, <a href="#Page_189">189</a>, <a href="#Page_241">241</a>, <a href="#Page_262">262</a>, <a href="#Page_263">263</a>, <a href="#Page_333">333</a>, <a href="#Page_338">338</a>, <a href="#Page_339">339</a>, <a href="#Page_344">344</a>, <a href="#Page_362">362</a>, <a href="#Page_364">364</a>, <a href="#Page_365">365</a>, <a href="#Page_366">366</a>, <a href="#Page_372">372</a>, <a href="#Page_373">373</a>, <a href="#Page_374">374</a>, <a href="#Page_376">376</a>, <a href="#Page_377">377</a>, <a href="#Page_378">378</a>, <a href="#Page_379">379</a>, <a href="#Page_380">380</a>, <a href="#Page_381">381</a>, <a href="#Page_382">382</a>, <a href="#Page_383">383</a>, <a href="#Page_384">384</a>, <a href="#Page_385">385</a>, <a href="#Page_388">388</a>, <a href="#Page_393">393-397</a>, <a href="#Page_442">442</a>.</li> - -<li class="indx">Mosheim, <a href="#Page_227">227</a>, <a href="#Page_229">229</a>, <a href="#Page_231">231</a>, <a href="#Page_232">232</a>, <a href="#Page_233">233</a>, <a href="#Page_235">235</a>, <a href="#Page_237">237</a>, <a href="#Page_242">242</a>, <a href="#Page_249">249</a>, <a href="#Page_264">264</a>, <a href="#Page_265">265</a>, <a href="#Page_326">326</a>, <a href="#Page_334">334</a>, <a href="#Page_335">335</a>, <a href="#Page_343">343</a>, <a href="#Page_347">347</a>, <a href="#Page_388">388</a>, <a href="#Page_389">389</a>, <a href="#Page_417">417</a>, <a href="#Page_418">418</a>, <a href="#Page_449">449</a>, <a href="#Page_451">451</a>, <a href="#Page_452">452</a>, <a href="#Page_455">455</a>, <a href="#Page_456">456</a>, <a href="#Page_463">463</a>, <a href="#Page_466">466</a>.</li> - -<li class="indx">Morton, J. W., <a href="#Page_176">176</a>.</li> - -<li class="indx">Murdock, <a href="#Page_465">465</a>, <a href="#Page_466">466</a>.</li> - -<li class="ifrst">Neale, <a href="#Page_474">474</a>, <a href="#Page_487">487</a>, <a href="#Page_488">488</a>.</li> - -<li class="indx">Neander, <a href="#Page_198">198</a>, <a href="#Page_230">230</a>, <a href="#Page_231">231</a>, <a href="#Page_233">233</a>, <a href="#Page_242">242</a>, <a href="#Page_243">243</a>, <a href="#Page_274">274</a>, <a href="#Page_280">280</a>.</li> - -<li class="indx">New York <i>Independent</i>, <a href="#Page_500">500</a>.</li> - -<li class="indx">New York <i>Tribune</i>, <a href="#Page_500">500</a>.</li> - -<li class="indx">Nicephorus, <a href="#Page_351">351</a>.</li> - -<li class="indx">Nicetas, <a href="#Page_421">421</a>.</li> - -<li class="indx"><i>North British Review</i>, <a href="#Page_259">259</a>, <a href="#Page_260">260</a>, <a href="#Page_261">261</a>.</li> - -<li class="indx">Novatian, <a href="#Page_311">311</a>, <a href="#Page_312">312</a>, <a href="#Page_314">314</a>.</li> - -<li class="ifrst">Origen, <a href="#Page_225">225</a>, <a href="#Page_291">291</a>, <a href="#Page_295">295</a>, <a href="#Page_307">307</a>, <a href="#Page_313">313</a>, <a href="#Page_314">314</a>, <a href="#Page_323">323</a>, <a href="#Page_324">324</a>, <a href="#Page_325">325</a>.</li> - -<li class="indx">Origin of Septenary Institutions, Anonymous, <a href="#Page_442">442</a>.</li> - -<li class="ifrst">Pagitt, <a href="#Page_200">200</a>, <a href="#Page_201">201</a>, <a href="#Page_480">480-483</a>.</li> - -<li class="indx">Paragraph Bible, <a href="#Page_189">189</a>.</li> - -<li class="indx">Paris, Matthew, <a href="#Page_388">388</a>, <a href="#Page_389">389</a>.</li> - -<li class="indx">Perrone, <a href="#Page_477">477</a>, <a href="#Page_478">478</a>.</li> - -<li class="indx">Peter of Alexandria, <a href="#Page_287">287</a>, <a href="#Page_292">292</a>.</li> - -<li class="indx">Philalethes, Irenæus, <a href="#Page_375">375</a>.</li> - -<li class="indx">Philo, <a href="#Page_27">27</a>, <a href="#Page_320">320</a>, <a href="#Page_321">321</a>, <a href="#Page_322">322</a>.</li> - -<li class="indx">Pinkerton, <a href="#Page_465">465</a>.</li> - -<li class="indx">Plato, <a href="#Page_219">219</a>, <a href="#Page_290">290</a>.</li> - -<li class="indx">Pliny, <a href="#Page_211">211</a>, <a href="#Page_231">231</a>, <a href="#Page_235">235</a>, <a href="#Page_236">236</a>, <a href="#Page_237">237</a>, <a href="#Page_242">242</a>, <a href="#Page_243">243</a>.</li> - -<li class="indx">Poem on Genesis, <a href="#Page_315">315</a>.</li> - -<li class="indx">Preble, T. M., <a href="#Page_501">501</a>, <a href="#Page_502">502</a>.</li> - -<li class="indx">Priestly, <a href="#Page_446">446</a>.</li> - -<li class="indx">Prynne, William, <a href="#Page_151">151</a>, <a href="#Page_181">181</a>, <a href="#Page_360">360</a>, <a href="#Page_361">361</a>.</li> - -<li class="indx">Purchas, <a href="#Page_10">10</a>, <a href="#Page_425">425</a>, <a href="#Page_431">431</a>, <a href="#Page_432">432</a>.</li> - -<li class="ifrst">Records of First Baptist church in Newport, <a href="#Page_496">496</a>.</li> - -<li class="indx">Reeves, Wm., <a href="#Page_201">201</a>, <a href="#Page_267">267</a>.</li> - -<li class="indx">Robinson, Robert, <a href="#Page_197">197</a>, <a href="#Page_239">239</a>, <a href="#Page_240">240</a>, <a href="#Page_408">408</a>, <a href="#Page_409">409</a>, <a href="#Page_410">410</a>, <a href="#Page_411">411</a>, <a href="#Page_417">417</a>, <a href="#Page_441">441</a>, <a href="#Page_460">460</a>, <a href="#Page_461">461-463</a>.</li> - -<li class="indx">Ruinart, <a href="#Page_247">247-251</a>, <a href="#Page_257">257</a>.</li> - -<li class="indx">Rupp, <a href="#Page_499">499</a>.</li> - -<li class="ifrst">Saccho, Rainer, <a href="#Page_403">403</a>, <a href="#Page_404">404</a>.</li> - -<li class="indx">Samaritan Pentateuch, <a href="#Page_14">14</a>.</li> - -<li class="indx">Sawyer’s Translation, <a href="#Page_177">177</a>, <a href="#Page_180">180</a>.</li> - -<li class="indx">Schaff, <a href="#Page_281">281</a>.</li> - -<li class="indx">Schrevelius, <a href="#Page_512">512</a>.</li> - -<li class="indx">Sears, <a href="#Page_447">447</a>, <a href="#Page_450">450</a>, <a href="#Page_451">451</a>, <a href="#Page_452">452</a>, <a href="#Page_453">453</a>, <a href="#Page_454">454</a>, <a href="#Page_455">455</a>, <a href="#Page_457">457</a>.</li> - -<li class="indx">Septuagint, <a href="#Page_14">14</a>.</li> - -<li class="indx">Shimeall, <a href="#Page_9">9</a>, <a href="#Page_369">369</a>.</li> - -<li class="indx">Socrates, <a href="#Page_227">227</a>, <a href="#Page_228">228</a>, <a href="#Page_330">330</a>, <a href="#Page_367">367</a>.</li> - -<li class="indx">Sozomen, <a href="#Page_227">227</a>, <a href="#Page_367">367</a>.</li> - -<li class="indx">Spirit of Popery, <a href="#Page_269">269</a>.</li> - -<li class="indx">Sprint, <a href="#Page_480">480</a>.</li> - -<li class="indx">Stebbing, <a href="#Page_423">423</a>.</li> - -<li class="indx">Stennet, <a href="#Page_495">495</a>.</li> - -<li class="indx">Stockwood, <a href="#Page_480">480</a>.</li> - -<li class="indx">Stuart, Prof., <a href="#Page_233">233</a>, <a href="#Page_360">360</a>.</li> - -<li class="indx">Sunday and the Mosaic Sabbath, <a href="#Page_349">349</a>.</li> - -<li class="indx">Swiss Confession, <a href="#Page_434">434</a>.</li> - -<li class="indx">Syriac Documents, <a href="#Page_288">288</a>, <a href="#Page_289">289</a>, <a href="#Page_293">293</a>.</li> - -<li class="indx">Syriac Bible, <a href="#Page_14">14</a>.</li> - -<li class="indx">Syriac Testament, <a href="#Page_177">177</a>.</li> - -<li class="ifrst">Taylor, D. T., <a href="#Page_9">9</a>.</li> - -<li class="indx">Taylor, Jer., <a href="#Page_269">269</a>, <a href="#Page_270">270</a>, <a href="#Page_337">337</a>, <a href="#Page_343">343</a>.</li> - -<li class="indx">Taylor, W. B., <a href="#Page_192">192</a>, <a href="#Page_203">203</a>, <a href="#Page_236">236</a>, <a href="#Page_237">237</a>.</li> - -<li class="indx">Tertullian, <a href="#Page_222">222</a>, <a href="#Page_223">223</a>, <a href="#Page_224">224</a>, <a href="#Page_236">236</a>, <a href="#Page_263">263</a>, <a href="#Page_264">264</a>, <a href="#Page_276">276</a>, <a href="#Page_277">277</a>, <a href="#Page_278">278</a>, <a href="#Page_279">279</a>, <a href="#Page_285">285</a>, <a href="#Page_286">286</a>, <a href="#Page_287">287</a>, <a href="#Page_290">290</a>, <a href="#Page_295">295</a>, <a href="#Page_296">296</a>, <a href="#Page_298">298</a>, <a href="#Page_299">299</a>, <a href="#Page_305">305</a>, <a href="#Page_306">306</a>, <a href="#Page_307">307</a>, <a href="#Page_310">310</a>, <a href="#Page_311">311</a>, <a href="#Page_313">313</a>, <a href="#Page_315">315</a>, <a href="#Page_316">316</a>, <a href="#Page_322">322</a>, <a href="#Page_362">362</a>.</li> - -<li class="indx">Theophilus, <a href="#Page_212">212</a>, <a href="#Page_310">310</a>.</li> - -<li class="indx">Thomas, <a href="#Page_410">410</a>.</li> - -<li class="indx">Treatise of Thirty Controversies, Anonymous, <a href="#Page_203">203</a>.</li> - -<li class="indx">Twisse, <a href="#Page_17">17</a>, <a href="#Page_24">24</a>, <a href="#Page_247">247</a>, <a href="#Page_333">333</a>, <a href="#Page_334">334</a>, <a href="#Page_374">374</a>, <a href="#Page_400">400</a>, <a href="#Page_442">442</a>.</li> - -<li class="indx">Tyndale, <a href="#Page_435">435</a>.</li> - -<li class="ifrst">Usher, <a href="#Page_410">410</a>, <a href="#Page_411">411</a>.</li> - -<li class="indx">Utter, G. B., <a href="#Page_467">467</a>, <a href="#Page_468">468</a>, <a href="#Page_483">483</a>, <a href="#Page_484">484</a>, <a href="#Page_486">486</a>, <a href="#Page_490">490</a>, <a href="#Page_491">491</a>, <a href="#Page_496">496</a>, <a href="#Page_499">499</a>.</li> - -<li class="ifrst">Van Braght, <a href="#Page_468">468</a>.</li> - -<li class="indx">Verstegan, <a href="#Page_259">259</a>, <a href="#Page_260">260</a>.</li> - -<li class="indx">Victorinus, <a href="#Page_307">307</a>, <a href="#Page_308">308</a>, <a href="#Page_329">329</a>.</li> - -<li class="ifrst">Waddington, <a href="#Page_403">403</a>, <a href="#Page_404">404</a>.</li> - -<li class="indx">Wall, <a href="#Page_468">468</a>.</li> - -<li class="indx">Webster, <a href="#Page_15">15</a>, <a href="#Page_259">259</a>, <a href="#Page_260">260</a>, <a href="#Page_347">347</a>.</li> - -<li class="indx">West, Francis, <a href="#Page_374">374</a>.</li> - -<li class="indx"><i>Westminster Review</i>, <a href="#Page_444">444</a>, <a href="#Page_445">445</a>.</li> - -<li class="indx">White, Dr. Francis, <a href="#Page_339">339</a>, <a href="#Page_340">340</a>, <a href="#Page_365">365</a>, <a href="#Page_371">371</a>, <a href="#Page_372">372</a>, <a href="#Page_419">419</a>, <a href="#Page_423">423</a>, <a href="#Page_456">456</a>, <a href="#Page_457">457</a>, <a href="#Page_484">484-486</a>.</li> - -<li class="indx">Whiting’s Translation, <a href="#Page_180">180</a>.</li> - -<li class="indx">Wilkins, <a href="#Page_388">388</a>.</li> - -<li class="indx">Wood, <a href="#Page_488">488</a>.</li> - -<li class="indx">Worcester, <a href="#Page_15">15</a>, <a href="#Page_259">259</a>, <a href="#Page_260">260</a>.</li> - -<li class="indx">Wycliffe’s Translation, <a href="#Page_10">10</a>.</li> - -<li class="ifrst">Xavier, <a href="#Page_429">429</a>.</li> - -<li class="ifrst">Yeates, <a href="#Page_429">429</a>.</li> - -<li class="ifrst">Zonaras, <a href="#Page_287">287</a>.</li> - -<li class="indx">Zwingle, <a href="#Page_431">431</a>, <a href="#Page_435">435</a>, <a href="#Page_436">436</a>.</li> - -</ul> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_516"></a>[516]</span></p> - -<h2 class="nobreak" id="INDEX_OF_SCRIPTURES">INDEX OF SCRIPTURES.</h2> - -</div> - -<table> - <tr> - <td></td> - <td class="tdpg"><span class="smcap">Pages</span></td> - </tr> - <tr> - <td colspan="2" class="tdc">GENESIS.</td> - </tr> - <tr> - <td>1:,</td> - <td class="tdpg"><a href="#Page_11">11</a>, <a href="#Page_47">47</a>, <a href="#Page_107">107</a></td> - </tr> - <tr> - <td>1:1,</td> - <td class="tdpg"><a href="#Page_10">10</a></td> - </tr> - <tr> - <td>1:1-13,</td> - <td class="tdpg"><a href="#Page_11">11</a></td> - </tr> - <tr> - <td>1:14-23,</td> - <td class="tdpg"><a href="#Page_12">12</a></td> - </tr> - <tr> - <td>1:1, 26,</td> - <td class="tdpg"><a href="#Page_22">22</a>, <a href="#Page_119">119</a></td> - </tr> - <tr> - <td>1:24-31,</td> - <td class="tdpg"><a href="#Page_13">13</a></td> - </tr> - <tr> - <td>1:28,</td> - <td class="tdpg"><a href="#Page_17">17</a></td> - </tr> - <tr> - <td>2:,</td> - <td class="tdpg"><a href="#Page_47">47</a>, <a href="#Page_34">34</a></td> - </tr> - <tr> - <td>2:1-3, 7, 21-23,</td> - <td class="tdpg"><a href="#Page_122">122</a></td> - </tr> - <tr> - <td>2:1-3,</td> - <td class="tdpg"><a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_19">19</a>, <a href="#Page_25">25</a>, <a href="#Page_36">36</a>, <a href="#Page_41">41</a>, <a href="#Page_119">119</a>, <a href="#Page_126">126</a>, <a href="#Page_140">140</a>, <a href="#Page_144">144</a>, <a href="#Page_191">191</a>, <a href="#Page_299">299</a>, <a href="#Page_489">489</a></td> - </tr> - <tr> - <td>2:7-9,</td> - <td class="tdpg"><a href="#Page_13">13</a></td> - </tr> - <tr> - <td>2:15,</td> - <td class="tdpg"><a href="#Page_17">17</a></td> - </tr> - <tr> - <td>2:18-22,</td> - <td class="tdpg"><a href="#Page_13">13</a></td> - </tr> - <tr> - <td>3:,</td> - <td class="tdpg"><a href="#Page_28">28</a>, <a href="#Page_34">34</a></td> - </tr> - <tr> - <td>3:19,</td> - <td class="tdpg"><a href="#Page_324">324</a></td> - </tr> - <tr> - <td>3:20,</td> - <td class="tdpg"><a href="#Page_13">13</a></td> - </tr> - <tr> - <td>4:,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>5:,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>5:24,</td> - <td class="tdpg"><a href="#Page_15">15</a>, <a href="#Page_29">29</a></td> - </tr> - <tr> - <td>6:,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>6:9,</td> - <td class="tdpg"><a href="#Page_29">29</a></td> - </tr> - <tr> - <td>7:,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>7:4, 10,</td> - <td class="tdpg"><a href="#Page_31">31</a>, <a href="#Page_40">40</a></td> - </tr> - <tr> - <td>8:10, 12,</td> - <td class="tdpg"><a href="#Page_31">31</a>, <a href="#Page_40">40</a></td> - </tr> - <tr> - <td>9:1-4,</td> - <td class="tdpg"><a href="#Page_58">58</a>, <a href="#Page_170">170</a></td> - </tr> - <tr> - <td>9:5, 7,</td> - <td class="tdpg"><a href="#Page_29">29</a></td> - </tr> - <tr> - <td>10:25,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>11:1-9,</td> - <td class="tdpg"><a href="#Page_36">36</a>, <a href="#Page_166">166</a></td> - </tr> - <tr> - <td>11:10-16,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>12:1-3,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>15:,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>17:,</td> - <td class="tdpg"><a href="#Page_42">42</a></td> - </tr> - <tr> - <td>17:7, 8,</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td>17:9-14,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>18:19,</td> - <td class="tdpg"><a href="#Page_32">32</a>, <a href="#Page_35">35</a></td> - </tr> - <tr> - <td>26:5,</td> - <td class="tdpg"><a href="#Page_29">29</a>, <a href="#Page_32">32</a>, <a href="#Page_36">36</a></td> - </tr> - <tr> - <td>26:24,</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td>28:13,</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td>29:27, 28,</td> - <td class="tdpg"><a href="#Page_31">31</a>, <a href="#Page_40">40</a></td> - </tr> - <tr> - <td>34:</td> - <td class="tdpg"><a href="#Page_42">42</a>, <a href="#Page_170">170</a></td> - </tr> - <tr> - <td>34:14,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>50:10,</td> - <td class="tdpg"><a href="#Page_31">31</a>, <a href="#Page_40">40</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">EXODUS.</td> - </tr> - <tr> - <td>1:,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>2:,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>2:23-25,</td> - <td class="tdpg"><a href="#Page_49">49</a></td> - </tr> - <tr> - <td>3:,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>3:6, 7,</td> - <td class="tdpg"><a href="#Page_49">49</a></td> - </tr> - <tr> - <td>3:6, 13-16, 18,</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td>4:,</td> - <td class="tdpg"><a href="#Page_36">36</a>, <a href="#Page_42">42</a></td> - </tr> - <tr> - <td>4:31,</td> - <td class="tdpg"><a href="#Page_49">49</a></td> - </tr> - <tr> - <td>5:,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>5:3,</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td>7:25,</td> - <td class="tdpg"><a href="#Page_31">31</a>, <a href="#Page_40">40</a></td> - </tr> - <tr> - <td>12:,</td> - <td class="tdpg"><a href="#Page_41">41</a>, <a href="#Page_70">70</a>, <a href="#Page_78">78</a>, <a href="#Page_83">83</a></td> - </tr> - <tr> - <td>12:15, 16,</td> - <td class="tdpg"><a href="#Page_84">84</a>, <a href="#Page_88">88</a></td> - </tr> - <tr> - <td>12:25,</td> - <td class="tdpg"><a href="#Page_70">70</a>, <a href="#Page_86">86</a></td> - </tr> - <tr> - <td>12:29-42,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>12:41, 42,</td> - <td class="tdpg"><a href="#Page_107">107</a></td> - </tr> - <tr> - <td>12:43, 44,</td> - <td class="tdpg"><a href="#Page_42">42</a></td> - </tr> - <tr> - <td>12:43-48,</td> - <td class="tdpg"><a href="#Page_52">52</a></td> - </tr> - <tr> - <td>12:48, 49,</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td>13:,</td> - <td class="tdpg"><a href="#Page_78">78</a></td> - </tr> - <tr> - <td>13:2,</td> - <td class="tdpg"><a href="#Page_55">55</a></td> - </tr> - <tr> - <td>16:,</td> - <td class="tdpg"><a href="#Page_24">24</a>, <a href="#Page_41">41</a>, <a href="#Page_67">67</a></td> - </tr> - <tr> - <td>16:4-30,</td> - <td class="tdpg"><a href="#Page_36">36-39</a>, <a href="#Page_185">185</a></td> - </tr> - <tr> - <td>16:22, 23,</td> - <td class="tdpg"><a href="#Page_21">21</a>, <a href="#Page_24">24</a>, <a href="#Page_31">31</a>, <a href="#Page_70">70</a>, <a href="#Page_94">94</a>, <a href="#Page_123">123</a>, <a href="#Page_189">189</a>, <a href="#Page_191">191</a></td> - </tr> - <tr> - <td>16:22, 35,</td> - <td class="tdpg"><a href="#Page_40">40</a></td> - </tr> - <tr> - <td>16:29,</td> - <td class="tdpg"><a href="#Page_100">100</a>, <a href="#Page_307">307</a></td> - </tr> - <tr> - <td>18:16,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>19:,</td> - <td class="tdpg"><a href="#Page_44">44</a>, <a href="#Page_45">45</a>, <a href="#Page_67">67</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_162">162</a></td> - </tr> - <tr> - <td>19:3-8,</td> - <td class="tdpg"><a href="#Page_37">37</a></td> - </tr> - <tr> - <td>19:5, 6,</td> - <td class="tdpg"><a href="#Page_166">166</a></td> - </tr> - <tr> - <td>19:12, 23,</td> - <td class="tdpg"><a href="#Page_18">18</a>, <a href="#Page_55">55</a></td> - </tr> - <tr> - <td>20:,</td> - <td class="tdpg"><a href="#Page_44">44</a>, <a href="#Page_51">51</a>, <a href="#Page_76">76</a>, <a href="#Page_81">81</a>, <a href="#Page_140">140</a>, <a href="#Page_162">162</a>, <a href="#Page_184">184</a></td> - </tr> - <tr> - <td>20:1-17,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>20:2,</td> - <td class="tdpg"><a href="#Page_37">37</a></td> - </tr> - <tr> - <td>20:8-11,</td> - <td class="tdpg"><a href="#Page_14">14</a>, <a href="#Page_20">20</a>, <a href="#Page_24">24</a>, <a href="#Page_25">25</a>, <a href="#Page_37">37</a>, <a href="#Page_40">40</a>, <a href="#Page_52">52</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, <a href="#Page_88">88</a>, <a href="#Page_126">126</a>, <a href="#Page_191">191</a>, <a href="#Page_380">380</a></td> - </tr> - <tr> - <td>20:18-21,</td> - <td class="tdpg"><a href="#Page_53">53</a>, <a href="#Page_67">67</a></td> - </tr> - <tr> - <td>20-24:,</td> - <td class="tdpg"><a href="#Page_51">51</a></td> - </tr> - <tr> - <td>23:10, 11,</td> - <td class="tdpg"><a href="#Page_85">85</a></td> - </tr> - <tr> - <td>23:12,</td> - <td class="tdpg"><a href="#Page_51">51</a>, <a href="#Page_69">69</a>, <a href="#Page_123">123</a></td> - </tr> - <tr> - <td>23:14-17,</td> - <td class="tdpg"><a href="#Page_72">72</a></td> - </tr> - <tr> - <td>24:,</td> - <td class="tdpg"><a href="#Page_75">75</a></td> - </tr> - <tr> - <td>24:3-8,</td> - <td class="tdpg"><a href="#Page_37">37</a>, <a href="#Page_52">52</a>, <a href="#Page_67">67</a></td> - </tr> - <tr> - <td>24:3-13,</td> - <td class="tdpg"><a href="#Page_53">53</a></td> - </tr> - <tr> - <td>24:10,</td> - <td class="tdpg"><a href="#Page_37">37</a>, <a href="#Page_45">45</a><span class="pagenum"><a id="Page_517"></a>[517]</span></td> - </tr> - <tr> - <td>24:12,</td> - <td class="tdpg"><a href="#Page_62">62</a>, <a href="#Page_162">162</a></td> - </tr> - <tr> - <td>24:16,</td> - <td class="tdpg"><a href="#Page_52">52</a></td> - </tr> - <tr> - <td>24:12-18,</td> - <td class="tdpg"><a href="#Page_53">53</a></td> - </tr> - <tr> - <td>24:21-23,</td> - <td class="tdpg"><a href="#Page_53">53</a></td> - </tr> - <tr> - <td>25-31:,</td> - <td class="tdpg"><a href="#Page_53">53</a></td> - </tr> - <tr> - <td>25:1-21,</td> - <td class="tdpg"><a href="#Page_62">62</a>, <a href="#Page_160">160</a></td> - </tr> - <tr> - <td>25:21, 22,</td> - <td class="tdpg"><a href="#Page_161">161</a></td> - </tr> - <tr> - <td>29:9,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>31:12-18,</td> - <td class="tdpg"><a href="#Page_54">54</a></td> - </tr> - <tr> - <td>31:13,</td> - <td class="tdpg"><a href="#Page_88">88</a></td> - </tr> - <tr> - <td>31:16,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>31:17,</td> - <td class="tdpg"><a href="#Page_14">14</a>, <a href="#Page_43">43</a>, <a href="#Page_47">47</a>, <a href="#Page_305">305</a></td> - </tr> - <tr> - <td>31:18,</td> - <td class="tdpg"><a href="#Page_162">162</a></td> - </tr> - <tr> - <td>32:,</td> - <td class="tdpg"><a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a></td> - </tr> - <tr> - <td>32-34:,</td> - <td class="tdpg"><a href="#Page_44">44</a>, <a href="#Page_59">59</a></td> - </tr> - <tr> - <td>34:1,</td> - <td class="tdpg"><a href="#Page_60">60</a>, <a href="#Page_79">79</a></td> - </tr> - <tr> - <td>34:10-28,</td> - <td class="tdpg"><a href="#Page_60">60</a></td> - </tr> - <tr> - <td>34:15, 16,</td> - <td class="tdpg"><a href="#Page_170">170</a></td> - </tr> - <tr> - <td>34:21,</td> - <td class="tdpg"><a href="#Page_59">59</a></td> - </tr> - <tr> - <td>34:28,</td> - <td class="tdpg"><a href="#Page_45">45</a>, <a href="#Page_60">60</a>, <a href="#Page_80">80</a></td> - </tr> - <tr> - <td>35:1-3,</td> - <td class="tdpg"><a href="#Page_67">67</a>, <a href="#Page_71">71</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">LEVITICUS.</td> - </tr> - <tr> - <td>3:17,</td> - <td class="tdpg"><a href="#Page_58">58</a>, <a href="#Page_70">70</a>, <a href="#Page_170">170</a></td> - </tr> - <tr> - <td>8:30,</td> - <td class="tdpg"><a href="#Page_15">15</a></td> - </tr> - <tr> - <td>11:45,</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td>16:,</td> - <td class="tdpg"><a href="#Page_160">160</a>, <a href="#Page_162">162</a></td> - </tr> - <tr> - <td>16:29-31,</td> - <td class="tdpg"><a href="#Page_85">85</a></td> - </tr> - <tr> - <td>17:13, 14,</td> - <td class="tdpg"><a href="#Page_170">170</a></td> - </tr> - <tr> - <td>19:1-3, 30,</td> - <td class="tdpg"><a href="#Page_71">71</a></td> - </tr> - <tr> - <td>19:29,</td> - <td class="tdpg"><a href="#Page_170">170</a></td> - </tr> - <tr> - <td>20:9, 10,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>22:6, 7,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>22:32, 33,</td> - <td class="tdpg"><a href="#Page_36">36</a>, <a href="#Page_45">45</a></td> - </tr> - <tr> - <td>23:,</td> - <td class="tdpg"><a href="#Page_72">72</a>, <a href="#Page_185">185</a></td> - </tr> - <tr> - <td>23:3,</td> - <td class="tdpg"><a href="#Page_42">42</a>, <a href="#Page_71">71</a>, <a href="#Page_307">307</a></td> - </tr> - <tr> - <td>23:7, 8,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>23:10-21,</td> - <td class="tdpg"><a href="#Page_83">83</a>, <a href="#Page_84">84</a></td> - </tr> - <tr> - <td>23:24, 25,</td> - <td class="tdpg"><a href="#Page_85">85</a>, <a href="#Page_88">88</a></td> - </tr> - <tr> - <td>23:32,</td> - <td class="tdpg"><a href="#Page_88">88</a>, <a href="#Page_107">107</a>, <a href="#Page_148">148</a></td> - </tr> - <tr> - <td>23:27-32,</td> - <td class="tdpg"><a href="#Page_85">85</a></td> - </tr> - <tr> - <td>23:34-43,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>23:37, 38,</td> - <td class="tdpg"><a href="#Page_89">89</a>, <a href="#Page_140">140</a></td> - </tr> - <tr> - <td>23:39,</td> - <td class="tdpg"><a href="#Page_85">85</a>, <a href="#Page_88">88</a></td> - </tr> - <tr> - <td>24:5-9,</td> - <td class="tdpg"><a href="#Page_68">68</a>, <a href="#Page_70">70</a>, <a href="#Page_97">97</a>, <a href="#Page_120">120</a></td> - </tr> - <tr> - <td>24:15-17,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>25:2-7,</td> - <td class="tdpg"><a href="#Page_85">85</a></td> - </tr> - <tr> - <td>25:8-54,</td> - <td class="tdpg"><a href="#Page_86">86</a></td> - </tr> - <tr> - <td>26:1, 2,</td> - <td class="tdpg"><a href="#Page_72">72</a></td> - </tr> - <tr> - <td>26:34, 35, 43,</td> - <td class="tdpg"><a href="#Page_86">86</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">NUMBERS.</td> - </tr> - <tr> - <td>9:,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>10:10,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>11, 21:,</td> - <td class="tdpg"><a href="#Page_67">67</a></td> - </tr> - <tr> - <td>13, 14:,</td> - <td class="tdpg"><a href="#Page_72">72</a></td> - </tr> - <tr> - <td>14:,</td> - <td class="tdpg"><a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a></td> - </tr> - <tr> - <td>14:35,</td> - <td class="tdpg"><a href="#Page_73">73</a></td> - </tr> - <tr> - <td>15:41,</td> - <td class="tdpg"><a href="#Page_36">36</a>, <a href="#Page_45">45</a></td> - </tr> - <tr> - <td>15:30, 36,</td> - <td class="tdpg"><a href="#Page_73">73</a>, <a href="#Page_74">74</a></td> - </tr> - <tr> - <td>19:21,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>23:9,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>25:2,</td> - <td class="tdpg"><a href="#Page_170">170</a></td> - </tr> - <tr> - <td>28:9, 10,</td> - <td class="tdpg"><a href="#Page_68">68</a>, <a href="#Page_120">120</a></td> - </tr> - <tr> - <td>28:11-15,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>28:17, 18, 25,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>28:26-31,</td> - <td class="tdpg"><a href="#Page_83">83</a>, <a href="#Page_84">84</a></td> - </tr> - <tr> - <td>29:1-7,</td> - <td class="tdpg"><a href="#Page_85">85</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">DEUTERONOMY.</td> - </tr> - <tr> - <td>1:,</td> - <td class="tdpg"><a href="#Page_76">76</a></td> - </tr> - <tr> - <td>4:12, 13,</td> - <td class="tdpg"><a href="#Page_61">61</a>, <a href="#Page_79">79</a></td> - </tr> - <tr> - <td>4:20,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>5:,</td> - <td class="tdpg"><a href="#Page_81">81</a></td> - </tr> - <tr> - <td>5:1-3,</td> - <td class="tdpg"><a href="#Page_75">75</a></td> - </tr> - <tr> - <td>5:4-22,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>5:14,</td> - <td class="tdpg"><a href="#Page_37">37</a>, <a href="#Page_52">52</a></td> - </tr> - <tr> - <td>5:12-15,</td> - <td class="tdpg"><a href="#Page_76">76</a>, <a href="#Page_81">81</a></td> - </tr> - <tr> - <td>5:22,</td> - <td class="tdpg"><a href="#Page_46">46</a>, <a href="#Page_61">61</a>, <a href="#Page_70">70</a>, <a href="#Page_80">80</a></td> - </tr> - <tr> - <td>6:1,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>7:,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>7:6,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>9:,</td> - <td class="tdpg"><a href="#Page_59">59</a></td> - </tr> - <tr> - <td>9:10,</td> - <td class="tdpg"><a href="#Page_80">80</a></td> - </tr> - <tr> - <td>9:24,</td> - <td class="tdpg"><a href="#Page_67">67</a></td> - </tr> - <tr> - <td>10:,</td> - <td class="tdpg"><a href="#Page_162">162</a></td> - </tr> - <tr> - <td>10:1-5,</td> - <td class="tdpg"><a href="#Page_45">45</a>, <a href="#Page_60">60</a>, <a href="#Page_62">62</a>, <a href="#Page_79">79</a>, <a href="#Page_80">80</a>, <a href="#Page_139">139</a>, <a href="#Page_160">160</a></td> - </tr> - <tr> - <td>13:6-18,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>14:2,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>16:,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>16:6,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>16:9-12,</td> - <td class="tdpg"><a href="#Page_83">83</a></td> - </tr> - <tr> - <td>16:13-15,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>16:16,</td> - <td class="tdpg"><a href="#Page_90">90</a>, <a href="#Page_135">135</a></td> - </tr> - <tr> - <td>17:2-7,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>23:2,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>24:13, 15,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>24:17,18,</td> - <td class="tdpg"><a href="#Page_78">78</a></td> - </tr> - <tr> - <td>28:64,</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td>31:24-26,</td> - <td class="tdpg"><a href="#Page_139">139</a></td> - </tr> - <tr> - <td>32:7, 8,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>32:16-35,</td> - <td class="tdpg"><a href="#Page_104">104</a></td> - </tr> - <tr> - <td>33:2,</td> - <td class="tdpg"><a href="#Page_44">44</a>, <a href="#Page_62">62</a>, <a href="#Page_380">380</a></td> - </tr> - <tr> - <td>33:27, 28,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JOSHUA.</td> - </tr> - <tr> - <td>5:,</td> - <td class="tdpg"><a href="#Page_70">70</a></td> - </tr> - <tr> - <td>5:2-8,</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td>6:,</td> - <td class="tdpg"><a href="#Page_95">95</a></td> - </tr> - <tr> - <td>5:12,</td> - <td class="tdpg"><a href="#Page_40">40</a>, <a href="#Page_67">67</a></td> - </tr> - <tr> - <td>6:15,</td> - <td class="tdpg"><a href="#Page_96">96</a><span class="pagenum"><a id="Page_518"></a>[518]</span></td> - </tr> - <tr> - <td>8:29,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>10:12-14,</td> - <td class="tdpg"><a href="#Page_96">96</a></td> - </tr> - <tr> - <td>10:26, 27,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>20:7,</td> - <td class="tdpg"><a href="#Page_17">17</a></td> - </tr> - <tr> - <td>24:2, 14, 23, 35,</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JUDGES.</td> - </tr> - <tr> - <td>5:5,</td> - <td class="tdpg"><a href="#Page_44">44</a></td> - </tr> - <tr> - <td>14:18,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 SAMUEL.</td> - </tr> - <tr> - <td>15:29,</td> - <td class="tdpg"><a href="#Page_9">9</a></td> - </tr> - <tr> - <td>19:11,</td> - <td class="tdpg"><a href="#Page_181">181</a></td> - </tr> - <tr> - <td>20:5, 24, 27,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>21:1-6,</td> - <td class="tdpg"><a href="#Page_97">97</a></td> - </tr> - <tr> - <td>26:7, 8,</td> - <td class="tdpg"><a href="#Page_107">107</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 SAMUEL.</td> - </tr> - <tr> - <td>3:35,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>7:23,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>24:1,</td> - <td class="tdpg"><a href="#Page_60">60</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 KINGS.</td> - </tr> - <tr> - <td>8:2, 65,</td> - <td class="tdpg"><a href="#Page_30">30</a></td> - </tr> - <tr> - <td>8:9,</td> - <td class="tdpg"><a href="#Page_160">160</a></td> - </tr> - <tr> - <td>8:53,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 KINGS.</td> - </tr> - <tr> - <td>4:23,</td> - <td class="tdpg"><a href="#Page_93">93</a>, <a href="#Page_100">100</a></td> - </tr> - <tr> - <td>10:20, 21,</td> - <td class="tdpg"><a href="#Page_18">18</a></td> - </tr> - <tr> - <td>11:5-9,</td> - <td class="tdpg"><a href="#Page_100">100</a>, <a href="#Page_148">148</a></td> - </tr> - <tr> - <td>16:18,</td> - <td class="tdpg"><a href="#Page_101">101</a></td> - </tr> - <tr> - <td>23:5,</td> - <td class="tdpg"><a href="#Page_262">262</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 CHRONICLES.</td> - </tr> - <tr> - <td>9:1-32,</td> - <td class="tdpg"><a href="#Page_93">93</a></td> - </tr> - <tr> - <td>9:25,</td> - <td class="tdpg"><a href="#Page_148">148</a></td> - </tr> - <tr> - <td>9:32,</td> - <td class="tdpg"><a href="#Page_94">94</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_120">120</a></td> - </tr> - <tr> - <td>21:1,</td> - <td class="tdpg"><a href="#Page_60">60</a></td> - </tr> - <tr> - <td>23:31,</td> - <td class="tdpg"><a href="#Page_99">99</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 CHRONICLES.</td> - </tr> - <tr> - <td>2:4,</td> - <td class="tdpg"><a href="#Page_99">99</a></td> - </tr> - <tr> - <td>5:3,</td> - <td class="tdpg"><a href="#Page_30">30</a></td> - </tr> - <tr> - <td>7:8, 9,</td> - <td class="tdpg"><a href="#Page_30">30</a></td> - </tr> - <tr> - <td>7:12,</td> - <td class="tdpg"><a href="#Page_90">90</a></td> - </tr> - <tr> - <td>8:13,</td> - <td class="tdpg"><a href="#Page_72">72</a>, <a href="#Page_99">99</a></td> - </tr> - <tr> - <td>18:34,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>20:7,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>23:4-8,</td> - <td class="tdpg"><a href="#Page_100">100</a></td> - </tr> - <tr> - <td>31:3,</td> - <td class="tdpg"><a href="#Page_99">99</a></td> - </tr> - <tr> - <td>36:16-20,</td> - <td class="tdpg"><a href="#Page_105">105</a></td> - </tr> - <tr> - <td>36:21,</td> - <td class="tdpg"><a href="#Page_86">86</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">EZRA.</td> - </tr> - <tr> - <td>3:1-6,</td> - <td class="tdpg"><a href="#Page_30">30</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">NEHEMIAH.</td> - </tr> - <tr> - <td>8:,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>8:2, 9-12, 14-18,</td> - <td class="tdpg"><a href="#Page_30">30</a></td> - </tr> - <tr> - <td>9:6-13,</td> - <td class="tdpg"><a href="#Page_44">44</a></td> - </tr> - <tr> - <td>9:7, 8,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>9:13, 14,</td> - <td class="tdpg"><a href="#Page_37">37</a>, <a href="#Page_49">49</a>, <a href="#Page_106">106</a></td> - </tr> - <tr> - <td>9:38,</td> - <td class="tdpg"><a href="#Page_106">106</a></td> - </tr> - <tr> - <td>10:1-31,</td> - <td class="tdpg"><a href="#Page_106">106</a></td> - </tr> - <tr> - <td>10:31, 33,</td> - <td class="tdpg"><a href="#Page_99">99</a>, <a href="#Page_107">107</a></td> - </tr> - <tr> - <td>13:15-22,</td> - <td class="tdpg"><a href="#Page_91">91</a>, <a href="#Page_103">103</a>, <a href="#Page_108">108</a>, <a href="#Page_126">126</a></td> - </tr> - <tr> - <td>13:19,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">ESTHER.</td> - </tr> - <tr> - <td>2:14,</td> - <td class="tdpg"><a href="#Page_181">181</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JOB.</td> - </tr> - <tr> - <td>2:13,</td> - <td class="tdpg"><a href="#Page_31">31</a>, <a href="#Page_40">40</a></td> - </tr> - <tr> - <td>14:12,</td> - <td class="tdpg"><a href="#Page_22">22</a></td> - </tr> - <tr> - <td>31:26,</td> - <td class="tdpg"><a href="#Page_260">260</a></td> - </tr> - <tr> - <td>37:18,</td> - <td class="tdpg"><a href="#Page_11">11</a></td> - </tr> - <tr> - <td>38:7,</td> - <td class="tdpg"><a href="#Page_13">13</a></td> - </tr> - <tr> - <td>38:22, 23,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">PSALMS.</td> - </tr> - <tr> - <td>2:7-9,</td> - <td class="tdpg"><a href="#Page_511">511</a></td> - </tr> - <tr> - <td>6:,</td> - <td class="tdpg"><a href="#Page_292">292</a>, <a href="#Page_293">293</a>, <a href="#Page_325">325</a>, <a href="#Page_326">326</a></td> - </tr> - <tr> - <td>8:[title],</td> - <td class="tdpg"><a href="#Page_186">186</a></td> - </tr> - <tr> - <td>12:[title],</td> - <td class="tdpg"><a href="#Page_292">292</a>, <a href="#Page_293">293</a>, <a href="#Page_325">325</a>, <a href="#Page_326">326</a></td> - </tr> - <tr> - <td>19:7,</td> - <td class="tdpg"><a href="#Page_163">163</a></td> - </tr> - <tr> - <td>33:9,</td> - <td class="tdpg"><a href="#Page_26">26</a></td> - </tr> - <tr> - <td>37:9-11, 18-22, 34,</td> - <td class="tdpg"><a href="#Page_511">511</a></td> - </tr> - <tr> - <td>40:,</td> - <td class="tdpg"><a href="#Page_163">163</a></td> - </tr> - <tr> - <td>40:6-8,</td> - <td class="tdpg"><a href="#Page_162">162</a></td> - </tr> - <tr> - <td>68:17,</td> - <td class="tdpg"><a href="#Page_44">44</a>, <a href="#Page_62">62</a></td> - </tr> - <tr> - <td>78:106,</td> - <td class="tdpg"><a href="#Page_67">67</a></td> - </tr> - <tr> - <td>81:3,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>90:2,</td> - <td class="tdpg"><a href="#Page_9">9</a>, <a href="#Page_36">36</a></td> - </tr> - <tr> - <td>90:4,</td> - <td class="tdpg"><a href="#Page_299">299</a></td> - </tr> - <tr> - <td>92:,</td> - <td class="tdpg"><a href="#Page_100">100</a></td> - </tr> - <tr> - <td>95:,</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td>105:43-45,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>116:15,</td> - <td class="tdpg"><a href="#Page_490">490</a></td> - </tr> - <tr> - <td>118:22-24,</td> - <td class="tdpg"><a href="#Page_155">155</a></td> - </tr> - <tr> - <td>119:91,</td> - <td class="tdpg"><a href="#Page_12">12</a></td> - </tr> - <tr> - <td>119:142, 151,</td> - <td class="tdpg"><a href="#Page_145">145</a>, <a href="#Page_400">400</a></td> - </tr> - <tr> - <td>122:,</td> - <td class="tdpg"><a href="#Page_90">90</a></td> - </tr> - <tr> - <td>136:6,</td> - <td class="tdpg"><a href="#Page_11">11</a></td> - </tr> - <tr> - <td>147:,</td> - <td class="tdpg"><a href="#Page_69">69</a></td> - </tr> - <tr> - <td>147:16-19,</td> - <td class="tdpg"><a href="#Page_68">68</a></td> - </tr> - <tr> - <td>147:19, 20,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">ISAIAH.</td> - </tr> - <tr> - <td>1:13, 14,</td> - <td class="tdpg"><a href="#Page_89">89</a>, <a href="#Page_299">299</a>, <a href="#Page_306">306</a></td> - </tr> - <tr> - <td>8:18,</td> - <td class="tdpg"><a href="#Page_57">57</a></td> - </tr> - <tr> - <td>14:1,</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td>28:17,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>29:13,</td> - <td class="tdpg"><a href="#Page_397">397</a></td> - </tr> - <tr> - <td>40:28,</td> - <td class="tdpg"><a href="#Page_14">14</a></td> - </tr> - <tr> - <td>41:8,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>41:17,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>42:21,</td> - <td class="tdpg"><a href="#Page_123">123</a><span class="pagenum"><a id="Page_519"></a>[519]</span></td> - </tr> - <tr> - <td>45:3,</td> - <td class="tdpg"><a href="#Page_56">56</a></td> - </tr> - <tr> - <td>53:,</td> - <td class="tdpg"><a href="#Page_138">138</a></td> - </tr> - <tr> - <td>56:,</td> - <td class="tdpg"><a href="#Page_52">52</a>, <a href="#Page_91">91</a>, <a href="#Page_126">126</a></td> - </tr> - <tr> - <td>56:2,</td> - <td class="tdpg"><a href="#Page_306">306</a></td> - </tr> - <tr> - <td>56:1-8,</td> - <td class="tdpg"><a href="#Page_89">89</a>, <a href="#Page_101">101</a></td> - </tr> - <tr> - <td>58:13, 14,</td> - <td class="tdpg"><a href="#Page_28">28</a>, <a href="#Page_69">69</a>, <a href="#Page_88">88</a>, <a href="#Page_89">89</a>, <a href="#Page_103">103</a>, <a href="#Page_123">123</a>, <a href="#Page_126">126</a>, <a href="#Page_192">192</a>, <a href="#Page_306">306</a></td> - </tr> - <tr> - <td>57:15,</td> - <td class="tdpg"><a href="#Page_9">9</a></td> - </tr> - <tr> - <td>65:,</td> - <td class="tdpg"><a href="#Page_511">511</a></td> - </tr> - <tr> - <td>65:16,</td> - <td class="tdpg"><a href="#Page_145">145</a></td> - </tr> - <tr> - <td>66:22, 23,</td> - <td class="tdpg"><a href="#Page_100">100</a>, <a href="#Page_141">141</a>, <a href="#Page_305">305</a>, <a href="#Page_512">512</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JEREMIAH.</td> - </tr> - <tr> - <td>3:14,</td> - <td class="tdpg"><a href="#Page_37">37</a></td> - </tr> - <tr> - <td>7:23-28,</td> - <td class="tdpg"><a href="#Page_103">103</a></td> - </tr> - <tr> - <td>10:10-12,</td> - <td class="tdpg"><a href="#Page_9">9</a>, <a href="#Page_26">26</a>, <a href="#Page_43">43</a></td> - </tr> - <tr> - <td>11:16,</td> - <td class="tdpg"><a href="#Page_165">165</a></td> - </tr> - <tr> - <td>17:19-27,</td> - <td class="tdpg"><a href="#Page_91">91</a>, <a href="#Page_104">104</a>, <a href="#Page_126">126</a></td> - </tr> - <tr> - <td>26:14, 15,</td> - <td class="tdpg"><a href="#Page_490">490</a></td> - </tr> - <tr> - <td>31:32,</td> - <td class="tdpg"><a href="#Page_37">37</a></td> - </tr> - <tr> - <td>31:33,</td> - <td class="tdpg"><a href="#Page_163">163</a>, <a href="#Page_309">309</a></td> - </tr> - <tr> - <td>31:31-34,</td> - <td class="tdpg"><a href="#Page_159">159</a></td> - </tr> - <tr> - <td>33:25,</td> - <td class="tdpg"><a href="#Page_12">12</a></td> - </tr> - <tr> - <td>36:22,</td> - <td class="tdpg"><a href="#Page_69">69</a></td> - </tr> - <tr> - <td>43:13,</td> - <td class="tdpg"><a href="#Page_262">262</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">LAMENTATIONS.</td> - </tr> - <tr> - <td>1:7,</td> - <td class="tdpg"><a href="#Page_88">88</a>, <a href="#Page_90">90</a></td> - </tr> - <tr> - <td>2:5-7,</td> - <td class="tdpg"><a href="#Page_90">90</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">EZEKIEL.</td> - </tr> - <tr> - <td>20:,</td> - <td class="tdpg"><a href="#Page_54">54</a>, <a href="#Page_64">64</a>, <a href="#Page_74">74</a>, <a href="#Page_126">126</a></td> - </tr> - <tr> - <td>20:5,</td> - <td class="tdpg"><a href="#Page_49">49</a></td> - </tr> - <tr> - <td>20:12,</td> - <td class="tdpg"><a href="#Page_43">43</a></td> - </tr> - <tr> - <td>20:13,</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td>20:12-24,</td> - <td class="tdpg"><a href="#Page_65">65</a>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_104">104</a>, <a href="#Page_305">305</a></td> - </tr> - <tr> - <td>21:19-22,</td> - <td class="tdpg"><a href="#Page_347">347</a></td> - </tr> - <tr> - <td>22:7, 8, 26,</td> - <td class="tdpg"><a href="#Page_104">104</a></td> - </tr> - <tr> - <td>23:38, 39,</td> - <td class="tdpg"><a href="#Page_104">104</a>, <a href="#Page_105">105</a></td> - </tr> - <tr> - <td>23:48,</td> - <td class="tdpg"><a href="#Page_109">109</a></td> - </tr> - <tr> - <td>40-48:,</td> - <td class="tdpg"><a href="#Page_105">105</a></td> - </tr> - <tr> - <td>43:7-11,</td> - <td class="tdpg"><a href="#Page_105">105</a></td> - </tr> - <tr> - <td>44:24,</td> - <td class="tdpg"><a href="#Page_105">105</a></td> - </tr> - <tr> - <td>45:17,</td> - <td class="tdpg"><a href="#Page_99">99</a>, <a href="#Page_105">105</a></td> - </tr> - <tr> - <td>46:1,</td> - <td class="tdpg"><a href="#Page_100">100</a>, <a href="#Page_106">106</a>, <a href="#Page_143">143</a>, <a href="#Page_175">175</a></td> - </tr> - <tr> - <td>46:1, 3, 4, 12,</td> - <td class="tdpg"><a href="#Page_105">105</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">DANIEL.</td> - </tr> - <tr> - <td>7:,</td> - <td class="tdpg"><a href="#Page_369">369</a>, <a href="#Page_511">511</a></td> - </tr> - <tr> - <td>7:18, 27,</td> - <td class="tdpg"><a href="#Page_305">305</a>, <a href="#Page_369">369</a></td> - </tr> - <tr> - <td>7:25,</td> - <td class="tdpg"><a href="#Page_501">501</a></td> - </tr> - <tr> - <td>8:12,</td> - <td class="tdpg"><a href="#Page_400">400</a></td> - </tr> - <tr> - <td>8:13-16,</td> - <td class="tdpg"><a href="#Page_62">62</a>, <a href="#Page_107">107</a></td> - </tr> - <tr> - <td>9:24-27,</td> - <td class="tdpg"><a href="#Page_115">115</a>, <a href="#Page_132">132</a>, <a href="#Page_138">138</a>, <a href="#Page_159">159</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">HOSEA.</td> - </tr> - <tr> - <td>2:11,</td> - <td class="tdpg"><a href="#Page_87">87</a>, <a href="#Page_88">88</a>, <a href="#Page_90">90</a></td> - </tr> - <tr> - <td>6:6,</td> - <td class="tdpg"><a href="#Page_121">121</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JOEL.</td> - </tr> - <tr> - <td>1:14,</td> - <td class="tdpg"><a href="#Page_18">18</a></td> - </tr> - <tr> - <td>2:15,</td> - <td class="tdpg"><a href="#Page_18">18</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">AMOS.</td> - </tr> - <tr> - <td>3:1, 2</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>5:25-27,</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td>8:4-6,</td> - <td class="tdpg"><a href="#Page_100">100</a>, <a href="#Page_101">101</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">MICAH.</td> - </tr> - <tr> - <td>5:2,</td> - <td class="tdpg"><a href="#Page_9">9</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">ZEPHANIAH.</td> - </tr> - <tr> - <td>1:7,</td> - <td class="tdpg"><a href="#Page_18">18</a></td> - </tr> - <tr> - <td>3:3,</td> - <td class="tdpg"><a href="#Page_181">181</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">MALACHI.</td> - </tr> - <tr> - <td>4:1-3,</td> - <td class="tdpg"><a href="#Page_511">511</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 ESDRAS.</td> - </tr> - <tr> - <td>6:38,</td> - <td class="tdpg"><a href="#Page_10">10</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">ECCLESIASTICUS.</td> - </tr> - <tr> - <td>49:16,</td> - <td class="tdpg"><a href="#Page_32">32</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 MACCABEES.</td> - </tr> - <tr> - <td>1:41-43,</td> - <td class="tdpg"><a href="#Page_110">110</a></td> - </tr> - <tr> - <td>2:29-38,</td> - <td class="tdpg"><a href="#Page_110">110</a></td> - </tr> - <tr> - <td>2:41,</td> - <td class="tdpg"><a href="#Page_110">110</a></td> - </tr> - <tr> - <td>9:43-49,</td> - <td class="tdpg"><a href="#Page_112">112</a></td> - </tr> - <tr> - <td>13:22,</td> - <td class="tdpg"><a href="#Page_69">69</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 MACCABEES.</td> - </tr> - <tr> - <td>5:25, 26,</td> - <td class="tdpg"><a href="#Page_111">111</a></td> - </tr> - <tr> - <td>6:11,</td> - <td class="tdpg"><a href="#Page_111">111</a></td> - </tr> - <tr> - <td>7:28,</td> - <td class="tdpg"><a href="#Page_10">10</a></td> - </tr> - <tr> - <td>8:23-28,</td> - <td class="tdpg"><a href="#Page_112">112</a></td> - </tr> - <tr> - <td>15:,</td> - <td class="tdpg"><a href="#Page_112">112</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">MATTHEW.</td> - </tr> - <tr> - <td>5-7:,</td> - <td class="tdpg"><a href="#Page_310">310</a></td> - </tr> - <tr> - <td>5:17-19,</td> - <td class="tdpg"><a href="#Page_123">123</a>, <a href="#Page_126">126</a>, <a href="#Page_140">140</a>, <a href="#Page_141">141</a>, <a href="#Page_159">159</a>, <a href="#Page_160">160</a>, <a href="#Page_315">315</a></td> - </tr> - <tr> - <td>7:12,</td> - <td class="tdpg"><a href="#Page_126">126</a></td> - </tr> - <tr> - <td>8:5-15,</td> - <td class="tdpg"><a href="#Page_117">117</a></td> - </tr> - <tr> - <td>8:11,</td> - <td class="tdpg"><a href="#Page_103">103</a></td> - </tr> - <tr> - <td>8:16,</td> - <td class="tdpg"><a href="#Page_108">108</a></td> - </tr> - <tr> - <td>12:1-8,</td> - <td class="tdpg"><a href="#Page_118">118</a></td> - </tr> - <tr> - <td>12:3, 4,</td> - <td class="tdpg"><a href="#Page_97">97</a></td> - </tr> - <tr> - <td>12:9-14,</td> - <td class="tdpg"><a href="#Page_69">69</a>, <a href="#Page_124">124</a></td> - </tr> - <tr> - <td>15:9,</td> - <td class="tdpg"><a href="#Page_397">397</a></td> - </tr> - <tr> - <td>17:1,</td> - <td class="tdpg"><a href="#Page_148">148</a></td> - </tr> - <tr> - <td>19:3-9,</td> - <td class="tdpg"><a href="#Page_122">122</a></td> - </tr> - <tr> - <td>19:17,</td> - <td class="tdpg"><a href="#Page_126">126</a></td> - </tr> - <tr> - <td>19:26,</td> - <td class="tdpg"><a href="#Page_145">145</a></td> - </tr> - <tr> - <td>23:23,</td> - <td class="tdpg"><a href="#Page_131">131</a></td> - </tr> - <tr> - <td>24:15-21,</td> - <td class="tdpg"><a href="#Page_69">69</a>, <a href="#Page_132">132</a>, <a href="#Page_135">135</a>, <a href="#Page_138">138</a></td> - </tr> - <tr> - <td>24:37-39,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>26:,</td> - <td class="tdpg"><a href="#Page_180">180</a></td> - </tr> - <tr> - <td>27:,</td> - <td class="tdpg"><a href="#Page_138">138</a></td> - </tr> - <tr> - <td>28:,</td> - <td class="tdpg"><a href="#Page_438">438</a><span class="pagenum"><a id="Page_520"></a>[520]</span></td> - </tr> - <tr> - <td>28:1,</td> - <td class="tdpg"><a href="#Page_49">49</a>, <a href="#Page_142">142</a></td> - </tr> - <tr> - <td>28:19, 20,</td> - <td class="tdpg"><a href="#Page_159">159</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">MARK.</td> - </tr> - <tr> - <td>1:14, 15,</td> - <td class="tdpg"><a href="#Page_115">115</a></td> - </tr> - <tr> - <td>1:21,</td> - <td class="tdpg"><a href="#Page_42">42</a></td> - </tr> - <tr> - <td>1:21-31,</td> - <td class="tdpg"><a href="#Page_117">117</a></td> - </tr> - <tr> - <td>1:32-34,</td> - <td class="tdpg"><a href="#Page_108">108</a>, <a href="#Page_118">118</a></td> - </tr> - <tr> - <td>2:23-28,</td> - <td class="tdpg"><a href="#Page_118">118</a></td> - </tr> - <tr> - <td>2:25, 26,</td> - <td class="tdpg"><a href="#Page_97">97</a></td> - </tr> - <tr> - <td>2:27, 28,</td> - <td class="tdpg"><a href="#Page_22">22</a>, <a href="#Page_48">48</a>, <a href="#Page_69">69</a>, <a href="#Page_118">118</a>, <a href="#Page_121">121</a>, <a href="#Page_140">140</a>, <a href="#Page_192">192</a></td> - </tr> - <tr> - <td>3:1-6,</td> - <td class="tdpg"><a href="#Page_124">124</a></td> - </tr> - <tr> - <td>6:1-6,</td> - <td class="tdpg"><a href="#Page_125">125</a></td> - </tr> - <tr> - <td>13:18,</td> - <td class="tdpg"><a href="#Page_69">69</a></td> - </tr> - <tr> - <td>14:30,</td> - <td class="tdpg"><a href="#Page_107">107</a></td> - </tr> - <tr> - <td>16:,</td> - <td class="tdpg"><a href="#Page_438">438</a></td> - </tr> - <tr> - <td>16:1, 2, 9,</td> - <td class="tdpg"><a href="#Page_49">49</a>, <a href="#Page_143">143</a></td> - </tr> - <tr> - <td>16:14,</td> - <td class="tdpg"><a href="#Page_145">145</a></td> - </tr> - <tr> - <td>16:15,</td> - <td class="tdpg"><a href="#Page_159">159</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">LUKE.</td> - </tr> - <tr> - <td>2:8-11,</td> - <td class="tdpg"><a href="#Page_107">107</a></td> - </tr> - <tr> - <td>2:34,</td> - <td class="tdpg"><a href="#Page_57">57</a></td> - </tr> - <tr> - <td>4:14-16,</td> - <td class="tdpg"><a href="#Page_42">42</a>, <a href="#Page_116">116</a></td> - </tr> - <tr> - <td>4:30-39,</td> - <td class="tdpg"><a href="#Page_117">117</a></td> - </tr> - <tr> - <td>4:40,</td> - <td class="tdpg"><a href="#Page_108">108</a>, <a href="#Page_118">118</a></td> - </tr> - <tr> - <td>6:1-5,</td> - <td class="tdpg"><a href="#Page_97">97</a>, <a href="#Page_118">118</a></td> - </tr> - <tr> - <td>6:6-11,</td> - <td class="tdpg"><a href="#Page_124">124</a></td> - </tr> - <tr> - <td>9:28,</td> - <td class="tdpg"><a href="#Page_148">148</a></td> - </tr> - <tr> - <td>13:10-17,</td> - <td class="tdpg"><a href="#Page_130">130</a></td> - </tr> - <tr> - <td>14:1-6,</td> - <td class="tdpg"><a href="#Page_69">69</a>, <a href="#Page_131">131</a></td> - </tr> - <tr> - <td>16:17,</td> - <td class="tdpg"><a href="#Page_126">126</a></td> - </tr> - <tr> - <td>17:26, 27,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>21:20,</td> - <td class="tdpg"><a href="#Page_132">132</a></td> - </tr> - <tr> - <td>21:24,</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td>21:28,</td> - <td class="tdpg"><a href="#Page_152">152</a></td> - </tr> - <tr> - <td>22:34,</td> - <td class="tdpg"><a href="#Page_107">107</a></td> - </tr> - <tr> - <td>23:46-53,</td> - <td class="tdpg"><a href="#Page_141">141</a></td> - </tr> - <tr> - <td>23:54-56,</td> - <td class="tdpg"><a href="#Page_48">48</a>, <a href="#Page_141">141</a>, <a href="#Page_143">143</a>, <a href="#Page_182">182</a></td> - </tr> - <tr> - <td>24:,</td> - <td class="tdpg"><a href="#Page_145">145</a>, <a href="#Page_148">148</a></td> - </tr> - <tr> - <td>24:1,</td> - <td class="tdpg"><a href="#Page_48">48</a>, <a href="#Page_143">143</a>, <a href="#Page_182">182</a>, <a href="#Page_438">438</a></td> - </tr> - <tr> - <td>24:49-53,</td> - <td class="tdpg"><a href="#Page_150">150</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JOHN.</td> - </tr> - <tr> - <td>1:1-3,</td> - <td class="tdpg"><a href="#Page_22">22</a>, <a href="#Page_119">119</a></td> - </tr> - <tr> - <td>1:1-10,</td> - <td class="tdpg"><a href="#Page_115">115</a></td> - </tr> - <tr> - <td>5:1-18,</td> - <td class="tdpg"><a href="#Page_126">126</a></td> - </tr> - <tr> - <td>5:19,</td> - <td class="tdpg"><a href="#Page_127">127</a></td> - </tr> - <tr> - <td>7:2-14, 37,</td> - <td class="tdpg"><a href="#Page_30">30</a></td> - </tr> - <tr> - <td>7:21-23,</td> - <td class="tdpg"><a href="#Page_42">42</a>, <a href="#Page_127">127</a></td> - </tr> - <tr> - <td>8:1-9,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>8:56,</td> - <td class="tdpg"><a href="#Page_156">156</a></td> - </tr> - <tr> - <td>9:1-16,</td> - <td class="tdpg"><a href="#Page_129">129</a></td> - </tr> - <tr> - <td>17:5, 24,</td> - <td class="tdpg"><a href="#Page_115">115</a></td> - </tr> - <tr> - <td>18:18,</td> - <td class="tdpg"><a href="#Page_69">69</a></td> - </tr> - <tr> - <td>19:38-42,</td> - <td class="tdpg"><a href="#Page_141">141</a></td> - </tr> - <tr> - <td>20:,</td> - <td class="tdpg"><a href="#Page_438">438</a></td> - </tr> - <tr> - <td>20:1, 19,</td> - <td class="tdpg"><a href="#Page_143">143</a>, <a href="#Page_145">145</a></td> - </tr> - <tr> - <td>20:26,</td> - <td class="tdpg"><a href="#Page_147">147</a></td> - </tr> - <tr> - <td>21:,</td> - <td class="tdpg"><a href="#Page_147">147</a></td> - </tr> - <tr> - <td>21:20-23,</td> - <td class="tdpg"><a href="#Page_201">201</a></td> - </tr> - <tr> - <td>21:25,</td> - <td class="tdpg"><a href="#Page_190">190</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">ACTS.</td> - </tr> - <tr> - <td>1:,</td> - <td class="tdpg"><a href="#Page_150">150</a></td> - </tr> - <tr> - <td>1:3,</td> - <td class="tdpg"><a href="#Page_147">147</a></td> - </tr> - <tr> - <td>1:12,</td> - <td class="tdpg"><a href="#Page_42">42</a></td> - </tr> - <tr> - <td>2:1, 2,</td> - <td class="tdpg"><a href="#Page_149">149</a>, <a href="#Page_438">438</a></td> - </tr> - <tr> - <td>2:1-11,</td> - <td class="tdpg"><a href="#Page_166">166</a>, <a href="#Page_185">185</a></td> - </tr> - <tr> - <td>2:1-18,</td> - <td class="tdpg"><a href="#Page_83">83</a></td> - </tr> - <tr> - <td>2:42-46,</td> - <td class="tdpg"><a href="#Page_180">180</a></td> - </tr> - <tr> - <td>7:38, 53,</td> - <td class="tdpg"><a href="#Page_59">59</a></td> - </tr> - <tr> - <td>7:41-43,</td> - <td class="tdpg"><a href="#Page_64">64</a></td> - </tr> - <tr> - <td>8:26-40,</td> - <td class="tdpg"><a href="#Page_424">424</a></td> - </tr> - <tr> - <td>9-11:,</td> - <td class="tdpg"><a href="#Page_159">159</a></td> - </tr> - <tr> - <td>10:28,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>10:2, 4, 7, 22, 30-35,</td> - <td class="tdpg"><a href="#Page_175">175</a></td> - </tr> - <tr> - <td>11:2, 3,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>13:5,</td> - <td class="tdpg"><a href="#Page_172">172</a></td> - </tr> - <tr> - <td>13:14, 27,</td> - <td class="tdpg"><a href="#Page_167">167</a></td> - </tr> - <tr> - <td>13:42-44,</td> - <td class="tdpg"><a href="#Page_168">168</a>, <a href="#Page_175">175</a></td> - </tr> - <tr> - <td>14:1,</td> - <td class="tdpg"><a href="#Page_172">172</a>, <a href="#Page_175">175</a></td> - </tr> - <tr> - <td>14:16, 17,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>15:,</td> - <td class="tdpg"><a href="#Page_58">58</a>, <a href="#Page_169">169</a>, <a href="#Page_170">170</a></td> - </tr> - <tr> - <td>15:10, 28, 29,</td> - <td class="tdpg"><a href="#Page_170">170</a>, <a href="#Page_171">171</a></td> - </tr> - <tr> - <td>15:21,</td> - <td class="tdpg"><a href="#Page_42">42</a></td> - </tr> - <tr> - <td>16:11,</td> - <td class="tdpg"><a href="#Page_178">178</a></td> - </tr> - <tr> - <td>16:13-15,</td> - <td class="tdpg"><a href="#Page_172">172</a>, <a href="#Page_175">175</a></td> - </tr> - <tr> - <td>17:1-4,</td> - <td class="tdpg"><a href="#Page_173">173</a></td> - </tr> - <tr> - <td>17:4, 10-12,</td> - <td class="tdpg"><a href="#Page_175">175</a></td> - </tr> - <tr> - <td>17:10, 17,</td> - <td class="tdpg"><a href="#Page_172">172</a></td> - </tr> - <tr> - <td>17: 26,</td> - <td class="tdpg"><a href="#Page_34">34</a>, <a href="#Page_48">48</a></td> - </tr> - <tr> - <td>17:29, 30,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td>18:3, 4,</td> - <td class="tdpg"><a href="#Page_174">174</a></td> - </tr> - <tr> - <td>18:19,</td> - <td class="tdpg"><a href="#Page_172">172</a></td> - </tr> - <tr> - <td>19:8,</td> - <td class="tdpg"><a href="#Page_172">172</a></td> - </tr> - <tr> - <td>20:6-13,</td> - <td class="tdpg"><a href="#Page_151">151</a>, <a href="#Page_178">178</a>, <a href="#Page_179">179</a>, <a href="#Page_203">203</a>, <a href="#Page_438">438</a>, <a href="#Page_439">439</a></td> - </tr> - <tr> - <td>20:29, 30,</td> - <td class="tdpg"><a href="#Page_192">192</a></td> - </tr> - <tr> - <td>21:25,</td> - <td class="tdpg"><a href="#Page_170">170</a></td> - </tr> - <tr> - <td>23:31, 32,</td> - <td class="tdpg"><a href="#Page_181">181</a></td> - </tr> - <tr> - <td>26:12-17,</td> - <td class="tdpg"><a href="#Page_159">159</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">ROMANS.</td> - </tr> - <tr> - <td>1:18-32,</td> - <td class="tdpg"><a href="#Page_26">26</a>, <a href="#Page_35">35</a>, <a href="#Page_146">146</a></td> - </tr> - <tr> - <td>2-4:,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>2:17,</td> - <td class="tdpg"><a href="#Page_185">185</a></td> - </tr> - <tr> - <td>3:,</td> - <td class="tdpg"><a href="#Page_184">184</a></td> - </tr> - <tr> - <td>3:1, 2,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>3:19, 31,</td> - <td class="tdpg"><a href="#Page_141">141</a>, <a href="#Page_161">161</a>, <a href="#Page_162">162</a>, <a href="#Page_164">164</a>, <a href="#Page_165">165</a></td> - </tr> - <tr> - <td>4:1,</td> - <td class="tdpg"><a href="#Page_185">185</a><span class="pagenum"><a id="Page_521"></a>[521]</span></td> - </tr> - <tr> - <td>4:13-17,</td> - <td class="tdpg"><a href="#Page_35">35</a>, <a href="#Page_160">160</a>, <a href="#Page_165">165</a></td> - </tr> - <tr> - <td>5:,</td> - <td class="tdpg"><a href="#Page_163">163</a></td> - </tr> - <tr> - <td>5:8-12,</td> - <td class="tdpg"><a href="#Page_28">28</a>, <a href="#Page_161">161</a></td> - </tr> - <tr> - <td>6:3-5,</td> - <td class="tdpg"><a href="#Page_154">154</a></td> - </tr> - <tr> - <td>6:23,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>7:1,</td> - <td class="tdpg"><a href="#Page_185">185</a></td> - </tr> - <tr> - <td>7:12, 13,</td> - <td class="tdpg"><a href="#Page_167">167</a>, <a href="#Page_184">184</a></td> - </tr> - <tr> - <td>7:21-25,</td> - <td class="tdpg"><a href="#Page_309">309</a></td> - </tr> - <tr> - <td>8:1-7,</td> - <td class="tdpg"><a href="#Page_309">309</a></td> - </tr> - <tr> - <td>8:3, 4,</td> - <td class="tdpg"><a href="#Page_161">161</a>, <a href="#Page_163">163</a></td> - </tr> - <tr> - <td>8:23,</td> - <td class="tdpg"><a href="#Page_152">152</a></td> - </tr> - <tr> - <td>9:4, 5,</td> - <td class="tdpg"><a href="#Page_45">45</a></td> - </tr> - <tr> - <td>11:13,</td> - <td class="tdpg"><a href="#Page_159">159</a></td> - </tr> - <tr> - <td>11:17-24,</td> - <td class="tdpg"><a href="#Page_165">165</a></td> - </tr> - <tr> - <td>13:8-10,</td> - <td class="tdpg"><a href="#Page_161">161</a></td> - </tr> - <tr> - <td>14:,</td> - <td class="tdpg"><a href="#Page_186">186</a></td> - </tr> - <tr> - <td>14:1-6,</td> - <td class="tdpg"><a href="#Page_183">183</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 CORINTHIANS.</td> - </tr> - <tr> - <td>5:6-8,</td> - <td class="tdpg"><a href="#Page_83">83</a>, <a href="#Page_334">334</a></td> - </tr> - <tr> - <td>10:13,</td> - <td class="tdpg"><a href="#Page_22">22</a></td> - </tr> - <tr> - <td>11:9,</td> - <td class="tdpg"><a href="#Page_122">122</a></td> - </tr> - <tr> - <td>11:23-26,</td> - <td class="tdpg"><a href="#Page_153">153</a>, <a href="#Page_159">159</a>, <a href="#Page_180">180</a></td> - </tr> - <tr> - <td>15:27,</td> - <td class="tdpg"><a href="#Page_186">186</a></td> - </tr> - <tr> - <td>16:1, 2,</td> - <td class="tdpg"><a href="#Page_175">175</a>, <a href="#Page_203">203</a>, <a href="#Page_439">439</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 CORINTHIANS.</td> - </tr> - <tr> - <td>3:3,</td> - <td class="tdpg"><a href="#Page_163">163</a></td> - </tr> - <tr> - <td>8:14, 15,</td> - <td class="tdpg"><a href="#Page_40">40</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">GALATIANS.</td> - </tr> - <tr> - <td>3:7-9,</td> - <td class="tdpg"><a href="#Page_165">165</a></td> - </tr> - <tr> - <td>3:13, 14,</td> - <td class="tdpg"><a href="#Page_152">152</a>, <a href="#Page_161">161</a></td> - </tr> - <tr> - <td>3:17,</td> - <td class="tdpg"><a href="#Page_36">36</a></td> - </tr> - <tr> - <td>3:19,</td> - <td class="tdpg"><a href="#Page_59">59</a></td> - </tr> - <tr> - <td>4:4, 5,</td> - <td class="tdpg"><a href="#Page_115">115</a>, <a href="#Page_126">126</a></td> - </tr> - <tr> - <td>4:8-11,</td> - <td class="tdpg"><a href="#Page_186">186</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">EPHESIANS.</td> - </tr> - <tr> - <td>1:7,</td> - <td class="tdpg"><a href="#Page_152">152</a></td> - </tr> - <tr> - <td>1:13, 14,</td> - <td class="tdpg"><a href="#Page_152">152</a></td> - </tr> - <tr> - <td>1:20-23,</td> - <td class="tdpg"><a href="#Page_156">156</a></td> - </tr> - <tr> - <td>2:12,</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td>2:11-22,</td> - <td class="tdpg"><a href="#Page_35">35</a>, <a href="#Page_156">156</a>, <a href="#Page_159">159</a></td> - </tr> - <tr> - <td>4:30,</td> - <td class="tdpg"><a href="#Page_152">152</a></td> - </tr> - <tr> - <td>6:2, 3,</td> - <td class="tdpg"><a href="#Page_161">161</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">COLOSSIANS.</td> - </tr> - <tr> - <td>1:13-16,</td> - <td class="tdpg"><a href="#Page_22">22</a></td> - </tr> - <tr> - <td>2:,</td> - <td class="tdpg"><a href="#Page_185">185</a></td> - </tr> - <tr> - <td>2:12,</td> - <td class="tdpg"><a href="#Page_154">154</a></td> - </tr> - <tr> - <td>2:14-17,</td> - <td class="tdpg"><a href="#Page_87">87</a>, <a href="#Page_138">138</a>, <a href="#Page_159">159</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 THESSALONIANS.</td> - </tr> - <tr> - <td>1:7, 8,</td> - <td class="tdpg"><a href="#Page_174">174</a></td> - </tr> - <tr> - <td>2:14,</td> - <td class="tdpg"><a href="#Page_173">173</a></td> - </tr> - <tr> - <td>5:16,</td> - <td class="tdpg"><a href="#Page_156">156</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 THESSALONIANS.</td> - </tr> - <tr> - <td>2:3, 4, 7, 8,</td> - <td class="tdpg"><a href="#Page_195">195</a>, <a href="#Page_369">369</a></td> - </tr> - <tr> - <td>3:10,</td> - <td class="tdpg"><a href="#Page_324">324</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 TIMOTHY.</td> - </tr> - <tr> - <td>1:17,</td> - <td class="tdpg"><a href="#Page_9">9</a></td> - </tr> - <tr> - <td>6:16,</td> - <td class="tdpg"><a href="#Page_9">9</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 TIMOTHY.</td> - </tr> - <tr> - <td>3:16, 17,</td> - <td class="tdpg"><a href="#Page_202">202</a></td> - </tr> - <tr> - <td>4:2-4,</td> - <td class="tdpg"><a href="#Page_195">195</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">TITUS.</td> - </tr> - <tr> - <td>1:2,</td> - <td class="tdpg"><a href="#Page_145">145</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">HEBREWS.</td> - </tr> - <tr> - <td>1:,</td> - <td class="tdpg"><a href="#Page_11">11</a>, <a href="#Page_115">115</a></td> - </tr> - <tr> - <td>2:2,</td> - <td class="tdpg"><a href="#Page_59">59</a></td> - </tr> - <tr> - <td>2:13,</td> - <td class="tdpg"><a href="#Page_57">57</a></td> - </tr> - <tr> - <td>3:4,</td> - <td class="tdpg"><a href="#Page_26">26</a></td> - </tr> - <tr> - <td>3:16,</td> - <td class="tdpg"><a href="#Page_67">67</a></td> - </tr> - <tr> - <td>4:9,</td> - <td class="tdpg"><a href="#Page_323">323</a>, <a href="#Page_512">512</a></td> - </tr> - <tr> - <td>7-10,</td> - <td class="tdpg"><a href="#Page_141">141</a>, <a href="#Page_160">160</a>, <a href="#Page_162">162</a>, <a href="#Page_163">163</a></td> - </tr> - <tr> - <td>8:1-5,</td> - <td class="tdpg"><a href="#Page_160">160</a></td> - </tr> - <tr> - <td>8:8-12,</td> - <td class="tdpg"><a href="#Page_159">159</a></td> - </tr> - <tr> - <td>9:,</td> - <td class="tdpg"><a href="#Page_163">163</a></td> - </tr> - <tr> - <td>9:1-7,</td> - <td class="tdpg"><a href="#Page_160">160</a></td> - </tr> - <tr> - <td>9:10,</td> - <td class="tdpg"><a href="#Page_28">28</a></td> - </tr> - <tr> - <td>9:18-20,</td> - <td class="tdpg"><a href="#Page_52">52</a></td> - </tr> - <tr> - <td>9:23, 24,</td> - <td class="tdpg"><a href="#Page_160">160</a></td> - </tr> - <tr> - <td>9:27,</td> - <td class="tdpg"><a href="#Page_22">22</a></td> - </tr> - <tr> - <td>9:28,</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td>11:3,</td> - <td class="tdpg"><a href="#Page_11">11</a>, <a href="#Page_26">26</a></td> - </tr> - <tr> - <td>11:4-7,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>11:8-16,</td> - <td class="tdpg"><a href="#Page_103">103</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JAMES.</td> - </tr> - <tr> - <td>1:25,</td> - <td class="tdpg"><a href="#Page_163">163</a></td> - </tr> - <tr> - <td>2:8-12,</td> - <td class="tdpg"><a href="#Page_141">141</a>, <a href="#Page_161">161</a>, <a href="#Page_167">167</a>, <a href="#Page_170">170</a>, <a href="#Page_184">184</a></td> - </tr> - <tr> - <td>2:23,</td> - <td class="tdpg"><a href="#Page_35">35</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 PETER.</td> - </tr> - <tr> - <td>1:1,</td> - <td class="tdpg"><a href="#Page_237">237</a></td> - </tr> - <tr> - <td>1:9,</td> - <td class="tdpg"><a href="#Page_102">102</a></td> - </tr> - <tr> - <td>2:4-7,</td> - <td class="tdpg"><a href="#Page_156">156</a></td> - </tr> - <tr> - <td>2:9, 10,</td> - <td class="tdpg"><a href="#Page_166">166</a></td> - </tr> - <tr> - <td>3:6,</td> - <td class="tdpg"><a href="#Page_130">130</a></td> - </tr> - <tr> - <td>3:20,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">2 PETER.</td> - </tr> - <tr> - <td>2:,</td> - <td class="tdpg"><a href="#Page_195">195</a></td> - </tr> - <tr> - <td>2:5,</td> - <td class="tdpg"><a href="#Page_34">34</a></td> - </tr> - <tr> - <td>3:,</td> - <td class="tdpg"><a href="#Page_511">511</a></td> - </tr> - <tr> - <td>3:5, 6,</td> - <td class="tdpg"><a href="#Page_11">11</a>, <a href="#Page_34">34</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">1 JOHN.</td> - </tr> - <tr> - <td>2:1, 2,</td> - <td class="tdpg"><a href="#Page_165">165</a></td> - </tr> - <tr> - <td>2:18,</td> - <td class="tdpg"><a href="#Page_195">195</a></td> - </tr> - <tr> - <td>3:4, 5,</td> - <td class="tdpg"><a href="#Page_63">63</a>, <a href="#Page_160">160</a>, <a href="#Page_161">161</a>, <a href="#Page_162">162</a>, <a href="#Page_165">165</a>, <a href="#Page_184">184</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">JUDE.</td> - </tr> - <tr> - <td>4,</td> - <td class="tdpg"><a href="#Page_195">195</a></td> - </tr> - <tr> - <td>14,</td> - <td class="tdpg"><a href="#Page_15">15</a></td> - </tr> - <tr> - <td colspan="2" class="tdc">REVELATION.</td> - </tr> - <tr> - <td>1:10,</td> - <td class="tdpg"><a href="#Page_186">186</a>, <a href="#Page_187">187</a>, <a href="#Page_192">192</a>, <a href="#Page_203">203</a>, <a href="#Page_206">206</a>, <a href="#Page_439">439</a></td> - </tr> - <tr> - <td>4:10, 11,</td> - <td class="tdpg"><a href="#Page_510">510</a></td> - </tr> - <tr> - <td>5:9,</td> - <td class="tdpg"><a href="#Page_152">152</a></td> - </tr> - <tr> - <td>7:9-14,</td> - <td class="tdpg"><a href="#Page_84">84</a></td> - </tr> - <tr> - <td>11:19,</td> - <td class="tdpg"><a href="#Page_160">160</a></td> - </tr> - <tr> - <td>12:,</td> - <td class="tdpg"><a href="#Page_370">370</a></td> - </tr> - <tr> - <td>12:6, 14,</td> - <td class="tdpg"><a href="#Page_404">404</a>, <a href="#Page_405">405</a></td> - </tr> - <tr> - <td>13:1-5,</td> - <td class="tdpg"><a href="#Page_369">369</a></td> - </tr> - <tr> - <td>16:17-21,</td> - <td class="tdpg"><a href="#Page_58">58</a></td> - </tr> - <tr> - <td>21, 22:,</td> - <td class="tdpg"><a href="#Page_103">103</a>, <a href="#Page_511">511</a></td> - </tr> - <tr> - <td>22:1, 2,</td> - <td class="tdpg"><a href="#Page_512">512</a></td> - </tr> -</table> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_522"></a>[522]</span></p> - -<h2 class="nobreak" id="INDEX_OF_SUBJECTS">INDEX OF SUBJECTS.</h2> - -</div> - -<ul> - -<li class="ifrst">Abyssinians, pp. <a href="#Page_424">424-427</a></li> - -<li class="indx">Adam, his influence upon the patriarchs, <a href="#Page_iii">3</a>, <a href="#Page_31">31</a>, <a href="#Page_32">32</a></li> - -<li class="indx">Adam must have heard the Creator when he set apart the seventh day, <a href="#Page_16">16-19</a></li> - -<li class="indx">“After eight days,” John 20, <a href="#Page_147">147-149</a></li> - -<li class="indx">Anabaptists, <a href="#Page_422">422</a>, <a href="#Page_423">423</a></li> - -<li class="indx">Analysis of Exodus 16, <a href="#Page_39">39-44</a></li> - -<li class="indx">Annual sabbaths enumerated, <a href="#Page_84">84</a>, <a href="#Page_85">85</a></li> - -<li class="indx">Apostasies, the two great patriarchal, <a href="#Page_33">33-35</a></li> - -<li class="indx">Apostasy in the early church, <a href="#Page_193">193-203</a></li> - -<li class="indx">Apostasy, progress of, <a href="#Page_324">324</a>, <a href="#Page_329">329-331</a>, <a href="#Page_361">361</a>, <a href="#Page_362">362</a></li> - -<li class="indx">Ark in the heavenly temple contains the law, <a href="#Page_161">161-163</a></li> - -<li class="indx">Armenians of the East Indies, <a href="#Page_427">427-432</a></li> - -<li class="indx">Article, the, in Mark 2:27, <a href="#Page_22">22</a>, <a href="#Page_121">121</a>, <a href="#Page_122">122</a></li> - -<li class="indx">Atonement, day of, no mention of its observance, <a href="#Page_30">30</a>, <a href="#Page_86">86</a></li> - -<li class="indx">Atonement, the, relates to the decalogue, <a href="#Page_62">62-64</a></li> - -<li class="indx">Atonement, the, relates to the fourth commandment, <a href="#Page_62">62-64</a></li> - -<li class="ifrst">Bampfield, Francis, sufferings of, <a href="#Page_487">487</a>, <a href="#Page_488">488</a></li> - -<li class="indx">Barnabas, epistle of, <a href="#Page_231">231-235</a></li> - -<li class="indx">Barnabas thought the Sabbath too pure for this wicked world, <a href="#Page_299">299-301</a></li> - -<li class="indx">Bohemian Sabbath-keepers, <a href="#Page_463">463</a>, <a href="#Page_464">464</a></li> - -<li class="indx">Bound, Dr., theory of, concerning the Sabbath, <a href="#Page_472">472-475</a></li> - -<li class="ifrst">Calvin caused Servetus to be arrested on Sunday, <a href="#Page_440">440</a>, <a href="#Page_441">441</a></li> - -<li class="indx">Calvin’s doctrine and practice concerning Sunday, <a href="#Page_436">436-443</a></li> - -<li class="indx">Calvin’s interpretation of first-day texts, <a href="#Page_438">438-440</a></li> - -<li class="indx">Calvin’s view of the one-day-in-seven theory, <a href="#Page_437">437</a></li> - -<li class="indx">Carlstadt’s faults, extent of, <a href="#Page_448">448</a>, <a href="#Page_449">449</a>, <a href="#Page_453">453</a>, <a href="#Page_454">454</a></li> - -<li class="indx">Carlstadt a Sabbatarian, <a href="#Page_456">456</a>, <a href="#Page_457">457</a></li> - -<li class="indx">Cathari, <a href="#Page_415">415-417</a></li> - -<li class="indx">Causes which made the Sunday usurpation a success, <a href="#Page_329">329-331</a></li> - -<li class="indx">Change of the Sabbath not taught in Ps. 118, <a href="#Page_155">155-157</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_523"></a>[523]</span>Change of the Sabbath not recorded lest it make the Bible too large, <a href="#Page_190">190</a></li> - -<li class="indx">Change of the Sabbath unheard of in the first centuries, <a href="#Page_204">204-206</a>, <a href="#Page_283">283-293</a></li> - -<li class="indx">Christian Sabbath, Origen thus calls the seventh day, <a href="#Page_323">323</a>, <a href="#Page_324">324</a></li> - -<li class="indx">Christ’s teaching with respect to the Sabbath, <a href="#Page_115">115-138</a></li> - -<li class="indx">Christ in the field of corn, <a href="#Page_118">118-124</a></li> - -<li class="indx">Christ’s work on the Sabbath like that of the Father, <a href="#Page_126">126</a>, <a href="#Page_127">127</a></li> - -<li class="indx">Chrysostom and Jerome on Sunday labor, <a href="#Page_363">363</a>, <a href="#Page_364">364</a></li> - -<li class="indx">Clement’s numbering of the days explained out of Philo, <a href="#Page_318">318-327</a></li> - -<li class="indx">Clement on the Lord’s day, <a href="#Page_219">219-222</a></li> - -<li class="indx">Climate of Palestine, <a href="#Page_69">69</a></li> - -<li class="indx">Col. 2:14-17, exposition of, <a href="#Page_138">138-141</a></li> - -<li class="indx">Columba probably a Sabbath-keeper, <a href="#Page_401">401-403</a></li> - -<li class="indx">Constantine’s Sunday law, <a href="#Page_343">343-349</a>, <a href="#Page_353">353</a></li> - -<li class="indx">Contrast between the origin of the Sabbath and Sunday, <a href="#Page_332">332</a>, <a href="#Page_333">333</a>, <a href="#Page_352">352</a>, <a href="#Page_353">353</a></li> - -<li class="indx">Councils of the church, character of, <a href="#Page_362">362</a>, <a href="#Page_363">363</a></li> - -<li class="indx">Covenant not made with their fathers, <a href="#Page_75">75</a></li> - -<li class="indx">Creation, six days of, <a href="#Page_9">9-13</a></li> - -<li class="indx">Creation, nature of, <a href="#Page_9">9</a>, <a href="#Page_10">10</a></li> - -<li class="indx">Culdees of Great Britain, <a href="#Page_400">400-403</a></li> - -<li class="ifrst">Danish and Norwegian Sabbath-keepers, <a href="#Page_505">505</a>, <a href="#Page_509">509</a></li> - -<li class="indx">Dark Ages defined, <a href="#Page_398">398</a>, <a href="#Page_399">399</a></li> - -<li class="indx">Days, names of, <a href="#Page_16">16</a></li> - -<li class="indx">Days, how many, different ones, <a href="#Page_16">16</a></li> - -<li class="indx">Decalogue, a complete moral code, <a href="#Page_61">61</a>, <a href="#Page_62">62</a></li> - -<li class="indx">Decalogue, perpetuity of in the fathers, <a href="#Page_309">309-312</a></li> - -<li class="indx">Deluge, why sent, <a href="#Page_33">33-35</a></li> - -<li class="indx">Destruction of Jerusalem caused by Sabbath-breaking, <a href="#Page_103">103-108</a></li> - -<li class="indx">Dionysius on the Lord’s day, <a href="#Page_214">214</a>, <a href="#Page_215">215</a></li> - -<li class="indx"><i>Dominicum</i> defined, <a href="#Page_246">246-248</a>, <a href="#Page_255">255-257</a></li> - -<li class="indx"><i>Dominicum servasti?</i>, <a href="#Page_244">244-258</a></li> - -<li class="indx">Dutch Sabbath-keepers, <a href="#Page_467">467</a>, <a href="#Page_468">468</a></li> - -<li class="ifrst">English Sabbath-keepers, <a href="#Page_467">467</a>, <a href="#Page_469">469</a>, <a href="#Page_470">470</a>, <a href="#Page_479">479-492</a>, <a href="#Page_500">500</a></li> - -<li class="indx">Entrance of Sunday into the early church, <a href="#Page_261">261-266</a></li> - -<li class="indx">Error not changed into truth by age, <a href="#Page_195">195</a>, <a href="#Page_196">196</a></li> - -<li class="indx">Eternity, <a href="#Page_9">9</a></li> - -<li class="indx">Eusebius author of the doctrine that Christ changed the Sabbath, <a href="#Page_355">355-359</a></li> - -<li class="indx">“Every day” may include simply the six working days, <a href="#Page_185">185</a></li> - -<li class="indx">Every man fully persuaded in his own mind, <a href="#Page_183">183-186</a></li> - -<li class="ifrst"><span class="pagenum"><a id="Page_524"></a>[524]</span>Famous falsehood examined, <a href="#Page_243">243-258</a></li> - -<li class="indx">Fathers, authority of, <a href="#Page_199">199-201</a></li> - -<li class="indx">Festivals of the church enumerated, <a href="#Page_433">433</a>, <a href="#Page_434">434</a></li> - -<li class="indx">Festivals of the Hebrews enumerated, <a href="#Page_82">82</a>, <a href="#Page_83">83</a></li> - -<li class="indx">Fires on the Sabbath forbidden, nature of the statute, <a href="#Page_67">67-71</a></li> - -<li class="indx">Firmament defined, <a href="#Page_11">11</a></li> - -<li class="indx">First-day history and papal history compared, <a href="#Page_213">213</a>, <a href="#Page_282">282</a>, <a href="#Page_283">283</a></li> - -<li class="indx">First-day observance in the exact words of the fathers, <a href="#Page_283">283-289</a></li> - -<li class="indx">First mention of the Sabbath after Moses, <a href="#Page_99">99</a></li> - -<li class="indx">Flight of disciples not to be on the Sabbath day, <a href="#Page_132">132-138</a></li> - -<li class="indx">Fourth commandment expounded, <a href="#Page_46">46-50</a></li> - -<li class="indx">Fourth commandment in the New Testament, <a href="#Page_141">141</a>, <a href="#Page_142">142</a></li> - -<li class="indx">Fraud in the Bible Dict. of the Tract Society, <a href="#Page_211">211</a>, <a href="#Page_212">212</a></li> - -<li class="indx">Frauds in Justin Edwards, <a href="#Page_212">212</a>, <a href="#Page_213">213</a>, <a href="#Page_216">216</a>, <a href="#Page_217">217</a>, <a href="#Page_244">244</a>, <a href="#Page_245">245</a></li> - -<li class="indx">Fraudulent testimonials to the Sunday Lord’s day, <a href="#Page_211">211-219</a></li> - -<li class="indx">French Sabbath-keepers, <a href="#Page_468">468</a></li> - -<li class="indx">Frith, the martyr, judgment on the Sabbath, <a href="#Page_459">459</a>, <a href="#Page_460">460</a></li> - -<li class="ifrst">Genesis, bearing of upon the Sabbath, <a href="#Page_28">28-30</a></li> - -<li class="indx">Gentiles admitted into the commonwealth of Israel, <a href="#Page_159">159</a>, <a href="#Page_160">160</a></li> - -<li class="indx">Gentiles blessed for observing the Sabbath, <a href="#Page_101">101</a>, <a href="#Page_102">102</a></li> - -<li class="indx">German Sabbath-keepers, <a href="#Page_467">467</a>, <a href="#Page_499">499</a>, <a href="#Page_500">500</a>, <a href="#Page_509">509</a></li> - -<li class="indx">Gilfillan’s inexcusable fraud, <a href="#Page_250">250-258</a></li> - -<li class="indx">Globe, our, the Sabbath on, <a href="#Page_48">48</a></li> - -<li class="indx">Gregory VII., <span class="allsmcap">A. D.</span> 1074, condemns Sabbath-keepers, <a href="#Page_420">420</a></li> - -<li class="ifrst">Hallowed identical with sanctified, <a href="#Page_17">17</a></li> - -<li class="indx">Hebrews, how God favored them, <a href="#Page_44">44</a>, <a href="#Page_45">45</a></li> - -<li class="indx">Hebrews, why made the depositaries of the truth, <a href="#Page_33">33-37</a>, <a href="#Page_46">46</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a></li> - -<li class="indx">Honors pertaining to the Sabbath law, <a href="#Page_61">61</a></li> - -<li class="indx">Hungarian Sabbath-keepers, <a href="#Page_500">500</a></li> - -<li class="indx">Hypsistarii, <a href="#Page_339">339</a>, <a href="#Page_340">340</a></li> - -<li class="ifrst">Ignatius never uses the term Lord’s day, <a href="#Page_211">211</a></li> - -<li class="indx">Ignatius, epistles of, <a href="#Page_237">237-242</a></li> - -<li class="indx">Illustration of the alleged sanctification of the seventh day in the wilderness, <a href="#Page_24">24</a></li> - -<li class="indx">Irenæus mentions no Lord’s day, <a href="#Page_216">216-218</a>, <a href="#Page_271">271-274</a></li> - -<li class="indx">Irenæus falsely quoted, <a href="#Page_271">271-274</a></li> - -<li class="ifrst">Jericho, Sabbath not violated at taking of, <a href="#Page_95">95</a>, <a href="#Page_96">96</a></li> - -<li class="indx">Jews, eminent, on the origin of the Sabbath, <a href="#Page_26">26</a>, <a href="#Page_27">27</a></li> - -<li class="indx">Jubilee, no record of its observance in the Bible, <a href="#Page_30">30</a>, <a href="#Page_86">86</a></li> - -<li class="indx">Justin Edwards’ Sunday Sabbath, <span class="allsmcap">B. C.</span> 63, <a href="#Page_112">112</a></li> - -<li class="indx">Justin Martyr on Sunday, <a href="#Page_267">267-270</a></li> - -<li class="indx">Justin Martyr a no-Sabbath man, <a href="#Page_270">270</a>, <a href="#Page_271">271</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_525"></a>[525]</span>Justin Martyr mentions no Lord’s day, <a href="#Page_212">212</a></li> - -<li class="ifrst">Knox and the Scotch of the sixteenth century, <a href="#Page_443">443-445</a></li> - -<li class="ifrst">Laodicea, Council of, curses Sabbath-keepers, <a href="#Page_360">360</a>, <a href="#Page_361">361</a></li> - -<li class="indx">Laying by in store on first-day, <a href="#Page_175">175-178</a></li> - -<li class="indx">Lord’s day of John, <a href="#Page_187">187</a>, <a href="#Page_192">192</a></li> - -<li class="indx">Lord’s day first applied to Sunday, <a href="#Page_222">222-224</a></li> - -<li class="indx">Lord’s Supper the ground of controversy between Luther and Carlstadt, <a href="#Page_451">451-453</a></li> - -<li class="indx">Luther and Carlstadt, <a href="#Page_446">446-459</a></li> - -<li class="indx">Luther might have profited greatly by Carlstadt, <a href="#Page_457">457-459</a></li> - -<li class="indx">Luther on Gen. 2:3, <a href="#Page_17">17</a></li> - -<li class="ifrst">Man, meaning of, in Mark 2:27, <a href="#Page_22">22</a>, <a href="#Page_121">121</a>, <a href="#Page_122">122</a></li> - -<li class="indx">Manna, falling of, not the occasion of the Sabbath, <a href="#Page_38">38</a>, <a href="#Page_39">39</a></li> - -<li class="indx">Martyrdom of John James, <a href="#Page_489">489-491</a></li> - -<li class="indx">Melito of Sardis, <a href="#Page_215">215</a>, <a href="#Page_216">216</a></li> - -<li class="indx">Miracles and judgments in support of Sunday, <a href="#Page_374">374</a>, <a href="#Page_378">378</a>, <a href="#Page_379">379</a>, <a href="#Page_392">392</a>, <a href="#Page_393">393</a></li> - -<li class="indx">Miracles pertaining to the Sabbath in the wilderness, <a href="#Page_40">40</a></li> - -<li class="indx">Modern historians on Sabbath in the early church, <a href="#Page_333">333-338</a>, <a href="#Page_341">341</a></li> - -<li class="indx">Moral obligation of the Sabbath, <a href="#Page_50">50</a></li> - -<li class="indx">Morrow defined, <a href="#Page_181">181</a></li> - -<li class="indx">Moses rehearses the law, <a href="#Page_74">74-79</a></li> - -<li class="indx">Moses in the Mount, <a href="#Page_51">51-61</a></li> - -<li class="indx">Mosheim and Neander, <a href="#Page_229">229</a>, <a href="#Page_230">230</a>, <a href="#Page_242">242</a>, <a href="#Page_243">243</a></li> - -<li class="indx">Mount Sinai at the giving of the law, <a href="#Page_44">44-46</a></li> - -<li class="indx">Mystical Lord’s day, <a href="#Page_219">219-222</a>, <a href="#Page_224">224</a>, <a href="#Page_226">226</a></li> - -<li class="ifrst">Nazarenes, <a href="#Page_338">338</a>, <a href="#Page_339">339</a></li> - -<li class="indx">Nehemiah’s Sabbath reform, <a href="#Page_106">106-109</a></li> - -<li class="indx">New Covenant has a temple and an ark, <a href="#Page_160">160</a></li> - -<li class="ifrst">Offerings for the dead as ancient as the Sunday-Lord’s day, <a href="#Page_223">223</a>, <a href="#Page_224">224</a></li> - -<li class="indx">Olive tree, the good, <a href="#Page_165">165</a>, <a href="#Page_166">166</a></li> - -<li class="indx">Omissions, remarkable, <a href="#Page_30">30</a></li> - -<li class="indx">Oracles of God preserved by the Hebrews, <a href="#Page_158">158</a>, <a href="#Page_159">159</a></li> - -<li class="indx">Origen on Lord’s day, <a href="#Page_225">225</a>, <a href="#Page_226">226</a>, <a href="#Page_291">291</a></li> - -<li class="indx">Other readings of Gen. 2:2, <a href="#Page_14">14</a></li> - -<li class="ifrst">Palæologus, <a href="#Page_462">462</a>, <a href="#Page_463">463</a></li> - -<li class="indx">Papal usurpation began with reference to Sunday, <a href="#Page_274">274</a>, <a href="#Page_275">275</a></li> - -<li class="indx">Patriarchal age, its great light, <a href="#Page_31">31-34</a></li> - -<li class="indx">Passaginians, <a href="#Page_415">415-418</a></li> - -<li class="indx">Passover festival defined, <a href="#Page_83">83</a></li> - -<li class="indx">Penalty of the law, <a href="#Page_58">58</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_526"></a>[526]</span>Pentecost, day of, Acts 2:1, <a href="#Page_149">149-151</a></li> - -<li class="indx">Petrobrusians, <a href="#Page_418">418-420</a></li> - -<li class="indx">Pentecost defined, <a href="#Page_83">83</a></li> - -<li class="indx">Perpetual statute for their generations, a parallel precept, <a href="#Page_58">58</a></li> - -<li class="indx">Perpetuity and observance of the Sabbath in the fathers, <a href="#Page_315">315-329</a></li> - -<li class="indx">Pliny, epistle of, <a href="#Page_211">211</a>, <a href="#Page_235">235-237</a></li> - -<li class="indx">Pope Innocent III. responsible for the roll from heaven, <a href="#Page_388">388-391</a></li> - -<li class="indx">Precepts given to Israel classified, <a href="#Page_51">51</a></li> - -<li class="indx">Presbyterians and Episcopalians contend over Sunday, <a href="#Page_471">471-477</a></li> - -<li class="indx">Presbyterians get Sunday into the fourth commandment, <a href="#Page_472">472-476</a></li> - -<li class="indx">Priceless value of the Sabbath, <a href="#Page_509">509</a>, <a href="#Page_510">510</a></li> - -<li class="indx">Prophets taught the people on the Sabbath, <a href="#Page_100">100</a></li> - -<li class="indx">Protestant Sunday-keeping as viewed by a learned Catholic theologian, <a href="#Page_477">477</a>, <a href="#Page_478">478</a></li> - -<li class="ifrst">Reasons for Sunday stated in the words of the fathers, <a href="#Page_289">289-294</a></li> - -<li class="indx">Reasons out of the fathers for rejecting the Sabbath, <a href="#Page_299">299-309</a></li> - -<li class="indx">Records of ancient Sabbath-keepers destroyed, <a href="#Page_399">399</a></li> - -<li class="indx">Redemption no argument for change of Sabbath, <a href="#Page_151">151-155</a></li> - -<li class="indx">Reformation differently viewed by Luther and Carlstadt, <a href="#Page_451">451</a></li> - -<li class="indx">Reformers all brought something from Rome, <a href="#Page_478">478</a></li> - -<li class="indx">Reformers, just view of, <a href="#Page_445">445</a>, <a href="#Page_446">446</a></li> - -<li class="indx">Rest of the Creator, reason for it, <a href="#Page_14">14</a>, <a href="#Page_15">15</a></li> - -<li class="indx">Restoration of Israel, if they keep the Sabbath, <a href="#Page_102">102</a></li> - -<li class="indx">Resurrection of Christ did not affect the Sabbath, <a href="#Page_142">142-147</a></li> - -<li class="indx">Roll from heaven in behalf of Sunday, <a href="#Page_385">385-389</a></li> - -<li class="indx">Roman church turns the Sabbath into a fast, <a href="#Page_280">280</a>, <a href="#Page_281">281</a></li> - -<li class="indx">Romanists have corrupted the fathers, <a href="#Page_200">200</a>, <a href="#Page_201">201</a></li> - -<li class="indx">Rule of faith of the man of God, <a href="#Page_202">202</a></li> - -<li class="indx">Rule of faith of the Romanist, <a href="#Page_202">202</a></li> - -<li class="indx">Russian Sabbath-keepers, <a href="#Page_464">464-467</a></li> - -<li class="ifrst">Sabbatarian principles, <a href="#Page_480">480</a>, <a href="#Page_483">483</a>, <a href="#Page_487">487</a>, <a href="#Page_489">489</a></li> - -<li class="indx">Sabbatarians, ancient bodies of, <a href="#Page_338">338-340</a>, <a href="#Page_354">354</a></li> - -<li class="indx">Sabbatati or Insabbatati defined, <a href="#Page_407">407-411</a></li> - -<li class="indx">Sabbath a sign, <a href="#Page_43">43</a>, <a href="#Page_44">44</a>, <a href="#Page_53">53-58</a></li> - -<li class="indx">“Sabbath between,” <a href="#Page_168">168</a></li> - -<li class="indx">Sabbath-breaking in the wilderness, effect of, <a href="#Page_65">65-67</a></li> - -<li class="indx">Sabbath at creation in the early fathers, <a href="#Page_312">312-315</a></li> - -<li class="indx">Sabbath defined, <a href="#Page_20">20</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_527"></a>[527]</span>Sabbath during Dark Ages, <a href="#Page_398">398-432</a></li> - -<li class="indx">Sabbath during the forty years, <a href="#Page_64">64-74</a></li> - -<li class="indx">Sabbath given, meaning of the term, <a href="#Page_42">42</a>, <a href="#Page_43">43</a></li> - -<li class="indx">Sabbath-keepers in Constantinople, <span class="allsmcap">A. D.</span> 1054, <a href="#Page_420">420-422</a></li> - -<li class="indx">Sabbath-keepers in Rome, <span class="allsmcap">A. D.</span> 600, <a href="#Page_374">374</a>, <a href="#Page_375">375</a>, <a href="#Page_400">400</a></li> - -<li class="indx">Sabbath in ancient writers means Saturday, <a href="#Page_370">370</a>, <a href="#Page_371">371</a></li> - -<li class="indx">Sabbath in the book of Acts, <a href="#Page_167">167-182</a></li> - -<li class="indx">Sabbath in the fourth century, <a href="#Page_359">359-362</a></li> - -<li class="indx">Sabbath in the fifth century, <a href="#Page_367">367</a>, <a href="#Page_368">368</a></li> - -<li class="indx">Sabbath in the prophetic Scriptures, <a href="#Page_100">100-106</a></li> - -<li class="indx">Sabbath in the time of Maccabees, <a href="#Page_110">110-112</a></li> - -<li class="indx">Sabbath made known, meaning of the term, <a href="#Page_49">49</a></li> - -<li class="indx">Sabbath may be kept over the earth, <a href="#Page_102">102</a></li> - -<li class="indx">Sabbath more ancient than circumcision, <a href="#Page_128">128</a></li> - -<li class="indx">Sabbath not a memorial of deliverance from Egypt, <a href="#Page_76">76-79</a></li> - -<li class="indx">Sabbath not a shadow of redemption, <a href="#Page_27">27</a>, <a href="#Page_28">28</a></li> - -<li class="indx">Sabbath not a Jewish feast, <a href="#Page_71">71</a>, <a href="#Page_72">72</a></li> - -<li class="indx">Sabbath not mentioned from Adam to Moses, <a href="#Page_92">92-95</a></li> - -<li class="indx">Sabbath not mentioned from Moses to David, <a href="#Page_92">92-95</a></li> - -<li class="indx">Sabbath, the acts by which it was made, <a href="#Page_14">14-16</a></li> - -<li class="indx">Sabbaths, weekly and annual, their difference, <a href="#Page_86">86-92</a></li> - -<li class="indx">Sabbath, when made, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>, <a href="#Page_20">20-25</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a></li> - -<li class="indx">Sabbath, why instituted, <a href="#Page_25">25</a>, <a href="#Page_26">26</a>, <a href="#Page_509">509</a>, <a href="#Page_510">510</a></li> - -<li class="indx">Sabbath in the new earth, <a href="#Page_510">510-512</a></li> - -<li class="indx">Sanctified, the word defined, <a href="#Page_15">15</a>, <a href="#Page_17">17-19</a></li> - -<li class="indx">Sanctification of the seventh day was at the beginning, <a href="#Page_23">23-25</a></li> - -<li class="indx">Second tables of stone, who wrote them, <a href="#Page_60">60</a>, <a href="#Page_61">61</a></li> - -<li class="indx">Self-contradiction of Justin Edwards, <a href="#Page_177">177</a>, <a href="#Page_178">178</a></li> - -<li class="indx">Seventh day, event on the first of time, <a href="#Page_13">13</a>, <a href="#Page_14">14</a></li> - -<li class="indx">Seventh day of the commandment is the seventh day of the week, <a href="#Page_48">48</a>, <a href="#Page_49">49</a></li> - -<li class="indx">Seventh-day Baptists of America, <a href="#Page_493">493-499</a></li> - -<li class="indx">Seven, signification of the number, <a href="#Page_14">14</a>, <a href="#Page_15">15</a></li> - -<li class="indx">Seventh-day Adventists of America, <a href="#Page_500">500-509</a></li> - -<li class="indx">Seventh-day Adventists of Switzerland, <a href="#Page_509">509</a></li> - -<li class="indx">Shew-bread eaten by David, <a href="#Page_97">97</a>, <a href="#Page_98">98</a></li> - -<li class="indx">Siberian Sabbath-keepers, <a href="#Page_500">500</a></li> - -<li class="indx">Slander of heretics no sin, <a href="#Page_418">418</a></li> - -<li class="indx">Sticks, the case of picking them up on the Sabbath, <a href="#Page_72">72-74</a></li> - -<li class="indx">Sun and moon stand still, <a href="#Page_96">96</a>, <a href="#Page_97">97</a></li> - -<li class="indx">Sunday a day of relief to souls in purgatory and in hell, <a href="#Page_383">383</a>, <a href="#Page_384">384</a></li> - -<li class="indx">Sunday an ancient heathen festival, <a href="#Page_258">258-264</a>, <a href="#Page_277">277</a>, <a href="#Page_278">278</a>, <a href="#Page_279">279</a>, <a href="#Page_341">341</a>, <a href="#Page_342">342</a>, <a href="#Page_345">345-349</a></li> - -<li class="indx">Sunday arguments of the Dark Ages, what became of them, <a href="#Page_470">470</a></li> - -<li class="indx">Sunday as the sister of the Sabbath, <a href="#Page_361">361</a>, <a href="#Page_362">362</a></li> - -<li class="indx"><span class="pagenum"><a id="Page_528"></a>[528]</span>Sunday authoritatively established as Lord’s day, <a href="#Page_349">349-351</a></li> - -<li class="indx">Sunday at the Council of Nice, <a href="#Page_275">275</a>, <a href="#Page_276">276</a></li> - -<li class="indx">Sunday during the Dark Ages, <a href="#Page_362">362-398</a></li> - -<li class="indx">Sunday edicts of kings, emperors, popes and councils, <a href="#Page_342">342-346</a>, <a href="#Page_349">349</a>, <a href="#Page_353">353</a>, <a href="#Page_359">359-361</a>, <a href="#Page_366">366</a>, <a href="#Page_372">372-398</a></li> - -<li class="indx">Sunday festival, origin and growth of, <a href="#Page_223">223</a>, <a href="#Page_224">224</a>, <a href="#Page_352">352</a>, <a href="#Page_353">353</a></li> - -<li class="indx">Sunday festival defined by the reformers, <a href="#Page_434">434-436</a></li> - -<li class="indx">Sunday, first witnesses for, <a href="#Page_228">228-243</a></li> - -<li class="indx">Sunday, how mentioned prior to <span class="allsmcap">A. D.</span> 194, <a href="#Page_218">218</a>, <a href="#Page_219">219</a></li> - -<li class="indx">Sunday labor in the early church not sinful, <a href="#Page_283">283-289</a>, <a href="#Page_296">296</a>, <a href="#Page_299">299</a>, <a href="#Page_316">316-322</a>, <a href="#Page_343">343-345</a></li> - -<li class="indx">Sunday labor in the fourth and fifth centuries, <a href="#Page_363">363-366</a></li> - -<li class="indx">Sunday Lord’s day not traceable to the apostles, <a href="#Page_204">204-228</a></li> - -<li class="indx">Sunday on a level with other festivals in the early church, <a href="#Page_264">264-266</a>, <a href="#Page_295">295</a>, <a href="#Page_296">296</a></li> - -<li class="indx">Sunday sustained only by the Romanists’ rule, <a href="#Page_202">202</a>, <a href="#Page_203">203</a>, <a href="#Page_223">223</a>, <a href="#Page_224">224</a>, <a href="#Page_294">294</a>, <a href="#Page_477">477</a>, <a href="#Page_478">478</a></li> - -<li class="indx">Sunday, when first called Sabbath, <a href="#Page_370">370</a>, <a href="#Page_371">371</a></li> - -<li class="indx">Superstition of the Jews concerning the Sabbath, <a href="#Page_113">113</a>, <a href="#Page_114">114</a></li> - -<li class="ifrst">Tabernacles, feast of, defined, <a href="#Page_83">83</a>, <a href="#Page_84">84</a></li> - -<li class="indx">Ten commandments alone on the tables of stone, <a href="#Page_79">79-81</a></li> - -<li class="indx">Tertullian’s excuses for Sunday observance, <a href="#Page_277">277</a>, <a href="#Page_278">278</a></li> - -<li class="indx">Tertullian on Lord’s day, <a href="#Page_222">222-224</a></li> - -<li class="indx">Tertullian’s self-contradiction, <a href="#Page_276">276</a>, <a href="#Page_277">277</a>, <a href="#Page_305">305-307</a></li> - -<li class="indx">Theophilus mentions no Lord’s day, <a href="#Page_212">212</a>, <a href="#Page_213">213</a></li> - -<li class="indx">Time defined, <a href="#Page_9">9</a></li> - -<li class="indx">Time, great week of, <a href="#Page_9">9</a></li> - -<li class="indx">Tradition characterized, and exemplified, <a href="#Page_198">198</a>, <a href="#Page_201">201</a>, <a href="#Page_227">227</a>, <a href="#Page_228">228</a></li> - -<li class="indx">Tradition for the passover more apostolic than for Sunday, <a href="#Page_227">227</a>, <a href="#Page_228">228</a></li> - -<li class="indx">Transylvanian Sabbath-keepers, <a href="#Page_460">460-463</a></li> - -<li class="indx">Trask, Mrs., sufferings of, <a href="#Page_481">481-483</a></li> - -<li class="indx">Troas, Paul at, <a href="#Page_178">178-182</a></li> - -<li class="indx">True God distinguished from false gods, <a href="#Page_25">25</a>, <a href="#Page_26">26</a></li> - -<li class="indx">Typical observances no part of the Sabbath law, <a href="#Page_98">98</a>, <a href="#Page_99">99</a></li> - -<li class="indx">Time to commence the Sabbath, <a href="#Page_107">107</a>, <a href="#Page_108">108</a></li> - -<li class="ifrst">Unfairness of anti-Sabbatarians, <a href="#Page_131">131</a>, <a href="#Page_132">132</a></li> - -<li class="ifrst">Waldenses, <a href="#Page_403">403-415</a></li> - -<li class="indx">Weeks, how and when made, <a href="#Page_16">16</a>, <a href="#Page_30">30</a>, <a href="#Page_31">31</a></li> - -<li class="indx">Wilderness of sin, record of, how connecting Gen. 2:1-3, and Ex. 20:8-11, <a href="#Page_46">46</a>, <a href="#Page_47">47</a></li> - -</ul> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<h2 class="nobreak" id="ERRATA">ERRATA.</h2> - -</div> - -<table> - <tr> - <td>Page</td> - <td><a href="#Page_141">141</a>,</td> - <td>chapter xix., in the notes, should be chapter xxvii.</td> - </tr> - <tr> - <td class="center">”</td> - <td><a href="#Page_255">255</a>,</td> - <td>“and,” in the Latin notes, should be “&.”</td> - </tr> - <tr> - <td class="center">”</td> - <td><a href="#Page_295">295</a>,</td> - <td>“exaltation.” in line 16, should be “exultation.”</td> - </tr> - <tr> - <td class="center">”</td> - <td><a href="#Page_505">505</a>,</td> - <td>for “$70,000,” read $82,000,—Auditor’s later report.</td> - </tr> -</table> - -<div class="transnote">Transcriber’s Note: The errata have been corrected.</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_529"></a>[529]</span></p> - -<h2 class="nobreak">Catalogue of Publications</h2> - -</div> - -<p class="center">For sale at the Office of the Review and Herald, Battle -Creek, Mich., and at the Pacific Press, -Oakland, California.</p> - -<h3>PERIODICALS.</h3> - -<p class="hanging"><span class="smcap">The Advent Review and Sabbath Herald.</span> A sixteen-page -Religious Family Newspaper, devoted to a discussion -of the Prophecies, Signs of the Times, Second -Coming of Christ, Harmony of the Law and the Gospel, -What we must Do to be Saved, and other Bible questions. -$2.00 a year.</p> - -<p class="hanging"><span class="smcap">Good Health.</span> A monthly journal of hygiene, devoted -to Physical, Mental, and Moral Culture. $1.00 a -year.</p> - -<p class="hanging"><span class="smcap">The Youth’s Instructor.</span> A four-page illustrated -weekly for the Sabbath-school and the family. 75 cts. a -year.</p> - -<p class="hanging"><span class="smcap">The Advent Tidende.</span> A Danish semi-monthly, sixteen -pages, magazine form, devoted to expositions of -prophecy, the signs of the times, and practical religion. -$1.00 a year.</p> - -<p class="hanging"><span class="smcap">Advent Harolden.</span> A Swedish monthly, of the same -size, and devoted to the same topics, as the <i>Advent Tidende</i>. -75 cts. a year.</p> - -<p class="hanging"><span class="smcap">Stimme der Wahrheit.</span> An eight-page German -monthly. A religious family newspaper, frequently illustrated. -50 cts. a year.</p> - -<p class="hanging"><span class="smcap">The College Record.</span> A four-page educational -monthly. 10 cts. a year.</p> - -<p class="center smaller">The above are published in Battle Creek, Mich. Terms always in advance.</p> - -<p class="hanging"><span class="smcap">The Signs of the Times.</span> A twelve-page weekly Religious<span class="pagenum"><a id="Page_530"></a>[530]</span> -Paper, devoted to the dissemination of light upon -the same great themes treated in the <i>Advent Review and -Sabbath Herald</i>. Published in Oakland, Cal. $2.00 a year.</p> - -<p class="hanging"><span class="smcap">Les Signes des Temps.</span> A religious monthly journal -in French. Published in Bâle, Switzerland. $1.00 a year.</p> - -<h3>BOOKS, PAMPHLETS, AND TRACTS.</h3> - -<p class="hanging"><span class="smcap">History of the Sabbath and of the First Day of -the Week.</span> By Elder J. N. Andrews. This work contains -an outline of the history of the Sabbath for the period -of Six Thousand years. Part First is the Biblical -history of the Sabbath and of the first day of the week. -Part Second is the secular history of these two days since -the time of the apostles. This volume has been prepared -with most careful and patient study. In all cases of -quotations from secular history, book, chapter, and page -are given. And book, chapter, and verse are given of all -quotations from the word of God.</p> - -<p class="right">528 pp. $1.00</p> - -<p class="hanging"><span class="smcap">The Sanctuary and 2300 Days of Dan. 8:14.</span> By -Elder U. Smith. This question has developed the people -known as Seventh-day Adventists, and is the pivotal -doctrine upon which their applications of prophecy largely -depend. It explains the past Advent movement, shows -why those who looked for the Lord in 1844 were disappointed, -reveals the fact so essential to be understood, -that no prophetic period reaches to the second coming of -Christ, and shows where we are, and what we are to expect -in the future. A knowledge of this subject is indispensable -to a correct application of the more important -prophecies pertaining to the present time.</p> - -<p class="right">352 pp. $1.00</p> - -<p>Condensed edition, paper,</p> - -<p class="right">224 pp. .30</p> - -<p class="hanging"><span class="smcap">Thoughts on Daniel, Critical and Practical.</span> By -Elder U. Smith. An exposition of the book of Daniel -verse by verse.</p> - -<p class="right">400 pp. $1.00</p> - -<p class="hanging"><span class="smcap">Thoughts on Revelation, Critical and Practical.</span> -By Elder U. Smith. This work presents every verse in -the book of Revelation with such remarks as serve to illustrate -or explain the meaning of the text.</p> - -<p class="right">400 pp. $1.00</p> - -<p class="hanging"><span class="smcap">Nature and Destiny of Man.</span> By Elder U. Smith. -This work, as its title implies, treats upon the constitution -of man, his consequent condition in death, and destiny<span class="pagenum"><a id="Page_531"></a>[531]</span> -beyond the resurrection. All the passages in the Bible -which have a bearing upon these questions are taken up -and explained in full, thus giving the most comprehensive -view of this whole question that has yet been presented.</p> - -<p class="right">356 pp. $1.00</p> - -<p class="hanging"><span class="smcap">Life Sketches.</span> This work embraces sketches of the -parentage, early life, Christian experience, and extensive -labors of Elder James White, and also of his wife, Mrs. -E. G. White.</p> - -<p class="right">416 pp. $1.00</p> - -<p>With steel engraving of Elder W.,</p> - -<p class="right">1.25</p> - -<p class="hanging"><span class="smcap">Life of William Miller</span>, with portrait. This work -comprises sketches of the Christian Experience and Public -Labors of this remarkable man, gathered from his -Memoir by the late Sylvester Bliss, with Introduction and -Notes by Elder James White. This book sets forth the -true principles and real character of the man who was the -leading spirit in the great American Second-Advent -Movement.</p> - -<p class="right">408 pp. $1.00</p> - -<p class="hanging"><span class="smcap">Life of Elder Joseph Bates</span>, with portrait. This is -a reprint of his Autobiography, with introduction, and -closing chapters relative to his public ministry and last -sickness, by Elder James White. The closing chapters -relate to his labors in the ministry and in moral reforms, -and the triumphant close of his long and useful life. This -book should be in every family library. Fine tinted -paper,</p> - -<p class="right">352 pp. $1.00</p> - -<p>Plain white paper,</p> - -<p class="right">352 pp. .85</p> - -<p class="hanging"><span class="smcap">The Spirit of Prophecy</span>; or, the Great Controversy -between Christ and his Angels, and Satan and his Angels, -in four volumes. By Mrs. Ellen G. White. These volumes -cover the time from the fall of Satan to the destruction -of sin at the close of the one thousand years of -Rev. 20. The first three of these volumes are in print, -and it is expected that the fourth, the most interesting -and important of the series, will soon be ready. -Each,</p> - -<p class="right">416 pp. $1.00</p> - -<p class="hanging"><span class="smcap">The Bible from Heaven.</span> By Elder D. M. Canright. -This work is what its name implies, an argument to show -that the Bible is not the work of men, but is in deed and -in truth the word of God. It is a candid, forcible, conclusive -argument, sustained by a large array of facts and -such deductions of science as rest upon any tolerable certainty.<span class="pagenum"><a id="Page_532"></a>[532]</span> -Just the work to put into the hands of honest -skeptics, and those who are exposed to infidel influences. -Adapted to the use of any and all persons who -believe in the Bible.</p> - -<p class="right">400 pp. $1.00</p> - -<p class="hanging"><span class="smcap">The Biblical Institute.</span> This is the title of a work -containing a synopsis of the lectures given at the Institute -held in Oakland, Cal., April 1-17, 1877. These cover all -the main points of our faith, giving facts and dates, and -the heads of the arguments.</p> - -<p class="right">352 pp. $1.00</p> - -<p class="hanging"><span class="smcap">Hymn Book.</span> “Hymns and Tunes for those who keep -the Commandments of God and the Faith of Jesus,” is -the title of this book. It has 537 hymns and 147 -tunes.</p> - -<p class="right">416 pp. $1.00</p> - -<p class="hanging"><span class="smcap">Constitutional Amendment</span>; or, the Sunday, the Sabbath, -the Change, and the Restitution. A discussion between -W. H. Littlejohn and the editor of the <i>Christian -Statesman</i>. This work discusses the proposed religious -amendment to the Constitution, especially in its bearing -upon the subject of the Sabbath and the first day of the -week. This involves an examination of the alleged -change of the Sabbath.</p> - -<p class="right">384 pp. $1.00</p> - -<p>In paper covers,</p> - -<p class="right">336 pp. .40</p> - -<p class="hanging"><span class="smcap">The Soul and the Resurrection.</span> Showing the harmony -of science and the Bible on the nature of the soul -and the doctrine of the resurrection. By J. H. Kellogg, -M. D.</p> - -<p class="right">224 pp. 75 cts.</p> - -<p class="hanging"><span class="smcap">Game of Life.</span> A scene representing Satan playing -with man for his soul. Three lithograph illustrations.</p> - -<p>In board,</p> - -<p class="right">50 cts.</p> - -<p>Paper covers,</p> - -<p class="right">30 cts.</p> - -<p class="hanging"><span class="smcap">The United States in the Light of Prophecy</span>; or, -an Exposition of Rev. 13:11-17. By Elder U. Smith. -Dealing with our own land and applying to our time, this -is a portion of prophecy which should possess surpassing -interest for every American reader. This work shows by -conclusive arguments the position which the United -States government holds in prophecy, and the important -part it is to act in the closing scenes of time. 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