,,history ,,of ,,the ,,sabbath ,,and ,,first ,,day ,,of ,,the ,,week4 ,,by ,j4 ,n4 ,,andrews4 ,,second ,,edition--,,enlarged4 ,,steam ,,press ,,of ,,the ,,seventh-,,day ,,adventist ,,publishing ,,association1 ,,battle ,,creek1 ,,mich43 #ahgc4 ,,preface4 ,the history of the ,sabbath embraces the period of #fjjj years4 ,the seventh day is the ,sabbath of the ,lord4 ,the acts which constituted it such were1 first1 the example of the ,creator2 secondly1 his placing his blessing upon the day2 and thirdly1 the sanctification or divine appointment of the day to a holy use4 ,the ,sabbath1 therefore1 dates from the beginning of our world's history4 ,the first who ,sabbatized on the seventh day is ,god the ,creator2 and the first seventh day of time is the day which he thus honored4 ,the highest of all possible honors does1 therefore1 pertain to the seventh day4 ,nor is this honor confined to the first seventh day of time2 for so soon as ,god had rested upon that day1 he appointed the seventh day to a holy use1 that man might hallow it in memory of his ,creator4 ,this divine appointment grows out of the nature and fitness of things1 and must have been made directly to ,adam1 for himself and wife were then the only beings who had the days of the week to use4 ,as it was addressed to ,adam while yet in his uprightness1 it must have been given to him as the head of the human family4 ,the fourth commandment bases all its authority upon this original mandate of the ,creator1 and must1 therefore1 be in substance what ,god commanded to ,adam and ,eve as the representatives of mankind4 ,the patriarchs could not possibly have been ignorant of the facts and the obligation which the fourth commandment shows to have originated in the beginning1 for ,adam was present with them for a period equal to more than half the ,christian dispensation4 ,those1 therefore1 who walked with ,god in the observance of his commandments did certainly hallow his ,sabbath4 ,the observers of the seventh day must therefore include the ancient godly patriarchs1 and none will deny that they include also the prophets and the apostles4 ,indeed1 the entire church of ,god embraced within the records of inspiration were ,sabbath-keepers4 ,to this number must be added the ,son of ,god4 ,what a history1 therefore1 has the ,sabbath of the ,lord6 ,it was instituted in ,paradise1 honored by several miracles each week for the space of forty years1 proclaimed by the great ,law-giver from ,sinai1 observed by the ,creator1 the patriarchs1 the prophets1 the apostles1 and the ,son of ,god6 ,it constitutes the very heart of the law of ,god1 and so long as that law endures1 so long shall the authority of this sacred institution stand fast4 ,such being the record of the seventh day1 it may well be asked1 ,how came it to pass that this day has been abased to the dust1 and another day elevated to its sacred honors8 ,the ,scriptures nowhere attribute this work to the ,son of ,god4 ,they do1 however1 predict the great apostasy in the ,christian church1 and that the little horn1 or man of sin1 the lawless one1 should think to change times and laws4 ,it is the object of the present volume to show1 #a4 ,the ,bible record of the ,sabbath2 #b4 ,the record of the ,sabbath in secular history2 #c4 ,the record of the ,sunday festival1 and of the several steps by which it has usurped the place of the ancient ,sabbath4 ,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 them4 ,the margin will show to whom he is mainly indebted for the facts presented in this work1 though it indicates only a very small part of the works consulted4 ,he has given the exact words of the historians1 and has endeavored1 conscientiously1 to present them in such a light as to do justice to the authors quoted4 ,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 support4 ,these are1 in the nature of the case1 essential to its very existence1 for the claim of a usurper is necessarily based in fraud4 ,the responsibility for these rests with those who dare commit or uphold such acts4 ,the ancient ,sabbath of the ,lord has never needed help of this kind1 and never has its record been stained by fraud or falsehood4 ,j4 ,n4 ,a4 ,battle ,creek1 ,mich41 ,nov4 #ad1 #ahgc4 ,,contents ,,part ,i4--,,bible ,,history4 ,,pages4 ,,chapter ,i4 ,,the ,,creation1 #i-ac ,,chapter ,,ii4 ,,the ,,institution ,,of ,,the ,,sabbath1 #ac-cb ,,chapter ,,iii4 ,,the ,,sabbath ,,committed ,,to ,,the ,,hebrews1 #cc-dd ,,chapter ,,iv4 ,,the ,,fourth ,,commandment1 #dd-ej ,,chapter ,v4 ,,the ,,sabbath ,,written ,,by ,,the ,,finger ,,of ,,god1 #ea-fd ,,chapter ,,vi4 ,,the ,,sabbath ,,during ,,the ,,day ,,of ,,temptation1 #fd-hb ,,chapter ,,vii4 ,,the ,,feasts1 ,,new ,,moons1 ,,and ,,sabbaths1 ,,of ,,the ,,hebrews1 #hb-ib ,,chapter ,,viii4 ,,the ,,sabbath ,,from ,,david ,,to ,,nehemiah1 #ib-aji ,,chapter ,,ix4 ,,the ,,sabbath ,,from ,,nehemiah ,,to ,,christ1 #aji-aad ,,chapter ,x4 ,,the ,,sabbath ,,during ,,the ,,last ,,of ,,the ,,seventy ,,weeks1 #aae-aeg ,,chapter ,,xi4 ,,the ,,sabbath ,,during ,,the ,,ministry ,,of ,,the ,,apostles1 #aeh-aib ,,part ,,ii4--,,secular ,,history4 ,,chapter ,,xii4 ,,early ,,apostasy ,,in ,,the ,,church1 #aic-bjc ,,chapter ,,xiii4 ,,the ,,sunday-,,lord',s ,,day ,,not ,,traceable ,,to ,,the ,,apostles1 #bjd-bbh ,,chapter ,,xiv4 ,,the ,,first ,,witnesses ,,for ,,sunday1 #bbh-bdc ,,chapter ,,xv4 ,,examination ,,of ,a ,,famous ,,falsehood1 #bdc-beh ,,chapter ,,xvi4 ,,origin ,,of ,,first-,,day ,,observance1 #beh-bha ,,chapter ,,xvii4 ,,the ,,nature ,,of ,,early ,,first-,,day ,,observance1 #bhb-cjh ,,chapter ,,xviii4 ,,the ,,sabbath ,,in ,,the ,,record ,,of ,,the ,,early ,,fathers1 #cjh-cca ,,chapter ,,xix4 ,,the ,,sabbath ,,and ,,first ,,day ,,during ,,the ,,first ,,five ,,centuries1 #ccb-cfh ,,chapter ,,xx4 ,,sunday ,,during ,,the ,,dark ,,ages1 #cfh-cih ,,chapter ,,xxi4 ,,traces ,,of ,,the ,,sabbath ,,during ,,the ,,dark ,,ages1 #cih-dcb ,,chapter ,,xxii4 ,,position ,,of ,,the ,,reformers ,,concerning ,,the ,,sabbath ,,and ,,first ,,day1 #dcb-ddf ,,chapter ,,xxiii4 ,,luther ,,and ,,carlstadt1 #ddf-dei ,,chapter ,,xxiv4 ,,sabbath-,,keepers ,,in ,,the ,,sixteenth ,,century1 #dei-dgj ,,chapter ,,xxv4 ,,how ,,and ,,when ,,sunday ,,appropriated ,,the ,,fourth ,,commandment1 #dgj-dgi ,,chapter ,,xxvi4 ,,english ,,sabbath-,,keepers1 #dgi-dib ,,chapter ,,xxvii4 ,,the ,,sabbath ,,in ,,america1 #dic-eab ,,history ,,of ,,the ,,sabbath4 ,,part ,i--,,bible ,,history4 ,,chapter ,i4 ,,the ,,creation4 ,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 sixth4 ,time1 as distinguished from eternity1 may be defined as that part of duration which is measured by the ,bible4 ,from the earliest date in the book of ,genesis to the resurrection of the unjust at the end of the millennium1 the period of about #gjjj years is measured off4#a ,before the commencement of this great week of time1 duration without beginning fills the past2 and at the expiration of this period1 unending duration opens before the people of ,god4 ,eternity is that word which embraces duration without beginning and without end4 ,and that ,being whose existence comprehends eternity1 is he who only hath immortality1 the ,king eternal1 immortal1 invisible1 the only wise ,god4#b ,when it pleased this infinite ,being1 he gave existence to our earth4 ,out of nothing ,god created all things2#c 8so that things which are seen were not made of things which do appear40 ,this act of creation is that event which marks the commencement of the first week of time4 ,he who could accomplish the whole work with one word chose rather to employ six days1 and to accomplish the result by successive steps4 ,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 day1 when the heavens and the earth were finished1 8and ,god saw everything that he had made1 and behold1 it was very good40#d ,on the first day of time ,god created the heaven and the earth4 ,the earth thus called into existence was without form1 and void2 and total darkness covered the ,creator's work4 ,then 8,god said1 ,let there be light2 and there was light40 8,and ,god divided the light from the darkness10 and called the one day1 and the other night4#e ,on the second day of time 8,god said1 ,let there be a firmament margin1 ,heb41 expansion in the midst of the waters1 and let it divide the waters from the waters40 ,the dry land had not yet appeared2 consequently the earth was covered with water4 ,as no atmosphere existed1 thick vapors rested upon the face of the water2 but the atmosphere being now called into existence by the word of the ,creator1 causing those elements to unite which compose the air we breathe1 the fogs and vapors that had rested upon the bosom of the water were borne aloft by it4 ,this atmosphere or expansion is called heaven4#f ,on the third day of time ,god gathered the waters together and caused the dry land to appear4 ,the gathering together of the waters ,god called seas2 the dry land1 thus rescued from the waters1 he called earth4 8,and ,god said1 ,let the earth bring forth grass1 the herb yielding seed1 and the fruit-tree yielding fruit after his kind1 whose seed is in itself1 upon the earth3 and it was so40 8,and ,god saw that it was good40#g ,on the fourth day of time 8,god said1 ,let there be lights in the firmament of the heaven1 to divide the day from the night2 and let them be for signs1 and for seasons1 and for days1 and years40 8,and ,god made two great lights2 the greater light to rule the day1 and the lesser light to rule the night2 he made the stars also40 ,light had been created on the first day of the week2 and now on the fourth day he causes the sun and moon to appear as light-bearers1 and places the light under their rule4 ,and they continue unto this day according to his ordinances1 for all are his servants4 ,such was the work of the fourth day4 ,and the ,great ,architect1 surveying what he had wrought1 pronounced it good4#h ,on the fifth day of time 8,god created great whales1 and every living creature that moveth1 which the waters brought forth abundantly1 after their kind1 and every winged fowl after his kind3 and ,god saw that it was good40#i ,on the sixth day of time 8,god made the beast of the earth after his kind1 and cattle after their kind1 and everything that creepeth upon the earth after his kind3 and ,god saw that it was good40 ,thus the earth1 having been fitted for the purpose1 was filled with every order of living creature1 while the air and waters teemed with animal existence4 ,to complete this noble work of creation1 ,god next provides a ruler1 the representative of himself1 and places all in subjection under him4 8,and ,god said1 ,let us make man in our image1 after our likeness3 and let them have dominion over the fish of the sea1 and over the fowl of the air1 and over the cattle1 and over all the earth1 and over every creeping thing that creepeth upon the earth40 8,and the ,lord ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul4 ,and the ,lord ,god planted a garden eastward in ,eden2 and there he put the man whom he had formed4 ,and out of the ground made the ,lord ,god to grow every tree that is pleasant to the sight1 and good for food2 the tree of life also in the midst of the garden1 and the tree of knowledge of good and evil40 ,last of all1 ,god created ,eve1 the mother of all living4 ,the work of the ,creator was now complete4 8,the heavens and the earth were finished1 and all the host of them40 8,and ,god saw everything that he had made1 and behold1 it was very good40 ,adam and ,eve were in paradise2 the tree of life bloomed on earth2 sin had not entered our world1 and death was not here1 for there was no sin4 8,the morning stars sang together1 and all the sons of ,god shouted for joy40 ,thus ended the sixth day4#aj ,,chapter ,,ii4 ,,the ,,institution ,,of ,,the ,,sabbath4 ,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 patriarchs4 ,the work of the ,creator was finished1 but the first week of time was not yet completed4 ,each of the six days had been distinguished by the ,creators work upon it2 but the seventh was rendered memorable in a very different manner4 8,and on the seventh#aa day ,god ended his work which he had made2 and he rested on the seventh day from all his work which he had made40 ,in yet stronger language it is written3 8,on the seventh day he rested1 and was ,,refreshed40#ab ,thus the seventh day of the week became the rest-day of the ,lord4 ,how remarkable is this fact6 8,the everlasting ,god1 the ,lord1 the ,creator of the ends of the earth1 fainteth not1 neither is weary40#ac ,he needed no rest2 yet it is written1 8,on the seventh day he rested1 and was refreshed40 ,why does not the record simply state the cessation of the ,creator's work8 ,why did he at the close of that work employ a day in rest8 ,the answer will be learned from the next verse4 ,he was laying the foundation of a divine institution1 the memorial of his own great work4 8,and ,god blessed the seventh day1 and sanctified it2 because that in it he had rested from all his work which ,god created and made40 ,the fourth commandment states the same fact3 ,he 8rested the seventh day2 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40#ad ,the blessing and sanctification of the seventh day were because that ,god had rested upon it4 ,his resting upon it1 then1 was to lay the foundation for blessing and sanctifying the day4 ,his being refreshed with this rest1 implies that he delighted in the act which laid the foundation for the memorial of his great work4 ,the second act of the ,creator in instituting this memorial was to place his blessing upon the day of his rest4 ,thenceforward it was the blessed rest-day of the ,lord4 ,a third act completes the sacred institution4 ,the day already blessed of ,god is now1 last of all1 sanctified or hallowed by him4 ,to sanctify is 8to separate1 set apart1 or appoint to a holy1 sacred1 or religious use40 ,to hallow is 8to make holy2 to consecrate2 to set apart for a holy or religious use40#ae ,the time when these three acts were performed is worthy of especial notice4 ,the first act was that of rest4 ,this took place on the seventh day2 for the day was employed in rest4 ,the second and third acts took place when the seventh day was past4 8,god blessed the seventh day1 and sanctified it3 because that in it he had rested from all his work40 ,hence it was on the first day of the second week of time that ,god blessed the seventh day1 and set it apart to a holy use4 ,the blessing and sanctification of the seventh day1 therefore1 relate not to the first seventh day of time1 but to the seventh day of the week for time to come1 in memory of ,god's rest on that day from the work of creation4 ,with the beginning of time1 ,god began to count days1 giving to each an ordinal number for its name4 ,seven different days receive as many different names4 ,in memory of that which he did on the last of these days1 he sets that day apart by name to a holy use4 ,this act gave existence to weeks1 or periods of seven days4 ,for with the seventh day1 he ceased to count1 and1 by the divine appointment of that day to a holy use in memory of his rest thereon1 he causes man to begin the count of a new week so soon as the first seventh day had ceased4 ,and as ,god has been pleased to give man1 in all1 but seven different days1 and has given to each one of these days a name which indicates its exact place in the week1 his act of setting apart one of these by name1 which act created weeks and gave man the ,sabbath1 can never--except by sophistry--be made to relate to an indefinite or uncertain day4 ,the days of the week are measured off by the revolution of our earth on its axis2 and hence our seventh day1 as such1 can come only to dwellers on this globe4 ,to ,adam and ,eve1 therefore1 as inhabitants of this earth1 and not to the inhabitants of some other world1 were the days of the week given to use4 ,hence1 when ,god set apart one of these days to a holy use in memory of his own rest on that day of the week1 the very essence of the act consisted in his telling ,adam that this day should be used only for sacred purposes4 ,adam was then in the garden of ,god1 placed there by the ,creator to dress it and to keep it4 ,he was also commissioned of ,god to subdue the earth4#af ,when therefore the rest-day of the ,lord should return1 from week to week1 all this secular employment1 however proper in itself1 must be laid aside1 and the day observed in memory of the ,creator's rest4 ,dr4 ,twisse quotes ,martin ,luther thus3 8,and ,martin ,luther professeth as much 7tome vi4 in ,gen4 #b3c74 #8,it follows from hence1' saith he1 #8that1 if ,adam had stood in his innocency1 yet he should have kept the seventh day holy1 that is1 on that day he should have taught his children1 and children's children1 what was the will of ,god1 and wherein his worship did consist2 he should have praised ,god1 given thanks1 and offered4 ,on other days he should have tilled his ground1 looked to his cattle4'0#ag ,the ,hebrew verb1 kadash1 here rendered sanctified1 and in the fourth commandment rendered hallowed1 is defined by ,gesenius1 8,to pronounce holy1 to sanctify2 to institute any holy thing1 to appoint40#ah ,it is repeatedly used in the ,old ,testament for a public appointment or proclamation4 ,thus1 when the cities of refuge were set apart in ,israel1 it is written3 8,they appointed margin1 ,heb41 sanctified ,kedesh in ,galilee in ,mount ,naphtali1 and ,shechem in ,mount ,ephraim10 c4 ,this sanctification or appointment of the cities of refuge was by a public announcement to ,israel that these cities were set apart for that purpose4 ,this verb is also used for the appointment of a public fast1 and for the gathering of a solemn assembly4 ,thus it is written3 8,sanctify i4 e41 appoint ye a fast1 call a solemn assembly1 gather the elders and all the inhabitants of the land into the house of the ,lord your ,god40 8,blow the trumpet in ,zion1 sanctify i4 e41 appoint a fast1 call a solemn assembly40 8,and ,jehu said1 ,proclaim margin1 ,heb41 sanctify a solemn assembly for ,baal40#ai ,this appointment for ,baal was so public that all the worshipers of ,baal in all ,israel were gathered together4 ,these fasts and solemn assemblies were sanctified or set apart by a public appointment or proclamation of the fact4 ,when therefore ,god set apart the seventh day to a holy use1 it was necessary that he should state that fact to those who had the days of the week to use4 ,without such announcement the day could not be set apart from the others4 ,but the most striking illustration of the meaning of this word may be found in the record of the sanctification of ,mount ,sinai4#bj ,when ,god was about to speak the ten commandments in the hearing of all ,israel1 he sent ,moses down from the top of ,mount ,sinai to restrain the people from touching the mount4 8,and ,moses said unto the ,lord1 ,the people cannot come up to ,mount ,sinai2 for thou chargedst us1 saying1 ,set bounds about the mount1 and sanctify it40 ,turning back to the verse where ,god gave this charge to ,moses1 we read3 8,and thou shalt set bounds unto the people round about1 saying1 ,take heed to yourselves1 that ye go not up into the mount or touch the border of it40 ,hence to sanctify the mount was to command the people not to touch even the border of it2 for ,god was about to descend in majesty upon it4 ,in other words1 to sanctify or set apart to a holy use ,mount ,sinai1 was to tell the people that ,god would have them treat the mountain as sacred to himself4 ,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 ,lord4 ,the declaration1 8,god blessed the seventh day1 and sanctified it10 is not indeed a commandment for the observance of that day2 but it is the record that such a precept was given to ,adam4#ba ,for how could the ,creator 8set apart to a holy use0 the day of his rest1 when those who were to use the day knew nothing of his will in the case8 ,let those answer who are able4 ,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 ,lord4 ,the facts which we have examined are the basis of the fourth commandment4 ,thus spake the great ,law-giver from the summit of the flaming mount3 8,remember the ,sabbath day1 to keep it holy40 8,the seventh day is the ,sabbath of the ,lord thy ,god40 8,for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day3 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40#bb ,the term ,sabbath is transferred from the ,hebrew language1 and signifies rest4#bc ,the command1 8,remember the ,sabbath day1 to keep it holy10 is therefore exactly equivalent to saying1 8,remember the rest-day1 to keep it holy40 ,the explanation which follows sustains this statement3 8,the seventh day is the ,sabbath or rest-day of the ,lord thy ,god40 ,the origin of this rest-day is given in these words3 8,for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day3 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40 ,that which is enjoined in the fourth commandment is to keep holy the rest-day of the ,lord4 ,and this is defined to be the day on which he rested from the work of creation4 ,moreover1 the fourth commandment calls the seventh day the ,sabbath day at the time when ,god blessed and hallowed that day2 therefore the ,sabbath is an institution dating from the foundation of the world4 ,the fourth commandment points back to the creation for the origin of its obligation2 and when we go back to that point1 we find the substance of the fourth commandment given to ,adam3 8,god blessed the seventh day and sanctified it20 i4 e41 set it apart to a holy use4 ,and in the commandment itself1 the same fact is stated3 8,the ,lord blessed the ,sabbath day1 and hallowed it20 i4 e41 appointed it to a holy use4 ,the one statement affirms that 8,god blessed the seventh day1 and sanctified it20 the other1 that 8the ,lord blessed the ,sabbath day1 and hallowed it40 ,these two statements refer to the same acts4 ,because the word ,sabbath does not occur in the first statement1 it has been contended that the ,sabbath did not originate at creation1 it being the seventh day merely which was hallowed4 ,from the second statement1 it has been contended that ,god did not bless the seventh day at all1 but simply the ,sabbath institution4 ,but both statements embody all the truth4 ,god blessed the seventh day1 and sanctified it2 and this day thus blessed and hallowed was his holy ,sabbath1 or rest-day4 ,thus the fourth commandment establishes the origin of the ,sabbath at creation4 ,the second mention of the ,sabbath in the ,bible furnishes a decisive confirmation of the testimonies already adduced4 ,on the sixth day of the week1 ,moses1 in the wilderness of ,sin1 said to ,israel1 8,to-morrow is the rest of the holy ,sabbath unto the ,lord40#bd ,what had been done to the seventh day since ,god blessed and sanctified it as his rest-day in paradise8 ,nothing4 ,what did ,moses do to the seventh day to make it the rest of the holy ,sabbath unto the ,lord8 ,nothing4 ,moses on the sixth day simply states the fact that the morrow is the rest of the holy ,sabbath unto the ,lord4 ,the seventh day had been such ever since ,god blessed and hallowed the day of his rest4 ,the testimony of our divine ,lord relative to the origin and design of the ,sabbath is of peculiar importance4 ,he is competent to testify1 for he was with the ,father in the beginning of the creation4#be 8,the ,sabbath was made for man10 said he1 8not man for the ,sabbath40#bf ,the following grammatical rule is worthy of notice3 8,a noun without an adjective is invariably taken in its broadest extension1 as3 ,man is accountable40#bg ,the following texts will illustrate this rule1 and also this statement of our ,lord's3 8,man lieth down and riseth not3 till the heavens be no more1 they shall not awake1 nor be raised out of their sleep40 8,there hath no temptation taken you but such as is common to man40 8,it is appointed unto men once to die40#bh ,in these texts man is used without restriction1 and1 therefore1 all mankind are necessarily intended4 ,the ,sabbath was therefore made for the whole human family1 and consequently originated with mankind4 ,but the ,saviour's language is even yet more emphatic in the original3 8,the ,sabbath was made for ,,the man1 not ,,the man for the ,sabbath40 ,this language fixes the mind on the man ,adam1 who was made of the dust of the ground just before the ,sabbath was made for him1 of the seventh day4 ,this is a striking confirmation of the fact already pointed out that the ,sabbath was given to ,adam1 the head of the human family4 8,the seventh day is the ,sabbath of the ,lord thy ,god2 yet he made the ,sabbath for man4 ,god made the ,sabbath his by solemn appropriation1 that he might convey it back to us under the guarantee of a divine charter1 that none might rob us of it with impunity40 ,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 week8 ,may it not be mentioned then because ,god designed that the day of his rest should be afterward observed8 ,or rather1 as ,moses wrote the book of ,genesis long after the creation1 might he not insert this account of the sanctification of the seventh day with the record of the first week1 though the day itself was sanctified in his own time8 ,it is very certain that such an interpretation of the record cannot be admitted1 unless the facts in the case demand it4 ,for it is1 to say the least1 a forced explanation of the language4 ,the record in ,genesis1 unless this be an exception1 is a plain narrative of events4 ,thus what ,god did on each day is recorded in its order down to the seventh4 ,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 six4 ,he rested the seventh day2 he sanctified the seventh day because he had rested upon it4 ,the reason why he should sanctify the seventh day existed when his rest was closed4 ,to say1 therefore1 that ,god did not sanctify the day at that time1 but did it in the days of ,moses1 is not only to distort the narrative1 but to affirm that he neglected to do that for which the reason existed at creation1 until twenty-five hundred years after4#bi ,but we ask that the facts be brought forward which prove that the ,sabbath was sanctified in the wilderness of ,sin1 and not at creation4 ,and what are the facts that show this8 ,it is confessed that such facts are not upon record4 ,their existence is assumed in order to sustain the theory that the ,sabbath originated at the fall of the manna1 and not in paradise4 ,did ,god sanctify the ,sabbath in the wilderness of ,sin8 ,there is no intimation of such fact4 ,on the contrary1 it is mentioned at that time as something already set apart of ,god4 ,on the sixth day ,moses said1 8,to-morrow is the rest of the holy ,sabbath unto the ,lord40#cj ,surely this is not the act of instituting the ,sabbath1 but the familiar mention of an existing fact4 ,we pass on to ,mount ,sinai4 ,did ,god sanctify the ,sabbath when he spoke the ten commandments8 ,no one claims that he did4 ,it is admitted by all that ,moses spoke of it familiarly the previous month4#ca ,does the ,lord at ,sinai speak of the sanctification of the ,sabbath8 ,he does2 but in the very language of ,genesis he goes back for the sanctification of the ,sabbath1 not to the wilderness of ,sin1 but to the creation of the world4#cb ,we ask those who hold the theory under examination1 this question3 ,if the ,sabbath was not sanctified at creation1 but was sanctified in the wilderness of ,sin1 why does the narrative in each instance#cc record the sanctification of the ,sabbath at creation and omit all mention of such fact in the wilderness of ,sin8 ,nay1 why does the record of events in the wilderness of ,sin show that the holy ,sabbath was at that time already in existence8 ,in a word1 ,how can a theory subversive of all the facts in the record1 be maintained as the truth of ,god8 ,we have seen the ,sabbath ordained of ,god at the close of the creation week4 ,the object of its ,author is worthy of especial attention4 ,why did the ,creator set up this memorial in paradise8 ,why did he set apart from the other days of the week that day which he had employed in rest8 8,because that in it10 says the record1 8he had rested from all his work which ,god created and made40 ,a rest necessarily implies a work performed4 ,and hence the ,sabbath was ordained of ,god as a memorial of the work of creation4 ,and therefore that precept of the moral law which relates to this memorial1 unlike every other precept of that law1 begins with the word1 8,remember40 ,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 ,godhead1 and as that great fact which distinguishes him from all false gods4 ,thus it is written3 8,he that built all things is ,god40 8,the gods that have not made the heavens and the earth1 even they shall perish from the earth1 and from under these heavens40 8,but the ,lord is the true ,god1 he is the living ,god1 and an everlasting ,king40 8,he hath made the earth by his power1 he hath established the world by his wisdom1 and hath stretched out the heavens by his discretion40 8,for the invisible things of him from the creation of the world are clearly seen1 being understood by the things that are made1 even his eternal power and ,godhead40 8,for he spake1 and it was done2 he commanded1 and it stood fast40 ,thus 8the worlds were framed by the word of ,god1 so that things which are seen were not made of things which do appear40#cd ,such is the estimate which the ,scriptures place upon the work of creation as evincing the eternal power and ,godhead of the ,creator4 ,the ,sabbath stands as the memorial of this great work4 ,its observance is an act of grateful acknowledgment on the part of his intelligent creatures that he is their ,creator1 and that they owe all to him2 and that for his pleasure they are and were created4 ,how appropriate this observance for ,adam6 ,and when man had fallen1 how important for his well-being that he should 8remember the ,sabbath day1 to keep it holy40 ,he would thus have been preserved from atheism and from idolatry2 for he could never forget that there was a ,god from whom all things derived their being2 nor could he worship as ,god any other being than the ,creator4 ,the seventh day1 as hallowed by ,god in ,eden1 was not ,jewish1 but divine2 it was not the memorial of the flight of ,israel from ,egypt1 but of the ,creator's rest4 ,nor is it true that the most distinguished ,jewish writers deny the primeval origin of the ,sabbath1 or claim it as a ,jewish memorial ,we cite the historian ,josephus and his learned cotemporary1 ,philo ,judus4 ,josephus1 whose 8,antiquities of the ,jews0 run parallel with the ,bible from the beginning1 when treating of the wilderness of ,sin1 makes no allusion whatever to the ,sabbath1 a clear proof that he had no idea that it originated in that wilderness4 ,but when giving the account of creation1 he bears the following testimony3 8,moses says that in just six days the world and all that is therein was made4 ,and that the seventh day was a rest and a release from the labor of such operations2 ,,whence it is that we celebrate a rest from our labor on that day1 and call it the ,sabbath2 which word denotes rest in the ,hebrew tongue40#ce ,and ,philo bears an emphatic testimony relative to the character of the ,sabbath as a memorial4 ,thus he says3 8,but after the whole world had been completed according to the perfect nature of the number six1 the ,father hallowed the day following1 the seventh1 praising it and calling it holy4 ,for that day is the festival1 not of one city or one country1 but of all the earth2 a day which alone it is right to call the day of festival for all people1 and the birth-day of the world40#cf ,nor was the rest-day of the ,lord a shadow of man's rest after his recovery from the fall4 ,god will ever be worshiped in an understanding manner by his intelligent creatures4 ,when therefore he set apart his rest-day to a holy use1 if it was not as a memorial of his work1 but as a shadow of man's redemption from the fall1 the real design of the institution must have been stated1 and1 as a consequence1 man in his unfallen state could never observe the ,sabbath as a delight1 but ever with deep distress1 as reminding him that he was soon to apostatize from ,god4 ,nor was the holy of the ,lord and honorable1 one of the 8carnal ordinances imposed on them until the time of reformation20#cg for there could be no reformation with unfallen beings4 ,but man did not continue in his uprightness4 ,paradise was lost1 and ,adam was excluded from the tree of life4 ,the curse of ,god fell upon the earth1 and death entered by sin1 and passed upon all men4#ch ,after this sad apostasy1 no further mention of the ,sabbath occurs until ,moses on the sixth day said1 8,to-morrow is the rest of the holy ,sabbath unto the ,lord40 ,it is objected that there is no precept in the book of ,genesis for the observance of the ,sabbath1 and consequently no obligation on the part of the patriarchs to observe it4 ,there is a defect in this argument not noticed by those who use it4 ,the book of ,genesis was not a rule given to the patriarchs to walk by4 ,on the contrary1 it was written by ,moses #bejj years after creation1 and long after the patriarchs were dead4 ,consequently the fact that certain precepts were not found in ,genesis is no evidence that they were not obligatory upon the patriarchs4 ,thus the book does not command men to love ,god with all their hearts1 and their neighbors as themselves2 nor does it prohibit idolatry1 blasphemy1 disobedience to parents1 adultery1 theft1 false witness or covetousness4 ,who will affirm from this that the patriarchs were under no restraint in these things8 ,as a mere record of events1 written long after their occurrence1 it was not necessary that the book should contain a moral code4 ,but had the book been given to the patriarchs as a rule of life1 it must of necessity have contained such a code4 ,it is a fact worthy of especial notice that as soon as ,moses reaches his own time in the book of ,exodus1 the whole moral law is given4 ,the record and the people were then cotemporary1 and ever afterward the written law is in the hands of ,god's people1 as a rule of life1 and a complete code of moral precepts4 ,the argument under consideration is unsound1 #a4 ,because based upon the supposition that the book of ,genesis was the rule of life for the patriarchs2 #b4 ,because if carried out it would release the patriarchs from every precept of the moral law except the sixth4#ci #c4 ,because the act of ,god in setting apart his rest-day to a holy use1 as we have seen1 necessarily involves the fact that he gave a precept concerning it to ,adam1 in whose time it was thus set apart4 ,and hence1 though the book of ,genesis contains no precept concerning the ,sabbath1 it does contain direct evidence that such precept was given to the head and representative of the human family4 ,after giving the institution of the ,sabbath1 the book of ,genesis1 in its brief record of #bcgj years1 does not again mention it4 ,this has been urged as ample proof that those holy men1 who1 during this period1 were perfect1 and walked with ,god in the observance of his commandments1 statutes and laws1#dj all lived in open profanation of that day which ,god had blessed and set apart to a holy use4 ,but the book of ,genesis also omits any distinct reference to the doctrine of future punishment1 the resurrection of the body1 the revelation of the ,lord in flaming fire1 and the ,judgment of the great day4 ,does this silence prove that the patriarchs did not believe these great doctrines8 ,does it make them any the less sacred8 ,but the ,sabbath is not mentioned from ,moses to ,david1 a period of five hundred years1 during which it was enforced by the penalty of death4 ,does this prove that it was not observed during this period8#da ,the jubilee occupied a very prominent place in the typical system1 yet in the whole ,bible a single instance of its observance is not recorded4 ,what is still more remarkable1 there is not on record a single instance of the observance of the great day of atonement1 notwithstanding the work in the holiest on that day was the most important service connected with the worldly sanctuary4 ,and yet the observance of the other and less important festivals of the seventh month1 which are so intimately connected with the day of atonement1 the one preceding it by ten days1 the other following it in five1 is repeatedly and particularly recorded4#db ,it would be sophistry to argue from this silence respecting the day of atonement1 when there were so many instances in which its mention was almost demanded1 that that day was never observed2 and yet it is actually a better argument than the similar one urged against the ,sabbath from the book of ,genesis4 ,the reckoning of time by weeks is derived from nothing in nature1 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 creation4#dc ,this period of time is marked only by the recurrence of the sanctified rest-day of the ,creator4 ,that the patriarchs reckoned time by weeks and by sevens of days1 is evident from several texts4#dd ,that they should retain the week and forget the ,sabbath by which alone the week is marked1 is not a probable conclusion4 ,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 people1 of their own accord1 gathered a double portion of manna4 ,and ,moses said to them1 8,to-morrow is the rest of the holy ,sabbath unto the ,lord40#de ,the brevity of the record in ,genesis causes us to overlook many facts of the deepest interest4 ,adam lived #icj years4 ,how deep and absorbing the interest that must have existed in the human family to see the first man6 ,to converse with one who had himself talked with ,god6 ,to hear from his lips a description of that paradise in which he had lived6 ,to learn from one created on the sixth day the wondrous events of the creation week6 ,to hear from his lips the very words of the ,creator when he set apart his rest-day to a holy use6 ,and to learn1 alas6 the sad story of the loss of paradise and the tree of life6#df ,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 age4 ,nay1 it was impossible that it should be otherwise1 especially among the godly4 ,from ,adam to ,abraham a succession of men--probably inspired of ,god--preserved the knowledge of ,god upon earth4 ,thus ,adam lived till ,lamech1 the father of ,noah1 was #ef years of age2 ,lamech lived till ,shem1 the son of ,noah1 was #ic2 ,shem lived till ,abraham was #aej years of age4 ,thus are we brought down to ,abraham1 the father of the faithful4 ,of him it is recorded that he obeyed ,god's voice and kept his charge1 his commandments1 his statutes1 and his laws4 ,and of him the ,most ,high bears the following testimony3 8,i know him1 that he will command his children and his household after him1 and they shall keep the way of the ,lord to do justice and judgment40#dg ,the knowledge of ,god was preserved in the family of ,abraham2 and we shall next find the ,sabbath familiarly mentioned among his posterity1 as an existing institution4 ,,chapter ,,iii4 ,,the ,,sabbath ,,committed ,,to ,,the ,,hebrews4 ,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 ,ex4 #af--,the ,sabbath committed to the ,hebrews4 ,we are now to trace the history of divine truth for many ages in almost exclusive connection with the family of ,abraham4 ,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 nations1 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 truth4 ,the antediluvian world had been highly favored of ,god4 ,the period of life extended to each generation was twelve-fold that of the present age of man4 ,for almost one thousand years1 ,adam1 who had conversed with ,god in paradise1 had been with them4 ,before the death of ,adam1 ,enoch began his holy walk of three hundred years1 and then he was translated that he should not see death4 ,this testimony to the piety of ,enoch was a powerful testimony to the antediluvians in behalf of truth and righteousness4 ,moreover the ,spirit of ,god strove with mankind2 but the perversity of man triumphed over all the gracious restraints of the ,holy ,spirit4 8,and ,god saw that the wickedness of man was great in the earth1 and that every imagination of the thoughts of his heart was only evil continually40 ,even the sons of ,god joined in the general apostasy4 ,at last a single family was all that remained of the worshipers of the ,most ,high4#dh ,then came the deluge1 sweeping the world of its guilty inhabitants with the besom of destruction4#di ,so terrible a display of divine justice might well be thought sufficient to restrain impiety for ages4 ,surely the family of ,noah could not soon forget this awful lesson4 ,but alas1 revolt and apostasy speedily followed1 and men turned from ,god to the worship of idols4 ,against the divine mandate separating the human family into nations1#ej mankind united in one great act of rebellion in the plain of ,shinar4 8,and they said1 ,go to1 let us build us a city and a tower1 whose top may reach unto heaven2 and let us make us a name1 lest we be scattered abroad upon the face of the whole earth40 ,then ,god confounded them in their impiety and scattered them abroad from thence upon the face of all the earth4#ea ,men did not like to retain ,god in their knowledge2 wherefore ,god gave them over to a reprobate mind1 and suffered them to change the truth of ,god into a lie1 and to worship and serve the creature rather than the ,creator4 ,such was the origin of idolatry and of the apostasy of the ,gentiles4#eb ,in the midst of this wide-spread apostasy one man was found whose heart was faithful with ,god4 ,abraham was chosen from an idolatrous family1 as the depositary of divine truth1 the father of the faithful1 the heir of the world1 and the friend of ,god4#ec ,when the worshipers of ,god were found alone in the family of ,noah1 ,god gave up the rest of mankind to perish in the flood4 ,now that the worshipers of ,god are again reduced almost to a single family1 ,god gives up the idolatrous nations to their own ways1 and takes the family of ,abraham as his peculiar heritage4 8,for ,i know him10 said ,god1 8that he will command his children and his household after him1 and they shall keep the way of the ,lord1 to do justice and judgment40#ed ,that they might preserve in the earth the knowledge of divine truth and the memory and worship of the ,most ,high1 they were to be a people walled off from all mankind1 and dwelling in a land of their own4 ,that they might thus be separated from the heathen around1 ,god gave to ,abraham the rite of circumcision1 and afterward to his posterity the whole ceremonial law4#ee ,but they could not possess the land designed for them until the iniquity of the ,amorites1 its inhabitants1 was full1 that they should be thrust out before them4 ,the horror of great darkness1 and the smoking furnace seen by ,abraham in vision1 foreshadowed the iron furnace and the bitter servitude of ,egypt4 ,the family of ,abraham must go down thither4 ,brief prosperity and long and terrible oppression follow4#ef ,at length the power of the oppressor is broken1 and the people of ,god are delivered4 ,the expiration of four hundred and thirty years from the promise to ,abraham marks the hour of deliverance to his posterity4#eg ,the nation of ,israel is brought forth from ,egypt as ,god's peculiar treasure1 that he may give them his ,sabbath1 and his law1 and himself4 ,the psalmist testifies that ,god 8brought forth his people with joy1 and his chosen with gladness3 and gave them the lands of the heathen3 and they inherited the labor of the people3 that they might observe his statutes1 and keep his laws4 ,and the ,most ,high says1 8,i am the ,lord which hallow you1 that brought you out of the land of ,egypt1 to be your ,god40#eh ,not that the commandments of ,god1 his ,sabbath and himself1 had no prior existence1 nor that the people were ignorant of the true ,god and his law2 for the ,sabbath was appointed to a holy use before the fall of man2 and the commandments of ,god1 his statutes and his laws1 were kept by ,abraham2 and the ,israelites themselves1 when some of them had violated the ,sabbath1 were reproved by the question1 8,how long refuse ye to keep my commandments and my laws80#ei ,and as to the ,most ,high1 the psalmist exclaims1 0,before the mountains were brought forth1 or ever thou hadst formed the earth and the world1 even from everlasting to everlasting1 thou art ,god40#fj ,but there must be a formal public espousal of the people by ,god1 and of his law and ,sabbath and himself by the people4#fa ,but neither the ,sabbath1 nor the law1 nor the great ,law-giver1 by their connection with the ,hebrews1 became ,jewish4 ,the ,law-giver indeed became the ,god of ,israel1#fb and what ,gentile shall refuse him adoration for that reason8 but the ,sabbath still remained the ,sabbath of the ,lord1#fc and the law continued to be the law of the ,most ,high4 ,in the month following their passage through the ,red ,sea1 the ,hebrews came into the wilderness of ,sin4 ,it is at this point in his narrative that ,moses for the second time mentions the sanctified rest-day of the ,creator4 ,the people murmured for bread3 8,then said the ,lord unto ,moses1 ,behold1 ,i will rain bread from heaven for you2 and the people shall go out and gather a certain rate every day1 that ,i may prove them1 whether they will walk in my law1 or no4 ,and it shall come to pass1 that on the sixth day they shall prepare that which they bring in2 and it shall be twice as much as they gather daily4444 ,i have heard the murmurings of the children of ,israel3 speak unto them1 saying1 ,at even ye shall eat flesh1 and in the morning ye shall be filled with bread2 and ye shall know that ,i am the ,lord your ,god4 ,and it came to pass1 that at even the quails came up1 and covered the camp2 and in the morning the dew lay round about the host4 ,and when the dew that lay was gone up1 behold1 upon the face of the wilderness there lay a small round thing1 as small as the hoar frost on the ground4 ,and when the children of ,israel saw it1 they said one to another1 ,it is manna2 for they wist not what it was4 ,and ,moses said unto them1 ,this is the bread which the ,lord hath given you to eat4 ,this is the thing which the ,lord hath commanded1 ,gather of it every man according to his eating1 an omer for every man1 according to the number of your persons2 take ye every man for them which are in his tents4 ,and the children of ,israel did so1 and gathered1 some more1 some less4 ,and when they did mete it with an omer1 he that gathered much had nothing over1 and he that gathered little had no lack2 they gathered every man according to his eating4 ,and ,moses said1 ,let no man leave of it till the morning4 ,notwithstanding they hearkened not unto ,moses2 but some of them left of it until the morning1 and it bred worms1 and stank2 and ,moses was wroth with them4 ,and they gathered it every morning1 every man according to his eating2 and when the sun waxed hot1 it melted4 ,and it came to pass1 that on the sixth day they gathered twice as much bread1#fd two omers for one man2 and all the rulers of the congregation came and told ,moses4 ,and he said unto them1 ,this is that which the ,lord hath said1#fe ,to-morrow is the rest of the holy ,sabbath unto the ,lord3 bake that which ye will bake to-day1 and seethe that ye will seethe2 and that which remaineth over lay up to be kept until the morning4 ,and they laid it up till the morning1 as ,moses bade2 and it did not stink1 neither was there any worm therein4 ,and ,moses said1 ,eat that to-day2 for to-day is a ,sabbath unto the ,lord3#ff to-day ye shall not find it in the field4 ,six days ye shall gather it2 but on the seventh day1 which is the ,sabbath1 in it there shall be none4 ,and it came to pass1 that there went out some of the people on the seventh day for to gather1 and they found none4 ,and the ,lord said unto ,moses1 ,how long refuse ye to keep my commandments and my laws8 ,see1 for that the ,lord hath given you the ,sabbath1 therefore he giveth you on the sixth day the bread of two days2 abide ye every man in his place1 let no man go out of his place on the seventh day4 ,so the people rested on the seventh day40#fg ,this narrative shows1 #a4 ,that ,god had a law and commandments prior to the giving of the manna4 #b4 ,that ,god in giving his people bread from heaven designed to prove them respecting his law4 #c4 ,that in this law was the holy ,sabbath2 for the test relative to walking in the law pertained directly to the ,sabbath2 and when ,god said1 8,how long refuse ye to keep my commandments and my laws80 it was the ,sabbath which they had violated4 #d4 ,that in proving the people respecting this existing law1 ,moses gave no new precept respecting the ,sabbath1 but remained silent relative to the preparation for the ,sabbath until after the people1 of their own accord1 had gathered a double portion on the sixth day4 #e4 ,that by this act the people proved not only that they were not ignorant of the ,sabbath1 but that they were disposed to observe it4#fh #f4 ,that the reckoning of the week1 traces of which appear through the patriarchal age1#fi had been rightly kept1 for the people knew when the sixth day had arrived4 #g4 ,that had there been any doubt existing on that point1 the fall of the manna on the six days1 the withholding of it on the seventh1 and the preservation of that needed for the ,sabbath over that day1 must have settled that point incontrovertibly4#gj #h4 ,that there was no act of instituting the ,sabbath in the wilderness of ,sin2 for ,god did not then make it his rest-day1 nor did he then bless and sanctify the day4 ,on the contrary1 the record shows that the seventh day was already the sanctified rest-day of the ,lord4#ga #i4 ,that the obligation to observe the ,sabbath existed and was known before the fall of the manna4 ,for the language used implies the existence of such an obligation1 but does not contain a new enactment until after some of the people had violated the ,sabbath4 ,thus ,god says to ,moses1 8,on the sixth day they shall prepare that which they bring in10 but he does not speak of the seventh4 ,and on the sixth day ,moses says1 8,to-morrow is the rest of the holy ,sabbath unto the ,lord10 but he does not command them to observe it4 ,on the seventh day he says that it is the ,sabbath1 and that they should find no manna in the field4 8,six days ye shall gather it2 but on the seventh day1 which is the ,sabbath1 in it there shall be none40 ,but in all this there is no precept given1 yet the existence of such a precept is plainly implied4 #aj4 ,that when some of the people violated the ,sabbath they were reproved in language which plainly implies a previous transgression of this precept4 8,how long refuse ye to keep my commandments and my laws80 #aa4 ,and that this rebuke of the ,law-giver restrained for the time the transgression of the people4 8,see1 for that the ,lord hath given you the ,sabbath1 therefore he giveth you on the sixth day the bread of two days3#gb abide ye every man in his place1 let no man go out of his place on the seventh day40#gc ,as a special trust1 ,god committed the ,sabbath to the ,hebrews4 ,it was now given them1 not now made for them4 ,it was made for man at the close of the first week of time2 but all other nations having turned from the ,creator to the worship of idols1 it is given to the ,hebrew people4 ,nor does this prove that all the ,hebrews had hitherto disregarded it4 ,for ,christ uses the same language respecting circumcision4 ,thus he says1 8,moses therefore gave unto you circumcision2 not because it is of ,moses1 but of the fathers40#gd ,yet ,god had enjoined that ordinance upon ,abraham and his family four hundred years previous to this gift of it by ,moses1 and it had been retained by them4#ge ,the language1 8,the ,lord hath given you the ,sabbath10 implies a solemn act of committing a treasure to their trust4 ,how was this done8 ,no act of instituting the ,sabbath here took place4 ,no precept enjoining its observance was given until some of the people violated it1 when it was given in the form of a reproof2 which evinced a previous obligation1 and that they were transgressing an existing law4 ,and this view is certainly strengthened by the fact that no explanation of the institution was given to the people2 a fact which indicates that some knowledge of the ,sabbath was already in their possession4 ,but how then did ,god give them the ,sabbath8 ,he did this1 first1 by delivering them from the abject bondage of ,egypt1 where they were a nation of slaves4 ,and second1 by providing them food in such a manner as to impose the strongest obligation to keep the ,sabbath4 ,forty years did he give them bread from heaven1 sending it for six days1 and withholding it on the seventh1 and preserving food for them over the ,sabbath4 ,thus was the ,sabbath especially intrusted to them4 ,as a gift to the ,hebrews1 the ,creator's great memorial became a sign between ,god and themselves4 8,i gave them my ,sabbaths1 to be a sign between me and them1 that they might know that ,i am the ,lord that sanctify them40 ,as a sign1 its object is stated to be1 to make known the true ,god2 and we are told why it was such a sign4 8,it is a sign between me and the children of ,israel forever2 for in six days the ,lord made heaven and earth1 and on the seventh day he rested1 and was refreshed40#gf ,the institution itself signified that ,god created the heavens and the earth in six days and rested on the seventh4 ,its observance by the people signified that the ,creator was their ,god4 ,how full of meaning was this sign6 ,the ,sabbath was a sign between ,god and the children of ,israel1 because they alone were the worshipers of the ,creator4 ,all other nations had turned from him to 8the gods that have not made the heavens and the earth40#gg ,for this reason the memorial of the great ,creator was committed to the ,hebrews1 and it became a sign between the ,most ,high and themselves4 ,thus was the ,sabbath a golden link uniting the ,creator and his worshipers4 ,,chapter ,,iv4 ,,the ,,fourth ,,commandment4 ,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 commandment4 ,and now we approach the record of that sublime event1 the personal descent of the ,lord upon ,mount ,sinai4#gh ,the sixteenth chapter of ,exodus1 as we have seen1 is remarkable for the fact that ,god gave to ,israel the ,sabbath2 the nineteenth chapter1 for the fact that ,god gave himself to that people in solemnly espousing them as a holy nation unto himself2 while the twentieth chapter will be found remarkable for the act of the ,most ,high in giving to ,israel his law4 ,it is customary to speak against the ,sabbath and the law as ,jewish1 because thus given to ,israel4 ,as well might the ,creator be spoken against1 who brought them out of ,egypt to be their ,god1 and who styles himself the ,god of ,israel4#gi ,the ,hebrews were honored by being thus intrusted with the ,sabbath and the law1 not the ,sabbath and the law and the ,creator rendered ,jewish by this connection4 ,the sacred writers speak of the high exaltation of ,israel in being thus intrusted with the law of ,god4 8,he showeth his word unto ,jacob1 his statutes and his judgments unto ,israel4 ,he hath not dealt so with any nation3 and as for his judgments1 they have not known them4 ,praise ye the ,lord60 8,what advantage then hath the ,jew8 or what profit is there of circumcision8 ,much every way3 chiefly1 because that unto them were committed the oracles of ,god40 8,who are ,israelites2 to whom pertaineth the adoption1 and the glory1 and the covenants1 and the giving of the law1 and the service of ,god1 and the promises2 whose are the fathers1 and of whom as concerning the flesh ,christ came1 who is over all1 ,god blessed forever4 ,amen40#hj ,after the ,most ,high had solemnly espoused the people unto himself1 as his peculiar treasure in the earth1#ha they were brought forth out of the camp to meet with ,god4 8,and ,mount ,sinai was altogether on a smoke1 because the ,lord descended upon it in fire3 and the smoke thereof ascended as the smoke of a furnace1 and the whole mount quaked greatly40 ,out of the midst of this fire did ,god proclaim the ten words of his law4#hb ,the fourth of these precepts is the grand law of the ,sabbath4 ,thus spake the great ,law-giver3-- 8,remember the ,sabbath day1 to keep it holy4 ,six days shalt thou labor1 and do all thy work3 but the seventh day is the ,sabbath of the ,lord thy ,god3 in it thou shalt not do any work1 thou1 nor thy son1 nor thy daughter1 thy man-servant1 nor thy maid-servant1 nor thy cattle1 nor thy stranger that is within thy gates3 for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day3 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40 ,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 commandments1 thus causing it to stand in the midst of nine immutable moral precepts4 ,nor is this to be thought a small honor that the ,most ,high1 naming one by one the great principles of morality until all are given1 and he adds no more1#hc should include in their number the observance of his hallowed rest-day4 ,this precept is expressly given to enforce the observance of the ,creator's great memorial2 and unlike all the others1 this one traces its obligation back to the creation1 where that memorial was ordained4 ,the ,sabbath is to be remembered and kept holy because that ,god hallowed it1 i4e41 appointed it to a holy use1 at the close of the first week4 ,and this sanctification or hallowing of the rest-day1 when the first seventh day of time was past1 was the solemn act of setting apart the seventh day for time to come in memory of the ,creator's rest4 ,thus the fourth commandment reaches back and embraces the institution of the ,sabbath in paradise1 while the sanctification of the ,sabbath in paradise extends forward to all coming time4 ,the narrative respecting the wilderness of ,sin admirably cements the union of the two4 ,thus in the wilderness of ,sin1 before the fourth commandment was given1 stands the ,sabbath1 holy to the ,lord1 with an existing obligation to observe it1 though no commandment in that narrative creates the obligation4 ,this obligation is derived from the same source as the fourth commandment1 namely1 the sanctification of the ,sabbath in paradise1 showing that it was an existing duty1 and not a new precept4 ,for it should never be forgotten that the fourth commandment does not trace its obligation to the wilderness of ,sin1 but to the creation2 a decisive proof that the ,sabbath did not originate in the wilderness of ,sin4 ,the fourth commandment is remarkably definite4 ,it embraces1 first1 a precept3 8,remember the ,sabbath day1 to keep it holy20 second1 an explanation of this precept3 8,six days shalt thou labor1 and do all thy work2 but the seventh day is the ,sabbath of the ,lord thy ,god3 in it thou shalt not do any work1 thou1 nor thy son1 nor thy daughter1 thy man-servant1 nor thy maid-servant1 nor thy cattle1 nor thy stranger that is within thy gates20 third1 the reasons on which the precept is based1 embracing the origin of the institution1 and the very acts by which it was made1 and enforcing all by the example#hd of the ,law-giver himself3 8for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day3 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40 ,the rest-day of the ,lord is thus distinguished from the six days on which he labored4 ,the blessing and sanctification pertain to the day of the ,creator's rest4 ,there can be1 therefore1 no indefiniteness in the precept4 ,it is not merely one day in seven1 but that day in the seven on which the ,creator rested1 and upon which he placed his blessing1 namely1 the seventh day4#he ,and this day is definitely pointed out in the name given it by ,god3 8,the seventh day is the ,sabbath i4 e41 the rest-day of the ,lord thy ,god40 ,that the seventh day in the fourth commandment is the seventh day of the ,new-,testament week may be plainly proved4 ,in the record of our ,lord's burial1 ,luke writes thus3-- 8,and that day was the preparation1 and the ,sabbath drew on4 ,and the women also which came with him from ,galilee1 followed after1 and beheld the sepulcher1 and how his body was laid4 ,and they returned1 and prepared spices and ointments2 and rested the ,sabbath day according to the commandment4 ,now upon the first day of the week1 very early in the morning1 they came unto the sepulcher1 bringing the spices which they had prepared1 and certain others with them40#hf ,luke testifies that these women kept 8the ,sabbath day according to the commandment40 ,the commandment says1 8,the seventh day is the ,sabbath of the ,lord thy ,god40 ,this day thus observed was the last or seventh day of the week1 for the following#hg day was the first day of the week4 ,hence the seventh day of the commandment is the seventh day of the ,new-,testament week4 ,the testimony of ,nehemiah is deeply interesting4 8,thou camest down also upon ,mount ,sinai1 and spakest with them from heaven1 and gavest them right judgments1 and true laws1 good statutes and commandments3 and madest known unto them thy holy ,sabbath1 and commandedst them precepts1 statutes1 and laws1 by the hand of ,moses thy servant40#hh ,it is remarkable that ,god is said to have made known the ,sabbath when he thus came down upon the mount2 for the children of ,israel had the ,sabbath in possession when they came to ,sinai4 ,this language must therefore refer to that complete unfolding of the ,sabbatic institution which is given in the fourth commandment4 ,and mark the expression3 8,madest known#hi unto them thy holy ,sabbath20 not madest the ,sabbath for them3 language which plainly implies its previous existence1 and which cites the mind back to the ,creator's rest for the origin of the institution4#ij ,the moral obligation of the fourth commandment which is so often denied may be clearly shown by reference to the origin of all things4 ,god created the world and gave existence to man upon it4 ,to him he gave life and breath1 and all things4 ,man therefore owes everything to ,god4 ,every faculty of his mind1 every power of his being1 all his strength and all his time belong of right to the ,creator4 ,it was therefore the benevolence of the ,creator that gave to man six days for his own wants4 ,and in setting apart the seventh day to a holy use in memory of his own rest1 the ,most ,high was reserving unto himself one of the seven days1 when he could rightly claim all as his4 ,the six days therefore are the gift of ,god to man1 to be rightly employed in secular affairs1 not the seventh day1 the gift of man to ,god4 ,the fourth commandment1 therefore1 does not require man to give something of his own to ,god1 but it does require that man should not appropriate to himself that which ,god has reserved for his own worship4 ,to observe this day then is to render to ,god of the things that are his2 to appropriate it to ourselves is simply to rob ,god4 ,,chapter ,v4 ,,the ,,sabbath ,,written ,,by ,,the ,,finger ,,of ,,god4 ,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-seat4 ,when the voice of the ,holy ,one had ceased1 8the people stood afar off1 and ,moses drew near unto the thick darkness where ,god was40 ,a brief interview follows#ia in which ,god gives to ,moses a series of precepts1 which1 as a sample of the statutes given through him1 may be classified thus3 ,ceremonial precepts1 pointing to the good things to come2 judicial precepts1 intended for the civil government of the nation2 and moral precepts1 stating anew in other forms the ten commandments4 ,in this brief interview the ,sabbath is not forgotten3-- 8,six days thou shalt do thy work1 and on the seventh day thou shalt rest2 that thine ox and thine ass may rest1 and the son of thy handmaid1 and the stranger1 may be refreshed40#ib ,this scripture furnishes incidental proof that the ,sabbath was made for mankind1 and for those creatures that share the labors of man4 ,the stranger and the foreigner must keep it1 and it was for their refreshment4#ic ,but the same persons could not partake of the passover until they were made members of the ,hebrew church by circumcision4#id ,when ,moses had returned unto the people1 he repeated all the words of the ,lord4 ,with one voice all the people exclaim1 8,all the words which the ,lord hath said will we do40 ,then ,moses wrote all the words of the ,lord4 8,and he took the book of the covenant and read in the audience of the people3 and they said1 ,all that the ,lord hath said will we do1 and be obedient40 ,then ,moses 8sprinkled both the book and all the people1 saying1 ,this is the blood of the testament which ,god hath enjoined unto you40#ie ,the way was thus prepared for ,god to bestow a second signal honor upon his law3-- 8,and the ,lord said unto ,moses1 ,come up to me into the mount1 and be there3 and ,i will give thee tables of stone1 and a law1 and commandments which ,i have written2 that thou mayest teach them4444 ,and ,moses went up into the mount1 and a cloud covered the mount4 ,and the glory of the ,lord abode upon ,mount ,sinai1 and the cloud covered it six days3 and the seventh day he called unto ,moses out of the midst of the cloud4#if ,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 ,israel4 ,and ,moses went into the midst of the cloud1 and gat him up into the mount2 and ,moses was in the mount forty days and forty nights40#ig ,during this forty days ,god gave to ,moses a pattern of the ark in which to place the law that he had written upon stone1 and of the mercy-seat to place over that law1 and of the sanctuary in which to deposit the ark4 ,he also ordained the priesthood1 which was to minister in the sanctuary before the ark4#ih ,these things being ordained1 and the ,law-giver about to commit his law as written by himself into the hands of ,moses1 he again enjoins the ,sabbath3-- 8,and the ,lord spake unto ,moses saying1 ,speak thou also unto the children of ,israel1 saying1 ,verily my ,sabbaths ye shall keep2 for it is a sign between me and you throughout your generations2 that ye may know that ,i am the ,lord that doth sanctify you4 ,ye shall keep the ,sabbath therefore2 for it is holy unto you3 every one that defileth it shall surely be put to death2 for whosoever doeth any work therein1 that soul shall be cut off from among his people4 ,six days may work be done2 but in the seventh is the ,sabbath of rest1 holy to the ,lord3 whosoever doeth any work in the ,sabbath day1 he shall surely be put to death4 ,wherefore the children of ,israel shall keep the ,sabbath to observe the ,sabbath throughout their generations1 for a perpetual covenant4 ,it is a sign between me and the children of ,israel forever3 for in six days the ,lord made heaven and earth1 and on the seventh day he rested1 and was refreshed4 ,and he gave unto ,moses1 when he had made an end of communing with him upon ,sinai1 two tables of testimony1 tables of stone1 written with the finger of ,god40#ii ,this should be compared with the testimony of ,ezekiel1 speaking in the name of ,god3-- 8,i gave them my statutes1 and showed them my judgments1 which if a man do1 he shall even live in them4 ,moreover also ,i gave them my ,sabbaths1 to be a sign between me and them1 that they might know that ,i am the ,lord that sanctify them4444 ,i am the ,lord your ,god3 walk in my statutes1 and keep my judgments1 and do them2 and hallow my ,sabbaths2 and they shall be a sign between me and you1 that ye may know that ,i am the ,lord your ,god40#ajj ,it will be observed that neither of these scriptures teach that the ,sabbath was made for ,israel1 nor yet do they teach that it was made after the ,hebrews came out of ,egypt4 ,in neither of these particulars do they even seem to contradict those texts that place the institution of the ,sabbath at creation4 ,but we do learn1 #a4 ,that it was ,god's act of giving to the ,hebrews his ,sabbath that made it a sign between them and himself4 8,i gave them my ,sabbaths ,,to ,,be a sign between me and them40 ,this act of committing to them the ,sabbath has been noticed already4#aja #b4 ,that it was to be a sign between ,god and the ,hebrews1 8that they might know that ,i am the ,lord that sanctify them40 ,wherever the word ,,lord in the ,old ,testament is in small capitals1 as in the texts under consideration1 it is in the ,hebrew1 ,jehovah4 ,the ,sabbath then as a sign signified that it was ,jehovah1 i4 e41 the infinite1 self-existent ,god1 who had sanctified them4 ,to sanctify is to separate1 set apart1 or appoint1 to a holy1 sacred or religious use4#ajb ,that the ,hebrew nation had thus been set apart in the most remarkable manner from all mankind1 was sufficiently evident4 ,but who was it that had thus separated them from all other people8 ,as a gracious answer to this important question1 ,god gave to the ,hebrews his own hallowed rest-day4 ,but how could the great memorial of the ,creator determine such a question8 ,listen to the words of the ,most ,high3 8,verily my ,sabbaths10 i4 e41 my rest-days1 8ye shall keep2 for it is a sign between me and you4444 ,it is a sign between me and the children of ,israel forever2 for in six days the ,lord made heaven and earth1 and on the seventh day he rested1 and was refreshed40 ,the ,sabbath as a sign between ,god and ,israel1 was a perpetual testimony that he who had separated them from all mankind as his peculiar treasure in the earth1 was that ,being who had created the heavens and the earth in six days and rested on the seventh4 ,it was therefore the strongest possible assurance that he who sanctified them was indeed ,jehovah4 ,from the days of ,abraham ,god had set apart the ,hebrews4 ,he who had previously borne no local1 national or family name1 did from that time until the end of his covenant relation with the ,hebrew race1 take to himself such titles as seemed to show him to be their ,god alone4 ,from his choice of ,abraham and his family forward he designates himself as the ,god of ,abraham1 of ,isaac1 and of ,jacob2 the ,god of the ,hebrews1 and the ,god of ,israel4#ajc ,he brought ,israel out of ,egypt to be their ,god1#ajd and at ,sinai did join himself to them in solemn espousal4 ,he did thus set apart or sanctify unto himself the ,hebrews1 because that all other nations had given themselves to idolatry4 ,thus the ,god of ,heaven and earth condescended to give himself to a single race1 and to set them apart from all mankind4 ,it should be observed that it was not the ,sabbath which had set ,israel apart from all other nations1 but it was the idolatry of all other nations that caused ,god to set the ,hebrews apart for himself2 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 ,god4 ,it was the act of ,god in giving his ,sabbath to the ,israelites that rendered it a sign between them and himself4 ,but the ,sabbath did not derive its existence from being thus given to the ,hebrews2 for it was the ancient ,sabbath of the ,lord when given to them1 and we have seen#aje that it was not given by a new commandment4 ,on the contrary1 it rested at that time upon existing obligation4 ,but it was the providence of ,god in behalf of the ,hebrews1 first in rescuing them from abject servitude1 and second1 in sending them bread from heaven for six days1 and preserving food for the ,sabbath1 that constituted the ,sabbath a gift to that people4 ,and mark the significancy of the manner in which this gift was bestowed1 as showing who it was that sanctified them4 ,it became a gift to the ,hebrews by the wonderful providence of the manna3 a miracle that ceased not openly to declare the ,sabbath every week for the space of forty years2 thus showing incontrovertibly that ,he who led them was the author of the ,sabbath1 and therefore the ,creator of heaven and earth4 ,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 people4 ,the ,most ,high and his law and ,sabbath did not become ,jewish2 but the ,hebrews were made the honored depositaries of divine truth2 and the knowledge of ,god and of his commandments was preserved in the earth4 ,the reason on which this sign is based1 points unmistakably to the true origin of the ,sabbath4 ,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 8in six days the ,lord made heaven and earth1 and on the seventh day he rested and was refreshed40 ,thus the ,sabbath is shown to have originated with the rest and refreshment of the ,creator1 and not at the fall of the manna4 ,as an ,,institution1 the ,sabbath declared its ,author to be the ,creator of heaven and earth2 as a sign#ajf between ,god and ,israel1 it declared that he who had set them apart was indeed ,jehovah4 ,the last act of the ,law-giver in this memorable interview was to place in the hands of ,moses the 8two tables of testimony1 tables of stone1 written with the finger of ,god40 ,then he revealed to ,moses the sad apostasy of the people of ,israel1 and hastened him down to them4 8,and ,moses turned1 and went down from the mount1 and the two tables of the testimony were in his hand3 the tables were written on both their sides3 on the one side and on the other were they written4 ,and the tables were the work of ,god1 and the writing was the writing of ,god1 graven upon the tables4444 ,and it came to pass1 as soon as he came nigh unto the camp1 that he saw the calf1 and the dancing3 and ,moses' anger waxed hot1 and he cast the tables out of his hands1 and brake them beneath the mount40 ,then ,moses inflicted retribution upon the idolaters1 8and there fell of the people that day about three thousand men40 ,and ,moses returned unto ,god and interceded in behalf of the people4 ,then ,god promised that his angel should go with them1 but that he himself would not go up in their midst lest he should consume them4#ajg ,then ,moses presented an earnest supplication to the ,most ,high that he might see his glory4 ,this petition was granted1 saving that the face of ,god should not be seen4#ajh ,but before ,moses ascended that he might behold the majesty of the infinite ,law-giver1 the ,lord said unto him3-- 8,hew thee two tables of stone like unto the first3 and ,i will write upon these tables the words that were in the first tables1 which thou brakest4444 ,and he hewed two tables of stone like unto the first2 and ,moses rose up early in the morning1 and went up unto ,mount ,sinai1 as the ,lord had commanded him1 and took in his hand the two tables of stone4 ,and the ,lord descended in the cloud1 and stood with him there1 and proclaimed the name of the ,lord4 ,and the ,lord passed by before him40 ,then ,moses beheld the glory of the ,lord1 and he 8made haste and bowed his head toward the earth and worshiped40 ,this interview lasted forty days and forty nights1 as did the first1 and seems to have been spent by ,moses in intercession that ,god would not destroy the people for their sin4#aji ,the record of this period is very brief1 but in this record the ,sabbath is mentioned4 8,six days thou shalt work1 but on the seventh day thou shalt rest3 in earing time and in harvest thou shalt rest40#aaj ,thus admonishing them not to forget in their busiest season the ,sabbath of the ,lord4 ,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 ,moses4 8,and he was there with the ,lord forty days and forty nights2 he did neither eat bread1 nor drink water4 ,and he#aaa wrote upon the tables the words of the covenant1 the ten commandments40 ,thus it appears that the tables of testimony were two tables of stone with the ten commandments written upon them by the finger of ,god4 ,thus the testimony of ,god is shown to be the ten commandments4 ,the writing on the second tables was an exact copy of that on the first4 8,hew thee two tables of stone like unto the first2 and ,i will write10 said ,god1 8upon these tables the words that were in the first tables1 which thou brakest40 ,and of the first tables ,moses says3 8,he declared unto you his covenant1 which he commanded you to perform1 even ten commandments2 and he wrote them upon two tables of stone40#aab ,thus did ,god commit to his people the ten commandments4 ,without human or angelic agency he proclaimed them himself2 and not trusting his most honored servant ,moses1 or even an angel of his presence1 himself wrote them with his own finger4 8,remember the ,sabbath day1 to keep it holy10 is one of the ten words thus honored by the ,most ,high4 ,nor are these two high honors the only ones conferred upon this precept4 ,while it shares them in common with the other nine commandments1 it stands in advance of them in that it is established by the ,,example of the ,law-giver himself4 ,these precepts were given upon two tables with evident reference to the two-fold division of the law of ,god2 supreme love to ,god1 and the love of our neighbor as ourselves4 ,the ,sabbath commandment1 placed at the close of the first table1 forms the golden clasp that binds together both divisions of the moral law4 ,it guards and enforces that day which ,god claims as his2 it follows man through the six days which ,god has given him to be properly spent in the various relations of life1 thus extending over the whole of human life1 and embracing in its loan of six days to man all the duties of the second table1 while itself belonging to the first4 ,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 them4 8,come up to me into the mount1 and be there3 and ,i will give thee tables of stone1 and a law1 and commandments which ,i have written40#aac ,this law and commandments was the testimony of ,god engraven upon stone4 ,the same great fact is presented by ,moses in his blessing pronounced upon ,israel3 8,and he said1 ,the ,lord came from ,sinai1 and rose up from ,seir unto them3 he shined forth from ,mount ,paran1 and he came with ten thousands of saints3 from his right hand went a fiery law for them40#aad ,there can be no dispute that in this language the ,most ,high is represented as personally present with ten thousands of his holy ones1 or angels4 ,and that which he wrote with his own right hand is called by ,moses 8a fiery law10 or as the margin has it1 8a fire of law40 ,and now the man of ,god completes his sacred trust4 ,and thus he rehearses what ,god did in committing his law to him1 and what he himself did in its final disposition3 8,and he wrote on the tables1 according to the first writing1 the ten commandments1 which the ,lord spake unto you in the mount out of the midst of the fire in the day of the assembly3 and the ,lord gave them unto me4 ,and ,i turned myself and came down from the mount1 and put the tables in the ark which ,i had made2 and there they be1 as the ,lord commanded me40 ,thus was the law of ,god deposited in the ark beneath the mercy-seat4#aae ,nor should this chapter close without pointing out the important relation of the fourth commandment to the atonement4 ,the top of the ark was called the mercy-seat1 because all those who had broken the law contained in the ark beneath the mercy-seat1 could find pardon by the sprinkling of the blood of atonement upon it4 ,the law within the ark was that which demanded an atonement2 the ceremonial law which ordained the ,levitical priesthood and the sacrifices for sin1 was that which taught men how the atonement could be made4 ,the broken law was beneath the mercy-seat2 the blood of sin-offering was sprinkled upon its top1 and pardon was extended to the penitent sinner4 ,there was actual sin1 and hence a real law which man had broken2 but there was not a real atonement1 and hence the need of the great antitype to the ,levitical sacrifices4 ,the real atonement when it is made must relate to that law respecting which an atonement had been shadowed forth4 ,in other words1 the shadowy atonement related to that law which was shut up in the ark1 indicating that a real atonement was demanded by that law4 ,it is necessary that the law which demands atonement1 in order that its transgressor may be spared1 should itself be perfect1 else the fault would in part at least rest with the ,law-giver1 and not wholly with the sinner4 ,hence1 the atonement when made does not take away the broken law1 for that is perfect1 but is expressly designed to take away the guilt of the transgressor4#aaf ,let it be remembered then that the fourth commandment is one of the ten precepts of ,god's broken law2 one of the immutable holy principles that made the death of ,god's only ,son necessary before pardon could be extended to guilty man4 ,these facts being borne in mind1 it will not be thought strange that the ,law-giver should reserve the proclamation of such a law to himself2 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 ,god4 ,,chapter ,,vi4 ,,the ,,sabbath ,,during ,,the ,,day ,,of ,,temptation4 ,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 ,moses4 ,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 words4 ,even under the eye of ,moses1 and with the most stupendous miracles in their memory and before their eyes1 they were idolaters1#aag neglecters of sacrifices1 neglecters of circumcision1#aah murmurers against ,god1 despisers of his law#aai and violators of his ,sabbath4 ,of their treatment of the ,sabbath while in the wilderness1 ,ezekiel gives us the following graphic description3-- 8,but the house of ,israel rebelled against me in the wilderness3 they walked not in my statutes1 and they despised my judgments1 which if a man do1 he shall even live in them2 and my ,sabbaths they greatly polluted3 then ,i said1 ,i would pour out my fury upon them in the wilderness1 to consume them4 ,but ,i wrought for my name's sake1 that it should not be polluted before the heathen1 in whose sight ,i brought them out40#abj ,this language shows a general violation of the ,sabbath1 and evidently refers to the apostasy of ,israel during the first forty days that ,moses was absent from them4 ,god did then purpose their destruction2 but at the intercession of ,moses1 spared them for the very reason assigned by the prophet4#aba ,a further probation being granted them they signally failed a second time1 so that ,god lifted up his hand to them that they should not enter the promised land4 ,thus the prophet continues3-- 8,yet also ,i lifted up my hand unto them in the wilderness1 that ,i would not bring them into the land which ,i had given them1 flowing with milk and honey1 which is the glory of all lands2 ,,because they despised my judgments1 and walked not in my statutes1 but polluted my ,sabbaths3 for their heart went after their idols4 ,nevertheless mine eye spared them from destroying them1 neither did ,i make an end of them in the wilderness40 ,this language has undoubted reference to the act of ,god in excluding all that were over twenty years of age from entering the promised land4#abb ,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 promise4 ,god spared the people so that the nation was not utterly cut off2 for he extended to the younger part a further probation4 ,thus the prophet continues3-- 8,but ,i said unto their children in the wilderness1 ,walk ye not in the statutes of your fathers1 neither observe their judgments1 nor defile yourselves with their idols3 ,i am the ,lord your ,god2 walk in my statutes1 and keep my judgments1 and do them2 and hallow my ,sabbaths2 and they shall be a sign between me and you1 that ye may know that ,i am the ,lord your ,god4 ,notwithstanding the children rebelled against me3 they walked not in my statutes1 neither kept my judgments to do them1 which if a man do1 he shall even live in them2 they polluted my ,sabbaths3 then ,i said1 ,i would pour out my fury upon them1 to accomplish my anger against them in the wilderness4 ,nevertheless ,i withdrew mine hand1 and wrought for my name's sake1 that it should not be polluted in the sight of the heathen1 in whose sight ,i brought them forth4 ,i lifted up mine hand unto them also in the wilderness1 that ,i would scatter them among the heathen1 and disperse them through the countries2 because they had not executed my judgments1 but had despised my statutes1 and had polluted my ,sabbaths1 and their eyes were after their father's idols40 ,thus it appears that the younger generation1 which ,god spared when he excluded their fathers from the land of promise1 did1 like their fathers1 transgress ,god's law1 pollute his ,sabbath1 and cleave to idolatry4 ,god did not see fit to exclude them from the land of ,canaan1 but he did lift up his hand to them in the wilderness1 that he would give them up to dispersion among their enemies after they had entered the land of promise4 ,thus it is seen that the ,hebrews while in the wilderness laid the foundation for their subsequent dispersion from their own land2 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 land4 ,well might ,moses say to them in the last month of his life3 8,ye have been rebellious against the ,lord from the day that ,i knew you40#abc ,in ,caleb and ,joshua was another spirit1 for they followed the ,lord fully4#abd ,such is the general history of ,sabbatic observance in the wilderness4 ,even the miracle of the manna1 which every week for forty years bore public testimony to the ,sabbath1#abe became to the body of the ,hebrews a mere ordinary event1 so that they dared to murmur against the bread thus sent from heaven2#abf and we may well believe that those who were thus hardened through the deceitfulness of sin1 had little regard for the testimony of the manna in behalf of the ,sabbath4#abg ,in the ,mosaic record we next read of the ,sabbath as follows3-- 8,and ,moses gathered all the congregation of the children of ,israel together1 and said unto them1 ,these are the words which the ,lord hath commanded1 that ye should do them4 ,six days shall work be done1 but on the seventh day there shall be to you an holy day1 a ,sabbath of rest to the ,lord3 whosoever doeth work therein shall be put to death4#abh ,ye shall kindle no fire throughout your habitations upon the ,sabbath day40#abi ,the chief feature of interest in this text relates to the prohibition of fires on the ,sabbath4 ,as this is the only prohibition of the kind in the ,bible1 and as it is often urged as a reason why the ,sabbath should not be kept1 a brief examination of the difficulty will not be out of place4 ,it should be observed1 #a4 ,that this language does not form part of the fourth commandment1 the grand law of the ,sabbath4 #b4 ,that as there were laws pertaining to the ,sabbath1 that were no part of the ,sabbatic institution1 but that grew out of its being intrusted to the ,hebrews1 such as the law respecting the presentation of the shew-bread on the ,sabbath2 and that respecting the burnt-offering for the ,sabbath3#acj so it is at least possible that this is a precept pertaining only to that nation1 and not a part of the original institution4 #c4 ,that as there were laws peculiar only to the ,hebrews1 so there were many that pertained to them only while they were in the wilderness4 ,such were all those precepts that related to the manna1 the building of the tabernacle and the setting of it up1 the manner of encamping about it1 c4 #d4 ,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 ,exodus1 unless the words under consideration form an exception4 #e4 ,that the prohibition of fires was a law of this class1 i4 e41 a law designed only for the wilderness1 is evident from several decisive facts4 #a4 ,that the land of ,palestine during a part of the year is so cold that fires are necessary to prevent suffering4#aca #b4 ,that the ,sabbath was not designed to be a cause of distress and suffering1 but of refreshment1 of delight1 and of blessing4#acb #c4 ,that in the wilderness of ,sinai1 where this precept respecting fires on the ,sabbath was given1 it was not a cause of suffering1 as they were two hundred miles south of ,jerusalem1 in the warm climate of ,arabia4 #d4 ,that this precept was of a temporary character1 is further implied in that while other laws are said to be perpetual statutes and precepts to be kept after they should enter the land1#acc no hint of this kind here appears4 ,on the contrary1 this seems to be similar in character to the precept respecting the manna1#acd and to be co-existent with1 and adapted to1 it4 #e4 ,if the prohibition respecting fires did indeed pertain to the promised land1 and not merely to the wilderness1 it would every few years conflict directly with the law of the passover4 ,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 month1#ace which would fall occasionally upon the ,sabbath4 ,the prohibition of fires upon the ,sabbath would not conflict with the passover while the ,hebrews were in the wilderness2 for the passover was not to be observed until they reached that land4#acf ,but if that prohibition did extend forward to the promised land1 where the passover was to be regularly observed1 these two statutes would often come in direct conflict4 ,this is certainly a strong confirmation of the view that the prohibition of fires upon the ,sabbath was a temporary statute1 relating only to the wilderness4#acg ,from these facts it follows that the favorite argument drawn from the prohibition of fires1 that the ,sabbath was a local institution1 adapted only to the land of ,canaan1 must be abandoned2 for it is evident that that prohibition was a temporary statute not even adapted to the land of promise1 and not designed for that land4 ,we next read of the ,sabbath as follows3-- 8,and the ,lord spake unto ,moses1 saying1 ,speak unto all the congregation of the children of ,israel1 and say unto them1 ,ye shall be holy2 for ,i the ,lord your ,god am holy4 ,ye shall fear every man his mother1 and his father1 and keep my ,sabbaths3 ,i am the ,lord your ,god4444 ,ye shall keep my ,sabbaths1 and reverence my sanctuary3 ,i am the ,lord40#ach ,these constant references to the ,sabbath contrast strikingly with the general disobedience of the people4 ,and thus ,god speaks again3-- 8,six days shall work be done2 but the seventh day is the ,sabbath of rest1 an holy convocation2 ye shall do no work therein3 it is the ,sabbath of the ,lord in all your dwellings40#aci ,thus does ,god solemnly designate his rest-day as a season of holy worship1 and as the day of weekly religious assemblies4 ,again the great ,law-giver sets forth his ,sabbath3-- 8,ye shall make you no idols nor graven image1 neither rear you up a standing image1 neither shall ye set up any image of stone in your land1 to bow down unto it2 for ,i am the ,lord your ,god4 ,ye shall keep my ,sabbaths1 and reverence my sanctuary3 ,i am the ,lord40#adj ,happy would it have been for the people of ,god had they thus refrained from idolatry and sacredly regarded the rest-day of the ,creator4 ,yet idolatry and ,sabbath-breaking were so general in the wilderness that the generation which came forth from ,egypt were excluded from the promised land4#ada ,after ,god had thus cut off from the inheritance of the land the men who had rebelled against him1#adb we next read of the ,sabbath as follows3-- 8,and while the children of ,israel were in the wilderness1 they found a man that gathered sticks upon the ,sabbath day4 ,and they that found him gathering sticks brought him unto ,moses and ,aaron1 and unto all the congregation4 ,and they put him in ward1 because it was not declared what should be done to him4 ,and the ,lord said unto ,moses1 ,the man shall be surely put to death2 all the congregation shall stone him with stones without the camp4 ,and all the congregation brought him without the camp1 and stoned him with stones1 and he died2 as the ,lord commanded ,moses40#adc ,the following facts should be considered in explaining this text3 #a4 ,that this was a case of peculiar guilt2 for the whole congregation before whom this man stood in judgment1 and by whom he was put to death1 were themselves guilty of violating the ,sabbath1 and had just been excluded from the promised land for this and other sins4#add #b4 ,that this was not a case which came under the existing penalty of death for work upon the ,sabbath2 for the man was put in confinement that the mind of the ,lord respecting his guilt might be obtained4 ,the peculiarity of his transgression may be learned from the context4 ,the verses which next precede the case in question read thus3-- 8,but the soul that doeth aught presumptuously1 whether he be born in the land1 or a stranger1 the same reproacheth the ,lord2 and that soul shall be cut off from among his people4 ,because he hath despised the word of the ,lord1 and hath broken his commandment1 that soul shall utterly be cut off2 his iniquity shall be upon him40#ade ,these words being followed by this remarkable case were evidently designed to be illustrated by it4 ,it is manifest1 therefore1 that this was an instance of presumptuous sin1 in which the transgressor intended despite to the ,spirit of grace and to the statutes of the ,most ,high4 ,this case cannot therefore be quoted as evidence of extraordinary strictness on the part of the ,hebrews in observing the ,sabbath2 for we have direct evidence that they did greatly pollute it during the whole forty years of their sojourn in the wilderness4#adf ,it stands therefore as an instance of transgression in which the sinner intended to show his contempt for the ,law-giver1 and in this consisted his peculiar guilt4#adg ,in the last month of his long and eventful life ,moses rehearsed all the great acts of ,god in behalf of his people1 with the statutes and precepts that he had given them4 ,this rehearsal is contained in the book of ,deuteronomy1 a name which signifies second law1 and which is applied to that book1 because it is a second writing of the law4 ,it is the farewell of ,moses to a disobedient and rebellious people2 and he endeavors to fasten upon them the strongest possible sense of personal obligation to obey4 ,thus1 when he is about to rehearse the ten commandments1 he uses language evidently designed to impress upon the minds of the ,hebrews a sense of their individual obligation to do what ,god had commanded4 ,thus he says3-- 8,hear1 ,o ,israel1 the statutes and judgments which ,i speak in your ears this day1 that ye may learn them1 and keep1 and do them4 ,the ,lord our ,god made a covenant with us in ,horeb4 ,the ,lord made not this covenant with our fathers1 but with us1 even us1 who are all of us here alive this day40#adh ,it was not the act of your fathers that placed this responsibility upon you1 but your own individual acts that brought you into the bond of this covenant4 ,you have personally pledged yourselves to the ,most ,high to keep these precepts4#adi ,such is the obvious import of this language2 yet it has been gravely adduced as proof that the ,sabbath of the ,lord was made for the ,hebrews1 and was not obligatory upon the patriarchs4 ,the singularity of this deduction appears in that it is brought to bear against the fourth commandment alone2 whereas1 if it is a just and logical argument1 it would show that the ancient patriarchs were under no obligation in respect to any precept of the moral law4 ,but it is certain that the covenant at ,horeb was simply an embodiment of the precepts of the moral law1 with mutual pledges respecting them between ,god and the people1 and that that covenant did not give existence to either of the ten commandments4 ,at all events1 we find the ,sabbath ordained of ,god at the close of creation#aej and obligatory upon the ,hebrews in the wilderness before ,god had given them a new precept on the subject4#aea ,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 idolatry1 theft or murder4 ,the man of ,god then repeats the ten commandments4 ,and thus he gives the fourth3-- 8,keep the ,sabbath day1 to sanctify it1 as the ,lord thy ,god hath commanded thee4 ,six days thou shalt labor and do all thy work3 but the seventh day is the ,sabbath of the ,lord thy ,god3 in it thou shalt not do any work1 thou1 nor thy son1 nor thy daughter1 nor thy man-servant1 nor thy maid-servant1 nor thine ox1 nor thine ass1 nor any of thy cattle1 nor thy stranger that is within thy gates2 that thy man-servant and thy maid-servant may rest as well as thou4 ,and remember that thou wast a servant in the land of ,egypt1 and that the ,lord thy ,god brought thee out thence through a mighty hand and by a stretched-out arm3 therefore the ,lord thy ,god commanded thee to keep the ,sabbath day40#aeb ,it is a singular fact that this scripture is uniformly quoted by those who write against the ,sabbath1 as the original fourth commandment2 while the original precept itself is carefully left out4 ,yet there is the strongest evidence that this is not the original precept2 for ,moses rehearses these words at the end of the forty years' sojourn1 whereas the original commandment was given in the third month after the departure from ,egypt4#aec ,the commandment itself1 as here given1 contains direct proof on the point4 ,thus it reads3 8,keep the ,sabbath day1 to sanctify it1 ,as the ,lord thy ,god ,,hath ,,commanded thee20 thus citing elsewhere for the original statute4 ,moreover the precept as here given is evidently incomplete4 ,it contains no clue to the origin of the ,sabbath of the ,lord1 nor does it show the acts by which the ,sabbath came into existence4 ,this is why those who represent the ,sabbath as made in the wilderness and not at creation quote this as the fourth commandment1 and omit the original precept1 which ,god himself proclaimed1 where all these facts are distinctly stated4#aed ,but while ,moses in this rehearsal omits a large part of the fourth commandment1 he refers to the original precept for the whole matter1 and then appends to this rehearsal a powerful plea of obligation on the part of the ,hebrews to keep the ,sabbath4 ,it should be remembered that many of the people had steadily persisted in the violation of the ,sabbath1 and that this is the last time that ,moses speaks in its behalf4 ,thus he says3-- 8,and remember that thou wast a servant in the land of ,egypt1 and that the ,lord thy ,god brought thee out thence through a mighty hand and by a stretched-out arm3 therefore the ,lord thy ,god commanded thee to keep the ,sabbath day40 ,these words are often cited as proof that the ,sabbath originated at the departure of ,israel from ,egypt1 and that it was ordained at that time as a memorial of their deliverance from thence4 ,but it will be observed1 #a4 ,that this text says not one word respecting the origin of the ,sabbath or rest-day of the ,lord4 #b4 ,that the facts on this point are all given in the original fourth commandment1 and are there referred to creation4 #c4 ,that there is no reason to believe that ,god rested upon the seventh day at the time of this flight from ,egypt2 nor did he then bless and hallow the day4 #d4 ,that the ,sabbath has nothing in it of a kind to commemorate the deliverance from ,egypt1 as that was a flight and this is a rest2 and that flight was upon the fifteenth of the first month1 and this rest1 upon the seventh day of each week4 ,thus one would occur annually2 the other1 weekly4 #e4 ,but ,god did ordain a fitting memorial of that deliverance to be observed by the ,hebrews3 the passover1 on the fourteenth day of the first month1 in memory of ,god's passing over them when he smote the ,egyptians2 and the feast of unleavened bread1 in memory of their eating this bread when they fled out of ,egypt4#aee ,but what then do these words imply8 ,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 writer3-- 8,thou shalt not pervert the judgment of the stranger1 nor of the fatherless2 nor take a widow's raiment to pledge2 but thou shalt remember that thou wast a bondman in ,egypt1 and the ,lord thy ,god redeemed thee thence2 therefore ,i command thee to do this thing40#aef ,it will be seen at a glance that this precept was not given to commemorate the deliverance of ,israel from ,egyptian bondage2 nor could that deliverance give existence to the moral obligation expressed in it4 ,if the language in the one case proves that men were not under obligation to keep the ,sabbath before the deliverance of ,israel from ,egypt1 it proves with equal conclusiveness in the other that before that deliverance they were not under obligation to treat with justice and mercy the stranger1 the fatherless1 and the widow4 ,and if the ,sabbath is shown in the one case to be ,jewish1 in the other1 the statute of the great ,law-giver in behalf of the needy and the helpless must share the same fate4 ,it is manifest that this language is in each case an appeal to their sense of gratitude4 ,you were slaves in ,egypt1 and ,god rescued you2 therefore remember others who are in distress1 and oppress them not4 ,you were bondmen in ,egypt1 and ,god redeemed you2 therefore sanctify unto the ,lord the day which he has reserved unto himself2 a most powerful appeal to those who had hitherto persisted in polluting it4 ,deliverance from abject servitude was necessary1 indeed1 in each case1 in order that the things enjoined might be fully observed2 but that deliverance did not give existence to either of these duties4 ,it was indeed one of the acts by which the ,sabbath of the ,lord was given to that nation1 but it was not one of the acts by which ,god made the ,sabbath1 nor did it render the rest-day of the ,lord a ,jewish institution4 ,that the words engraven upon stone were simply the ten commandments is evident4 #a4 ,it is said of the first tables3-- 8,and the ,lord spake unto you out of the midst of the fire3 ye heard the voice of the words1 but saw no similitude2 only ye heard a voice4 ,and he declared unto you his covenant1 which he commanded you to perform1 even ten commandments2 and he wrote them upon two tables of stone40#aeg #b4 ,thus the first tables of stone contained the ten commandments alone4 ,that the second tables were an exact copy of what was written upon the first1 is plainly stated3-- 8,and the ,lord said unto ,moses1 ,hew thee two tables of stone like unto the first3 and ,i will write upon these tables the words that were in the first tables1 which thou breakest40 8,and ,i will write on the tables the words that were in the first tables which thou breakest1 and thou shalt put them in the ark40#aeh #c4 ,this is confirmed by the following decisive testimony3-- 8,and he wrote upon the tables the words of the covenant1 the ten commandments10 margin1 ,heb41 8words40 8,and he wrote on the tables1 according to the first writing1 the ten commandments margin1 words1 which the ,lord spake unto you in the mount1 out of the midst of the fire in the day of the assembly3 and the ,lord gave them unto me40#aei ,these texts will explain the following language3 8,and the ,lord delivered unto me two tables of stone written with the finger of ,god2 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 assembly40#afj ,thus ,god is said to have written upon the tables according to all the words which he spoke in the day of the assembly2 and these words which he thus wrote1 are said to have been ,,ten ,,words4 ,but the preface to the decalogue was not one of these ten words1 and hence was not written by the finger of ,god upon stone4 ,that this distinction must be attended to1 will be seen by examining the following text and its connection3-- 8,,these ,,words the ,lord spake unto all your assembly in the mount1 out of the midst of the fire1 of the cloud1 and of the thick darkness1 with a great voice3 and he added no more4 ,and he wrote them in two tables of stone1 and delivered them unto me40#afa ,,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 people1 must be understood as one of two things4 #a4 ,they are simply the ten words of the law of ,god2 or1 #b4 ,they are all the words used by ,moses in this rehearsal of the decalogue4 ,but they cannot refer to the words used in this rehearsal2 for1 #a4 ,moses omits an important part of the fourth precept as given by ,god in its proclamation from the mount4 #b4 ,in this rehearsal of that precept he cites back to the original for that which is omitted4#afb #c4 ,he appends to this precept an appeal in its behalf to their gratitude which was not made by ,god in giving it4 #d4 ,this language only purports to be a rehearsal and not the original itself2 and this is further evinced by many verbal deviations from the original decalogue4#afc ,these facts are decisive as to what was placed upon the tables of stone4 ,it was not an incomplete copy1 citing elsewhere for the original1 but the original code itself4 ,and hence when ,moses speaks of ,,these ,,words as engraven upon the tables1 he refers not to the words used by himself in this rehearsal1 but to the ,,ten ,,words of the law of ,god1 and excludes all else4 ,thus have we traced the ,sabbath through the books of ,moses4 ,we have found its origin in paradise when man was in his uprightness2 we have seen the ,hebrews set apart from all mankind as the depositaries of divine truth2 we have seen the ,sabbath and the whole moral law committed as a sacred trust to them2 we have seen the ,sabbath proclaimed by ,god as one of the ten commandments2 we have seen it written by the finger of ,god upon stone in the bosom of the moral law2 we have seen that law possessing no ,jewish1 but simply moral and divine1 features1 placed beneath the mercy-seat in the ark of ,god's testament2 we have seen that various precepts pertaining to the ,sabbath were given to the ,hebrews and designed only for them2 we have seen that the ,hebrews did greatly pollute the ,sabbath during their sojourn in the wilderness2 and we have heard the final appeal made in its behalf by ,moses to that rebellious people4 ,we rest the foundation of the ,sabbatic institution upon its sanctification before the fall of man2 the fourth commandment is its great citadel of defense2 its place in the midst of the moral law beneath the mercy-seat shows its relation to the atonement and its immutable obligation4 ,,chapter ,,vii4 ,,the ,,feasts1 ,,new ,,moons ,,and ,,sabbaths ,,of ,,the ,,hebrews4 ,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 festivals4 ,we have followed the ,sabbath of the ,lord through the books of ,moses4 ,a brief survey of the ,jewish festivals is necessary to the complete view of the subject before us4 ,of these there were three feasts3 the passover1 the ,pentecost1 and the feast of tabernacles2 each new moon1 that is1 the first day of each month throughout the year2 then there were seven annual sabbaths1 namely1 #a4 ,the first day of unleavened bread4 #b4 ,the seventh day of that feast4 #c4 ,the day of ,pentecost4 #d4 ,the first day of the seventh month4 #e4 ,the tenth day of that month4 #f4 ,the fifteenth day of that month4 #g4 ,the twenty-second day of the same4 ,in addition to all these1 every seventh year was to be the sabbath of the land1 and every fiftieth year the year of jubilee4 ,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 slain4 ,this feast was ordained in commemoration of the deliverance of that people from ,egyptian bondage4 ,it began with the slaying of the paschal lamb on the fourteenth day of the first month1 and extended through a period of seven days1 in which nothing but unleavened bread was to be eaten4 ,its great antitype was reached when ,christ our passover was sacrificed for us4#afd ,the ,pentecost was the second of the ,jewish feasts1 and occupied but a single day4 ,it was celebrated on the fiftieth day after the first-fruits of barley harvest had been waved before the ,lord4 ,at the time of this feast the first-fruits of wheat harvest were offered unto ,god4 ,the antitype of this festival was reached on the fiftieth day after the resurrection of ,christ1 when the great outpouring of the ,holy ,ghost took place4#afe ,the feast of tabernacles was the last of the ,jewish feasts4 ,it was celebrated in the seventh month when they had gathered in the fruit of the land1 and extended from the fifteenth to the twenty-first day of that month4 ,it was ordained as a festival of rejoicing before the ,lord2 and during this period the children of ,israel dwelt in booths in commemoration of their dwelling thus during their sojourn in the wilderness4 ,it probably typifies the great rejoicing after the final gathering of all the people of ,god into his kingdom4#aff ,in connection with these feasts it was ordained that each new moon1 that is1 the first day of every month1 should be observed with certain specified offerings1 and with tokens of rejoicing4#afg ,the annual sabbaths of the ,hebrews have been already enumerated4 ,the first two of these sabbaths were the first and seventh days of the feast of unleavened bread1 that is1 the fifteenth and twenty-first days of the first month4 ,they were thus ordained by ,god3-- 8,seven days shall ye eat unleavened bread2 even the first day ye shall put away leaven out of your houses4444 ,and in the first day there shall be an holy convocation1 and in the seventh day there shall be an holy convocation to you2 no manner of work shall be done in them1 save that which every man must eat1 that only may be done of you40#afh ,the third in order of the annual sabbaths was the day of ,pentecost4 ,this festival was ordained as a rest-day in the following language3-- 8,and ye shall proclaim on the selfsame day1 that it may be an holy convocation unto you3 ye shall do no servile work therein2 it shall be a statute forever in all your dwellings throughout your generations40#afi ,the first day of the seventh month was the fourth annual sabbath of the ,hebrews4 ,it was thus ordained3-- 8,speak unto the children of ,israel1 saying1 ,in the seventh month1 in the first day of the month1 shall ye have a sabbath1 a memorial of blowing of trumpets1 an holy convocation4 ,ye shall do no servile work therein2 but ye shall offer an offering made by fire unto the ,lord40#agj ,the great day of atonement was the fifth of these sabbaths4 ,thus spake the ,lord unto ,moses3-- 8,also on the tenth day of this seventh month there shall be a day of atonement2 it shall be an holy convocation unto you4444 ,ye shall do no manner of work2 it shall be a statute forever throughout your generations in all your dwellings4 ,it shall be unto you a sabbath of rest1 and ye shall afflict your souls3 in the ninth day of the month at even1 from even unto even1 shall ye celebrate your sabbath40#aga ,the sixth and seventh of these annual sabbaths were the fifteenth and twenty-second days of the seventh month1 that is1 the first day of the feast of tabernacles1 and the day after its conclusion4 ,thus were they enjoined by ,god3-- 8,also in the fifteenth day of the seventh month1 when ye have gathered in the fruit of the land1 ye shall keep a feast unto the ,lord seven days2 on the first day shall be a sabbath1 and on the eighth day shall be a sabbath40#agb ,besides all these1 every seventh year was a sabbath of rest unto the land4 ,the people might labor as usual in other business1 but they were forbidden to till the land1 that the land itself might rest4#agc ,after seven of these sabbaths1 the following or fiftieth year was to be the year of jubilee1 in which every man was to be restored unto his inheritance4#agd ,there is no evidence that the jubilee was ever observed1 and it is certain that the sabbatical year was almost entirely disregarded4#age ,such were the feasts1 new moons1 and sabbaths1 of the ,hebrews4 ,a few words will suffice to point out the broad distinction between them and the ,sabbath of the ,lord4 ,the first of the three feasts was ordained in memory of their deliverance from ,egyptian bondage1 and was to be observed when they should enter their own land4#agf ,the second feast1 as we have seen1 could not be observed until after the settlement of the ,hebrews in ,canaan2 for it was to be celebrated when the first fruits of wheat harvest should be offered before the ,lord4 ,the third feast was ordained in memory of their sojourn in the wilderness1 and was to be celebrated by them each year after the ingathering of the entire harvest4 ,of course this feast1 like the others1 could not be observed until the settlement of the people in their own land4 ,the new moons1 as has been already seen1 were not ordained until after these feasts had been instituted4 ,the annual sabbaths were part and parcel of these feasts1 and could have no existence until after the feasts to which they belonged had been instituted4 ,thus the first and second of these sabbaths were the first and seventh days of the paschal feast4 ,the third annual sabbath was identical with the feast of ,pentecost4 ,the fourth of these sabbaths was the same as the new moon in the seventh month4 ,the fifth one was the great day of atonement4 ,the sixth and the seventh of these annual sabbaths were the fifteenth and twenty-second days of the seventh month1 that is1 the first day of the feast of tabernacles1 and the next day after the close of that feast4 ,as these feasts were not to be observed until the ,hebrews should possess their own land1 the annual sabbaths could have no existence until that time4 ,and so of the sabbaths of the land4 ,these could have no existence until after the ,hebrews should possess and cultivate their own land2 after six years of cultivation1 the land should rest the seventh year1 and remain untilled4 ,after seven of these sabbaths of the land came the year of jubilee4 ,the contrast between the ,sabbath of the ,lord and these sabbaths of the ,hebrews#agg is strongly marked4 #a4 ,the ,sabbath of the ,lord was instituted at the close of the first week of time2 while these were ordained in connection with the ,jewish feasts4 #b4 ,the one was blessed and hallowed by ,god1 because that he had rested upon it from the work of creation2 the others have no such claim to our regard4 #c4 ,when the children of ,israel came into the wilderness1 the ,sabbath of the ,lord was an existing institution1 obligatory upon them2 but the annual sabbaths then came into existence4 ,it is easy to point to the very act of ,god1 while leading that people1 that gave existence to these sabbaths2 while every reference to the ,sabbath of the ,lord shows that it had been ordained before ,god chose that people4 #d4 ,the children of ,israel were excluded from the promised land for violating the ,sabbath of the ,lord in the wilderness2 but the annual sabbaths were not to be observed until they should enter that land4 ,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 ,sin2 for it is certain that two of the annual sabbaths were instituted before they left the land of ,egypt4#agh #e4 ,the ,sabbath of the ,lord was made for man2 but the annual sabbaths were designed only for residents in the land of ,palestine4 #f4 ,the one was weekly1 a memorial of the ,creator's rest2 the others were annual1 connected with the memorials of the deliverance of the ,hebrews from ,egypt4 #g4 ,the one is termed 8the ,sabbath of the ,lord10 8my ,sabbaths10 8my holy day10 and the like2 while the others are designated as 8your sabbaths10 8her sabbaths10 and similar expressions4#agi #h4 ,the one was proclaimed by ,god as one of the ten commandments1 and was written with his finger in the midst of the moral law upon the tables of stone1 and was deposited in the ark beneath the mercy-seat2 the others did not pertain to the moral law1 but were embodied in that handwriting of ordinances that was a shadow of good things to come4 #i4 ,the distinction between these festivals and the ,sabbaths of the ,lord was carefully marked by ,god when he ordained the festivals and their associated sabbaths4 ,thus he said3 8,these are the feasts of the ,lord1 which ye shall proclaim to be holy convocations1 444 ,,beside the ,sabbaths of the ,lord40#ahj ,the annual sabbaths are presented by ,isaiah in a very different light from that in which he presents the ,sabbath of the ,lord4 ,of the one he says3-- 8,bring no more vain oblations2 incense is an abomination unto me2 the new moons and sabbaths1 the calling of assemblies1 ,i cannot away with2 it is iniquity1 even the solemn meeting4 ,your new moons and your appointed feasts my soul hateth2 they are a trouble unto me2 ,i am weary to bear them40#aha ,in striking contrast with this1 the same prophet speaks of the ,lord's ,sabbath3-- 8,thus saith the ,lord1 ,keep ye judgment1 and do justice3 for my salvation is near to come1 and my righteousness to be revealed4 ,blessed is the man that doeth this1 and the son of man that layeth hold on it2 that keepeth the ,sabbath from polluting it1 and keepeth his hand from doing any evil4 ,neither let the son of the stranger1 that hath joined himself to the ,lord1 speak1 saying1 ,the ,lord hath utterly separated me from his people2 neither let the eunuch say1 ,behold1 ,i am a dry tree4 ,for thus saith the ,lord unto the eunuchs that keep my ,sabbaths1 and choose the things that please me1 and take hold of my covenant2 even unto them will ,i give in mine house and within my walls a place and a name better than of sons and of daughters2 ,i will give them an everlasting name1 that shall not be cut off4 ,also the sons of the stranger1 that join themselves to the ,lord1 to serve him1 and to love the name of the ,lord1 to be his servants1 every one that keepeth the ,sabbath from polluting it1 and taketh hold of my covenant2 even them will ,i bring to my holy mountain1 and make them joyful in my house of prayer2 their burnt-offerings and their sacrifices shall be accepted upon mine altar2 for mine house shall be called a house of prayer for all people40#ahb ,hosea carefully designates the annual sabbaths in the following prediction3-- 8,i will also cause all her mirth to cease1 her feast-days1 her new moons1 and ,,her sabbaths1 and all her solemn feasts40#ahc ,this prediction was uttered about ,b4 ,c4 #ghe4 ,it was fulfilled in part about two hundred years after this1 when ,jerusalem was destroyed by ,nebuchadnezzar4 ,of this event1 ,jeremiah1 about ,b4 ,c4 #ehh1 speaks as follows3-- 8,her people fell into the hand of the enemy1 and none did help her3 the adversaries saw her1 and did mock at ,,her sabbaths4444 ,the ,lord was as an enemy2 he hath swallowed up ,israel1 he hath swallowed up all her palaces2 he hath destroyed his strongholds1 and hath increased in the daughter of ,judah mourning and lamentation4 ,and he hath violently taken away his tabernacle1 as if it were of a garden2 he hath destroyed his places of the assembly2 the ,lord hath caused the solemn feasts and sabbaths to be forgotten in ,zion1 and hath despised in the indignation of his anger the king and the priest4 ,the ,lord hath cast off his altar1 he hath abhorred his sanctuary1 he hath given up into the hand of the enemy the walls of her palaces2 they have made a noise in the house of the ,lord1 as in the day of a solemn feast40#ahd ,the feasts of the ,lord were to be holden in the place which the ,lord should choose1 namely1 ,jerusalem2#ahe and when that city1 the place of their solemn assemblies1 was destroyed and the people themselves carried into captivity1 the complete cessation of their feasts1 and1 as a consequence1 of the annual sabbaths1 which were specified days in those feasts1 must occur4 ,the adversaries mocked at her sabbaths1 by making a 8noise in the house of the ,lord as in the day of a solemn feast40 ,but the observance of the ,lord's ,sabbath did not cease with the dispersion of the ,hebrews from their own land2 for it was not a local institution1 like the annual sabbaths4 ,its violation was one chief cause of the ,babylonish captivity2#ahf and their final restoration to their own land was made conditional upon their observing it in their dispersion4#ahg ,the feasts1 new moons1 and annual sabbaths1 were restored when the ,hebrews returned from captivity1 and with some interruptions1 were kept up until the final destruction of their city and nation by the ,romans4 ,but ere the providence of ,god thus struck out of existence these ,jewish festivals1 the whole typical system was abolished1 having reached the commencement of its antitype1 when our ,lord ,jesus ,christ expired upon the cross4 ,the handwriting of ordinances being thus abolished1 no one is to be judged respecting its meats1 or drinks1 or holy days1 or new moons1 or sabbaths1 8which are a shadow of things to come2 but the body is of ,christ40 ,but the ,sabbath of the ,lord did not form a part of this handwriting of ordinances2 for it was instituted before sin had entered the world1 and consequently before there was any shadow of redemption2 it was written by the finger of ,god1 not in the midst of types and shadows1 but in the bosom of the moral law2 and the day following that on which the typical sabbaths were nailed to the cross1 the ,sabbath commandment of the moral law is expressly recognized4 ,moreover1 when the ,jewish festivals were utterly extinguished with the final destruction of ,jerusalem1 even then was the ,sabbath of the ,lord brought to the minds of his people4#ahh ,thus have we traced the annual sabbaths until their final cessation1 as predicted by ,hosea4 ,it remains that we trace the ,sabbath of the ,lord until we reach the endless ages of the new earth1 when we shall find the whole multitude of the redeemed assembling before ,god for worship on each successive ,sabbath4 ,,chapter ,,viii4 ,,the ,,sabbath ,,from ,,david ,,to ,,nehemiah4 ,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 ,lord1 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 ,jerusalem4 ,when we leave the books of ,moses there is a long-continued break in the history of the ,sabbath4 ,no mention of it is found in the book of ,joshua1 nor in that of ,judges1 nor in the book of ,ruth1 nor in that of first ,samuel1 nor in the book of second ,samuel1 nor in that of first ,kings4 ,it is not until we reach the book of second ,kings#ahi that the ,sabbath is even mentioned4 ,in the book of first ,chronicles1 however1 which as a narrative is parallel to the two books of ,samuel1 the ,sabbath is mentioned#aij with reference to the events of ,david's life4 ,yet this leaves a period of five hundred years1 which the ,bible passes in silence respecting the ,sabbath4 ,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 king1 embracing many particulars in the life of ,joshua1 of the elders and judges of ,israel1 of ,gideon1 of ,barak1 of ,jephthah1 of ,samson1 of ,eli1 of ,naomi and ,ruth1 of ,hannah and ,samuel1 of ,saul1 of ,jonathan and of ,david4 ,yet in all this minute record we have no direct mention of the ,sabbath4 ,it is a favorite argument with anti-,sabbatarians in proof of the total neglect of the ,sabbath in the patriarchal age1 that the book of ,genesis1 which does give a distinct view of the origin of the ,sabbath in ,paradise1 at the close of the first week of time1 does not in recording the lives of the patriarchs1 say anything relative to its observance4 ,yet in that one book are crowded the events of two thousand three hundred and seventy years4 ,what then should they say of the fact that six successive books of the ,bible1 relating with comparative minuteness the events of five hundred years1 and involving many circumstances that would call out a mention of the ,sabbath1 do not mention it at all8 ,does the silence of one book1 which nevertheless does give the institution of the ,sabbath at its very commencement1 and which brings into its record almost twenty-four hundred years1 prove that there were no ,sabbath-keepers prior to ,moses8 ,what then is proved by the fact that six successive books of the ,bible1 confining themselves to the events of five hundred years1 an average of less than one hundred years apiece1 the whole period covered by them being about one-fifth that embraced in the book of ,genesis1 do nevertheless preserve total silence respecting the ,sabbath8 ,no one will adduce this silence as evidence of total neglect of the ,sabbath during this period2 yet why should they not8 ,is it because that when the narrative after this long silence brings in the ,sabbath again1 it does this incidentally and not as a new institution8 ,precisely such is the case with the second mention of the ,sabbath in the ,mosaic record1 that is1 with its mention after the silence in ,genesis4#aia ,is it because the fourth commandment had been given to the ,hebrews whereas no such precept had previously been given to mankind8 ,this answer cannot be admitted1 for we have seen that the substance of the fourth commandment was given to the head of the human family2 and it is certain that when the ,hebrews came out of ,egypt they were under obligation to keep the ,sabbath in consequence of existing law4#aib ,the argument therefore is certainly more conclusive that there were no ,sabbath-keepers from ,moses to ,david1 than that there were none from ,adam to ,moses2 yet no one will attempt to maintain the first position1 however many there will be to affirm the latter4 ,several facts are narrated in the history of this period of five centuries that have a claim to our notice4 ,the first of these is found in the record of the siege of ,jericho4#aic ,by the command of ,god the city was encompassed by the ,hebrews each day for seven days2 on the last day of the seven they encompassed it seven times1 when by divine interposition the walls were thrown down before them and the city taken by assault4 ,one day of this seven must have been the ,sabbath of the ,lord4 ,did not the people of ,god therefore violate the ,sabbath in their acting thus8 ,let the following facts answer3 #a4 ,that which they did in this case was by direct command of ,god4 #b4 ,that which is forbidden in the fourth commandment is ,,our ,,own work3 8,six days shalt thou labor1 and do ,,all ,,thy ,,work2 but the seventh day is the ,sabbath of the ,lord thy ,god40 ,he who reserved the seventh day unto himself1 had the right to require its appropriation to his service as he saw fit4 #c4 ,the act of encompassing the city was strictly as a religious procession4 ,the ark of the covenant of the ,lord was borne before the people2 and before the ark went seven priests blowing with trumpets of rams' horns4 #d4 ,nor could the city have been very extensive1 else the going round it seven times on the last day1 and their having time left for its complete destruction1 would have been impossible4 #e4 ,nor can it be believed that the ,hebrews1 by ,god's command carrying the ark before them1 which contained simply the ten words of the ,most ,high1 were violating the fourth of those words1 8,remember the ,sabbath day1 to keep it holy40 ,it is certain that one of those seven days on which they encompassed ,jericho was the ,sabbath2 but there is no necessity for supposing this to have been the day in which the city was taken4 ,nor is this a reasonable conjecture when all the facts in the case are considered4 ,on this incident ,dr4 ,clarke remarks as follows3-- 8,it does not appear that there could be any breach in the ,sabbath by the people simply going round the city1 the ark in company1 and the priests sounding the sacred trumpets4 ,this was a mere religious procession1 performed at the command of ,god1 in which no servile work was done40#aid ,at the word of ,joshua it pleased ,god to arrest the earth in its revolution1 and thus to cause the sun to remain stationary for a season1 that the ,canaanites might be overthrown before ,israel4#aie ,did not this great miracle derange the ,sabbath8 ,not at all2 for the lengthening of one of the six days by ,god's intervention could not prevent the actual arrival of the seventh day1 though it would delay it2 nor could it destroy its identity4 ,the case involves a difficulty for those who hold the theory that ,god sanctified the seventh part of time1 and not the seventh day2 for in this case the seventh part of time was not allotted to the ,sabbath2 but there is no difficulty involved for those who believe that ,god set apart the seventh day to be kept as it arrives1 in memory of his own rest4 ,one of the six days was allotted a greater length than ever before or since2 yet this did not in the slightest degree conflict with the seventh day1 which nevertheless did come4 ,moreover all this was while inspired men were upon the stage of action2 and it was by the direct providence of ,god2 and what is also to be particularly remembered1 it was at a time when no one will deny that the fourth commandment was in full force4 ,the case of ,david's eating the shew-bread is worthy of notice1 as it probably took place upon the ,sabbath1 and because it is cited by our ,lord in a memorable conversation with the ,pharisees4#aif ,the law of the shew-bread enjoined the setting forth of twelve loaves in the sanctuary upon the pure table before the ,lord ,,every ,sabbath4#aig ,when new bread was thus placed before the ,lord each ,sabbath1 the old was taken away to be eaten by the priests4#aih ,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 place1 and consequently that day was the ,sabbath4 ,thus1 when ,david asked bread1 the priest said1 8,there is no common bread under mine hand1 but there is hallowed bread40 ,and ,david said1 8,the bread is in a manner common1 especially as the margin has it when ,,this ,,day there is other sanctified in the vessel40 ,and so the sacred writer adds3 8,the priest gave him hallowed bread2 for there was no bread there but the shew-bread1 that was taken from before the ,lord1 to put hot bread in the day when it was taken away40 ,the circumstances of this case all favor the view that this was upon the ,sabbath4 #a4 ,there was ,,no ,,common bread with the priest4 ,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 priests4 #b4 ,that the priest did not offer to prepare other bread is not singular if it be understood that this was the ,sabbath4 #c4 ,the surprise of the priest in meeting ,david may have been in part owing to the fact that it was the ,sabbath4 #d4 ,this also may account for the detention of ,doeg that day before the ,lord4 #e4 ,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 hunger1 he cited this case of ,david1 and that of the priests offering sacrifices in the temple upon the ,sabbath as justifying the disciples4 ,there is a wonderful propriety and fitness in this citation1 if it be understood that this act of ,david's took place upon the ,sabbath4 ,it will be found to present the matter in a very different light from that in which anti-,sabbatarians present it4#aii ,a distinction may be here pointed out1 which should never be lost sight of4 ,the presentation of the shew-bread and the offering of burnt sacrifices upon the ,sabbath as ordained in the ceremonial law1 formed no part of the original ,sabbatic institution4 ,for the ,sabbath was made before the fall of man2 while burnt-offerings and ceremonial rites in the sanctuary were introduced in consequence of the fall4 ,while these rites were in force they necessarily1 to some extent1 connected the ,sabbath with the festivals of the ,jews in which the like offerings were made4 ,this is seen only in those scriptures which record the provision made for these offerings4#bjj ,when the ceremonial law was nailed to the cross1 all the ,jewish festivals ceased to exist2 for they were ordained by it2#bja but the abrogation of that law could only take away those rites which it had appended to the ,sabbath1 leaving the original institution precisely as it came at first from its author4 ,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 ,god4 ,it is as follows3-- 8,and other of their brethren1 of the sons of the ,kohathites1 were over the shew-bread1 to prepare it every ,sabbath40#bjb ,it will be observed that this is only an incidental mention of the ,sabbath4 ,such an allusion1 occurring after so long a silence1 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 historians4 ,after this no direct mention of the ,sabbath is found from the days of ,david to those of ,elisha the prophet1 a period of about one hundred and fifty years4 ,perhaps the ninety-second psalm is an exception to this statement1 as its title1 both in ,hebrew and ,english1 declares that it was written for the ,sabbath day2#bjc and it is not improbable that it was composed by ,david1 the sweet singer of ,israel4 ,the son of the ,shunammite woman being dead1 she sought the prophet ,elisha4 ,her husband not knowing that the child was dead said to her3-- 8,wherefore wilt thou go to him to-day8 ,it is neither new moon1 nor ,sabbath4 ,and she said1 ,it shall be well40#bjd ,it is probable that the ,sabbath of the ,lord is here intended1 as it is thrice used in a like connection4#bje ,if this be correct1 it shows that the ,hebrews were accustomed to visit the prophets of ,god upon that day for divine instruction2 a very good commentary upon the words used relative to gathering the manna3 8,let no man go out of his place on the seventh day40#bjf ,incidental allusion is made to the ,sabbath at the accession of ,jehoash to the throne of ,judah1#bjg about ,b4 ,c4 #ggh4 ,in the reign of ,uzziah1 the grandson of ,jehoash1 the prophet ,amos1 ,b4 ,c4 #ghg1 uses the following language3-- 8,hear this1 ,o ye that swallow up the needy1 even to make the poor of the land to fail1 saying1 ,when will the new moon be gone1 that we may sell corn8 and the ,sabbath1 that we may set forth wheat1 making the ephah small1 and the shekel great1 and falsifying the balances by deceit8 that we may buy the poor for silver1 and the needy for a pair of shoes2 yea1 and sell the refuse of the wheat80#bjh ,these words were spoken more directly concerning the ten tribes1 and indicate the sad state of apostasy which soon after resulted in their overthrow as a people4 ,about fifty years after this1 at the close of the reign of ,ahaz1 another allusion to the ,sabbath is found4#bji ,in the days of ,hezekiah1 about ,b4 ,c4 #gab1 the prophet ,isaiah uses the following language in enforcing the ,sabbath3-- 8,thus saith the ,lord1 ,keep ye judgment and do justice2 for my salvation is near to come1 and my righteousness to be revealed4 ,blessed is the man that doeth this1 and the son of man that layeth hold on it2 that keepeth the ,sabbath from polluting it1 and keepeth his hand from doing any evil4 ,neither let the son of the stranger1 that hath joined himself to the ,lord1 speak1 saying1 ,the ,lord hath utterly separated me from his people2 neither let the eunuch say1 ,behold ,i am a dry tree4 ,for thus saith the ,lord unto the eunuchs that keep my ,sabbaths1 and choose the things that please me1 and take hold of my covenant1 even unto them will ,i give in mine house and within my walls1 a place and a name better than of sons and of daughters2 ,i will give them an everlasting name that shall not be cut off4 ,also the sons of the stranger1 that join themselves to the ,lord1 to serve him1 and to love the name of the ,lord1 to be his servants1 every one that keepeth the ,sabbath from polluting it1 and taketh hold of my covenant2 even them will ,i bring to my holy mountain1 and make them joyful in my house of prayer2 their burnt-offerings and their sacrifices shall be accepted upon mine altar2 for mine house shall be called a house of prayer for all people4 ,the ,lord ,god which gathereth the outcasts of ,israel saith1 ,yet will ,i gather others to him1 beside those that are gathered unto him40#baj ,this prophecy presents several features of peculiar interest4 #a4 ,it pertains to a time when the salvation of ,god is near at hand4#baa #b4 ,it most distinctly shows that the ,sabbath is not a ,jewish institution2 for it pronounces a blessing upon that man without respect of nationality who shall keep the ,sabbath2 and it then particularizes the son of the stranger1 that is1 the ,gentile1#bab and makes a peculiar promise to him if he will keep the ,sabbath4 #c4 ,and this prophecy relates to ,israel when they are outcasts1 that is1 when they are in their dispersion1 promising to gather them1 and others1 that is1 the ,gentiles1 with them4 ,of course the condition of being gathered to ,god's holy mountain must be complied with1 namely1 to love the name of the ,lord1 to be his servants1 and to keep the ,sabbath from polluting it4 #d4 ,and hence it follows that the ,sabbath is not a local institution1 susceptible of being observed in the promised land alone1 like the annual sabbaths1#bac but one made for mankind and capable of being observed by the outcasts of ,israel when scattered in every land under heaven4#bad ,isaiah again presents the ,sabbath2 and this he does in language most emphatically distinguishing it from all ceremonial institutions4 ,thus he says3-- 8,if thou turn away thy foot from the ,sabbath1 from doing thy pleasure on my holy day2 and call the ,sabbath a delight1 the holy of the ,lord1 honorable2 and shalt honor him1 not doing thine own ways1 nor finding thine own pleasure1 nor speaking thine own words3 then shalt thou delight thyself in the ,lord2 and ,i will cause thee to ride upon the high places of the earth1 and feed thee with the heritage of ,jacob thy father2 for the mouth of the ,lord hath spoken it40#bae ,this language is an evangelical commentary upon the fourth commandment4 ,it appends to it an exceeding great and precious promise that takes hold upon the land promised to ,jacob1 even the new earth4#baf ,in the year ,b4 ,c4 #fja1 thirteen years before the destruction of ,jerusalem by ,nebuchadnezzar1 ,god made to the ,jewish people through ,jeremiah the gracious offer1 that if they would keep his ,sabbath1 their city should stand forever4 ,at the same time he testified unto them that if they would not do this1 their city should be utterly destroyed4 ,thus said the prophet3-- 8,hear ye the word of the ,lord1 ye kings of ,judah1 and all ,judah1 and all the inhabitants of ,jerusalem1 that enter in by these gates3 ,thus saith the ,lord3 ,take heed to yourselves1 and bear no burden on the ,sabbath day1 nor bring it in by the gates of ,jerusalem2#bag neither carry forth a burden#bah out of your houses on the ,sabbath day1 neither do ye any work1 but hallow ye the ,sabbath day1 as ,i commanded your fathers4 ,but they obeyed not1 neither inclined their ears1 but made their necks stiff1 that they might not hear1 nor receive instruction4#bai ,and it shall come to pass1 if ye diligently hearken unto me1 saith the ,lord1 to bring in no burden through the gates of this city on the ,sabbath day1 but hallow the ,sabbath day1 to do no work therein2 then shall there enter into the gates of this city kings and princes sitting upon the throne of ,david1 riding in chariots and on horses1 they1 and their princes1 the men of ,judah1 and the inhabitants of ,jerusalem2 and this city shall ,,remain ,,forever4 ,and they shall come from the cities of ,judah1 and from the places about ,jerusalem1 and from the land of ,benjamin1 and from the plain1 and from the mountains1 and from the south1 bringing burnt-offerings1 and sacrifices1 and meat-offerings1 and incense1 and bringing sacrifices of praise1 unto the house of the ,lord4 ,but if ye will not hearken unto me to hallow the ,sabbath day1 and not to bear a burden1 even entering in at the gates of ,jerusalem on the ,sabbath day2 then will ,i kindle a fire in the gates thereof1 and it shall devour the palaces of ,jerusalem1 and it shall not be quenched40#bbj ,this gracious offer of the ,most ,high to his rebellious people was not regarded by them2 for eight years after this ,ezekiel testifies thus3-- 8,in thee have they set light by father and mother3 in the midst of thee have they dealt by oppression with the stranger3 in thee have they vexed the fatherless and the widow4 ,thou hast despised mine holy things1 and hast profaned my ,sabbaths4444 ,her priests have violated my law1 and have profaned mine holy things3 they have put no difference between the holy and profane1 neither have they showed difference between the unclean and the clean1 and have hid their eyes from my ,sabbaths1 and ,i am profaned among them4444 ,moreover this they have done unto me3 they have defiled my sanctuary in the same day1 and have profaned my ,sabbaths4 ,for when they had slain their children to their idols1 then they came the same day into my sanctuary to profane it2 and1 lo1 thus have they done in the midst of mine house40#bba ,idolatry and ,sabbath-breaking1 which were besetting sins with the ,hebrews in the wilderness1 and which there laid the foundation for their dispersion from their own land1#bbb had ever cleaved unto them4 ,and now when their destruction was impending from the overwhelming power of the king of ,babylon1 they were so deeply attached to these and kindred sins1 that they would not regard the voice of warning4 ,before entering the sanctuary of ,god upon his ,sabbath1 they first slew their own children in sacrifice to their idols6#bbc ,thus iniquity came to its hight1 and wrath came upon them to the uttermost4 8,they mocked the messengers of ,god1 and despised his words1 and misused his prophets1 until the wrath of the ,lord arose against his people1 till there was no remedy4 ,therefore he brought upon them the king of the ,chaldees1 who slew their young men with the sword in the house of their sanctuary1 and had no compassion upon young man or maiden1 old man1 or him that stooped for age3 he gave them all into his hand4 ,and all the vessels of the house of ,god1 great and small1 and the treasures of the house of the ,lord1 and the treasures of the king1 and of his princes2 all these he brought to ,babylon1 and they burnt the house of ,god1 and brake down the wall of ,jerusalem1 and burnt all the palaces thereof with fire1 and destroyed all the goodly vessels thereof4 ,and them that had escaped from the sword carried he away to ,babylon2 where they were servants to him and his sons until the reign of the king of ,persia40#bbd ,while the ,hebrews were in captivity at ,babylon1 ,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 glory4#bbe ,the condition of that offer being disregarded1#bbf the offered glory was never inherited by them4 ,in this offer were several allusions to the ,sabbath of the ,lord1 and also to the festivals of the ,hebrews4#bbg ,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 week3-- 8,thus saith the ,lord ,god3 ,the gate of the inner court that looketh toward the east1 shall be shut ,,the ,,six ,,working ,,days2 but on the ,sabbath it shall be opened1 and in the day of the new moon it shall be opened40#bbh ,six days of the week are by divine inspiration called 8the six working days20 the seventh is called the ,sabbath of the ,lord4 ,who shall dare confound this marked distinction8 ,after the ,jews had returned from their captivity in ,babylon1 and had restored their temple and city1 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 history4 ,thus they testify respecting the ,sabbath3-- 8,thou camest down also upon ,mount ,sinai1 and spakest with them from heaven1 and gavest them right judgments1 and true laws1 good statutes and commandments3 and madest known unto them thy holy ,sabbath1 and commandest them precepts1 statutes1 and laws1 by the hand of ,moses thy servant40#bbi ,thus were all the people reminded of the great events of ,mount ,sinai--the giving of the ten words of the law of ,god1 and the making known of his holy ,sabbath4 ,so deeply impressed was the whole congregation with the effect of their former disobedience1 that they entered into a solemn covenant to obey ,god4#bcj ,they pledged themselves to each other thus3-- 8,and if the people of the land bring ware or any victuals on the ,sabbath day to sell1 that we would not buy it of them on the ,sabbath1 or on the holy day2 and that we would leave the seventh year1 and the exaction of every debt40#bca ,in the absence of ,nehemiah at the ,persian court1 this covenant was in part1 at least1 forgotten4 ,eleven years having elapsed1 ,nehemiah thus testifies concerning things at his return about ,b4 ,c4 #dcd3-- 8,in those days saw ,i in ,judah some treading wine-presses on the ,sabbath1 and bringing in sheaves1 and lading asses2 as also wine1 grapes1 and figs1 and all manner of burdens1 which they brought into ,jerusalem on the ,sabbath day2 and ,i testified against them in the day wherein they sold victuals4 ,there dwelt men of ,tyre also therein1 which brought fish1 and all manner of ware1 and sold on the ,sabbath unto the children of ,judah1 and in ,jerusalem4 ,then ,i contended with the nobles of ,judah1 and said unto them1 ,what evil thing is this that ye do1 and profane the ,sabbath day8 ,did not your fathers thus1 and did not our ,god bring all this evil upon us1 and upon this city8 yet ye bring more wrath upon ,israel by profaning the ,sabbath4 ,and it came to pass1 that1 when the gates of ,jerusalem began to be dark before the ,sabbath1#bcb ,i commanded that the gates should be shut1 and charged that they should not be opened till after the ,sabbath3 and some of my servants set ,i at the gates1 that there should no burden be brought in on the ,sabbath day4 ,so the merchants and sellers of all kind of ware lodged without ,jerusalem once or twice4 ,then ,i testified against them1 and said unto them1 ,why lodge ye about the wall8 if ye do so again1 ,i will lay hands on you4 ,from that time forth came they no more on the ,sabbath4 ,and ,i commanded the ,levites that they should cleanse themselves1 and that they should come and keep the gates1 to sanctify the ,sabbath day4 ,remember me1 ,o my ,god1 concerning this also1 and spare me according to the greatness of thy mercy40#bcc ,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 ,sabbath4 ,it is a striking confirmation of the language of ,jeremiah1 already noticed1 in which he testified to the ,jews that if they would hallow the ,sabbath their city should stand forever2 but that it should be utterly destroyed if they persisted in its profanation4 ,nehemiah bears testimony to the accomplishment of ,jeremiah's prediction concerning the violation of the ,sabbath2 and with his solemn appeal in its behalf ends the history of the ,sabbath in the ,old ,testament4 ,,chapter ,,ix4 ,,the ,,sabbath ,,from ,,nehemiah ,,to ,,christ4 ,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 ,saviour4 ,the period of almost five centuries intervenes between the time of ,nehemiah and the commencement of the ministry of the ,redeemer4 ,during this time an extraordinary change came over the ,jewish people4 ,previously1 they had been to an alarming extent idolaters1 and outbreaking violators of the ,sabbath4 ,but after their return from ,babylon they were never guilty of idolatry to any extent1 the chastisement of that captivity effecting a cure of this evil4#bcd ,in like manner did they change their conduct relative to the ,sabbath2 and during this period they loaded the ,sabbatic institution with the most burdensome and rigorous ordinances4 ,a brief survey of this period must suffice4 ,under the reign of ,antiochus ,epiphanes1 the king of ,syria1 ,b4 ,c4 #agj1 the ,jews were greatly oppressed4 8,king ,antiochus wrote to his whole kingdom1 that all should be one people1 and every one should leave his laws3 so all the heathen agreed according to the commandment of the king4 ,yea1 many also of the ,israelites consented to his religion1 and sacrificed unto idols1 and profaned the ,sabbath40#bce ,the greater part of the ,hebrews remained faithful to ,god1 and1 as a consequence1 were obliged to flee for their lives4 ,thus the historian continues3-- 8,then many that sought after justice and judgment went down into the wilderness1 to dwell there3 both they1 and their children1 and their wives1 and their cattle2 because afflictions increased sore upon them4 ,now when it was told the king's servants1 and the host that was at ,jerusalem1 in the city of ,david1 that certain men1 who had broken the king's commandment1 were gone down into the secret places in the wilderness1 they pursued after them a great number1 and having overtaken them1 they camped against them1 and made war against them on the ,sabbath day4 ,and they said unto them1 ,let that which ye have done hitherto suffice2 come forth1 and do according to the commandment of the king1 and ye shall live4 ,but they said1 ,we will not come forth1 neither will we do the king's commandment1 to profane the ,sabbath day4 ,so then they gave them the battle with all speed4 ,howbeit they answered them not1 neither cast they a stone at them1 nor stopped the places where they lay hid4 ,but said1 ,let us die all in our innocency3 heaven and earth shall testify for us1 that ye put us to death wrongfully4 ,so they rose up against them in battle on the ,sabbath1 and they slew them1 with their wives and children1 and their cattle1 to the number of a thousand people40#bcf ,in ,jerusalem itself a like massacre took place4 ,king ,antiochus sent ,appollonius with an army of twenty-two thousand1 8,who1 coming to ,jerusalem1 and pretending peace1 did forbear till the holy day of the ,sabbath1 when taking the ,jews keeping holy day1 he commanded his men to arm themselves4 ,and so he slew all them that were gone to the celebrating of the ,sabbath1 and running through the city with weapons1 slew great multitudes40#bcg ,in view of these dreadful acts of slaughter1 ,mattathias1 8an honorable and great man10 the father of ,judas ,maccabeus1 with his friends decreed thus3-- 8,whosoever shall come to make battle with us on the ,sabbath day we will fight against him2 neither will we die all1 as our brethren that were murdered in the secret places40#bch ,yet were some martyred after this for observing the ,sabbath4 ,thus we read3-- 8,and others1 that had run together into caves near by1 to keep the ,sabbath day secretly1 being discovered to ,philip1 were all burnt together1 because they made a conscience to help themselves for the honor of the most sacred day40#bci ,after this1 ,judas ,maccabeus did great exploits in defense of the ,hebrews1 and in resisting the dreadful oppression of the ,syrian government4 ,of one of these battles we read3-- 8,when he had given them this watchword1 ,the help of ,god1 himself leading the first band1 he joined battle with ,nicanor4 ,and by the help of the ,almighty they slew above nine thousand of their enemies1 and wounded and maimed the most part of ,nicanor's host1 and so put all to flight2 and took their money that came to buy them1 and pursued them far2 but lacking time1 they returned3 for it was the day before the ,sabbath1 and therefore they would no longer pursue them4 ,so when they had gathered their armor together1 and spoiled their enemies1 they occupied themselves about the ,sabbath1 yielding exceeding praise and thanks to the ,lord1 who had preserved them unto that day1 which was the beginning of mercy distilling upon them4 ,and after the ,sabbath1 when they had given part of the spoils to the maimed1 and the widows1 and orphans1 the residue they divided among themselves and their servants40#bdj ,after this the ,hebrews being attacked upon the ,sabbath by their enemies1 defeated them with much slaughter4#bda ,about ,b4 ,c4 #fc1 ,jerusalem was besieged and taken by ,pompey1 the general of the ,romans4 ,to do this1 it was necessary to fill an immense ditch1 and to raise against the city a bank on which to place the engines of assault4 ,thus ,josephus relates the event3-- 8,and had it not been our practice1 from the days of our forefathers1 to rest on the seventh day1 this bank could never have been perfected1 by reason of the opposition the ,jews would have made2 for though our law gives us leave then to defend ourselves against those that begin to fight with us1 and assault us1 yet does it not permit us to meddle with our enemies while they do anything else4 ,which thing when the ,romans understood1 on those days which we call ,sabbaths1 they threw nothing at the ,jews1 nor came to any pitched battle with them1 but raised up their earthen banks1 and brought their engines into such forwardness1 that they might do execution the next days40#bdb ,from this it is seen that ,pompey carefully refrained from any attack upon the ,jews on each ,sabbath during the siege1 but spent that day in filling the ditch and raising the bank1 that he might attack them on the day following each ,sabbath1 that is1 upon ,sunday4 ,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 ,pompey1 even 8if any melancholy accident happened20 and that when the city was taken and the enemy fell upon them1 and cut the throats of those that were in the temples1 yet did not the priests run away or desist from the offering of the accustomed sacrifices4 ,these quotations from ,jewish history are sufficient to indicate the extraordinary change that came over that people concerning the ,sabbath1 after the ,babylonish captivity4 ,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 chapter3-- 8,they enumerated about forty primary works1 which they said were forbidden to be done on the ,sabbath4 ,under each of these were numerous secondary works1 which they said were also forbidden4444 ,among the primary works which were forbidden1 were ploughing1 sowing1 reaping1 winnowing1 cleaning1 grinding1 etc4 ,under the head of grinding1 was included the breaking or dividing of things which were before united4444 ,another of their traditions was1 that1 as threshing on the ,sabbath was forbidden1 the bruising of things1 which was a species of threshing1 was also forbidden4 ,of course1 it was violation of the ,sabbath to walk on green grass1 for that would bruise or thresh it4 ,so1 as a man might not hunt on the ,sabbath1 he might not catch a flea2 for that was a species of hunting4 ,as a man might not carry a burden on the ,sabbath1 he might not carry water to a thirsty animal1 for that was a species of burden2 but he might pour water into a trough1 and lead the animal to it4444 ,yet should a sheep fall into a pit1 they would readily lift him out1 and bear him to a place of safety4444 ,they said a man might minister to the sick for the purpose of relieving their distress1 but not for the purpose of healing their diseases4 ,he might put a covering on a diseased eye1 or anoint it with eye-salve for the purpose of easing the pain1 but not to cure the eye40#bdc ,such was the remarkable change in the conduct of the ,jewish people toward the ,sabbath2 and such was the teaching of their doctors respecting it4 ,the most merciful institution of ,god for mankind had become a source of distress2 that which ,god ordained as a delight and a source of refreshment had become a yoke of bondage2 the ,sabbath1 made for man in paradise1 was now a most oppressive and burdensome institution4 ,it was time that ,god should interfere4 ,next upon the scene of action appears the ,lord of the ,sabbath4 ,,chapter ,x4 ,,the ,,sabbath ,,during ,,the ,,last ,,of ,,the ,,seventy ,,weeks4 ,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 ,matt4 #bd3bj--,the ,sabbath not abrogated at the crucifixion--,fourth commandment after that event--,sabbath not changed at the resurrection of ,christ--,examination of ,john #bj3bf--,of ,acts #b3a1 #b--,redemption furnishes no argument for the change of the ,sabbath--,examination of ,ps4 #aah3bb-bd--,the ,sabbath neither abolished nor changed as late as the close of the seventy weeks4 ,in the fullness of time ,god sent forth his ,son to be the ,saviour of the world4 ,he who fulfilled this mission of infinite benevolence was both the ,son of ,god and the ,son of man4 ,he was with the ,father before the world was1 and by him ,god created all things4#bdd ,the ,sabbath being ordained at the close of that great work as a memorial to keep it in lasting remembrance1 the ,son of ,god1 by whom all things were created1 could not be otherwise than a perfect judge of its true design1 and of its proper observance4 ,the sixty-nine weeks of ,daniel's prophecy being accomplished1 the ,redeemer began to preach1 saying1 8,the time is fulfilled40#bde ,the ministry of the ,saviour was at a time when the ,sabbath of the ,lord had become utterly perverted from its gracious design1 by the teaching of the ,jewish doctors4 ,as we have seen in the previous chapter1 it was to the people no longer a source of refreshment and delight1 but a cause of suffering and distress4 ,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 inventions4 ,it being impracticable for ,satan1 after the ,babylonish captivity1 to cause the ,jewish people1 even by bloody edicts1 to relinquish the ,sabbath and openly to profane it as before that time1 he turned their doctors so to pervert it1 that its real character should be utterly changed and its observance entirely unlike that which would please ,god4 ,we shall find that the ,saviour never missed an opportunity to correct their false notions respecting the ,sabbath2 and that he selected1 with evident design1 the ,sabbath as the day on which to perform many of his merciful works4 ,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 ,sabbath1 a singular fact for those to explain who think that he designed its abrogation4 ,at the opening of our ,lord's ministry1 we read thus3-- 8,and ,jesus returned in the power of the ,spirit into ,galilee2 and there went out a fame of him through all the region round about4 ,and he taught in their synagogues1 being glorified of all4 ,and he came to ,nazareth1 where he had been brought up2 and1 as his custom was1 he went into the synagogue on the ,sabbath day1 and stood up for to read40#bdf ,such was the manner of the ,saviour relative to the ,sabbath4 ,it is evident that in this he designed to show his regard for that day2 for it was not necessary thus to do in order to gain a congregation1 as vast multitudes were ever ready to throng his steps4 ,his testimony being rejected1 our ,lord left ,nazareth for ,capernaum4 ,thus the sacred historian says3-- 8,but he1 passing through the midst of them1 went his way1 and came down to ,capernaum1 a city of ,galilee1 and taught them on the ,sabbath days4 ,and they were astonished at his doctrine2 for his word was with power4 ,and in the synagogue there was a man which had a spirit of an unclean devil2 and he cried out with a loud voice1 saying1 ,let us alone2 what have we to do with thee1 thou ,jesus of ,nazareth2 art thou come to destroy us8 ,i know thee who thou art2 the ,holy ,one of ,god4 ,and ,jesus rebuked him1 saying1 ,hold thy peace1 and come out of him4 ,and when the devil had thrown him in the midst1 he came out of him1 and hurt him not4 ,and they were all amazed1 and spake among themselves1 saying1 ,what a word is this6 for with authority and power he commandeth the unclean spirits1 and they come out4 ,and the fame of him went out into every place of the country round about4 ,and he arose out of the synagogue1 and entered into ,simon's house4 ,and ,simon's wife's mother was taken with a great fever2 and they besought him for her4 ,and he stood over her1 and rebuked the fever2 and it left her2 and immediately she arose and ministered unto them40#bdg ,these miracles are the first which stand upon record as performed by the ,saviour upon the ,sabbath4 ,but the strictness of ,jewish views relative to the ,sabbath is seen in that they waited till sunset1 that is1 till the ,sabbath was passed1#bdh before they brought the sick to be healed4 ,thus it is added3-- 8,and at even when the sun did set1 they brought unto him all that were diseased1 and them that were possessed with devils4 ,and all the city was gathered together at the door4 ,and he healed many that were sick of divers diseases1 and cast out many devils2 and suffered not the devils to speak1 because they knew him40#bdi ,the next mention of the ,sabbath is of peculiar interest3-- 8,at that time ,jesus went on the ,sabbath day through the corn2 and his disciples were an hungered1 and began to pluck the ears of corn1 and to eat4 ,but when the ,pharisees saw it1 they said unto him1 ,behold thy disciples do that which is not lawful to do upon the ,sabbath day4 ,but he said unto them1 ,have ye not read what ,david did1 when he was an hungered1 and they that were with him2 how he entered into the house of ,god1 and did eat the shew-bread1 which was not lawful for him to eat1 neither for them which were with him1 but only for the priests8 ,or have ye not read in the law1 how that on the ,sabbath day the priests in the temple profane the ,sabbath1 and are blameless8 ,but ,i say unto you that in this place is one greater than the temple4 ,but if ye had known what this meaneth1 ,i will have mercy and not sacrifice1 ye would not have condemned the guiltless4 ,for the ,son of man is ,lord even of the ,sabbath day40#bej ,the parallel text in ,mark has an important addition to the conclusion as stated by ,matthew3-- 8,and he said unto them1 ,the ,sabbath was made for man1 and not man for the ,sabbath2 therefore the ,son of man is ,lord also of the ,sabbath40#bea ,the following points should be noted in examining this text3-- #a4 ,that the question at issue did not relate to the act of passing through the corn on the ,sabbath2 for the ,pharisees themselves were in the company2 and hence it may be concluded that the ,saviour and those with him were either going to1 or returning from1 the synagogue4 #b4 ,that the question raised by the ,pharisees was this3 ,whether the disciples1 in satisfying their hunger from the corn through which they were passing1 were not violating the law of the ,sabbath4 #c4 ,that he to whom this question was proposed was in the highest degree competent to answer it2 for he was with the ,father when the ,sabbath was made4#beb #d4 ,that the ,saviour was pleased to appeal to scriptural precedents for the decision of this question1 rather than to assert his own independent judgment4 #e4 ,that the first case cited by the ,saviour was peculiarly appropriate4 ,david1 fleeing for his life1 entered the house of ,god upon the ,sabbath1#bec and ate the shew-bread to satisfy his hunger4 ,the disciples1 to relieve their hunger1 simply ate of the corn through which they were passing upon the ,sabbath4 ,if ,david did right1 though eating in his necessity of that which belonged only to the priests1 how little of blame could be attached to the disciples who had not even violated a precept of the ceremonial law8 ,thus much for the disciples' satisfying their hunger as they did upon the ,sabbath4 ,our ,lord's next example is designed to show what labor upon the ,sabbath is not a violation of its sacredness4 #f4 ,and hence the case of the priests is cited4 ,the same ,god who had said in the fourth commandment1 8,six days shalt thou labor and do all ,,thy work10 had commanded that the priests upon the ,sabbath should offer certain sacrifices in his temple4#bed ,herein was no contradiction2 for the labor performed by the priests upon the ,sabbath was simply the maintenance of the appointed worship of ,god in his temple1 and was not doing what the commandment calls 8,,thy ,,work40 ,labor of this kind1 therefore1 the ,saviour being judge1 was not1 and never had been1 a violation of the ,sabbath4 #g4 ,but it is highly probable that the ,saviour1 in this reference to the priests1 had his mind not merely upon the sacrifices which they offered upon the ,sabbath1 but upon the fact that they were required to prepare new shew-bread every ,sabbath2 when the old was to be removed from the table before the ,lord and eaten by them4#bee ,this view of the matter would connect the case of the priests with that of ,david1 and both would bear with wonderful distinctness upon the act of the disciples4 ,then our ,lord's argument could be appreciated when he adds3 8,but ,i say unto you1 ,that in this place is one greater than the temple40 ,so that if the shew-bread was to be prepared each ,sabbath for the use of those who ministered in the temple1 and those who did this were guiltless1 how free from guilt also must be the disciples who1 in following ,,him that was greater than the temple1 but who had not where to lay his head1 had eaten of the standing corn upon the ,sabbath to relieve their hunger8 #h4 ,but our ,lord next lays down a principle worthy of the most serious attention4 ,thus he adds3 8,but if ye had known what this meaneth1 ,i will have mercy1 and not sacrifice1 ye would not have condemned the guiltless40 ,the ,most ,high had ordained certain labor to be performed upon the ,sabbath1 in order that sacrifices might be offered to himself4 ,but ,christ affirms upon the authority of the ,scriptures1#bef that there is something far more acceptable to ,god than sacrifices1 and that this is acts of mercy4 ,if ,god held those guiltless who offered sacrifices upon the ,sabbath1 how much less would he condemn those who extend mercy and relief to the distressed and suffering1 upon that day4 #i4 ,nor does the ,saviour even leave the subject here2 for he adds3 8,the ,sabbath was made for man1 and not man for the ,sabbath2 therefore the ,son of man is ,lord also of the ,sabbath40 ,if the ,sabbath was made1 certain acts were necessary in order to give existence to it4 ,what were those acts8 7#a7 ,god rested upon the seventh day4 ,this made the seventh day the rest-day or ,sabbath of the ,lord4 7#b7 ,he blessed the day2 thus it became his holy day4 7#c7 ,he sanctified it1 or set it apart to a holy use2 thus its observance became a part of man's duty toward ,god4 ,there must be a time when these acts were performed4 ,and on this point there is really no room for controversy4 ,they were not performed at ,sinai1 nor in the wilderness of ,sin1 but in paradise4 ,and this is strikingly confirmed by the language here used by the ,saviour3 8,the ,sabbath was made for ,,the man1 not ,,the man for the ,sabbath20#beg thus citing our minds to the man ,adam that was made of the dust of the ground1 and affirming that the ,sabbath was made for him2 a conclusive testimony that the ,sabbath originated in paradise4 ,this fact is happily illustrated by a statement of the apostle ,paul3 8,neither was the man created for the woman2 but the woman for the man40#beh ,it will not be denied that this language has direct reference to the creation of ,adam and ,eve4 ,if then we turn back to the beginning1 we shall find ,adam made of the dust of the ground1 ,eve taken from his side1 and the ,sabbath made of the seventh day4#bei ,thus the ,saviour1 to complete the solution of the question raised by the ,pharisees1 traces the ,sabbath back to the beginning1 as he does the institution of marriage when the same class proposed for his decision the lawfulness of divorce4#bfj ,his careful statement of the design of the ,sabbath and of marriage1 tracing each to the beginning1 in the one case striking down their perversion of the ,sabbath1 in the other1 that of marriage1 is the most powerful testimony in behalf of the sacredness of each institution4 ,the argument in the one case stands thus3 ,in the beginning ,god created one man and one woman1 designing that they two should be one flesh4 ,the marriage relation therefore was designed to unite simply two persons1 and this union should be sacred and indissoluble4 ,such was the bearing of his argument upon the question of divorce4 ,in relation to the ,sabbath1 his argument is this3 ,god made the ,sabbath for the man that he made of the dust of the ground2 and being thus made for an unfallen race1 it can only be a merciful and beneficent institution4 ,he who made the ,sabbath for man before the fall saw what man needed1 and knew how to supply that want4 ,it was given to him for rest1 refreshment1 and delight2 a character that it sustained after the fall1#bfa but which the ,jews had wholly lost sight of4#bfb ,and thus our ,lord lays open his whole heart concerning the ,sabbath4 ,he carefully determines what works are not a violation of the ,sabbath2 and this he does by ,old-,testament examples1 that it may be evident that he is introducing no change in the institution2 he sets aside their rigorous and burdensome traditions concerning the ,sabbath1 by tracing it back to its merciful origin in paradise2 and having thus disencumbered the ,sabbath of ,pharisaic rigor1 he leaves it upon its paradisiacal foundation1 enforced by all the authority and sacredness of that law which he came not to destroy1 but to magnify and make honorable4#bfc #aj4 ,having thus divested the ,sabbath of all ,pharisaic additions1 our ,lord concludes with this remarkable declaration3 8,therefore the ,son of man is ,lord also of the ,sabbath40 7#a7 ,it was not a disparagement to the ,sabbath1 but an honor1 that ,god's only ,son should claim to be its ,lord4 7#b7 ,nor was it derogatory to the character of the ,redeemer to be the ,lord of the ,sabbath2 with all the high honors pertaining to his messiahship he is ,,also ,lord of the ,sabbath4 ,or1 if we take the expression in ,matthew1 he is 8,lord ,,even of the ,sabbath day10 it implies that it is not a small honor to possess such a title4 7#c7 ,this title implies that the ,messiah should be the protector1 and not the destroyer1 of the ,sabbath4 ,and hence that he was the rightful being to decide the proper nature of ,sabbatic observance4 ,with these memorable words ends our ,lord's first discourse concerning the ,sabbath4 ,from this time the ,pharisees watched the ,saviour to find an accusation against him of violating the ,sabbath4 ,the next example will show the malignity of their hearts1 their utter perversion of the ,sabbath1 the urgent need of an authoritative correction of their false teachings respecting it1 and the ,saviour's unanswerable defense3-- 8,and when he was departed thence1 he went into their synagogue3 and behold there was a man which had his hand withered4 ,and they asked him1 saying1 ,is it lawful to heal on the ,sabbath days8 that they might accuse him4 ,and he said unto them1 ,what man shall there be among you1 that shall have one sheep1 and if it fall into a pit on the ,sabbath day1 will he not lay hold on it1 and lift it out8 ,how much then is a man better than a sheep8 ,wherefore1 it is lawful to do well on the ,sabbath days4 ,then saith he to the man1 ,stretch forth thine hand4 ,and he stretched it forth2 and it was restored whole1 like as the other4 ,then the ,pharisees went out and held a council against him1 how they might destroy him40#bfd ,what was the act that caused this madness of the ,pharisees8 ,on the part of the ,saviour1 it was a word2 on the part of the man1 it was the act of stretching out his arm4 ,did the law of the ,sabbath forbid either of these things8 ,no one can affirm such a thing4 ,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 ,sabbath4 ,and how necessary that such a wicked tradition should be swept away1 if the ,sabbath itself was to be preserved for man4 ,but the ,pharisees were filled with such madness that they went out of the synagogue and consulted how they might destroy the ,saviour4 ,yet ,jesus only acted in behalf of the ,sabbath in setting aside those traditions by which they had perverted it4 ,after this1 our ,lord returned into his own country1 and thus we read of him3-- 8,and when the ,sabbath day was come1 he began to teach in the synagogue2 and many hearing him were astonished1 saying1 ,from whence hath this man these things8 and what wisdom is this which is given unto him1 that even such mighty works are wrought by his hands80#bfe ,not far from this time we find the ,saviour at ,jerusalem1 and the following miracle was performed upon the ,sabbath3-- 8,and a certain man was there which had an infirmity thirty and eight years4 ,when ,jesus saw him lie1 and knew that he had been there now a long time in that case1 he saith unto him1 ,wilt thou be made whole8 ,the impotent man answered him1 ,sir1 ,i have no man1 when the water is troubled1 to put me into the pool2 but while ,i am coming1 another steppeth down before me4 ,jesus saith unto him1 ,rise1 take up thy bed1 and walk4 ,and immediately the man was made whole1 and took up his bed and walked2 and on the same day was the ,sabbath4 ,the ,jews therefore said unto him that was cured1 ,it is the ,sabbath day3 ,it is not lawful for thee to carry thy bed4 ,he answered them1 ,he that made me whole1 the same said unto me1 ,take up thy bed1 and walk4 ,then asked they him1 ,what man is that which said unto thee1 ,take up thy bed1 and walk8444 ,the man departed and told the ,jews that it was ,jesus1 which had made him whole4 ,and therefore did the ,jews persecute ,jesus1 and sought to slay him1 because he had done these things on the ,sabbath day4 ,but ,jesus answered them1 ,my ,father worketh hitherto1 and ,i work4 ,therefore the ,jews sought the more to kill him1 because he not only had broken the ,sabbath1 but said also that ,god was his ,father1 making himself equal with ,god40#bff ,our ,lord here stands charged with two crimes3 #a4 ,he had broken the ,sabbath4 #b4 ,he had made himself equal with ,god4 ,the first accusation is based on these particulars3 7#a7 ,by his word he had healed the impotent man4 ,but this violated no law of ,god2 it only set at naught that tradition which forbade anything to be done for curing diseases upon the ,sabbath4 7#b7 ,he had directed the man to carry his bed4 ,but this as a burden was a mere trifle1#bfg like a cloak or mat1 and was designed to show the reality of his cure1 and thus to honor the ,lord of the ,sabbath who had healed him4 ,moreover1 it was not such a burden as the ,scriptures forbid upon the ,sabbath4#bfh 7#c7 ,jesus justified what he had done by comparing his present act of healing to that work which his ,father had done ,,hitherto1 i4 e41 from the beginning of the creation4 ,ever since the ,sabbath was sanctified in paradise1 the ,father1 by his providence1 had continued to mankind1 even upon the ,sabbath1 all the merciful acts by which the human race has been preserved4 ,this work of the ,father was of precisely the same nature as that which ,jesus had now done4 ,these acts did not argue that the ,father had hitherto lightly esteemed the ,sabbath1 for he had most solemnly enjoined its observance in the law and in the prophets2#bfi and as our ,lord had most expressly recognized their authority1#bgj there was no ground to accuse him of disregarding the ,sabbath1 when he had only followed the example of the ,father from the beginning4 ,the ,saviour's answer to these two charges will remove all difficulty3-- 8,then answered ,jesus and said unto them1 ,verily1 verily1 ,i say unto you1 ,the ,son can do nothing of himself1 but what he seeth the ,father do2 for what things soever he doeth1 these also doeth the ,son likewise40#bga ,this answer involves two points3 #a4 ,that he was following his ,father's perfect example1 who had ever laid open to him all his works2 and hence as he was doing that only which had ever been the pleasure of the ,father to do1 he was not engaged in the overthrow of the ,sabbath4 #b4 ,and by the meek humility of this answer--8,the ,son can do nothing of himself1 but what he seeth the ,father do0--he showed the groundlessness of their charge of self-exaltation4 ,thus1 in nothing was there left a chance to answer him again4 ,several months after this1 the same case of healing was under discussion3 8,jesus answered and said unto them1 ,i have done one work1 and ye all marvel4 ,moses therefore gave unto you circumcision 7not because it is of ,moses1 but of the fathers72 and ye on the ,sabbath-day circumcise a man4 ,if a man on the ,sabbath day receive circumcision1 that the law of ,moses should not be broken2 are ye angry at me1 because ,i have made a man every whit whole on the ,sabbath day80#bgb ,this ,scripture contains our ,lord's second answer relative to healing the impotent man upon the ,sabbath4 ,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 hitherto1 that is1 from the beginning of the world2 which implies that the ,sabbath had existed from the same point1 else the example of the ,father during this time would not be relevant4 ,in this1 his second answer1 a similar point is involved relative to the origin of the ,sabbath4 ,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 ,sabbath4 ,but if circumcision1 which was ordained in the time of ,abraham1 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 allusion2 for circumcision would be entitled to the priority as the more ancient institution4 ,it would be strictly proper to speak of the more recent institution as involving no violation of an older one2 but it would be otherwise to speak of an ancient institution as involving no violation of one more recent4 ,the language therefore implies that the ,sabbath was older than circumcision2 in other words1 more ancient than the days of ,abraham4 ,these two answers of the ,saviour are certainly in harmony with the unanimous testimony of the sacred writers1 that the ,sabbath originated with the sanctification of the rest-day of the ,lord in ,eden4 ,what had the ,saviour done to justify the hatred of the ,jewish people toward him8 ,he had healed upon the ,sabbath1 with one word1 a man who had been helpless thirty-eight years4 ,was not this act in strict accordance with the ,sabbatic institution8 ,our ,lord has settled this point in the affirmative by weighty and unanswerable arguments1#bgc not in this case alone1 but in others already noticed1 and also in those which remain to be noticed4 ,had he left the man in his wretchedness because it was the ,sabbath1 when a word would have healed him1 he would have dishonored the ,sabbath1 and thrown reproach upon its ,author4 ,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 design2 a work quite unnecessary1 had he designed to nail the institution to his cross4 ,the next incident to be noticed is the case of the man that was born blind4 ,jesus seeing him said3-- 8,i must work the works of him that sent me whilst it is day2 the night cometh when no man can work4 ,as long as ,i am in the world1 ,i am the light of the world4 ,when he had thus spoken he spat on the ground1 and made clay of the spittle1 and he anointed the eyes of the blind man with the clay1 and said unto him1 ,go wash in the pool of ,siloam 7which is by interpretation1 ,sent74 ,he went his way therefore1 and washed1 and came seeing4444 ,and it was the ,sabbath day when ,jesus made the clay and opened his eyes40#bgd ,here is the record of another of our ,lord's merciful acts upon the ,sabbath day4 ,he saw a man blind from his birth2 moved with compassion toward him1 he moistened clay and anointed his eyes1 and sent him to the pool to wash2 and when he had washed he received sight4 ,the act was alike worthy of the ,sabbath and of its ,lord3 and it pertains only to the opponents of the ,sabbath now1 as it pertained only to the enemies of its ,lord then1 to see in this even the slightest violation of the ,sabbath4 ,after this we read as follows3-- 8,and he was teaching in one of the synagogues on the ,sabbath4 ,and behold there was a woman which had a spirit of infirmity eighteen years1 and was bowed together1 and could in no wise lift up herself4 ,and when ,jesus saw her1 he called her to him1 and said unto her1 ,woman1 thou art loosed from thine infirmity4 ,and he laid his hands on her2 and immediately she was made straight1 and glorified ,god4 ,and the ruler of the synagogue answered with indignation1 because that ,jesus had healed on the ,sabbath day1 and said unto the people1 ,there are six days in which men ought to work3 in them therefore come and be healed1 and not on the ,sabbath day4 ,the ,lord then answered him and said1 ,thou hypocrite1 doth not each one of you on the ,sabbath loose his ox or his ass from the stall1 and lead him away to watering8 ,and ought not this woman1 being a daughter of ,abraham1 whom ,satan hath bound1 lo1 these eighteen years1 be loosed from this bond on the ,sabbath day8 ,and when he had said these things1 all his adversaries were ashamed3 and all the people rejoiced for all the glorious things that were done by him40#bge ,this time a daughter of ,abraham1 that is1 a pious woman1#bgf who had been bound by ,satan eighteen years1 was loosed from that bond upon the ,sabbath day4 ,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 ,sabbath4 ,with this answer our ,lord made ashamed all his adversaries1 and all the people rejoiced for all the glorious things that were done by him4 ,the last of these glorious acts with which ,jesus honored the ,sabbath is thus narrated3-- 8,and it came to pass as he went into the house of one of the chief ,pharisees to eat bread on the ,sabbath day1 that they watched him4 ,and1 behold1 there was a certain man before him which had the dropsy4 ,and ,jesus answering spake unto the lawyers and ,pharisees1 saying1 ,is it lawful to heal on the ,sabbath day8 ,and they held their peace4 ,and he took him1 and healed him1 and let him go2 and answered them1 saying1 ,which of you shall have an ass or an ox fallen into a pit1 and will not straightway pull him out on the ,sabbath day8 ,and they could not answer him again to these things40#bgg ,it is evident that the ,pharisees and lawyers durst not answer the question1 ,is it lawful to heal on the ,sabbath day8 ,if they said1 8,yes10 they condemned their own tradition4 ,if they said1 8,no10 they were unable to sustain their answer by fair argument4 ,hence they remained silent4 ,and when ,jesus had healed the man1 he asked a second question equally embarrassing3 ,which of you shall have an ox fall into a pit and will not straightway pull him out on the ,sabbath8 ,they could not answer him again to these things4 ,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 speech4 ,in his public teaching the ,saviour declared that the weightier matters of the law were judgment1 ,,mercy1 and faith2#bgh and his long-continued and powerful effort in behalf of the ,sabbath1 was to vindicate it as a ,,merciful institution1 and to rid it of ,pharisaic traditions1 by which it was perverted from its original purpose4 ,those who oppose the ,sabbath are here guilty of unfairness in two particulars3 #a4 ,they represent these ,pharisaic rigors as actually belonging to the ,sabbatic institution4 ,by this means they turn the minds of men against the ,sabbath4 #b4 ,and having done this they represent the effort of the ,saviour to set aside those traditions as directed to the overthrow of the ,sabbath itself4 ,and now we come to the ,saviour's memorable discourse upon the mount of ,olives1 on the very eve of his crucifixion1 in which for the last time he mentions the ,sabbath3-- 8,when ye therefore shall see the abomination of desolation1 spoken of by ,daniel the prophet1 stand in the holy place 7whoso readeth1 let him understand71 then let them which be in ,judea flee into the mountains3 let him which is on the house-top not come down to take anything out of his house2 neither let him which is in the field return back to take his clothes4 ,and woe unto them that are with child1 and to them that give suck in those days6 ,but pray ye that your flight be not in the winter1 neither on the ,sabbath day2 for then shall be great tribulation1 such as was not since the beginning of the world to this time1 no1 nor ever shall be40#bgi ,in this language our ,lord brings to view the dreadful calamities of the ,jewish people1 and the destruction of their city and temple as predicted by ,daniel the prophet2#bhj and his watchful care over his people as their ,lord leads him to point out their means of escape4 #a4 ,he gives them a token by which they should know when this terrible overthrow was immediately impending4 ,it was 8the abomination of desolation0 standing 8in the holy place20 or1 as expressed by ,luke1 the token was 8,jerusalem compassed with armies40#bha ,the fulfillment of this sign is recorded by the historian ,josephus4 ,after stating that ,cestius1 the ,roman commander1 at the commencement of the contest between the ,jews and the ,romans1 encompassed the city of ,jerusalem with an army1 he adds3-- 8,who1 had he but continued the siege a little longer1 had certainly taken the city2 but it was1 ,i suppose1 owing to the aversion ,god had already at the city and the sanctuary1 that he was hindered from putting an end to the war that very day4 ,it then happened that ,cestius was not conscious either how the besieged despaired of success1 nor how courageous the people were for him2 and so he recalled his soldiers from the place1 and by despairing of any expectation of taking it1 without having received any disgrace1 he retired from the city1 without any reason in the world40#bhb #b4 ,this sign being seen1 the disciples were to know that the desolation of ,jerusalem was nigh4 8,then10 says ,christ1 8let them which be in ,judea flee into the mountains40 ,josephus records the fulfillment of this injunction3-- 8,after this calamity had befallen ,cestius1 many of the most eminent of the ,jews swam away from the city1 as from a ship when it was going to sink40#bhc ,eusebius also relates its fulfillment3-- 8,the whole body1 however1 of the church at ,jerusalem1 having been commanded by a divine revelation1 given to men of approved piety there before the war1 removed from the city1 and dwelt at a certain town beyond the ,jordan1 called ,pella4 ,here1 those that believed in ,christ1 having removed from ,jerusalem1 as if holy men had entirely abandoned the royal city itself1 and the whole land of ,judea2 the divine justice for their crimes against ,christ and his apostles1 finally overtook them1 totally destroying the whole generation of these evil-doers from the earth40#bhd #c4 ,so imminent was the danger when this sign should be seen that not a moment was to be lost4 ,he that was upon the house-top could not even come down to take a single article from his house4 ,the man that was in the field was forbidden to return to the house for his clothes4 ,not a moment was to be lost2 they must flee as they were1 and flee for life4 ,and pitiable indeed was the case of those who could not flee4 #d4 ,in view of the fact that the disciples must flee the moment that the promised token should appear1 our ,lord directed them to pray for two things3 #a4 ,that their flight should not be in the winter4 #b4 ,that it should not be upon the ,sabbath day4 ,their pitiable situation should they be compelled to flee to the mountains in the depth of winter1 without time to even take their clothes1 sufficiently attests the importance of the first of these petitions1 and the tender care of ,jesus as the ,lord of his people4 ,the second of these petitions will be found equally expressive of his care as ,lord of the ,sabbath4 #e4 ,but it is replied that this last petition has reference only to the fact that the ,jews would then be keeping the ,sabbath strictly1 and as a consequence the city gates would be closed that day1 and those be punished with death who should attempt to flee2 and hence this petition indicates nothing in proof of ,christ's regard for the ,sabbath4 ,an assertion so often and so confidently uttered should be well founded in truth2 yet a brief examination will show that such is not the case4 #a4 ,the ,saviour's language has reference to the whole land of ,judea1 and not to ,jerusalem only3 8,let them which be in ,judea flee into the mountains40 ,the closing of the city gates could not therefore affect the flight of but a part of the disciples4 #b4 ,josephus states the remarkable fact that when ,cestius was marching upon ,jerusalem in fulfillment of the ,saviour's token1 and had reached ,lydda1 not many miles from ,jerusalem1 8he found the city empty of its men2 for the whole multitude were gone up to ,jerusalem to the feast of tabernacles40#bhe ,the law of ,moses required the presence of every male in ,israel at this feast in ,jerusalem2#bhf and thus1 in the providence of ,god1 the disciples had no ,jewish enemies left in the country to hinder their flight4 #c4 ,the ,jewish nation being thus assembled at ,jerusalem did most openly violate the ,sabbath a few days prior to the flight of the disciples2 a singular commentary on their supposed strictness in keeping it at that time4#bhg ,thus ,josephus says of the march of ,cestius upon ,jerusalem that1 8,he pitched his camp at a certain place called ,gabao1 fifty furlongs distant from ,jerusalem4 ,but as for the ,jews1 when they saw the war approaching to their metropolis1 they left the feast1 and betook themselves to their arms2 and taking courage greatly from their multitude1 went in a sudden and disorderly manner to the fight1 with a great noise1 and without any consideration had of the rest of the seventh day1 although the ,sabbath was the day to which they had the greatest regard2 but that rage which made them forget the religious observation of the ,sabbath made them too hard for their enemies in the fight2 with such violence therefore did they fall upon the ,romans1 as to break into their ranks1 and to march through the midst of them1 making a great slaughter as they went10#bhh etc4 ,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 ,sabbath6 #d4 ,but after ,cestius encompassed the city with his army1 thus giving the ,saviour's signal1 he suddenly withdrew it1 as ,josephus says1 8without any reason in the world40 ,this was the moment of flight for the disciples1 and mark how the providence of ,god opened the way for those in ,jerusalem3-- 8,but when the robbers perceived this unexpected retreat of his1 they resumed their courage1 and ran after the hinder parts of his army1 and destroyed a considerable number of both their horsemen and footmen3 and now ,cestius lay all night at the camp which was at ,scopus1 and as he went off farther next day1 he thereby invited the enemy to follow him1 who still fell upon the hindmost and destroyed them40#bhi ,this sally of the excited multitude in pursuit of the ,romans was at the very moment when the disciples were commanded to flee1 and could not but afford them the needed facility of escape4 ,had the flight of ,cestius happened upon the ,sabbath1 undoubtedly the ,jews would have pursued him upon that day1 as under less exciting circumstances they had a few days before gone out several miles to attack him upon the ,sabbath4 ,it is seen1 therefore1 that whether in city or country1 the disciples were not in danger of being attacked by their enemies1 even had their flight been upon the ,sabbath day4 #f4 ,there is therefore but one view that can be taken relative to the meaning of these words of our ,lord1 and that is that he thus spake1 out of sacred regard for the ,sabbath4 ,for in his tender care for his people he had given them a precept that would require them to violate the ,sabbath1 should the moment for flight happen upon that day4 ,for the command to flee was imperative the instant the promised signal should be seen1 and the distance to ,pella1 where they found a place of refuge1 was at least sixty miles4 ,this prayer which the ,saviour left with the disciples would cause them to remember the ,sabbath whenever they should come before ,god4 ,it was therefore impossible that the apostolic church should forget the day of sacred rest4 ,such a prayer1 that they might not at a future time be compelled to violate the ,sabbath1 was a sure and certain means of perpetuating its sacred observance for the coming forty years1 until the final destruction of ,jerusalem1 and was never forgotten by that early church1 as we shall hereafter see4#bij ,the ,saviour1 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 design1 did1 in this his last discourse1 most tenderly commend the ,sabbath to his people1 uniting in the same petition their own safety and the sacredness of the rest-day of the ,lord4#bia ,a few days after this discourse1 the ,lord of the ,sabbath was nailed to the cross as the great sacrifice for the sins of men4#bib ,the ,messiah was thus cut off in the midst of the seventieth week2 and by his death he caused the sacrifice and oblation to cease4#bic ,paul thus describes the abrogation of the typical system at the crucifixion of the ,lord ,jesus3-- 8,blotting out the handwriting of ordinances that was against us1 which was contrary to us1 and took it out of the way1 nailing it to his cross4444 ,let no man therefore judge you in meat1 or in drink1 or in respect of an holy day1 or of the new moon1 or of the sabbath days2 which are a shadow of things to come2 but the body is of ,christ40#bid ,the object of this action is declared to be the handwriting of ordinances4 ,the manner of its abrogation is thus stated3 #a4 ,blotted out2 #b4 ,nailed to the cross2 #c4 ,taken out of the way4 ,its nature is shown in these words3 8,against us0 and 8contrary to us40 ,the things contained in it were meats1 drinks1 holy days ,gr4 a feast day1 new moons and sabbaths4#bie ,the whole is declared a shadow of good things to come2 and the body which casts this shadow is of ,christ4 ,that law which was proclaimed by the voice of ,god and written by his own finger upon the tables of stone1 and deposited beneath the mercy-seat1 was altogether unlike that system of carnal ordinances that was written by ,moses in a book1 and placed in the side of the ark4#bif ,it would be absurd to speak of the tables of ,,stone as ,,nailed to the cross2 or to speak of ,,blotting out what was ,,engraved in ,,stone4 ,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 written4 ,it would be to confound all the immutable principles of morality1 to represent the ten commandments as 8contrary0 to man's moral nature4 ,it would be to make ,christ the minister of sin1 to represent him as dying to utterly destroy the moral law4 ,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 abolished4 ,nor is there any excuse for those who would destroy the ten commandments with this statement of ,paul2 for he shows1 last of all1 that what was thus abrogated was a shadow of good things to come--an absurdity if applied to the moral law4 ,the feasts1 new moons1 and sabbaths1 of the ceremonial law1 which ,paul declared to be abolished in consequence of the abrogation of that code1 have been particularly noticed already4#big ,that the ,sabbath of the ,lord is not included in their number1 the following facts evince3-- #a4 ,the ,sabbath of the ,lord was made before sin entered our world4 ,it is not therefore one of those things that shadow redemption from sin4#bih #b4 ,being made ,,for man before the fall it is not one of those things that are ,,against him and ,,contrary to him4#bii #c4 ,when the ceremonial sabbaths were ordained they were carefully distinguished from the ,sabbath of the ,lord4#cjj #d4 ,the ,sabbath of the ,lord does not owe its existence to the handwriting of ordinances1 but is found in the very bosom of that law which ,jesus came not to destroy4 ,the abrogation of the ceremonial law could not therefore abolish the ,sabbath of the fourth commandment4#cja #e4 ,the effort of our ,lord through his whole ministry to redeem the ,sabbath from the thralldom of the ,jewish doctors1 and to vindicate it as a merciful institution1 is utterly inconsistent with the idea that he nailed it to his cross1 as one of those things against man and contrary to him4 #f4 ,our ,lord's petition respecting the flight of the disciples from ,judea1 recognizes the sacredness of the ,sabbath many years after the crucifixion of the ,saviour4 #g4 ,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 man4#cjb #h4 ,because the authority of the fourth commandment is expressly recognized after the ,saviour's crucifixion4#cjc #i4 ,and finally1 because the royal law which is unabolished embodies the ten commandments1 and consequently embraces and enforces the ,sabbath of the ,lord4#cjd ,when the ,saviour died upon the cross the whole typical system which had pointed forward to that event as the commencement of its antitype1 expired with him4 ,the ,saviour being dead1 ,joseph of ,arimathea went in unto ,pilate and begged the body of ,jesus1 and with the assistance of ,nicodemus1 buried it in his own new tomb4#cje 8,and that day was the preparation1 and the ,sabbath drew on4 ,and the women also1 which came with him from ,galilee1 followed after1 and beheld the sepulcher1 and how his body was laid4 ,and they returned1 and prepared spices and ointments2 and rested the ,sabbath day according to the commandment4 ,now upon the first day of the week1 very early in the morning1 they came unto the sepulcher1 bringing the spices which they had prepared1 and certain others with them40#cjf ,this text is worthy of special attention4 #a4 ,because it is an express recognition of the fourth commandment after the crucifixion of the ,lord ,jesus4 #b4 ,because it is the most remarkable case of ,sabbatic observance in the whole ,bible4 ,the ,lord of the ,sabbath was dead2 preparation being made for his embalming1 when the ,sabbath drew on it was suspended1 and they rested1 says the sacred historian1 according to the commandment4 #c4 ,because it shows that the ,sabbath day according to the commandment is the day before the first day of the week2 thus identifying the seventh day in the commandment with the seventh day of the ,new-,testament week4 #d4 ,because it is a direct testimony that the knowledge of the true seventh day was preserved as late as the crucifixion2 for they observed the day enjoined in the commandment2 and that was the day on which the ,most ,high had rested from the work of creation4 ,in the course of the day following this ,sabbath1 that is1 upon the first day of the week1 it was ascertained that ,jesus was risen from the dead4 ,it appears that this event must have taken place upon that day1 though it is not thus stated in express terms4 ,at this point of time it is supposed by many that the ,sabbath was changed from the seventh to the first day of the week2 and that the sacredness of the seventh day was then transferred to the first day of the week1 which thenceforth was the ,christian ,sabbath1 enforced by all the authority of the fourth commandment4 ,to judge of the truthfulness of these positions1 let us read with care each mention of the first day found in the four evangelists4 ,thus writes ,matthew3-- 8,in the end of the ,sabbath1 as it began to dawn toward the first day of the week1 came ,mary ,magdalene and the other ,mary to see the sepulcher40 ,thus also ,mark writes3-- 8,and when the ,sabbath was past1 ,mary ,magdalene and ,mary the mother of ,james1 and ,salome1 had bought sweet spices1 that they might come and anoint him4 ,and very early in the morning1 the first day of the week1 they came unto the sepulcher at the rising of the sun4444 ,now when ,jesus was risen early the first day of the week1 he appeared first to ,mary ,magdalene40 ,luke uses the following language3-- 8,and they returned and prepared spices and ointments1 and rested the ,sabbath day according to the commandment4 ,now upon the first day of the week1 very early in the morning1 they came unto the sepulcher1 bringing the spices which they had prepared1 and certain others with them40 ,john bears the following testimony3-- 8,the first day of the week cometh ,mary ,magdalene early1 when it was yet dark1 unto the sepulcher1 and seeth the stone taken away from the sepulcher4444 ,then the same day at evening1 being the first day of the week1 when the doors were shut where the disciples were assembled for fear of the ,jews1 came ,jesus and stood in their midst1 and saith unto them1 ,peace be unto you40#cjg ,in these texts the foundation of the 8,christian ,sabbath0 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 sacred4 ,these texts are supposed to prove that at the resurrection of the ,saviour1 the first day absorbed the sacredness of the seventh1 elevating itself from the rank of a secular to that of a sacred day1 and abasing the ,sabbath of the ,lord to the rank of 8the six working days40#cjh ,yet the following facts must be regarded as very extraordinary indeed if this supposed change of the ,sabbath here took place3-- #a4 ,that these texts should contain no mention of this change of the ,sabbath4 #b4 ,that they should carefully discriminate between the ,sabbath of the fourth commandment and the first day of the week4 #c4 ,that they should apply no sacred title to that day2 particularly that they should omit the title of ,christian ,sabbath4 #d4 ,that they should not mention the fact that ,christ rested upon that day2 an act essential to its becoming his ,sabbath4#cji #e4 ,that they do not relate the act of taking the blessing of ,god from the seventh day1 and placing it upon the first2 and indeed that they do not mention any act whatever of blessing and hallowing the day4 #f4 ,that they omit to mention anything that ,christ did to the first day2 and that they even neglect to inform us that ,christ so much as took up the first day of the week into his lips6 #g4 ,that they give no precept in support of first-day observance1 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 commandment4 ,should it be asserted1 however1 from the words of ,john1 that the disciples were on this occasion convened for the purpose of honoring the day of the resurrection1 and that ,jesus sanctioned this act by meeting with them1 thus accomplishing the change of the ,sabbath1 it is sufficient to cite in reply the words of ,mark in which the same interview is narrated3-- 8,afterward he appeared unto the eleven as they sat at meat1 and upbraided them with their unbelief and hardness of heart1 because they believed not them which had seen him after he was risen40#caj ,this testimony of ,mark shows that the inference so often drawn from the words of ,john is utterly unfounded4 #a4 ,the disciples were assembled for the purpose of eating supper4 #b4 ,jesus came into their midst and upbraided them for their unbelief respecting his resurrection4 ,the ,scriptures declare that 8with ,god all things are possible20 yet this statement is limited by the declaration that ,god cannot lie4#caa ,does the change of the ,sabbath pertain to those things that are possible with ,god1 or is it excluded by that important limitation1 ,god cannot lie8 ,the ,law-giver is the ,god of truth1 and his law is the truth4#cab ,whether it would still remain the truth if changed to something else1 and whether the ,law-giver would still continue to be the ,god of truth after he had thus changed it1 remains to be seen4 ,the fourth commandment1 which is affirmed to have been changed1 is thus expressed3-- 8,remember the ,sabbath day1 to keep it holy4444 ,the seventh day is the ,sabbath of the ,lord thy ,god4444 ,for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day2 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40 ,if now we insert 8first day0 in place of the seventh1 we shall bring the matter to a test3-- 8,remember the ,sabbath day1 to keep it holy4444 ,the first day is the ,sabbath of the ,lord thy ,god4444 ,for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the first day1 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40 ,this changes the truth of ,god into a lie2#cac for it is false that ,god rested upon the first day of the week and blessed and hallowed it4 ,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 rest4#cad ,to change a part of the commandment1 and to leave the rest unchanged1 will not therefore answer1 as the truth which is left is still sufficient to expose the falsehood which is inserted4 ,a more radical change is needed1 like the following3-- 8,remember the ,christian ,sabbath1 to keep it holy4 ,the first day is the ,sabbath of the ,lord ,jesus ,christ4 ,for on that day he arose from the dead2 wherefore he blessed the first day of the week1 and hallowed it40 ,after such a change1 no part of the original ,sabbatic institution remains4 ,not only is the rest-day of the ,lord left out1 but even the reasons on which the fourth commandment is based are of necessity omitted also4 ,but does such an edition of the fourth commandment as this exist8 ,not in the ,bible1 certainly4 ,is it true that such titles as these are applied to the first day8 ,never1 in the ,holy ,scriptures4 ,did the ,law-giver bless and hallow that day8 ,most assuredly not4 ,he did not even take the name of it into his lips4 ,such a change of the fourth commandment on the part of the ,god of truth is impossible2 for it not merely affirms that which is false and denies that which is true1 but it turns the truth of ,god itself into a lie4 ,it is simply the act of setting up a rival to the ,sabbath of the ,lord1 which1 having neither sacredness nor authority of its own1 has contrived to absorb that of the ,bible ,sabbath itself4 ,such is the ,,foundation of the first-day ,sabbath4 ,the texts which are employed in rearing the institution upon this foundation will be noticed in their proper order and place4 ,several of these texts properly pertain to this chapter3-- 8,and after eight days again his disciples were within1 and ,thomas with them2 then came ,jesus1 the doors being shut1 and stood in the midst1 and said1 ,peace be unto you40#cae ,it is not asserted that on this occasion our ,lord hallowed the first day of the week2 for that act is affirmed to date from the resurrection itself on the authority of the texts already quoted4 ,but the sacredness of the first day being assumed as the foundation1 this text furnishes the first stone for the superstructure2 the first pillar in the first-day temple4 ,the argument drawn from it may be thus stated3 ,jesus selected this day as the one in which to manifest himself to his disciples2 and by this act strongly attested his regard for the day4 ,but it is no small defect in this argument that his next meeting with them was on a fishing occasion1#caf and his last and most important manifestation1 when he ascended into ,heaven1 was upon ,thursday4#cag ,the act of the ,saviour in meeting with his disciples must therefore be yielded as insufficient of itself to show that any day is sacred2 for it would otherwise prove the sacredness of several of the working days4 ,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 week4 ,it was 8after eight days0 from the previous meeting of ,jesus and the disciples1 which1 coming at the very close of the resurrection day1 could not but have extended into the second day of the week4#cah 8,after eight days0 from this meeting1 if made to signify only one week1 necessarily carries us to the second day of the week4 ,but a different expression is used by the ,spirit of inspiration when simply one week is intended4 8,after seven days0 is the chosen term of the ,holy ,spirit when designating just one week4#cai 8,after eight days0 most naturally implies the ninth or tenth day2#cbj but allowing it to mean the eighth day1 it fails to prove that this appearance of the ,saviour was upon the first day of the week4 ,to sum up the argument3 ,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 week2#cba the second meeting could not have been earlier in the week than the second or third day1 and the day seems to have been selected simply because that ,thomas was present2 the third meeting was upon a fishing occasion2 and the fourth1 was upon ,thursday1 when he ascended into ,heaven4 ,the argument for first-day sacredness drawn from this text is eminently fitted to the foundation of that sacredness already examined2 and the institution of the first-day ,sabbath itself1 unless formed of more substantial frame-work than enters into its foundation1 is at best only a castle in the air4 ,the text which next enters into the fabric of first-day sacredness is the following3-- 8,and when the day of ,pentecost was fully come1 they were all with one accord in one place4 ,and suddenly there came a sound from heaven as of a rushing mighty wind1 and it filled all the house where they were sitting40#cbb ,this text is supposed to contribute an important pillar for the first-day temple4 ,on this wise it is furnished3 ,the disciples were convened on this occasion to celebrate the first-day ,sabbath1 and the ,holy ,spirit was poured out at that time in honor of that day4 ,to this deduction there are1 however1 the most serious objections4 #a4 ,that there is no evidence that a first-day ,sabbath was then in existence4 #b4 ,that there is no intimation that the disciples came together on this occasion for its celebration4 #c4 ,nor that the ,holy ,spirit was then poured out in honor of the first day of the week4 #d4 ,that from the ascension of ,jesus until the day of the ,spirit's outpouring1 the disciples had continued in prayer and supplication1 so that their being convened on this day was nothing materially different from what had been the case for the past ten or more days4#cbc #e4 ,that had the sacred writer designed to show that a certain day of the week was honored by the events narrated1 he would doubtless have stated that fact1 and named that day4 #f4 ,that ,luke was so far from naming the day of the week that it is even now a disputed point2 eminent first-day authors#cbd even asserting that the day of ,pentecost that year came upon the seventh day4 #g4 ,that the one great event which the ,holy ,spirit designed to mark was the antitype of the feast of ,pentecost2 the day of the week on which that should occur being wholly immaterial4 ,how widely1 therefore1 do those err who reverse this order1 making the day of the week1 which the ,holy ,spirit has not even named1 but which they assume to be the first day1 the thing of chief importance1 and passing in silence over that fact which the ,holy ,spirit has so carefully noted1 that this event took place upon the day of ,pentecost4 ,the conclusion to which these facts lead is inevitable2 viz41 that the pillar furnished from this text for the first-day temple is like the foundation of that edifice1 simply a thing of the imagination1 and quite worthy of a place beside the pillar furnished from the record of our ,lord's second appearance to his disciples4 ,a third pillar for the first-day edifice is the following3 ,redemption is greater than creation2 therefore the day of ,christ's resurrection should be observed instead of the day of the ,creator's rest4 ,but this proposition is open to the fatal objection that the ,bible says nothing of the kind4#cbe ,who then knows that it is true8 ,when the ,creator gave existence to our world1 did he not foresee the fall of man8 ,and1 foreseeing that fall1 did he not entertain the purpose of redeeming man8 ,and does it not follow that the purpose of redemption was entertained in that of creation8 ,who then can affirm that redemption is greater than creation8 ,but as the ,scriptures do not decide this point1 let it be assumed that redemption is the greater4 ,who knows that a day should be set apart for its commemoration8 ,the ,bible says nothing on the point4 ,but granting that a day should be set apart for this purpose1 what day should have the preference8 ,is it said1 ,that day on which redemption was finished8 ,it is not true that redemption is finished2 the resurrection of the saints and the redemption of our earth from the curse are included in that work4#cbf ,but granting that redemption should be commemorated before it is finished1 by setting apart a day in its honor1 the question again arises1 ,what day shall it be8 ,the ,bible is silent in reply4 ,if the most memorable day in the history of redemption should be selected1 undoubtedly the day of the crucifixion1 on which the price of human redemption was paid1 must have the preference4 ,which is the more memorable day1 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 law1 or that day on which he restored that beloved ,son to life8 ,the latter event1 though of thrilling interest1 is the most natural thing in the world2 the crucifixion of the ,son of ,god for sinful men may be safely pronounced the most wonderful event in the annals of eternity4 ,the crucifixion day is therefore beyond all comparison the more memorable day4 ,and that redemption itself is asserted of the crucifixion rather than of the resurrection is an undoubted fact4 ,thus it is written3-- 8,in whom we have redemption through his blood20 8,christ hath redeemed us from the curse of the law1 being made a curse for us1 for it is written1 ,cursed is every one that hangeth on a tree20 8,thou wast slain1 and hast redeemed us to ,god by thy blood40#cbg ,if1 therefore1 any day should be observed in memory of redemption1 unquestionably the day of the crucifixion should have the preference4 ,but it is needless to pursue this point further4 ,whether the day of the crucifixion or the day of the resurrection should be preferred is quite immaterial4 ,the ,holy ,spirit has said nothing in behalf of either of these days1 but it has taken care that the event in each case should have its own appropriate memorial4 ,would you commemorate the crucifixion of the ,redeemer8 ,you need not change the ,sabbath to the crucifixion day4 ,it would be a presumptuous sin in you to do this4 ,here is the divinely appointed memorial of the crucifixion3-- 8,the ,lord ,jesus1 the same night in which he was betrayed1 took bread2 and when he had given thanks1 he brake it1 and said1 ,take1 eat2 this is my body1 which is broken for you2 this do in remembrance of me4 ,after the same manner also he took the cup1 when he had supped1 saying1 ,this cup is the new testament in my blood3 this do ye1 as oft as ye drink it1 in remembrance of me4 ,for as often as ye eat this bread1 and drink this cup1 ye do shew the ,lord's death till he come40#cbh ,it is the death of the ,redeemer1 therefore1 and not the day of his death that the ,holy ,spirit has thought worthy of commemoration4 ,would you also commemorate the resurrection of the ,redeemer8 ,you need not change the ,sabbath of the ,bible for that purpose4 ,the great ,law-giver has never authorized such an act4 ,but an appropriate memorial of that event has been ordained3-- 8,know ye not that so many of us as were baptized into ,jesus ,christ1 were baptized into his death8 ,therefore we are buried with him by baptism into death2 that like as ,christ was raised up from the dead by the glory of the ,father1 even so we also should walk in newness of life4 ,for if we have been planted together in the likeness of his death1 we shall be also in the likeness of his resurrection40#cbi ,to be buried in the watery grave as our ,lord was buried in the tomb1 and to be raised from the water to walk in newness of life1 as our ,lord was raised from the dead by the glory of the ,father1 is the divinely authorized memorial of the resurrection of the ,lord ,jesus4 ,and let it be observed1 it is not the day of the resurrection1 but the resurrection itself1 that was thought worthy of commemoration4 ,the events which lie at the foundation of redemption are the death1 burial1 and resurrection1 of the ,redeemer4 ,each of these has its appropriate memorial2 while the days on which they severally occurred have no importance attached to them4 ,it was the death of the ,redeemer1 and not the day of his death1 that was worthy of commemoration2 and hence the ,lord's supper was appointed for that purpose4 ,it was the resurrection of the ,saviour1 and not the day of the resurrection1 that was worthy of commemoration2 and hence burial in baptism was ordained as its memorial4 ,it is the change of this memorial to sprinkling that has furnished so plausible a plea for first-day observance in memory of the resurrection4 ,to celebrate the work of redemption by resting from labor on the first day of the week after six days of toil1 it should be true that our ,lord accomplished the work of human redemption in the six days prior to that of his resurrection1 and that he rested on that day from the work1 blessing it1 and setting it apart for that reason4 ,yet not one of these particulars is true4 ,our ,lord's whole life was devoted to this work4 ,he rested temporarily from it indeed over the ,sabbath following his crucifixion1 but resumed the work on the morning of the first day of the week1 which he has never since relinquished1 and never will1 until its perfect accomplishment in the resurrection of the saints and the redemption of the purchased possession4 ,redemption1 therefore1 furnishes no plea for a change of the ,sabbath2 its own memorials being quite sufficient1 without destroying that of the great ,creator4 ,and thus the third pillar in the temple of first-day sacredness1 like the other parts of that structure which have been already examined1 is found to be a thing of the imagination only4 ,a fourth pillar in this temple is taken from an ancient prophecy in which it is claimed that the ,christian ,sabbath was foretold3-- 8,the stone which the builders refused is become the head stone of the corner4 ,this is the ,lord's doing2 it is marvelous in our eyes4 ,this is the day which the ,lord hath made2 we will rejoice and be glad in it40#ccj ,this text is considered one of the strongest testimonies in support of the ,christian ,sabbath4 ,yet it is necessary to assume the very points that this text is supposed to prove4 #a4 ,it is assumed that the ,saviour became the head of the corner by his resurrection4 #b4 ,that the day of his resurrection was made the ,christian ,sabbath in commemoration of that event4 #c4 ,and that this day thus ordained should be celebrated by abstinence from labor1 and attendance upon divine worship4 ,to these extraordinary assumptions it is proper to reply3 #a4 ,there is no proof that ,jesus became the head of the corner on the day of his resurrection4 ,the ,scriptures do not mark the day when this event took place4 ,his being made head of the corner has reference to his becoming the chief corner stone of that spiritual temple composed of his people2 in other words1 it has reference to his becoming head of that living body1 the saints of the ,most ,high4 ,it does not appear that he assumed this position until his ascension on high1 where he became the chief corner stone in ,zion above1 elect and precious4#cca ,and hence there is no evidence that the first day of the week is even referred to in this text4 #b4 ,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 resurrection4 #c4 ,nor can there well be found a more extraordinary assumption than that this text enjoins the ,sabbatic observance of the first day of the week6 ,this scripture has manifest reference to the ,saviour's act of becoming the head of the ,new-,testament church2 and consequently it pertains to the opening of the gospel dispensation4 ,the day in which the people of ,god rejoice1 in view of this relation to the ,redeemer1 can therefore be understood of no one day of the week2 for they are commanded to 8rejoice ,,evermore20#ccb but of the whole period of the gospel dispensation4 ,our ,lord uses the word day in the same manner when he says3-- 8,your father ,abraham rejoiced to see my day2 and he saw it1 and was glad40#ccc ,to assert the existence of what is termed the ,christian ,sabbath on the ground that this text is the prediction of such an institution1 is to furnish a fourth pillar for the first-day temple quite as substantial as those already tested4 ,the seventieth week of ,daniel's prophecy extends three and a half years beyond the death of the ,redeemer1 to the commencement of the great work for the ,gentiles4 ,this period of seven years through which we have been passing is the most eventful period in the history of the ,sabbath4 ,it embraces the whole history of the ,lord of the ,sabbath as connected with that institution3 ,his miracles and teaching1 by which it is affirmed that he weakened its authority2 his death1 at which many affirm that he abrogated it2 and his resurrection1 at which a still larger number declare that he changed it to the first day of the week4 ,we have had the most ample evidence1 however1 that each of these positions is false2 and that the opening of the great work for the ,gentiles witnessed the ,sabbath of the fourth commandment neither weakened1 abrogated1 nor changed4 ,,chapter ,,xi4 ,,the ,,sabbath ,,during ,,the ,,ministry ,,of ,,the ,,apostles4 ,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 ,heaven2 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 #ac--,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 #a ,cor4 #af3a1 #b--,self-contradiction of ,dr4 ,edwards--,paul at ,troas--,examination of ,rom4 #ad3a-f--;,flight of the disciples from ,judea--,the ,sabbath of the ,bible at the close of the first century4 ,we have now traced the ,sabbath through the period of its especial connection with the family of ,abraham4 ,the termination of the seventy weeks brings us to the call of the ,gentiles1 and to their admission to equal privileges with the ,hebrew race4 ,we have seen that with ,god there was no injustice in conferring especial blessings upon the ,hebrews1 and at the same time leaving the ,gentiles to their own chosen ways4#ccd ,twice had he given the human family1 as a whole1 the most ample means of grace that their age of the world admitted1 and each time did it result in the almost total apostasy of mankind4 ,then ,god selected as his heritage the family of ,abraham1 his friend2 and by means of that family preserved in the earth the knowledge of his law1 his ,sabbath1 and himself1 until the coming of the great ,messiah4 ,during his ministry1 the ,messiah solemnly affirmed the perpetuity of his ,father's law1 enjoining obedience1 even to its least commandment2#cce at his death he broke down that middle wall of partition#ccf by which the ,hebrews had so long been preserved a separate people in the earth2 and when about to ascend into ,heaven commanded his disciples to go into all the world and preach the gospel to every creature2 teaching them to observe all things which he had commanded them4#ccg ,with the expiration of the seventieth week1 the apostles enter upon the execution of this great commission to the ,gentiles4#cch ,several facts of deep interest should here be noticed3-- #a4 ,the new covenant or testament dates from the death of the ,redeemer4 ,in accordance with the prediction of ,jeremiah1 it began with the ,hebrews alone1 and was confined exclusively to them until the expiration of the seventieth week4 ,then the ,gentiles were admitted to a full participation with the ,hebrews in its blessings1 being no longer aliens and foreigners1 but fellow-citizens with the saints4#cci ,god entered into covenant this time with his people as individuals and not as a nation4 ,the promises of this covenant embrace two points of great interest3 7#a7 ,that ,god will put his law into the hearts of his people4 7#b7 ,that he will forgive their sins4 ,these promises being made six hundred years before the birth of ,christ1 there can be no question relative to what was meant by the law of ,god4 ,it was the law of ,god then in existence that should be put into the heart of each new-covenant saint4 ,the new covenant1 then1 is based upon the perpetuity of the law of ,god2 it does not abrogate that law1 but takes away sin1 the transgression of the law1 from the heart1 and puts the law of ,god in its place4#cdj ,the perpetuity of each precept of the moral law lies1 therefore1 at the very foundation of the new covenant4 #b4 ,as the first covenant had a sanctuary1 and within that sanctuary an ark containing the law of ,god in ten commandments1#cda and had also a priesthood to minister before that ark1 to make atonement for the sins of men1#cdb even thus is it with the new covenant4 ,instead of the tabernacle erected by ,moses as the pattern of the true1 the new covenant has the greater and more perfect tabernacle1 which the ,lord pitched and not man--the temple of ,god in ,heaven4#cdc ,as the great central point in the earthly sanctuary was the ark containing that law which man had broken1 even thus it is with the heavenly sanctuary4 8,the temple of ,god was opened in ,heaven1 and there was seen in his temple the ark of his testament40#cdd ,our ,lord ,jesus ,christ as a great ,high ,priest presents his own blood before the ark of ,god's testament in the temple in ,heaven4 ,respecting this object before which he ministers1 let the following points be noted3-- #a4 ,the ark in the heavenly temple is not empty2 it contains the testament of ,god2 and hence it is the great center of the sanctuary above1 as the ark of ,god's testament was the center of the sanctuary on earth4#cde #b4 ,the death of the ,redeemer for the sins of men1 and his work as ,high ,priest before the ark in ,heaven1 have direct reference to the fact that within that ark is the law which mankind have broken4 #c4 ,as the atonement and priesthood of ,christ have reference to the law within that ark before which he ministers1 it follows that this law existed and was transgressed before the ,saviour came down to die for men4 #d4 ,and hence1 the law contained in the ark above is not a law which originated in the ,new ,testament2 for it necessarily existed long anterior to it4 #e4 ,if1 therefore1 ,god has revealed this law to mankind1 that revelation must be sought in the ,old ,testament4 ,for while the ,new ,testament makes many references to that law which caused the ,saviour to lay down his life for sinful men1 and even quotes from it1 it never publishes a second edition1 but cites us to the ,old ,testament for the original code4#cdf #f4 ,it follows1 therefore1 that this law is revealed1 and that this revelation is to be found in the ,old ,testament4 #g4 ,in that volume will be found1 7#a7 ,the descent of the ,holy ,one upon ,mount ,sinai2 7#b7 ,the proclamation of his law in ten commandments2 7#c7 ,the ten commandments written by the finger of ,god upon two tables of stone2 7#d7 ,these tables placed beneath the mercy-seat in the ark of the earthly sanctuary4#cdg #h4 ,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 ,heaven1 may be thus shown3 7#a7 ,the mercy-seat which was placed over the ten commandments was the place from which pardon was expected1 the great central point in the work of atonement2#cdh 7#b7 ,the law beneath the mercy-seat was that which made the work of atonement necessary2 7#c7 ,there was no atonement that could take away sins2 it was only a shadowy or typical atonement2 7#d7 ,but there was actual sin1 and hence a real law which man had broken2 7#e7 ,there must therefore be an atonement that can take away sins2 and that real atonement must pertain to that law which was broken1 and respecting which an atonement had been shadowed forth4#cdi 7#f7 ,the ten commandments are thus set forth in the ,old ,testament as that law which demanded an atonement2 while the fact is ever kept in view that those sacrifices there provided could not avail to take away sins4#cej 7#g7 ,but the death of ,jesus as the antitype of those sacrifices1 was designed to accomplish precisely what they shadowed forth1 but which they could not effect1 viz41 to make atonement for the transgression of that law which was placed in the ark beneath the mercy-seat4#cea ,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 earth2 and that both are identical with that law which the new covenant puts in the heart of each believer4#ceb ,the ,old ,testament1 therefore1 gives us the law of ,god and pronounces it perfect2 it also provides a typical atonement1 but pronounces it inadequate to take away sins4#cec ,hence what was needed was not a new edition of the law of ,god2 for that which was given already was perfect2 but a real atonement to take away the guilt of the transgressor4 ,so the ,new ,testament responds precisely to this want1 providing a real atonement in the death and intercession of the ,redeemer1 but giving no new edition of the law of ,god1#ced though it fails not to cite us to the perfect code given long before4 ,but although the ,new ,testament does not give a new edition of the law of ,god1 it does show that the ,christian dispensation has the great original of that law in the sanctuary in ,heaven4 #i4 ,we have seen that the new covenant places the law of ,god in the heart of each believer1 and that the original of that law is preserved in the temple in ,heaven4 ,that all mankind are amenable to the law of ,god1 and that they ever have been1 is clearly shown by ,paul's epistle to the ,romans4 ,in the first chapter1 he traces the origin of idolatry to the willful apostasy of the ,gentiles1 which took place soon after the flood4 ,in the second chapter1 he shows that although ,god gave them up to their own ways1 and as a consequence left them without his written law1 yet they were not left in utter darkness2 for they had by nature the work of the law written in their hearts2 and dim as was this light1 their salvation would be secured by living up to it1 or their ruin accomplished by sinning against it4 ,in the third chapter1 he shows what advantage the family of ,abraham had in being taken as the heritage of ,god1 while all other nations were left to their own ways4 ,it was that the oracles of ,god1 the written law1 was given them in addition to that work of the law written in the heart1 which they had by nature in common with the ,gentiles4 ,he then shows that they were no better than the ,gentiles1 because that both classes were transgressors of the law4 ,this he proves by quotations from the ,old ,testament4 ,then he shows that the law of ,god has jurisdiction over all mankind3-- 8,now we know that what things soever the law saith1 it saith to them who are under the law1 that every mouth may be stopped1 and all the world may become guilty before ,god40#cee ,he then shows that the law cannot save the guilty1 but must condemn them1 and that justly4 ,next1 he reveals the great fact that redemption through the death of ,jesus is the only means by which ,god can justify those who seek pardon1 and at the same time remain just himself4 ,and finally he exclaims3-- 8,do we then make void the law through faith8 ,god forbid2 yea1 we establish the law40#cef ,it follows1 therefore1 that the law of ,god is unabolished2 that the sentence of condemnation which it pronounces upon the guilty is as extensive as is the offer of pardon through the gospel2 that its work exists in the hearts of men by nature2 from which we may conclude that man in his uprightness possessed it in perfection1 as is further proved by the fact that the new covenant1 after delivering men from the condemnation of the law of ,god1 puts that law perfectly into their hearts4 ,from all of which it follows that the law of ,god is the great standard by which sin is shown1#ceg and hence the rule of life1 by which all mankind1 both ,jews and ,gentiles1 should walk4 ,that the church in the present dispensation is really a continuation of the ancient ,hebrew church1 is shown by the illustration of the good olive tree4 ,that ancient church was ,god's olive tree1 and that olive tree has never been destroyed4#ceh ,because of unbelief1 some of its branches were broken off2 but the proclamation of the gospel to the ,gentiles does not create a new olive tree2 it only grafts into the good olive tree such of the ,gentiles as believe2 giving them a place among the original branches1 that with them they may partake of its root and fatness4 ,this olive tree must date from the call of ,abraham after the apostasy of the ,gentiles2 its trunk representing the patriarchs1 beginning with the father of the faithful2#cei its branches1 the ,hebrew people4 ,the ingrafting of the wild olive into the place of those branches which were broken off1 represents the admission of the ,gentiles to equal privileges with the ,hebrews after the expiration of the seventy weeks4 ,the ,old-,testament church1 the original olive tree1 was a kingdom of priests and an holy nation2 the ,new-,testament church1 the olive tree after the ingrafting of the ,gentiles1 is described in the same terms4#cfj ,when ,god gave up the ,gentiles to apostasy before the call of ,abraham1 he confounded their language1 that they should not understand one another1 and thus scattered them abroad upon the face of the earth4 ,standing over against this is the gift of tongues on the day of ,pentecost1 preparatory to the call of the ,gentiles1 and their ingrafting into the good olive tree4#cfa ,we have followed the ,sabbath to the call of the ,gentiles1 and the opening events of the gospel dispensation4 ,we find the law of ,god1 of which the ,sabbath is a part1 to be that which made our ,lord's death as an atoning sacrifice necessary2 and that the great original of that law is in the ark above1 before which our ,lord ministers as high priest2 while a copy of that law is by the new covenant written within the heart of each believer4 ,it is seen1 therefore1 that the law of ,god is more intimately connected with the people of ,god since the death of the ,redeemer than before that event4 ,that the apostolic church did sacredly regard the ,sabbath1 as well as all the other precepts of the moral law1 admits of no doubt4 ,the fact is proved1 not merely because the early ,christians were not accused of its violation by their most inveterate enemies2 nor wholly by the fact that they held sin to be the transgression of the law1 and that the law was the great standard by which sin is shown1 and that by which sin becomes exceeding sinful4#cfb ,these points are certainly very decisive evidence that the apostolic church did keep the fourth commandment4 ,the testimony of ,james relative to the ten commandments1 that he who violates one of them becomes guilty of all1 is yet another strong evidence that the primitive church did sacredly regard the whole law of ,god4#cfc ,but besides these facts we have a peculiar guaranty that the ,sabbath of the ,lord was not forgotten by the apostolic church4 ,the prayer which our ,lord taught his disciples1 that their flight from ,judea should not be upon the ,sabbath was1 as we have seen1 designed to impress its sacredness deeply upon their minds1 and could not but have secured that result4#cfd ,in the history of the primitive church we have several important references to the ,sabbath4 ,the first of these is as follows3-- 8,but when they departed from ,perga1 they came to ,antioch in ,pisidia1 and went into the synagogue on the ,sabbath day1 and sat down40#cfe ,by invitation of the rulers of the synagogue1 ,paul delivered an extended address1 proving that ,jesus was the ,christ4 ,in the course of these remarks he used the following language3-- 8,for they that dwell at ,jerusalem1 and their rulers1 because they knew him not1 nor yet the voices of the prophets which are read every ,sabbath day1 they have fulfilled them in condemning him40#cff ,when ,paul's discourse was concluded1 we read3-- 8,and when the ,jews were gone out of the synagogue1 the ,gentiles besought that these words might be preached to them the next ,sabbath4#cfg ,now when the congregation was broken up1 many of the ,jews and religious proselytes followed ,paul and ,barnabas3 who speaking to them1 persuaded them to continue in the grace of ,god4 ,and the next ,sabbath day came almost the whole city together to hear the word of ,god40#cfh ,these texts show1 #a4 ,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 prophets4 #b4 ,that as this discourse was fourteen years after the resurrection of ,christ1 and the record of it by ,luke was some thirty years after that event1 it follows that the alleged change of the ,sabbath at the resurrection of ,christ had not1 even after many years1 come to the knowledge of either ,luke or ,paul4 #c4 ,that here was a remarkable opportunity to mention the change of the ,sabbath1 had it been true that the ,sabbath had been changed in honor of ,christ's resurrection4 ,for when ,paul was asked to preach the same words the next ,sabbath1 he might have answered that the following day was now the proper day for divine worship4 ,and ,luke1 in placing this incident upon record1 could not well avoid the mention of this new day1 had it been true that another day had become the ,sabbath of the ,lord4 #d4 ,that as this second meeting pertained almost wholly to ,gentiles1 it cannot be said in this case that ,paul preached upon the ,sabbath out of regard to the ,jews4 ,on the contrary1 the narrative strongly indicates ,paul's regard for the ,sabbath as the proper day for divine worship4 #e4 ,nor can it be denied that the ,sabbath was well understood by the ,gentiles in this city1 and that they had some degree of regard for it1 a fact which will be corroborated by other texts4 ,several years after these things1 the apostles assembled at ,jerusalem to consider the question of circumcision4#cfi 8,certain men which came down from ,judea10 finding the ,gentiles uncircumcised1 had 8taught the brethren1 and said1 ,except ye be circumcised after the manner of ,moses ye cannot be saved40 ,had they found the ,gentiles neglecting the ,sabbath2 unquestionably this would have first called out their rebuke4 ,it is indeed worthy of notice that no dispute at this time existed in the church relative to the observance of the ,sabbath2 for none was brought before this apostolic assembly4 ,yet had it been true that the change of the ,sabbath was then advocated1 or that ,paul had taught the ,gentiles to neglect the ,sabbath1 without doubt those who brought up the question of circumcision would have urged that of the ,sabbath with even greater earnestness4 ,that the law of ,moses1 the observance of which was under discussion in this assembly1 is not the ten commandments1 is evident from several decisive facts4 #a4 ,because that ,peter calls the code under consideration a yoke which neither their fathers nor themselves were able to bear4 ,but ,james expressly calls that royal law1 which1 on his own showing1 embodies the ten commandments1 a law of liberty4 #b4 ,because that this assembly did decide against the authority of the law of ,moses2 and yet ,james1 who was a member of this body1 did some years afterward solemnly enjoin obedience to the commandments1 affirming that he who violated one was guilty of all4#cgj #c4 ,because the chief feature in the law of ,moses as here presented was circumcision4#cga ,but circumcision was not in the ten commandments2 and were it true that the law of ,moses includes these commandments1 circumcision would not in that case be a chief feature of that law4 #d4 ,finally1 because that the precepts still declared obligatory are not properly either of the ten commandments4 ,these were1 first1 the prohibition of meats offered to idols2 second1 of blood2 third1 of things strangled2 and fourth1 of fornication4#cgb ,each of these precepts may be often found in the books of ,moses1#cgc and the first and last ones come under the second and seventh commandments respectively2 but neither of these cover but a part of that which is forbidden in either commandment4 ,it is evident1 therefore1 that the authority of the ten commandments was not under consideration in this assembly1 and that the decision of that assembly had no relation to those precepts4 ,for otherwise the apostles released the ,gentiles from all obligation to eight of the ten commandments1 and from the greater prohibitions contained in the other two4 ,it is evident that those greatly err who represent the ,gentiles as released from the obligation of the ,sabbath by this assembly4 ,the question did not come before the apostles on this occasion2 a strong proof that the ,gentiles had not been taught to neglect the ,sabbath1 as they had to omit circumcision1 which was the occasion of its being brought before the apostles at ,jerusalem4 ,yet the ,sabbath was referred to in this very assembly as an existing institution1 and that1 too1 in connection with the ,gentile ,christians4 ,thus when ,james pronounced sentence upon the question1 he used the following language3-- 8,wherefore my sentence is1 that we trouble not them1 which from among the ,gentiles are turned to ,god2 but that we write unto them1 that they abstain from pollutions of idols1 and from fornication1 and from things strangled1 and from blood4 ,for ,moses of old time hath in every city them that preach him1 being read in the synagogues every ,sabbath day40#cgd ,this last fact is given by ,james as a reason for the course proposed toward the brethren among the ,gentiles4 8,for ,moses of old time hath in every city them that preach him1 being read in the synagogues every ,sabbath day40 ,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 ,gentiles1 but that the ,gentile ,christians did attend these meetings4 ,otherwise the reason assigned by ,james would lose all its force1 as having no application to this case4 ,that they did attend them strongly attests the ,sabbath as the day of divine worship with the ,gentile churches4 ,that the ancient ,sabbath of the ,lord had neither been abrogated nor changed prior to this meeting of the apostles1 is strongly attested by the nature of the dispute here adjusted4 ,and the close of their assembly beheld the ,bible ,sabbath still sacredly enthroned within the citadel of the fourth commandment4 ,after this1 in a vision of the night1 ,paul was called to visit ,macedonia4 ,in obedience to this call he came to ,philippi1 which is the chief city of that part of ,macedonia4 ,thus ,luke records the visit3-- 8,and we were in that city abiding certain days4 ,and on the ,sabbath we went out of the city by a river side1 where prayer was wont to be made2 and we sat down1 and spake unto the women which resorted thither4 ,and a certain woman named ,lydia1 a seller of purple1 of the city of ,thyatira1 which worshiped ,god1 heard us2 whose heart the ,lord opened1 that she attended unto the things which were spoken of ,paul40#cge ,this does not appear to have been a gathering of ,jews1 but of ,gentiles1 who1 like ,cornelius1 were worshipers of the true ,god4 ,thus it is seen that the church of the ,philippians originated with a pious assembly of ,sabbath-keeping ,gentiles4 ,and it is likely that ,lydia and those employed by her in business1 who were evidently observers of the ,sabbath1 were the means of introducing the gospel into their own city of ,thyatira4 8,now when they had passed through ,amphipolis and ,apollonia1 they came to ,thessalonica1 where was a synagogue of the ,jews4 ,and ,paul1 as his manner was1#cgf went in unto them1 and three ,sabbath days reasoned with them out of the ,scriptures4444 ,and some of them believed1 and consorted with ,paul and ,silas2 and of the devout ,greeks a great multitude1 and of the chief women not a few40#cgg ,such was the origin of the ,thessalonian church4 ,that it was an assembly of ,sabbath-keepers at its beginning admits of no doubt4 ,for besides the few ,jews who received the gospel through the labors of ,paul1 there was a great multitude of devout ,greeks2 that is1 of ,gentiles who had united themselves with the ,jews in the worship of ,god upon the ,sabbath4 ,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 ,christ3-- 8,for ye1 brethren1 became followers of the churches of ,god which in ,judea are in ,christ ,jesus40#cgh ,the churches in ,judea1 as we have seen1 were observers of the ,sabbath of the ,lord4 ,the first ,thessalonian converts1 before they received the gospel1 were ,sabbath-keepers1 and when they became a ,christian church they adopted the churches in ,judea as their proper examples4 ,and this church was adopted as an example by the churches of ,macedonia and ,achaia4 ,in this number were included the churches of ,philippi and of ,corinth4 ,thus writes ,paul3-- 8,and ye became followers of us1 and of the ,lord1 having received the word in much affliction1 with joy of the ,holy ,ghost2 so that ye were ensamples to all that believe in ,macedonia and ,achaia4 ,for from you sounded out the word of the ,lord1 not only in ,macedonia and ,achaia1 but also in every place your faith to ,godward is spread abroad40#cgi ,after these things1 ,paul came to ,corinth4 ,here1 he first found ,aquila and ,priscilla4 8,and because he was of the same craft1 he abode with them and wrought2 for by their occupation they were tent-makers4 ,and he reasoned in the synagogue every ,sabbath1 and persuaded the ,jews and the ,greeks40#chj ,at this place also ,paul found ,gentiles as well as ,jews in attendance upon the worship of ,god on the ,sabbath4 ,the first members of the church at ,corinth were therefore observers of the ,sabbath at the time when they received the gospel2 and1 as we have seen1 they adopted as their pattern the ,sabbath-keeping church of ,thessalonica1 who in turn patterned after the churches in ,judea4 ,the first churches were founded in the land of ,judea4 ,all their members had from childhood been familiar with the law of ,god1 and well understood the precept1 8,remember the ,sabbath day1 to keep it holy40 ,besides this precept1 all these churches had a peculiar memento of the ,sabbath4 ,they knew from our ,lord himself that the time was coming when they must all suddenly flee from that land4 ,and in view of this fact1 they were to pray that the moment of their sudden flight might not be upon the ,sabbath2 a prayer which was designed1 as we have seen1 to preserve the sacredness of the ,sabbath4 ,that the churches in ,judea were composed of ,sabbath-keeping members1 admits therefore of no doubt4 ,of the churches founded outside the land of ,judea1 whose origin is given in the book of ,acts1 nearly all began with ,jewish converts4 ,these were ,sabbath-keepers when they received the gospel4 ,among these1 the ,gentile converts were engrafted4 ,and it is worthy of notice that in a large number of cases1 those ,gentiles are termed 8devout ,greeks10 8religious proselytes10 persons that 8worshiped ,god10 that feared ,god and that 8prayed to ,god alway40#cha ,these ,gentiles1 at the time of their conversion to the gospel1 were1 as we have seen1 worshipers of ,god upon the ,sabbath with the ,jewish people4 ,when ,james had proposed the kind of letter that should be addressed by the apostles to the ,gentile converts1 he assigned a reason for its adoption1 the force of which can now be appreciated3 8,for ,moses10 said he1 8of old time hath in ,,every ,,city them that preach him1 being read in the synagogue every ,sabbath day40 ,the ,sabbatarian character of the apostolic churches is thus clearly shown4 ,in a letter addressed to the ,corinthians1 about five years after they had received the gospel1 ,paul is supposed to contribute a fifth pillar to the first-day temple4 ,thus he wrote them3-- 8,now concerning the collection for the saints1 as ,i have given order to the churches of ,galatia1 even so do ye4 ,upon the first day of the week1 let every one of you lay by him in store1 as ,god hath prospered him1 that there be no gatherings when ,i come40#chb ,from this text it is argued in behalf of the first-day ,sabbath1 #a4 ,that this was a public collection4 #b4 ,that hence the first day of the week was the day of public worship in the churches of ,corinth and ,galatia4 #c4 ,and therefore that the ,sabbath had been changed to that day4 ,thus the change of the ,sabbath is inferred from the public assemblies for divine worship on the first day at ,corinth and ,galatia2 and the existence of these assemblies on that day is inferred from the words of ,paul1 8,upon the first day of the week1 let every one of you lay by him in store40 ,what1 then1 do these words ordain8 ,but one answer can be returned3 ,they ordain precisely the reverse of a public collection4 ,each one should lay by himself on each first day of the week according as ,god had prospered him1 that when ,paul should arrive1 they might have their bounty ready4 ,mr4 ,j4 ,w4 ,morton1 late ,presbyterian missionary to ,hayti1 bears the following testimony3-- 8,the whole question turns upon the meaning of the expression1 #8by him2' and ,i marvel greatly how you can imagine that it means #8in the collection box of the congregation4' ,greenfield1 in his ,lexicon1 translates the ,greek term1 #8,with one's self1 i4 e41 at home4' ,two ,latin versions1 the ,vulgate and that of ,castellio1 render it1 #8apud se1' with one's self2 at home4 ,three ,french translations1 those of ,martin1 ,osterwald1 and ,de ,sacy1 #8chez soi1' at his own house2 at home4 ,the ,german of ,luther1 #8bei sich selbst1' by himself2 at home4 ,the ,dutch1 #8by hemselven1' same as the ,german4 ,the ,italian of ,diodati1 #8appresso di se1' in his own presence2 at home4 ,the ,spanish of ,felippe ,scio1 #8en su casa1' in his own house4 ,the ,portuguese of ,ferreira1 #8para isso1' with himself4 ,the ,swedish1 #8nr sig self1' near himself40#chc ,dr4 ,bloomfield thus comments on the original3 8 1 #8by him4' ,french1 chez lui1 #8at home4'0#chd ,the ,douay ,bible reads3 8,let every one of you put apart with himself40 ,mr4 ,sawyer thus translates3 8,let each one of you lay aside by himself40 ,theodore ,beza's ,latin version has it3 8,apud se10 i4e41 at home4 ,the ,syriac reads thus3 8,let every one of you lay aside and preserve at home40 ,it is true that an eminent first-day writer1 ,justin ,edwards1 ,d4 ,d41 in a labored effort to prove the change of the ,sabbath1 brings forward this text to show that ,sunday was the day of religious worship with the early church4 ,thus he says3-- 8,this laying by in store was ,,not laying by ,,at ,,home2 for that would not prevent gatherings when he should come40#che ,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 ,scriptures4 ,but in his ,notes on the ,new ,testament1 in which he feels at liberty to speak the truth1 he thus squarely contradicts his own language already quoted4 ,thus he comments on this text3-- 8,lay by him in store2 ,,at ,,home4 ,that there be no gatherings2 that their gifts might be ready when the apostle should come40#chf ,thus even ,dr4 ,edwards confesses that the idea of a public collection is not found in this scripture4 ,on the contrary1 it appears that each individual1 in obedience to this precept1 would1 at the opening of each new week1 be found ,,at ,,home laying aside something for the cause of ,god1 according as his worldly affairs would warrant4 ,the change of the ,sabbath1 as proved by this text1 rests wholly upon an idea which ,dr4 ,edwards confesses is not found in it4 ,we have seen that the church at ,corinth was a ,sabbath-keeping church4 ,it is evident that the change of the ,sabbath could never have been suggested to them by this text4 ,this is the only scripture in which ,paul even mentions the first day of the week4 ,it was written nearly thirty years after the alleged change of the ,sabbath4 ,yet ,paul omits all titles of sacredness1 simply designating it as first day of the week2 a name to which it was entitled as one of 8the six working days40#chg ,it is also worthy of notice that this is the only precept in the ,bible in which the first day is even named2 and that this precept says nothing relative to the sacredness of the day to which it pertains2 even the duty which it enjoins being more appropriate to a secular than to a sacred day4 ,soon after writing his first epistle to the ,corinthians1 ,paul visited ,troas4 ,in the record of this visit occurs the last instance in which the first day of the week is mentioned in the ,new ,testament3-- 8,and we sailed away from ,philippi after the days of unleavened bread1 and came unto them to ,troas in five days2#chh where we abode seven days4 ,and upon the first day of the week1 when the disciples came together to break bread1 ,paul preached unto them1 ready to depart on the morrow2 and continued his speech until midnight4 ,and there were many lights in the upper chamber1 where they were gathered together4 ,and there sat in a window a certain young man named ,eutychus1 being fallen into a deep sleep2 and as ,paul was long preaching1 he sunk down with sleep1 and fell down from the third loft1 and was taken up dead4 ,and ,paul went down1 and fell on him1 and embracing him said1 ,trouble not yourselves2 for his life is in him4 ,when he therefore was come up again1 and had broken bread1 and eaten1 and talked a long while1 even till break of day1 so he departed4 ,and they brought the young man alive1 and were not a little comforted4 ,and we went before to ship1 and sailed unto ,assos1 there intending to take in ,paul2 for so had he appointed1 minding himself to go afoot40#chi ,this scripture is supposed to furnish a sixth pillar for the first-day temple4 ,the argument may be concisely stated thus3 ,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 day2 from which it is reasonable to conclude that this day had become the ,christian ,sabbath4 ,if this proposition could be established as an undoubted truth1 the change of the ,sabbath would not follow as a necessary conclusion2 it would even then amount only to a plausible conjecture4 ,the following facts will aid us in judging of the truthfulness of this argument for the change of the ,sabbath4 #a4 ,that this is the only instance of a religious meeting upon the first day of the week recorded in the ,new ,testament4 #b4 ,that no stress can be laid upon the expression1 8when the disciples came together10 as proving that meetings for the purpose of breaking bread were held on each first day of the week2 for there is nothing in the original answering to the word 8when20 the whole phrase being translated from three words1 the perfect passive participle 1 8being assembled10 and 1 8the disciples20 the sacred writer simply stating the gathering of the disciples on this occasion4#cij #c4 ,that the ordinance of breaking bread was not appointed to commemorate the resurrection of ,christ1 but to keep in memory his death upon the cross4#cia ,the act of breaking bread therefore upon the first day of the week1 is not a commemoration of ,christ's resurrection4 #d4 ,that as the breaking of bread commemorates our ,lord's crucifixion1 and was instituted on the evening with which the crucifixion day began1 on which occasion ,jesus himself and all the apostles were present1#cib it is evident that the day of the crucifixion presents greater claims to the celebration of this ordinance than does the day of the resurrection4 #e4 ,but as our ,lord designated no day for this ordinance1 and as the apostolic church at ,jerusalem are recorded to have celebrated it daily1#cic it is evidently presumption to argue the change of the ,sabbath from a single instance of its celebration upon the first day of the week4 #f4 ,that this instance of breaking bread upon first-day1 was with evident reference to the immediate and final departure of ,paul4 #g4 ,for it is a remarkable fact that this1 the only instance of a religious meeting on the first day recorded in the ,new ,testament1 was a night meeting4 ,this is proved by the fact that many lights were burning in that assembly1 and that ,paul preached till midnight4 #h4 ,and from this fact follows the important consequence that this first-day meeting was upon ,saturday night4#cid ,for the days of the week being reckoned from evening to evening1 and evening being at sunset1#cie it is seen that the first day of the week begins ,saturday night at sunset1 and ends at sunset on ,sunday4 ,a night meeting1 therefore1 upon the first day of the week could be only upon ,saturday night4 #i4 ,paul therefore preached until midnight of ,saturday night--for the disciples held a night meeting at the close of the ,sabbath1 because he was to leave in the morning--then being interrupted by the fall of the young man1 he went down and healed him1 then went up and attended to the breaking of bread2 and at break of day1 on ,sunday morning1 he departed4 #aj4 ,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 week2 they taking ship to ,assos1 and he being pleased to go on foot4 ,this fact is an incidental proof of ,paul's regard for the ,sabbath1 in that he waited till it was past before resuming his journey2 and it is a positive proof that he knew nothing of what in modern times is called the ,christian ,sabbath4 #aa4 ,this narrative was written by ,luke at least thirty years after the alleged change of the ,sabbath4 ,it is worthy of note that ,luke omits all titles of sacredness1 simply designating the day in question as the first day of the week4 ,this is in admirable keeping with the fact that in his gospel1 when recording the very event which is said to have changed the ,sabbath1 he not only omits the slightest hint of that fact1 but designates the day itself by its secular title of first day of the week1 and at the same time designates the previous day as the ,sabbath according to the commandment4#cif ,the same year that ,paul visited ,troas1 he wrote as follows to the church at ,rome3-- 8,him that is weak in the faith receive ye1 but not to doubtful disputations4 ,for one believeth that he may eat all things3 another1 who is weak1 eateth herbs4 ,let not him that eateth despise him that eateth not2 and let not him which eateth not judge him that eateth2 for ,god hath received him4 ,who art thou that judgest another man's servant8 to his own master he standeth or falleth4 ,yea1 he shall be holden up1 for ,god is able to make him stand4 ,one man esteemeth one day above another3 another esteemeth every day alike4 ,let every man be fully persuaded in his own mind4 ,he that regardeth the day1 regardeth it unto the ,lord2 and he that regardeth not the day1 to the ,lord he doth not regard it4 ,he that eateth1 eateth to the ,lord1 for he giveth ,god thanks2 and he that eateth not1 to the ,lord he eateth not1 and giveth ,god thanks40#cig ,these words have often been quoted to show that the observance of the fourth commandment is now a matter of indifference2 each individual being at liberty to act his pleasure in the matter4 ,so extraordinary a doctrine should be thoroughly tested before being adopted4 ,for as it pleased ,god to ordain the ,sabbath before the fall of man1 and to give it a place in his code of ten commandments1 thus making it a part of that law to which the great atonement relates2 and as the ,lord ,jesus1 during his ministry1 spent much time in explaining its merciful design1 and took care to provide against its desecration at the flight of his people from the land of ,judea1 which was ten years in the future when these words were written by ,paul2 and as the fourth commandment itself is expressly recognized after the crucifixion of ,christ2 if1 under these circumstances1 we could suppose it to be consistent with truth that the ,most ,high should abrogate the ,sabbath1 we certainly should expect that abrogation to be stated in explicit language4 ,yet neither the ,sabbath nor the fourth commandment are here named4 ,that they are not referred to in this language of ,paul1 the following reasons will show3-- #a4 ,such a view would make the observance of one of the ten commandments a matter of indifference2 whereas ,james shows that to violate one of them is to transgress the whole4#cih #b4 ,it directly contradicts what ,paul had previously written in this epistle2 for in treating of the law of ten commandments1 he styles it holy1 spiritual1 just1 and good2 and states that sin--the transgression of the law--by the commandment becomes 8,,exceeding ,,sinful40#cii #c4 ,because that ,paul in the same epistle affirms the perpetuity of that law which caused our ,lord to lay down his life for sinful men2#djj which we have seen before was the ten commandments4 #d4 ,because that ,paul in this case not only did not name the ,sabbath and the fourth commandment1 but certainly was not treating of the moral law4 #e4 ,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 food1 or of refraining from certain things4 #f4 ,because that the fourth commandment did not stand associated with precepts of such a kind1 but with moral laws exclusively4#dja #g4 ,because that in the ceremonial law1 associated with the precepts concerning meats1 was a large number of festivals1 entirely distinct from the ,sabbath of the ,lord4#djb #h4 ,because that the church of ,rome1 which began probably with those ,jews that were present from ,rome on the day of ,pentecost1 had many ,jewish members in its communion1 as may be gathered from the epistle itself2#djc and would therefore be deeply interested in the decision of this question relative to the ceremonial law2 the ,jewish members feeling conscientious in observing its distinctions1 the ,gentile members feeling no such scruples3 hence the admirable counsel of ,paul exactly meeting the case of both classes4 #i4 ,nor can the expression1 8every day10 be claimed as decisive proof that the ,sabbath of the ,lord is included4 ,at the very time when the ,sabbath was formally committed to the ,hebrews1 just such expressions were used1 although only the six working days were intended4 ,thus it was said3 8,the people shall go out and gather a certain rate every day20 and the narrative says1 8,they gathered it every morning40 ,yet when some of them went out to gather on the ,sabbath1 ,god says1 8,how long refuse ye to keep my commandments and my laws80#djd ,the ,sabbath being a great truth1 plainly stated and many times repeated1 it is manifest that ,paul1 in the expression1 8every day10 speaks of the six working days1 among which a distinction had existed precisely coeval with that respecting meats2 and that he manifestly excepts that day which from the beginning ,god had reserved unto himself4 ,just as when ,paul quotes and applies to ,jesus the words of ,david1 8,all things are put under him10 he adds3 8,it is manifest that he is excepted which did put all things under him40#dje #aj4 ,and lastly1 in the words of ,john1 8,i was in the ,spirit on the ,lord's day10#djf written many years after this epistle of ,paul1 we have an absolute proof that in the gospel dispensation one day is still claimed by the ,most ,high as his own4#djg ,about ten years after this epistle was written1 occurred the memorable flight of all the people of ,god that were in the land of ,judea4 ,it was not in the winter2 for it occurred just after the feast of tabernacles1 some time in ,october4 ,and it was not upon the ,sabbath2 for ,josephus1 who speaks of the sudden withdrawal of the ,roman army after it had1 by encompassing the city1 given the very signal for flight which our ,lord promised his people1 tells us that the ,jews rushed out of the city in pursuit of the retreating ,romans1 which was at the very time when our ,lord's injunction of instant flight became imperative upon the disciples4 ,the historian does not intimate that the ,jews thus pursued the ,romans upon the ,sabbath1 although he carefully notes the fact that a few days previous to this event they did1 in their rage1 utterly forget the ,sabbath and rush out to fight the ,romans upon that day4 ,these providential circumstances in the flight of the disciples being made dependent upon their asking such interposition at the hand of ,god1 it is evident that the disciples did not forget the prayer which the ,saviour taught them relative to this event2 and that1 as a consequence1 the ,sabbath of the ,lord was not forgotten by them4 ,and thus the ,lord ,jesus in his tender care for his people and in his watchful care in behalf of the ,sabbath1 showed that he was alike the ,lord of his people and the ,lord of the ,sabbath4#djh ,twenty-six years after the destruction of ,jerusalem1 the book of ,revelation was committed to the beloved disciple4 ,it bears the following deeply interesting date as to place and time3-- 8,i ,john1 who also am your brother1 and companion in tribulation1 and in the kingdom and patience of ,jesus ,christ1 was in ,,the ,,isle that is called ,,patmos1 for the word of ,god1 and for the testimony of ,jesus ,christ4 ,i was in the ,spirit on ,,the ,,lord',s ,,day1 and heard behind me a great voice1 as of a trumpet1 saying1 ,i am ,alpha and ,omega1 the first and the last2 and1 ,what thou seest1 write in a book40#dji ,this book is dated in the isle of ,patmos1 and upon the ,lord's day4 ,the place1 the day1 and the individual1 have each a real existence1 and not merely a symbolical or mystical one4 ,thus ,john1 almost at the close of the first century1 and long after those texts were written which are now adduced to prove that no distinction in days exists1 shows that the ,lord's day has as real an existence1 as has the isle of ,patmos1 or as had the beloved disciple himself4 ,what day1 then1 is intended by this designation8 ,several answers have been returned to this question4 #a4 ,it is the gospel dispensation4 #b4 ,it is the day of ,judgment4 #c4 ,it is the first day of the week4 #d4 ,it is the ,sabbath of the ,lord4 ,the first answer cannot be the true one2 for it not only renders the day a mystical term1 but it involves the absurdity of representing ,john as writing to ,christians sixty-five years after the death of ,christ1 that the vision which he had just had1 was seen by him in the gospel dispensation2 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 dispensation4 ,nor can the second answer be admitted as the truth4 ,for while it is true that ,john might have a vision ,,concerning the day of ,judgment1 it is impossible that he should have a vision ,,on that day when it was yet future4 ,if it be no more than an absurdity to represent ,john as dating his vision in the isle of ,patmos1 on the gospel dispensation1 it becomes a positive untruth1 if he is made to say that he was in vision at ,patmos on the day of ,judgment4 ,the third answer1 that the ,lord's day is the first day of the week1 is now almost universally received as the truth4 ,the text under examination is brought forward with an air of triumph as completing the temple of first-day sacredness1 and proving beyond all doubt that that day is indeed the ,christian ,sabbath4 ,yet as we have examined this temple with peculiar carefulness1 we have discovered that the foundation on which it rests is a thing of the imagination only2 and that the pillars by which it is supported exist only in the minds of those who worship at its shrine4 ,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 rests4 ,that the first day of the week has no claim to the title of ,lord's day1 the following facts will show3 #a4 ,that1 as this text does not define the term ,lord's day1 we must look elsewhere in the ,bible for the evidence that shows the first day to be entitled to such a designation4 #b4 ,that ,matthew1 ,mark1 ,luke1 and ,paul1 the other sacred writers who mention the day1 use no other designation for it than first day of the week1 a name to which it was entitled as one of the six working days4 ,yet three of these writers mention it at the very time when it is said to have become the ,lord's day2 and two of them mention it also some thirty years after that event4 #c4 ,that while it is claimed that the ,spirit of inspiration1 by simply leading ,john to use the term ,lord's day1 though he did in no wise connect the first day of the week therewith1 did design to fix this as the proper title of the first day of the week1 it is a remarkable fact that after ,john returned from the isle of ,patmos he wrote his gospel2#daj and in that gospel he twice mentioned the first day of the week2 yet in each of these instances where it is certain that first-day is intended1 no other designation is used than plain first day of the week4 ,this is a most convincing proof that ,john did not regard the first day of the week as entitled to this name1 or any other1 expressive of sacredness4 #d4 ,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 labor4 #e4 ,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 his1 having been examined1 is found to have no such meaning or intent4 ,in setting aside the third answer1 also1 as not being in accordance with truth1 the first day of the week may be properly dismissed with it1 as having no claim to our regard as a scriptural institution4#daa ,that the ,lord's day is the ,bible ,sabbath1 admits of clear and certain proof4 ,the argument stands thus3 ,when ,god gave to man six days of the week for labor1 he did expressly reserve unto himself the seventh1 on which he placed his blessing in memory of his own act of resting upon that day1 and thenceforward1 through the ,bible1 has ever claimed it as his holy day4 ,as he has never put away this sacred day and chosen another1 the ,sabbath of the ,lord is still his holy day4 ,these facts may be traced in the following scriptures4 ,at the close of the ,creator's rest1 it is said3-- 8,and ,god blessed the seventh day1 and sanctified it3 because that in it he had rested from all his work which ,god created and made40#dab ,after the children of ,israel had reached the wilderness of ,sin1 ,moses said to them on the sixth day3-- 8,to-morrow is the rest of the holy ,sabbath unto the ,lord40#dac ,in giving the ten commandments1 the ,law-giver thus stated his claim to this day3-- 8,the seventh day is the ,sabbath of the ,lord thy ,god4444 ,for in six days the ,lord made heaven and earth1 the sea1 and all that in them is1 and rested the seventh day3 wherefore the ,lord blessed the ,sabbath day1 and hallowed it40#dad ,he gives to man the six days on which himself had labored2 he reserves as his own that day upon which he had rested from all his work4 ,about eight hundred years after this1 ,god spoke by ,isaiah as follows3-- 8,if thou turn away thy foot from ,,the ,,sabbath1 from doing thy pleasure on ,,my ,,holy ,,day1 444 then shalt thou delight thyself in the ,lord2 and ,i will cause thee to ride upon the high places of the earth40#dae ,this testimony is perfectly explicit2 the ,lord's day is the ancient ,sabbath of the ,bible4 ,the ,lord ,jesus puts forth the following claim3-- 8,the ,son of man is ,lord also of the ,sabbath40#daf ,thus1 whether it be the ,father or the ,son whose title is involved1 the only day that can be called 8the ,lord's day0 is the ,sabbath of the great ,creator4#dag ,and here1 at the close of the ,bible history of the ,sabbath1 two facts of deep interest are presented3 #a4 ,that ,john expressly recognizes the existence of the ,lord's day at the very close of the first century4 #b4 ,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 ,john1 which himself alone had been worthy to receive from the ,father4 ,,part ,,ii--,,secular ,,history4 ,,chapter ,,xii4 ,,early ,,apostasy ,,in ,,the ,,church4 ,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--,dr4 ,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 ,romanists4 ,the book of ,acts is an inspired history of the church4 ,during the period which is embraced in its record1 the apostles and their fellow-laborers were upon the stage of action1 and under their watchcare the churches of ,christ preserved1 to a great extent1 their purity of life and doctrine4 ,these apostolic churches are thus set forth as the proper examples for all coming time4 ,this book fitly connects the narratives of the four evangelists with the apostolic epistles1 and thus joins together the whole ,new ,testament4 ,but when we leave the period embraced in this inspired history1 and the churches which were founded and governed by inspired men1 we enter upon altogether different times4 ,there is1 unfortunately1 great truth in the severe language of ,gibbon3-- 8,the theologian may indulge the pleasing task of describing religion as she descended from ,heaven1 arrayed in her native purity4 ,a more melancholy duty is imposed on the historian4 ,he must discover the inevitable mixture of error and corruption1 which she contracted in a long residence upon earth1 among a weak and degenerate race of beings40#dah ,what says the book of ,acts respecting the time immediately following the labors of ,paul8 ,in addressing the elders of the ,ephesian church1 ,paul said3-- 8,for ,i know this1 that after my departing shall grievous wolves enter in among you1 not sparing the flock4 ,also of your own selves shall men arise1 speaking perverse things1 to draw away disciples after them40#dai ,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 age1 or even in the days of the apostles themselves4 ,grievous wolves were to enter the midst of the people of ,god1 and of their own selves were men to arise1 speaking perverse things4 ,if it be asked how these are to be distinguished from the true servants of ,god1 this is the proper answer3 ,those who spoke and acted in accordance with the teachings of the apostles were men of ,god2 those who taught otherwise were of that class who should speak perverse things to draw away disciples after them4 ,what say the apostolic epistles relative to this apostasy8 ,to the ,thessalonians1 it is written3-- 8,let no man deceive you by any means2 for that day shall not come1 except there come a falling away first1 and that man of sin be revealed1 the son of perdition2 who opposeth and exalteth himself above all that is called ,god1 or that is worshiped2 so that he as ,god sitteth in the temple of ,god1 showing himself that he is ,god4444 ,for the mystery of iniquity doth already work2 only he who now letteth will let1 until he be taken out of the way4 ,and then shall that wicked be revealed1 whom the ,lord shall consume with the spirit of his mouth1 and shall destroy with the brightness of his coming40#dbj ,to ,timothy1 in like manner1 it is said3-- 8,preach the word2 be instant in season1 out of season2 reprove1 rebuke1 exhort with all long-suffering and doctrine4 ,for the time will come when they will not endure sound doctrine2 but after their own lusts shall they heap to themselves teachers1 having itching ears2 and they shall turn away their ears from the truth1 and shall be turned unto fables40#dba ,these texts are most explicit in predicting a great apostasy in the church1 and in stating the fact that that apostasy had already commenced4 ,the ,romish church1 the eldest in apostasy1 prides itself upon its apostolic character4 ,in the language of ,paul to the ,thessalonians1 already quoted1 that great ,antichristian body may indeed find its claim to an origin in apostolic times vindicated1 but its apostolic character most emphatically denied4 ,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 apostles4 ,every thing1 at its commencement1 is either right or wrong4 ,if right1 it may be known by its agreement with the divine standard4 ,if wrong at its origin1 it can never cease to be such4 ,satan's great falsehood which involved our race in ruin has not yet become the truth1 although six thousand years have elapsed since it was uttered4 ,think of this1 ye who worship at the shrine of venerable error4 ,when the fables of men obtained the place of the truth of ,god1 he was thereby dishonored4 ,how1 then1 can he accept obedience to them as any part of that pure devotion which he requires at our hands8 ,they that worship ,god must worship him in ,spirit and in truth4 ,how many ages must pass over the fables of men before they become changed into divine truth8 ,that these predictions of the ,new ,testament respecting the great apostasy in the church were fully realized1 the pages of ecclesiastical history present ample proof4 ,mr4 ,dowling1 in his ,history of ,romanism1 bears the following testimony3-- 8,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 ,christianity1 which are embodied in the ,romish system1 took their rise2 yet it is not to be supposed that when the first originators of many of these unscriptural notions and practices planted those germs of corruption1 they anticipated or even imagined they would ever grow into such a vast and hideous system of superstition and error1 as is that of popery4444 ,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 reprehension4444 ,the worship of images1 the invocation of saints1 and the superstition of relics1 were but expansions of the natural feelings of veneration and affection cherished toward the memory of those who had suffered and died for the truth40#dbb ,robinson1 author of the 8,history of ,baptism10 bears the following testimony3-- 8,toward the latter end of the second century most of the churches assumed a new form1 the first simplicity disappeared2 and insensibly1 as the old disciples retired to their graves1 their children along with new converts1 both ,jews and ,gentiles1 came forward and new modeled the cause40#dbc ,the working of the mystery of iniquity in the first centuries of the ,christian church is thus described by a recent writer3-- 8,during these centuries the chief corruptions of popery were either introduced in principle1 or the seeds of them so effectually sown as naturally to produce those baneful fruits which appeared so plentifully at a later period4 ,in ,justin ,martyr's time1 within fifty years of the apostolic age1 the cup was mixed with water1 and a portion of the elements sent to the absent4 ,the bread1 which at first was sent only to the sick1 was1 in the time of ,tertullian and ,cyprian1 carried home by the people and locked up as a divine treasure for their private use4 ,at this time1 too1 the ordinance of the supper was given to infants of the tenderest age1 and was styled the sacrifice of the body of ,christ4 ,the custom of praying for the dead1 ,tertullian states1 was common in the second century1 and became the universal practice of the following ages2 so that it came in the fourth century to be reckoned a kind of heresy to deny the efficacy of it4 ,by this time the invocation of saints1 the superstitious use of images1 of the sign of the cross1 and of consecrated oil1 were become established practices1 and pretended miracles were confidently adduced in proof of their supposed efficacy4 ,thus did that mystery of iniquity1 which was already working in the time of the apostles1 speedily after their departure1 spread its corruptions among the professors of ,christianity40#dbd ,neander speaks thus of the early introduction of image worship3-- 8,and yet1 perhaps1 religious images made their way from domestic life into the churches1 as early as the end of the third century2 and the walls of the churches were painted in the same way40#dbe ,the early apostasy of the professed church is a fact which rests upon the authority of inspiration1 not less than upon that of ecclesiastical history4 8,the mystery of iniquity10 said ,paul1 8doth already work40 ,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 gospel4 ,what shall be said of those who go to this period of church history1 and even to later times1 to correct their ,bibles8 ,paul said that men would rise in the very midst of the elders of the apostolic church1 who would speak perverse things1 and that men would turn away their ears from the truth1 and would be turned unto fables4 ,are the traditions of this period of sufficient importance to make void ,god's word8 ,the learned historian of the popes1 ,archibald ,bower1 uses the following emphatic language3-- 8,to avoid being imposed upon1 we ought to treat tradition as we do a notorious and known liar1 to whom we give no credit1 unless what he says is confirmed to us by some person of undoubted veracity4444 ,false and lying traditions are of an early date1 and the greatest men have1 out of a pious credulity1 suffered themselves to be imposed upon by them40#dbf ,mr4 ,dowling bears a similar testimony3-- 8#8,the ,bible1 ,i say1 the ,bible only1 is the religion of ,protestants6' ,nor is it of any account in the estimation of the genuine ,protestant how early a doctrine originated1 if it is not found in the ,bible4 ,he learns from the ,new ,testament itself that there were errors in the time of the apostles1 and that their pens were frequently employed in combating those errors4 ,hence1 if a doctrine be propounded for his acceptance1 he asks1 ,is it to be found in the inspired word8 ,was it taught by the ,lord ,jesus ,christ and his apostles8444 ,more than this1 we will add1 that though ,cyprian1 or ,jerome1 or ,augustine1 or even the fathers of an earlier age1 ,tertullian1 ,ignatius1 or ,irenus1 could be plainly shown to teach the unscriptural doctrines and dogmas of ,popery1 which1 however1 is by no means admitted1 still the consistent ,protestant would simply ask1 ,is the doctrine to be found in the ,bible8 ,was it taught by ,christ and his apostles8444 ,he who receives a single doctrine upon the mere authority of tradition1 let him be called by what name he will1 by so doing steps down from the ,protestant rock1 passes over the line which separates ,protestantism from ,popery1 and can give no valid reason why he should not receive all the earlier doctrines and ceremonies of ,romanism upon the same authority40#dbg ,dr4 ,cumming of ,london thus speaks of the authority of the fathers of the early church3-- 8,some of these were distinguished for their genius1 some for their eloquence1 a few for their piety1 and too many for their fanaticism and superstition4 ,it is recorded by ,dr4 ,delahogue 7who was ,professor in the ,roman ,catholic ,college of ,maynooth71 on the authority of ,eusebius1 that the fathers who were really most fitted to be the luminaries of the age in which they lived1 were too busy in preparing their flocks for martyrdom to commit anything to writing2 and1 therefore1 by the admission of this ,roman ,catholic divine1 we have not the full and fair exponent of the views of all the fathers of the earlier centuries1 but only of those who were most ambitious of literary distinction1 and least attentive to their charges4444 ,the most devoted and pious of the fathers were busy teaching their flocks2 the more vain and ambitious occupied their time in preparing treatises4 ,if all the fathers who signalized the age had committed their sentiments to writing1 we might have had a fair representation of the theology of the church of the fathers2 but as only a few have done so 7many even of their writings being mutilated or lost71 and these not the most devoted and spiritually minded1 ,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 representatives1 as it would be to judge of the theology of the nineteenth century by the sermons of ,mr4 ,newman1 the speeches of ,dr4 ,candlish1 or the various productions of the late ,edward ,irving40#dbh ,dr4 ,adam ,clarke bears the following decisive testimony on the same subject3-- 8,but of these we may safely state that there is not a truth in the most orthodox creed that cannot be proved by their authority2 nor a heresy that has disgraced the ,romish church1 that may not challenge them as its abettors4 ,in points of doctrine1 their authority is1 with me1 nothing4 ,the ,,word of ,god alone contains my creed4 ,on a number of points ,i can go to the ,greek and ,latin fathers of the church to know what they believed2 and what the people of their respective communions believed3 but after all this1 ,i must return to ,god's word to know what he would have me to believe40#dbi ,in his life1 he uses the following strong language3-- 8,we should take heed how we quote the fathers in proof of the doctrines of the gospel2 because he who knows them best1 knows that on many of those subjects they blow hot and cold40#dcj ,the following testimonies will in part explain the unreliable nature of the fathers4 ,thus ,ephraim ,pagitt testifies3-- 8,the church of ,rome having been conscious of their errors and corruptions1 both in faith and manners1 have sundry times1 pretended reformations2 yet their great pride and infinite profit1 arising from purgatory1 pardons1 and such like1 hath hindered all such reformations4 ,therefore1 to maintain their greatness1 errors1 and new articles of faith1 #a4 ,they have corrupted many of the ancient fathers1 and reprinting them1 make them speak as they would have them4444 #b4 ,they have written many books in the names of these ancient writers1 and forged many decrees1 canons1 and councils1 to bear false witness to them40#dca ,and ,wm4 ,reeves testifies to the same fact3-- 8,the church of ,rome has had all the opportunities of time1 place1 and power1 to establish the kingdom of darkness2 and that in coining1 clipping1 and washing1 the primitive records to their own good liking1 they have not been wanting to themselves1 is notoriously evident40#dcb ,the traditions of the early church are considered by many quite as reliable as the language of the ,holy ,scriptures4 ,a single instance taken from the ,bible will illustrate the character of tradition1 and show the amount of reliance that can be placed upon it3-- 8,then ,peter1 turning about1 seeth the disciple whom ,jesus loved1 following 7which also leaned on his breast at supper1 and said1 ,lord1 which is he that betrayeth thee872 ,peter seeing him1 saith to ,jesus1 ,lord1 and what shall this man do8 ,jesus saith unto him1 ,if ,i will that he tarry till ,i come1 what is that to thee8 ,follow thou me4 ,then went this saying abroad among the brethren1 that that disciple should not die2 yet ,jesus said not unto him1 ,he shall not die2 but1 ,if ,i will that he tarry till ,i come1 what is that to thee80#dcc ,here is the account of a tradition which actually originated in the very bosom of the apostolic church1 which nevertheless handed down to the following generations an entire mistake4 ,observe how carefully the word of ,god corrects this error4 ,two rules of faith really embrace the whole ,christian world4 ,one of these is the word of ,god alone2 the other is the word of ,god and the traditions of the church4 ,here they are3-- ,i4 ,,the ,,rule ,,of ,,the ,,man ,,of ,,god1 ,,the ,,bible ,,alone4 8,all ,scripture is given by inspiration of ,god1 and is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness2 that the man of ,god may be perfect1 thoroughly furnished unto all good works40#dcd ,,ii4 ,,the ,,rule ,,of ,,the ,,romanist1 ,,the ,,bible ,,and ,,tradition4 8,if we would have the whole rule of ,christian faith and practice1 we must not be content with those scriptures which ,timothy knew from his infancy1 that is1 with the ,old ,testament alone2 nor yet with the ,new ,testament1 without taking along with it the traditions of the apostles1 and the interpretation of the church1 to which the apostles delivered both the book and the true meaning of it40#dce ,it is certain that the first-day ,sabbath cannot be sustained by the first of these rules2 for the word of ,god says nothing respecting such an institution4 ,the second of these rules is necessarily adopted by all those who advocate the sacredness of the first day of the week4 ,for the writings of the fathers and the traditions of the church furnish all the testimony which can be adduced in support of that day4 ,to adopt the first rule is to condemn the first-day ,sabbath as a human institution4 ,to adopt the second is virtually to acknowledge that the ,romanists are right2 for it is by this rule that they are able to sustain their unscriptural dogmas4 ,mr4 ,w4 ,b4 ,taylor1 an able anti-,sabbatarian writer1 states this point with great clearness3-- 8,the triumph of the consistent ,roman ,catholic over all observers of ,sunday1 calling themselves ,protestants1 is indeed complete and unanswerable4444 ,it should present a subject of very grave reflection to ,christians of the reformed and evangelical denominations1 to find that no single argument or suggestion can be offered in favor of ,sunday observance1 that will not apply with equal force and to its fullest extent in sustaining the various other #8holy days' appointed by #8the church4'0#dcf ,listen to the argument of a ,roman ,catholic3-- 8,the word of ,god commandeth the seventh day to be the ,sabbath of our ,lord1 and to be kept holy3 you ,protestants without any precept of ,scripture1 change it to the first day of the week1 only authorized by our traditions4 ,divers ,english ,puritans oppose against this point1 that the observation of the first day is proved out of ,scripture1 where it is said #8the first day of the week4'#dcg ,have they not spun a fair thread in quoting these places8 ,if we should produce no better for purgatory and prayers for the dead1 invocation of the saints1 and the like1 they might have good cause indeed to laugh us to scorn2 for where is it written that these were ,sabbath days in which those meetings were kept8 ,or where is it ordained they should be always observed8 ,or1 which is the sum of all1 where is it decreed that the observation of the first day should abrogate or abolish the sanctifying of the seventh day1 which ,god commanded everlastingly to be kept holy8 ,not one of those is expressed in the written word of ,god40#dch ,whoever therefore enters the lists in behalf of the first-day ,sabbath1 must of necessity do this--though perhaps not aware of the fact--under the banner of the church of ,rome4 ,,chapter ,,xiii4 ,,the ,,sunday-,,lord',s ,,day ,,not ,,traceable ,,to ,,the ,,apostles4 ,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 ,passover4 ,the ,ante-,nicene fathers#dci are those ,christian writers who flourished after the time of the apostles1 and before the ,council of ,nice1 ,a4 ,d4 #cbe4 ,those who govern their lives by the volume of ,inspiration do not recognize any authority in these fathers to change any precept of that book1 nor any authority in them to add any new precepts to it4 ,but those whose rule of life is the ,bible as modified by tradition1 regard the early fathers of the church as nearly or quite equal in authority with the inspired writers4 ,they declare that the fathers conversed with the apostles2 or if they did not do this1 they conversed with some who had seen some of the apostles2 or at least they lived within a few generations of the apostles1 and so learned by tradition1 which involved only a few transitions from father to son1 what was the true doctrine of the apostles4 ,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 fathers4 ,what if there be no mention of the change of the ,sabbath in the ,new ,testament8 ,and what if there be no commandment for resting from labor on the first day of the week8 ,or1 what if there be no method revealed in the ,bible by which the first day of the week can be enforced by the fourth commandment8 ,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 apostles4 ,on such authority as this the multitude dare to change the ,sabbath of the fourth commandment4 ,but next to the deception under which men fall when they are made to believe that the ,bible may be corrected by the fathers1 is the deception practiced upon them as to what the fathers actually teach4 ,it is asserted that the fathers bear explicit testimony to the change of the ,sabbath by ,christ as a historical fact1 and that they knew that this was so because they had conversed with the apostles1 or with some who had conversed with them4 ,it is also asserted that the fathers called the first day of the week the ,christian ,sabbath1 and that they refrained from labor on that day as an act of obedience to the fourth commandment4 ,now it is a most remarkable fact that every one of these assertions is false4 ,the people who trust in the fathers as their authority for departing from ,god's commandment are miserably deceived as to what the fathers teach4 #a4 ,the fathers are so far from testifying that the apostles told them ,christ changed the ,sabbath1 that not even one of them ever alludes to the idea of such a change4 #b4 ,no one of them ever calls the first day the ,christian ,sabbath1 nor indeed ever calls it a ,sabbath of any kind4 #c4 ,they never represent it as a day on which ordinary labor was sinful2 nor do they represent the observance of ,sunday as an act of obedience to the fourth commandment4 #d4 ,the modern doctrine of the change of the ,sabbath was therefore absolutely unknown in the first centuries of the ,christian church4#ddj ,but though no statement asserting the change of the ,sabbath can be produced from the writings of the fathers of the first three hundred years1 it is claimed that their testimony furnishes decisive proof that the first day of the week is the ,lord's day of ,rev4 #a3aj4 ,the biblical argument that the ,lord's day is the seventh day and no other1 because that day alone is in the ,holy ,scriptures claimed by the ,father and the ,son as belonging in a peculiar sense to each1 is given in chapter eleven1 and is absolutely decisive4 ,but this is set aside without answer1 and the claim of the first day to this honorable distinction is substantiated out of the fathers as follows3-- ,the term ,lord's day as a name for the first day of the week can be traced back through the first three centuries1 from the fathers who lived toward their close1 to the ones next preceding who mention the first day1 and so backward by successive steps till we come to one who lived in ,john's time1 and was his disciple2 and this disciple of ,john calls the first day of the week the ,lord's day4 ,it follows therefore that ,john must have intended the first day of the week by the term ,lord's day1 but did not define his meaning because it was familiarly known by that name in his time4 ,thus by history we prove the first day of the week to be the ,lord's day of ,rev4 #a3aj2 and then by ,rev4 #a3aj1 we prove the first day of the week to be the sacred day of this dispensation2 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 institution1 and if the seventh day was still by divine appointment the ,lord's holy day4 ,this is a concise statement of the strongest argument for first-day sacredness which can be drawn from ecclesiastical history4 ,it is the argument by which first-day writers prove ,sunday to be the day called by ,john the ,lord's day4 ,this argument rests upon the statement that ,lord's day as a name for ,sunday can be traced back to the disciples of ,john1 and that it is the name by which that day was familiarly known in ,john's time4 ,but this entire statement is false4 ,the truth is1 no writer of the first century1 and no one of the second1 prior to ,a4 ,d4 #aid1 who is known to speak of the first day of the week1 ever calls it the ,lord's day6 ,yet the first day is seven times mentioned by the sacred writers before ,john's vision upon ,patmos on the ,lord's day1 and is twice mentioned by ,john in his gospel which he wrote after his return from that island1 and is mentioned some sixteen times by ecclesiastical writers of the second century prior to ,a4 ,d4 #aid1 and never in a single instance is it called the ,lord's day6 ,we give all the instances of its mention in the ,bible4 ,moses1 in the beginning1 by divine inspiration1 gave to the day its name1 and though the resurrection of ,christ is said to have made it the ,lord's day1 yet every sacred writer who mentions the day after that event still adheres to the plain name of first day of the week4 ,here are all the instances in which the inspired writers mention the day3-- ,moses1 ,b4 ,c4 #adij4 8,the evening and the morning were the first day40 ,gen4 #a3e4 ,matthew1 ,a4 ,d4 #da4 8,in the end of the ,sabbath1 as it began to dawn toward the first day of the week40 ,matt4 #bh3a4 ,paul1 ,a4 ,d4 #eg4 8,upon the first day of the week40 #a ,cor4 #af3b4 ,luke1 ,a4 ,d4 #fj4 8,now upon the first day of the week40 ,luke #bd3a4 ,luke1 ,a4 ,d4 #fc4 8,and upon the first day of the week40 ,acts #bj3g4 ,mark1 ,a4 ,d4 #fd4 8,and very early in the morning1 the first day of the week40 ,mark #af3b4 8,now when ,jesus was risen early the first day of the week40 ,verse #i4 ,after the resurrection of ,christ1 and before ,john's vision1 ,a4 ,d4 #if1 the day is six times mentioned by inspired men1 and every time as plain first day of the week4 ,it certainly was not familiarly known as ,lord's day before the time of ,john's vision4 ,to speak the exact truth1 it was not called by that name at all1 nor by any other name equivalent to that1 nor is there any record of its being set apart by divine authority as such4 ,but in the year #if1 ,john says1 8,i was in the ,spirit on the ,lord's day40 ,rev4 #a3aj4 ,now it is evident that this must be a day which the ,lord had set apart for himself1 and which he claimed as his4 ,this was all true in the case of the seventh day1 but was not in any respect true in that of the first day4 ,he could not therefore call the first day by this name1 for it was not such4 ,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 such1 it was necessary that he should specify that new day4 ,he did not define the term1 which proves that he was not giving a sacred name to some new institution1 but was speaking of a well-known1 divinely appointed day4 ,but after ,john's return from ,patmos1 he wrote his gospel1#dda and in that gospel he twice had occasion to mention the first day of the week4 ,let us see whether he adheres to the manner of the other sacred writers1 or whether1 when we know he means the first day1 he gives to it a sacred name4 ,john1 ,a4 ,d4 #ig4 8,the first day of the week cometh ,mary ,magdalene early40 ,john #bj3a4 8,then the same day at evening1 being the first day of the week40 ,verse #ai4 ,these texts complete the ,bible record of the first day of the week4 ,they furnish conclusive evidence that ,john did not receive new light in vision at ,patmos1 bidding him call the first day of the week the ,lord's day1 and when taken with all the instances preceding1 they constitute a complete demonstration that the first day was not familiarly known as the ,lord's day in ,john's time1 nor indeed known at all by that name then4 ,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 fathers4 ,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 week4 ,a chain of seven successive witnesses1 commencing with one who was the disciple of ,john1 and extending forward through several generations1 is made to connect and identify the ,lord's day of ,john with the ,sunday-,lord's day of a later age4 ,thus1 ,ignatius1 the disciple of ,john1 is made to speak familiarly of the first day as the ,lord's day4 ,this is directly connecting the fathers and the apostles4 ,then the epistle of ,pliny1 ,a4 ,d4 #ajd1 in connection with the ,acts of the ,martyrs1 is adduced to prove that the martyrs in his time and forward were tested as to their observance of ,sunday1 the question being1 8,have you kept the ,lord's day80 ,next1 ,justin ,martyr1 ,a4 ,d4 #adj1 is made to speak of ,sunday as the ,lord's day4 ,after this1 ,theophilus of ,antioch1 ,a4 ,d4 #afh1 is brought forward to bear a powerful testimony to the ,sunday-,lord's day4 ,then ,dionysius of ,corinth1 ,a4 ,d4 #agj1 is made to speak to the same effect4 ,next ,melito of ,sardis1 ,a4 ,d4 #agg1 is produced to confirm what the others have said4 ,and finally1 ,irenus1 ,a4 ,d4 #agh1 who had been the disciple of ,polycarp1 who had been the disciple of ,john the apostle1 is brought forward to bear a decisive testimony in behalf of ,sunday as the ,lord's day and the ,christian ,sabbath4 ,these are the first seven witnesses who are cited to prove ,sunday the ,lord's day4 ,they bring us nearly to the close of the second century4 ,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 times4 ,first-day writers present these witnesses as proving positively that ,sunday is the ,lord's day of the ,scriptures1 and the ,christian church accepts this testimony in the absence of that of the inspired writers4 ,but the folly of the people1 and the wickedness of those who lead them1 may be set forth in one sentence3-- ,the first1 second1 third1 fourth1 and seventh1 of these testimonies are inexcusable frauds1 while the fifth and sixth have no decisive bearing upon the case4 #a4 ,ignatius1 the first of these witnesses1 it is said1 must have known ,sunday to be the ,lord's day1 for he calls it such1 and he had conversed with the apostle ,john4 ,but in the entire writings of this father the term ,lord's day does not once occur1 nor is there in them all a single mention of the first day of the week6 ,the reader will find a critical examination of the epistles of ,ignatius in chapter fourteen of this history4 #b4 ,it is a pure fabrication that the martyrs in ,pliny's time1 about ,a4 ,d4 #ajd1 and thence onward1 were tested by the question whether they had kept the ,sunday-,lord's day4 ,no question at all resembling this is to be found in the words of the martyrs till we come to the fourth century1 and then the reference is not at all to the first day of the week4 ,this is fully shown in chapter fifteen4 #c4 ,the ,bible ,dictionary of the ,american ,tract ,society1 page #cgi1 brings forward the third of these ,sunday-,lord's day witnesses in the person of ,justin ,martyr1 ,a4 ,d4 #adj4 ,it makes him call ,sunday the ,lord's day by quoting him as follows3-- 8,justin ,martyr observes that #8on the ,lord's day all ,christians in the city or country meet together1 because that is the day of our ,lord's resurrection4'0 ,but ,justin never gave to ,sunday the title of ,lord's day1 nor indeed any other sacred title4 ,here are his words correctly quoted3-- 8,and on the day called ,sunday1 all who live in cities or in the country gather together to one place1 and the memoirs of the apostles1 or the writings of the prophets1 are read1 as long as time permits10 etc4#ddb ,justin speaks of the day called ,sunday4 ,but that he may be made to help establish its title to the name of ,lord's day1 his words are deliberately changed4 ,thus the third witness to ,sunday as the ,lord's day1 like the first and the second1 is made such by fraud4 ,but the fourth fraud is even worse than the three which precede4 #d4 ,the fourth testimony to the ,sunday-,lord's day is furnished in ,dr4 ,justin ,edwards' ,sabbath ,manual1 p4 #aad3-- 8,theophilus1 bishop of ,antioch1 about ,a4 ,d4 #afb1 says3 #8,both custom and reason challenge from us that we should honor the ,lord's day1 seeing on that day it was that our ,lord ,jesus completed his resurrection from the dead4'0 ,dr4 ,edwards does not pretend to give the place in ,theophilus where these words are to be found4 ,having carefully and minutely examined every paragraph of the writings of ,theophilus several times over1 ,i state emphatically that nothing of the kind is to be found in that writer4 ,he never uses the term ,lord's day1 and he does not even speak of the first day of the week4 ,these words which are so well adapted to create the impression that the ,sunday-,lord's day is of apostolic institution1 are put into his mouth by the falsehood of some one4 ,here are four frauds1 constituting the first four instances of the alleged use of ,lord's day as a name for ,sunday4 ,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 ,bible4 ,somebody invented these frauds4 ,the use to which they are put plainly indicates the purpose for which they were framed4 ,the title of ,lord's day must be proved to pertain to ,sunday by apostolic authority4 ,for this purpose these frauds were a necessity4 ,the case of the ,sunday-,lord's day may be fitly illustrated by that of the long line of popes4 ,their apostolic authority as head of the ,catholic church depends on their being able to identify the apostle ,peter as the first of their line1 and to prove that his authority was transmitted to them4 ,there is no difficulty in tracing back their line to the early ages1 though the earliest ,roman bishops were modest1 unassuming men1 wholly unlike the popes of after times4 ,but when they come to make ,peter the head of their line1 and to identify his authority and theirs1 they can do it only by fraudulent testimonials4 ,and such is the case with first-day observance4 ,it may be traced back as a festival to the time of ,justin ,martyr1 ,a4 ,d4 #adj1 but the day had then no sacred name1 and at that time claimed no apostolic authority4 ,but these must be secured at any cost1 and so its title of ,lord's day is by a series of fraudulent testimonials traced to the apostle ,john1 as in like manner the authority of the popes is traced to the apostle ,peter4 #e4 ,the fifth witness of this series is ,dionysius of ,corinth1 ,a4 ,d4 #agj4 ,unlike the four which have been already examined1 ,dionysius actually uses the term ,lord's day1 though he says nothing identifying it with the first day of the week4 ,his words are these3-- 8,to-day we have passed the ,lord's holy day1 in which we have read your epistle2 in reading which we shall always have our minds stored with admonition1 as we shall1 also1 from that written to us before by ,clement40#ddc ,the epistle of ,dionysius to ,soter1 bishop of ,rome1 from which this sentence is taken1 has perished4 ,eusebius1 who wrote in the fourth century1 has preserved to us this sentence1 but we have no knowledge of its connection4 ,first-day writers quote ,dionysius as the fifth of their witnesses that ,sunday is the ,lord's day4 ,they say that ,sunday was so familiarly known as ,lord's day in the time of ,dionysius1 that he calls it by that name without even stopping to tell what day he meant4 ,but it is not honest to present ,dionysius as a witness to the ,sunday-,lord's day1 for he makes no application of the term4 ,but it is said he certainly meant ,sunday because that was the familiar name of the day in his time1 even as is indicated by the fact that he did not define the term4 ,and how is it known that ,lord's day was the familiar name of ,sunday in the time of ,dionysius8 ,the four witnesses already examined furnish all the evidence in proof of this1 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 elapsed4 ,so ,dionysius constitutes the fifth witness of the series by virtue of the fact that the first four witnesses prove that in his time1 ,lord's day was the common name for first day of the week4 ,but the first four testify to nothing of the kind until the words are by fraud put into their mouths6 ,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 words6 ,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 term6 ,and yet those who say this know that this one sentence of his epistle remains1 while the connection1 which doubtless fixed his meaning1 has perished4 ,but ,dionysius does not merely use the term ,lord's day4 ,he uses a stronger term than this--8the ,lord's holy day40 ,even for a long period after ,dionysius1 no writer gives to ,sunday so sacred a title as 8the ,lord's holy day40 ,yet this is the very title given to the ,sabbath in the ,holy ,scriptures1 and it is a well-ascertained fact that at this very time it was extensively observed1 especially in ,greece1 the country of ,dionysius1 and that1 too1 as an act of obedience to the fourth commandment4#ddd #f4 ,the sixth witness in this remarkable series is ,melito of ,sardis1 ,a4 ,d4 #agg4 ,the first four1 who never use the term ,lord's day1 are by direct fraud made to call ,sunday by that name2 the fifth1 who speaks of the ,lord's holy day1 is claimed on the strength of these frauds to have meant by it ,sunday2 while the sixth is not certainly proved to have spoken of any day6 ,melito wrote several books now lost1 the titles of which have been preserved to us by ,eusebius4#dde ,one of these1 as given in the ,english version of ,eusebius1 is 8,on the ,lord's ,day40 ,of course1 first-day writers claim that this was a treatise concerning ,sunday1 though down to this point no writer calls ,sunday by this name4 ,but it is an important fact that the word day formed no part of the title of ,melito's book4 ,it was a discourse on something pertaining to the ,lord-- --but the essential word 1 day1 is wanting4 ,it may have been a treatise on the life of ,christ1 for ,ignatius thus uses these words in connection3 1 ,lord's life4 ,like the sentence from ,dionysius1 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 stands4 #g4 ,the seventh witness summoned to prove that ,lord's day was the apostolic title of ,sunday1 is ,irenus4 ,dr4 ,justin ,edwards professes to quote him as follows3--#ddf 8,hence ,irenus1 bishop of ,lyons1 a disciple of ,polycarp1 who had been the companion of the apostles1 ,a4 ,d4 #afg it should be ,a4 ,d4 #agh1 says that the ,lord's day was the ,christian ,sabbath4 ,his words are1 #8,on the ,lord's day every one of us ,christians keeps the ,sabbath1 meditating on the law1 and rejoicing in the works of ,god4'0 ,this witness is brought forward in a manner to give the utmost weight and authority to his words4 ,he was the disciple of that eminent ,christian martyr1 ,polycarp1 and ,polycarp was the companion of the apostles4 ,what ,irenus says is therefore in the estimation of many as worthy of our confidence as though we could read it in the writings of the apostles4 ,does not ,irenus call ,sunday the ,christian ,sabbath and the ,lord's day8 ,did he not learn these things from ,polycarp8 ,and did not ,polycarp get them from the fountain head8 ,what need have we of further witness that ,lord's day is the apostolic name for ,sunday8 ,what if the six earlier witnesses have failed us8 ,here is one that says all that can be asked1 and he had his doctrine from a man who had his from the apostles6 ,why then does not this establish the authority of ,sunday as the ,lord's day8 ,the first reason is that neither ,irenus nor any other man can add to or change one precept of the word of ,god1 on any pretense whatever4 ,we are never authorized to depart from the words of the inspired writers on the testimony of men who conversed with the apostles1 or rather who conversed with some who had conversed with them4 ,but the second reason is that every word of this pretended testimony of ,irenus is a fraud6 ,nor is there a single instance in which the term ,lord's day is to be found in any of his works1 nor in any fragment of his works preserved in other authors6#ddg ,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 ,bible6 ,it is not till ,a4 ,d4 #aid1 sixteen years after the latest of these witnesses1 that we meet the first instance in which ,sunday is called the ,lord's day4 ,in other words1 ,sunday is not called the ,lord's day till ninety-eight years after ,john was upon ,patmos1 and one hundred and sixty-three years after the resurrection of ,christ6 ,but is not this owing to the fact that the records of that period have perished8 ,by no means2 for the day is six times mentioned by the inspired writers between the resurrection of ,christ1 ,a4 ,d4 #ca1 and ,john's vision upon ,patmos1 ,a4 ,d4 #if2 namely1 by ,matthew1 ,a4 ,d4 #da2 by ,paul1 ,a4 ,d4 #eg2 by ,luke1 ,a4 ,d4 #fj1 and ,a4 ,d4 #fc2 and by ,mark1 ,a4 ,d4 #fd2 and always as first day of the week4 ,john1 after his return from ,patmos1 ,a4 ,d4 #ig1 twice mentions the day1 still calling it first day of the week4 ,after ,john's time1 the day is next mentioned in the so-called epistle of ,barnabas1 written probably as early as ,a4 ,d4 #adj1 and is there called 8the eighth day40 ,next it is mentioned by ,justin ,martyr in his ,apology1 ,a4 ,d4 #adj1 once as 8the day on which we all hold our common assembly20 once as 8the first day on which ,god 444 made the world20 once as 8the same day on which ,christ rose from the dead20 once as 8the day after that of ,saturn20 and three times as 8,sunday10 or 8the day of the sun40 ,next the day is mentioned by ,justin ,martyr in his ,dialogue with ,trypho1 ,a4 ,d4 #aee1 in which he twice calls it the 8eighth day20 once 8the first of all the days20 once as 8the first0 8of all the days of the weekly cycle20 and twice as 8the first day after the ,sabbath40 ,next it is once mentioned by ,irenus1 ,a4 ,d4 #agh1 who calls it simply 8the first day of the week40 ,and next it is mentioned once by ,bardesanes1 who calls it simply 8the first of the week40 ,the variety of names by which the day is mentioned during this time is remarkable2 but it is never called ,lord's day1 nor ever called by any sacred name4 ,though ,sunday is mentioned in so many different ways during the second century1 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 day4 ,clement1 of ,alexandria1 ,a4 ,d4 #aid1 uses this title with reference to 8the eighth day40 ,if he speaks of a natural day1 he no doubt means ,sunday4 ,it is not certain1 however1 that he speaks of a natural day1 for his explanation gives to the term an entirely different sense4 ,here are his words3-- 8,and the ,lord's day ,plato prophetically speaks of in the tenth book of the ,republic1 in these words3 #8,and when seven days have passed to each of them in the meadow1 on the eighth they are to set out and arrive in four days4' ,by the meadow is to be understood the fixed sphere1 as being a mild and genial spot1 and the locality of the pious2 and by the seven days1 each motion of the seven planets1 and the whole practical art which speeds to the end of rest4 ,but after the wandering orbs1 the journey leads to ,heaven1 that is1 to the eighth motion and day4 ,and he says that souls are gone on the fourth day1 pointing out the passage through the four elements4 ,but the seventh day is recognized as sacred1 not by the ,hebrews only1 but also by the ,greeks2 according to which the whole world of all animals and plants revolve40#ddh ,clement was originally a heathen philosopher1 and these strange mysticisms which he here puts forth upon the words of ,plato are only modifications of his former heathen notions4 ,though ,clement says that ,plato speaks of the ,lord's day1 it is certain that he does not understand him to speak of literal days nor of a literal meadow4 ,on the contrary1 he interprets the meadow to represent 8the fixed sphere1 as being a mild and genial spot1 and the locality of the pious20 which must refer to their future inheritance4 ,the seven days are not so many literal days1 but they represent 8each motion of the seven planets1 and the whole practical art which speeds to the end of rest40 ,this seems to represent the present period of labor which is to end in the rest of the saints4 ,for he adds3 8,but after the wandering orbs represented by ,plato's seven days the journey leads to ,heaven1 that is1 to the eighth motion and day40 ,the seven days1 therefore1 do here represent the period of the ,christian's pilgrimage1 and the eighth day of which ,clement here speaks is not ,sunday1 but ,heaven itself6 ,here is the first instance of ,lord's day as a name for the eighth day1 but this eighth day is a mystical one1 and means ,heaven6 ,but ,clement uses the term ,lord's day once more1 and this time clearly1 as representing1 not a literal day1 but the whole period of our regenerate life4 ,for he speaks of it in treating of fasting1 and he sets forth fasting as consisting in abstinence from sinful pleasures1 not only in deeds1 to use his distinction1 as forbidden by the law1 but in thoughts1 as forbidden by the gospel4 ,such fasting pertains to the entire life of the ,christian4 ,and thus ,clement sets forth what is involved in observing this duty in the gospel sense3-- 8,he1 in fulfillment of the precept1 according to the gospel1 keeps the ,lord's day1 when he abandons an evil disposition1 and assumes that of the ,gnostic1 glorifying the ,lord's resurrection in himself40#ddi ,from this statement we learn1 not merely his idea of fasting1 but also that of celebrating the ,lord's day1 and glorifying the resurrection of ,christ4 ,this1 according to ,clement1 does not consist in paying special honors to ,sunday1 but in abandoning an evil disposition1 and in assuming that of the ,gnostic1 a ,christian sect to which he belonged4 ,now it is plain that this kind of ,lord's-day observance pertains to no one day of the week1 but embraces the entire life of the ,christian4 ,clement's ,lord's day was not a literal1 but a mystical1 day1 embracing1 according to this1 his second use of the term1 the entire regenerate life of the ,christian2 and according to his first use of the term1 embracing also the future life in ,heaven4 ,and this view is confirmed by ,clement's statement of the contrast between the ,gnostic sect to which he belonged and other ,christians4 ,he says of their worship that it was 8,,not ,,on ,,special ,,days1 as some others1 but doing this continually in our whole life40 ,and he speaks further of the worship of the ,gnostic that it was 8not in a specified place1 or selected temple1 or at certain festivals1 and on appointed days1 but during his whole life40#dej ,it is certainly a very remarkable fact that the first writer who speaks of the ,lord's day as the eighth day uses the term1 not with reference to a literal1 but a mystical1 day4 ,it is not ,sunday1 but the ,christian's life1 or ,heaven itself6 ,this doctrine of a perpetual ,lord's day1 we shall find alluded to in ,tertullian1 and expressly stated in ,origen1 who are the next two writers that use the term ,lord's day4 ,but ,clement's mystical or perpetual ,lord's day shows that he had no idea that ,john1 by ,lord's day1 meant ,sunday2 for in that case1 he must have recognized that as the true ,lord's day1 and the ,gnostics' special day of worship4 ,tertullian1 ,a4 ,d4 #bjj1 is the next writer who uses the term ,lord's day4 ,he defines his meaning1 and fixes the name upon the day of ,christ's resurrection4 ,kitto#dea says this is 8the earliest authentic instance0 in which the name is thus applied1 and we have proved this true by actual examination of every writer1 unless the reader can discover some reference to ,sunday in ,clement's mystical eighth day4 ,tertullian's words are these3-- 8,we1 however 7just as we have received71 only on the ,lord's day of the resurrection solo die dominico resurrexionis ought to guard1 not only against kneeling1 but every posture and office of solicitude2 deferring even our business1 lest we give any place to the devil4 ,similarly1 too1 in the period of ,pentecost2 which period we distinguish by the same solemnity of exultation40#deb ,twice more does ,tertullian use the term ,lord's day1 and once more does he define it1 this time calling it the 8eighth day40 ,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 ,pentecost1 even as he does in the instance already quoted4 ,as the second instance of ,tertullian's use of ,lord's day1 we quote a portion of the rebuke which he addressed to his brethren for mingling with the heathen in their festivals4 ,he says3-- 8,oh6 better fidelity of the nations to their own sects1 which claims no solemnity of the ,christians for itself6 ,not the ,lord's day1 not ,pentecost1 even if they had known them1 would they have shared with us2 for they would fear lest they should seem to be ,christians4 ,we are not apprehensive lest we seem to be heathens6 ,if any indulgence is to be granted to the flesh1 you have it4 ,i will not say your own days1 but more too2 for to the heathens each festive day occurs but once annually2 you have a festive day every eighth day40#dec ,the festival which ,tertullian here represents as coming every eighth day was no doubt the one which he has just called the ,lord's day4 ,though he elsewhere#ded speaks of the ,sunday festival as observed at least by some portion of the heathen1 he here speaks of the ,lord's day as unknown to those heathen of whom he now writes4 ,this strongly indicates that the ,sunday festival had but recently begun to be called by the name of ,lord's day4 ,but he once more speaks of the ,lord's day3-- 8,as often as the anniversary comes round1 we make offerings for the dead as birth-day honors4 ,we count fasting or kneeling in worship on the ,lord's day to be unlawful4 ,we rejoice in the same privilege also from ,easter to ,whitsunday the ,pentecost4 ,we feel pained should any wine or bread1 even though our own1 be cast upon the ground4 ,at every forward step and movement1 at every going in and out1 when we put on our clothes and shoes1 when we bathe1 when we sit at table1 when we light the lamps1 on couch1 on seat1 in all the ordinary actions of daily life1 we trace upon the forehead the sign of the cross4 8,if1 for these and other such rules1 you insist upon having positive ,scripture injunction1 you will find none4 ,tradition will be held forth to you as the originator of them1 custom as their strengthener1 and faith as their observer4 ,that reason will support tradition1 and custom1 and faith1 you will either yourself perceive1 or learn from some one who has40#dee ,this completes the instances in which ,tertullian uses the term ,lord's day1 except a mere allusion to it in his discourse on ,fasting4 ,it is very remarkable that in each of the three cases1 he puts it on a level with the festival of ,whitsunday1 or ,pentecost4 ,he also associates it directly with 8offerings for the dead0 and with the use of 8the sign of the cross40 ,when asked for authority from the ,bible for these things1 he does not answer1 8,we have the authority of ,john for the ,lord's day1 though we have nothing but tradition for the sign of the cross and offerings for the dead40 ,on the contrary1 he said there was no ,scripture injunction for any of them4 ,if it be asked1 ,how could the title of ,lord's day be given to ,sunday except by tradition derived from the apostles8 the answer will be properly returned1 ,what was the origin of offerings for the dead8 ,and how did the sign of the cross come into use among ,christians8 ,the title of ,lord's day as a name for ,sunday is no nearer apostolic than is the sign of the cross1 and offerings for the dead2 for it can be traced no nearer to apostolic times than can these most palpable errors of the great apostasy4 ,clement taught a perpetual ,lord's day2 ,tertullian held a similar view1 asserting that ,christians should celebrate a perpetual ,sabbath1 not by abstinence from labor1 but from sin4#def ,tertullian's method of ,sunday observance will be noticed hereafter4 ,origen1 ,a4 ,d4 #bca1 is the third of the ancient writers who call 8the eighth day0 the ,lord's day4 ,he was the disciple of ,clement1 the first writer who makes this application4 ,it is not strange1 therefore1 that he should teach ,clement's doctrine of a perpetual ,lord's day1 nor that he should state it even more distinctly than did ,clement himself4 ,origen1 having represented ,paul as teaching that all days are alike1 continues thus3-- 8,if it be objected to us on this subject that we ourselves are accustomed to observe certain days1 as for example the ,lord's day1 the ,preparation1 the ,passover1 or ,pentecost1 ,i have to answer1 that to the perfect ,christian1 who is ever in his thoughts1 words1 and deeds1 serving his natural ,lord1 ,god the ,word1 all his days are the ,lord's1 and he is always keeping the ,lord's day40#deg ,this was written some forty years after ,clement had propounded his doctrine of the ,lord's day4 ,the imperfect ,christian might honor a ,lord's day which stood in the same rank with the ,preparation1 the ,passover1 and the ,pentecost4 ,but the perfect ,christian observed the true ,lord's day1 which embraced all the days of his regenerate life4 ,origen uses the term ,lord's day for two different days4 #a4 ,for a natural day1 which in his judgment stood in the same rank with the ,preparation day1 the ,passover1 and the ,pentecost4 #b4 ,for a mystical day1 as did ,clement1 which is the entire period of the ,christian's life4 ,the mystical day1 in his estimation1 was the true ,lord's day4 ,it therefore follows that he did not believe ,sunday to be the ,lord's day by apostolic appointment4 ,but1 after ,origen's time1 ,lord's day becomes a common name for the so-called eighth day4 ,yet these three men1 ,clement1 ,tertullian1 and ,origen1 who first make this application1 not only do not claim that this name was given to the day by the apostles1 but do plainly indicate that they had no such idea4 ,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 ,sunday4 ,the three have a common origin1 as shown by ,tertullian's own words4 ,origen's views of the ,sabbath1 and of the ,sunday festival1 will be noticed hereafter4 ,such is the case with the claim of ,sunday to the title of ,lord's day4 ,the first instance of its use1 if ,clement be supposed to refer to ,sunday1 is not till almost one century after ,john was in vision upon ,patmos4 ,those who first call it by that name had no idea that it was such by divine or apostolic appointment1 as they plainly show4 ,in marked contrast with this is the ,catholic festival of the ,passover4 ,though never commanded in the ,new ,testament1 it can be traced back to men who say that they had it from the apostles6 ,thus the churches of ,asia ,minor had the festival from ,polycarp who1 as ,eusebius states the claim of ,polycarp1 had 8observed it with ,john the disciple of our ,lord1 and the rest of the apostles with whom he associated40#deh ,socrates says of them that they maintain that this observance 8was delivered to them by the apostle ,john40#dei ,anatolius says of these ,asiatic ,christians that they received 8the rule from an unimpeachable authority1 to wit1 the evangelist ,john40#dfj ,nor was this all4 ,the western churches also1 with the church of ,rome at their head1 were strenuous observers of the ,passover festival4 ,they also traced the festival to the apostles4 ,thus ,socrates says of them3 8,the ,romans and those in the western parts assure us that their usage originated with the apostles ,peter and ,paul40#dfa ,but he says these parties cannot prove this by written testimony4 ,sozomen says of the ,romans1 with respect to the ,passover festival1 that they 8have never deviated from their original usage in this particular2 the custom having been handed down to them by the holy apostles ,peter and ,paul40#dfb ,if the ,sunday-,lord's day could be traced to a man who claimed to have celebrated it with ,john and other of the apostles1 how confidently would this be cited as proving positively that it is an apostolic institution6 ,and yet this can be done in the case of the ,passover festival6 ,nevertheless1 a single fact in the case of this very festival is sufficient to teach us the folly of trusting in tradition4 ,polycarp claimed that ,john and other of the apostles taught him to observe the festival on the fourteenth day of the first month1 whatever day of the week it might be2 while the elders of the ,roman church asserted that ,peter and ,paul taught them that it must be observed on the ,sunday following ,good ,friday6#dfc ,the ,lord's day of the ,catholic church can be traced no nearer to ,john than ,a4 ,d4 #aid1 or perhaps in strict truth to ,a4 ,d4 #bjj1 and those who then use the name show plainly that they did not believe it to be the ,lord's day by apostolic appointment4 ,to hide these fatal facts by seeming to trace the title back to ,ignatius the disciple of ,john1 and thus to identify ,sunday with the ,lord's day of that apostle1 a series of remarkable frauds has been committed which we have had occasion to examine4 ,but even could the ,sunday-,lord's day be traced to ,ignatius1 the disciple of ,john1 it would then come no nearer being an apostolic institution than does the ,catholic festival of the ,passover1 which can be traced to ,polycarp1 another of ,john's disciples1 who claimed to have received it from ,john himself6 ,,chapter ,,xiv4 ,,the ,,first ,,witnesses ,,for ,,sunday4 ,origin of ,sunday observance the subject of present inquiry--,contradictory statements of ,mosheim and ,neander--,the question between them stated1 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 spurious1 and certainly interpolated so far as it is made to sustain ,sunday--,decision of the question4 ,the first day of the week is now almost universally observed as the ,christian ,sabbath4 ,the origin of this institution is still before us as the subject of inquiry4 ,this is presented by two eminent church historians2 but so directly do they contradict each other1 that it is a question of curious interest to determine which of them states the truth4 ,thus ,mosheim writes respecting the first century3-- 8,all ,christians were unanimous in setting apart the first day of the week1 on which the triumphant ,saviour arose from the dead1 for the solemn celebration of public worship4 ,this pious custom1 which was derived from the example of the church of ,jerusalem1 was founded upon the express appointment of the apostles1 who consecrated that day to the same sacred purpose1 and was observed universally throughout the ,christian churches1 as appears from the united testimonies of the most credible writers40#dfd ,now let us read what ,neander1 the most distinguished of church historians1 says of this apostolic authority for ,sunday observance3-- 8,the festival of ,sunday1 like all other festivals1 was always only a human ordinance1 and it was far from the intentions of the apostles to establish a divine command in this respect1 far from them1 and from the early apostolic church1 to transfer the laws of the ,sabbath to ,sunday4 ,perhaps at the end of the second century a false application of this kind had begun to take place2 for men appear by that time to have considered laboring on ,sunday as a sin40#dfe ,how shall we determine which of these historians is in the right8 ,neither of them lived in the apostolic age of the church4 ,mosheim was a writer of the eighteenth century1 and ,neander1 of the nineteenth4 ,of necessity therefore they must learn the facts in the case from the writings of that period which have come down to us4 ,these contain all the testimony which can have any claim to be admitted in deciding this case4 ,these are1 first1 the inspired writings of the ,new ,testament2 second1 the reputed productions of such writers of that age as are supposed to mention the first day1 viz41 the epistle of ,barnabas2 the letter of ,pliny1 governor of ,bythinia1 to the emperor ,trajan2 and the epistle of ,ignatius4 ,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 week4 ,the questions to be decided by this testimony are these3 ,did the apostles set apart ,sunday for divine worship 7as ,mosheim affirms78 or does the evidence in the case show that the festival of ,sunday1 like all other festivals1 was always only a human ordinance 7as is affirmed by ,neander78 ,it is certain that the ,new ,testament contains no appointment of ,sunday for the solemn celebration of public worship4 ,and it is equally true that there is no example of the church of ,jerusalem on which to found such observance4 ,the ,new ,testament therefore furnishes no support#dff for the statement of ,mosheim4 ,the three epistles which have come down to us purporting to have been written in the apostolic age1 or immediately subsequent to that age1 next come under examination4 ,these are all that remain to us of a period more extended than that embraced in the statement of ,mosheim4 ,he speaks of the first century only2 but we summon all the writers of that century1 and of the following one prior to the time of ,justin ,martyr1 ,a4 ,d4 #adj1 who are even supposed to mention the first day of the week4 ,thus the reader is furnished with all the data in the case4 ,the epistle of ,barnabas speaks as follows in behalf of first-day observance3-- 8,lastly he saith unto them1 ,your new-moons and your sabbaths ,i cannot bear them4 ,consider what he means by it2 the sabbaths1 says he1 which ye now keep1 are not acceptable unto me1 but those which ,i have made2 when resting from all things1 ,i shall begin the eighth day1 that is1 the beginning of the other world2 for which cause we observe the eighth day with gladness1 in which ,jesus arose from the dead1 and having manifested himself to his disciples1 ascended into ,heaven40#dfg ,it might be reasonably concluded that ,mosheim would place great reliance upon this testimony as coming from an apostle1 and as being somewhat better suited to sustain the sacredness of ,sunday than anything previously examined by us4 ,yet he frankly acknowledges that this epistle is spurious4 ,thus he says3-- 8,the epistle of ,barnabas was the production of some ,jew1 who1 most probably1 lived in this century1 and whose mean abilities and superstitious attachment to ,jewish fables1 show1 notwithstanding the uprightness of his intentions1 that he must have been a very different person from the true ,barnabas1 who was ,st4 ,paul's companion40#dfh ,in another work1 ,mosheim says of this epistle3-- 8,as to what is suggested by some1 of its having been written by that ,barnabas who was the friend and companion of ,st4 ,paul1 the futility of such a notion is easily to be made apparent from the letter itself2 several of the opinions and interpretations of ,scripture which it contains1 having in them so little of either truth1 dignity or force1 as to render it impossible that they could ever have proceeded from the pen of a man divinely instructed40#dfi ,neander speaks thus of this epistle3-- 8,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 ,st4 ,paul40#dgj ,prof4 ,stuart bears a similar testimony3-- 8,that a man by the name of ,barnabas wrote this epistle ,i doubt not2 that the chosen associate of ,paul wrote it1 ,i with many others must doubt40#dga ,dr4 ,killen1 ,professor of ,ecclesiastical ,history1 to the ,general ,assembly of the ,presbyterian church of ,ireland1 uses the following language3-- 8,the tract known as the ,epistle of ,barnabas was probably composed in ,a4 ,d4 #ace4 ,it is the production apparently of a convert from ,judaism who took special pleasure in allegorical interpretation of ,scripture40#dgb ,prof4 ,hackett bears the following testimony3-- 8,the letter still extant1 which was known as that of ,barnabas even in the second century1 cannot be defended as genuine40#dgc ,mr4 ,milner speaks of the reputed epistle of ,barnabas as follows3-- 8,it is a great injury to him to apprehend the epistle1 which goes by his name1 to be his40#dgd ,kitto speaks of this production as1 8,the so-called epistle of ,barnabas1 probably a forgery of the second century40#dge ,says the ,encyclopedia of ,religious ,knowledge1 speaking of the ,barnabas of the ,new ,testament3-- 8,he could not be the author of a work so full of forced allegories1 extravagant and unwarrantable explications of ,scripture1 together with stories concerning beasts1 and such like conceits1 as make up the first part of this epistle40#dgf ,eusebius1 the earliest of church historians1 places this epistle in the catalogue of spurious books4 ,thus he says3-- 8,among the spurious must be numbered both the books called1 #8,the ,acts of ,paul1' and that called1 #8,pastor1' and #8,the ,revelation of ,peter4' ,besides these the books called #8,the ,epistle of ,barnabas1' and what are called1 #8,the ,institutions of the ,apostles4'0#dgg ,sir ,wm4 ,domville speaks as follows3-- 8,but the epistle was not written by ,barnabas2 it was not merely unworthy of him1--it would be a disgrace to him1 and what is of much more consequence1 it would be a disgrace to the ,christian religion1 as being the production of one of the authorized teachers of that religion in the times of the apostles1 which circumstance would seriously damage the evidence of its divine origin4 ,not being the epistle of ,barnabas1 the document is1 as regards the ,sabbath question1 nothing more than the testimony of some unknown writer to the practice of ,sunday observance by some ,christians of some unknown community1 at some uncertain period of the ,christian era1 with no sufficient ground for believing that period to have been the first century40#dgh ,coleman bears the following testimony3-- 8,the epistle of ,barnabas1 bearing the honored name of the companion of ,paul in his missionary labors1 is evidently spurious4 ,it abounds in fabulous narratives1 mystic1 allegorical interpretations of the ,old ,testament1 and fanciful conceits1 and is generally agreed by the learned to be of no authority40#dgi ,as a specimen of the unreasonable and absurd things contained in this epistle1 the following passage is quoted3-- 8,neither shalt thou eat of the hyena3 that is1 again1 be not an adulterer2 nor a corrupter of others2 neither be like to such4 ,and wherefore so8 ,because that creature every year changes its kind1 and is sometimes male1 and sometimes female40#dhj ,thus first-day historians being allowed to decide the case1 we are authorized to treat this epistle as a forgery4 ,and whoever will read its ninth chapter--for it will not bear quoting--will acknowledge the justice of this conclusion4 ,this epistle is the only writing purporting to come from the first century except the ,new ,testament1 in which the first day is even referred to4 ,that this furnishes no support for ,sunday observance1 even ,mosheim acknowledges4 ,the next document that claims our attention is the letter of ,pliny1 the ,roman governor of ,bythinia1 to the emperor ,trajan4 ,it was written about ,a4 ,d4 #ajd4 ,he says of the ,christians of his province3-- 8,they affirmed that the whole of their guilt or error was1 that they met on a certain stated day1 before it was light1 and addressed themselves in a form of prayer to ,christ1 as to some god1 binding themselves by a solemn oath1 not for the purposes of any wicked design1 but never to commit any fraud1 theft1 or adultery2 never to falsify their word1 nor deny a trust when they should be called upon to deliver it up2 after which it was their custom to separate1 and then re-assemble to eat in common a harmless meal40#dha ,this epistle of ,pliny certainly furnishes no support for ,sunday observance4 ,the case is presented in a candid manner by ,coleman4 ,he says of this extract3-- 8,this statement is evidence that these ,christians kept a day as holy time1 but whether it was the last or the first day of the week1 does not appear40#dhb ,charles ,buck1 an eminent first-day writer1 saw no evidence in this epistle of first-day observance1 as is manifest from the indefinite translation which he gives it4 ,thus he cites the epistle3-- 8,these persons declare that their whole crime1 if they are guilty1 consists in this3 that on certain days they assemble before sunrise to sing alternately the praises of ,christ as of ,god40#dhc ,tertullian1 who wrote ,a4 ,d4 #bjj1 speaks of this very statement of ,pliny thus3-- 8,he found in their religious services nothing but meetings at early morning for singing hymns to ,christ and ,god1 and sealing home their way of life by a united pledge to be faithful to their religion1 forbidding murder1 adultery1 dishonesty1 and other crimes40#dhd ,tertullian certainly found in this no reference to the festival of ,sunday4 ,mr4 ,w4 ,b4 ,taylor speaks of this stated day as follows3-- 8,as the ,sabbath day appears to have been quite as commonly observed at this date as the sun's day 7if not even more so71 it is just as probable that this #8stated day' referred to by ,pliny was the seventh day1 as that it was the first day2 though the latter is generally taken for granted40#dhe ,taking for granted the very point that should be proved1 is no new feature in the evidence thus far examined in support of first-day observance4 ,although ,mosheim relies on this expression of ,pliny as a chief support of ,sunday1 yet he speaks thus of the opinion of another learned man3-- 8,b4 ,just4 ,hen4 ,boehmer1 would indeed have us to understand this day to have been the same with the ,jewish ,sabbath40#dhf ,this testimony of ,pliny was written a few years subsequent to the time of the apostles4 ,it relates to a church which probably had been founded by the apostle ,peter4#dhg ,it is certainly far more probable that this church1 only forty years after the death of ,peter1 was keeping the fourth commandment1 than that it was observing a day never enjoined by divine authority4 ,it must be conceded that this testimony from ,pliny proves nothing in support of ,sunday observance2 for it does not designate what day of the week was thus observed4 ,the epistles of ,ignatius of ,antioch so often quoted in behalf of first-day observance1 next claim our attention4 ,he is represented as saying3-- 8,wherefore if they who are brought up in these ancient laws came nevertheless to the newness of hope2 no longer observing sabbaths1 but keeping the ,lord's day1 in which also our life is sprung up by him1 and through his death1 whom yet some deny 7by which mystery we have been brought to believe1 and therefore wait that we may be found the disciples of ,jesus ,christ1 our only master73 how shall we be able to live different from him2 whose disciples the very prophets themselves being1 did by the ,spirit expect him as their master40#dhh ,two important facts relative to this quotation are worthy of particular notice3 #a4 ,that the epistles of ,ignatius are acknowledged to be spurious by first-day writers of high authority2 and those epistles which some of them except as possibly genuine1 do not include in their number the epistle to the ,magnesians from which the above quotation is made1 nor do they say anything relative to first-day observance4 #b4 ,that the epistle to the ,magnesians would say nothing of any day1 were it not that the word day had been fraudulently inserted by the translator6 ,in support of the first of these propositions the following testimony is adduced4 ,dr4 ,killen speaks as follows3-- 8,in the sixteenth century1 fifteen letters were brought out from beneath the mantle of a hoary antiquity1 and offered to the world as the productions of the pastor of ,antioch4 ,scholars refused to receive them on the terms required1 and forthwith eight of them were admitted to be forgeries4 ,in the seventeenth century1 the seven remaining letters1 in a somewhat altered form1 again came forth from obscurity1 and claimed to be the works of ,ignatius4 ,again discerning critics refused to acknowledge their pretensions2 but curiosity was roused by this second apparition1 and many expressed an earnest desire to obtain a sight of the real epistles4 ,greece1 ,syria1 ,palestine1 and ,egypt1 were ransacked in search of them1 and at length three letters are found4 ,the discovery creates general gratulation2 it is confessed that four of the epistles so lately asserted to be genuine1 are apocryphal2 and it is boldly said that the three now forthcoming are above challenge4 ,but truth still refuses to be compromised1 and sternly disowns these claimants for her approbation4 ,the internal evidence of these three epistles abundantly attests that1 like the last three books of the ,sibyl1 they are only the last shifts of a grave imposture40#dhi ,the same writer thus states the opinion of ,calvin3-- 8,it is no mean proof of the sagacity of the great ,calvin1 that1 upwards of three hundred years ago1 he passed a sweeping sentence of condemnation on these ,ignatian epistles40#dij ,of the three epistles of ,ignatius still claimed as genuine1 ,prof4 ,c4 ,f4 ,hudson speaks as follows3-- 8,ignatius of ,antioch was martyred probably ,a4 ,d4 #aae4 ,of the eight epistles ascribed to him1 three are genuine2 viz41 those addressed to ,polycarp1 the ,ephesians1 and the ,romans40#dia ,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 taken1 and it is a fact also that they contain no allusion to ,sunday4 ,sir ,wm4 ,domville1 an anti-,sabbatarian writer1 uses the following language3-- 8,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 fathers2 and also that some writings have been attributed to him which are wholly spurious40#dib ,robinson1 an eminent ,english ,baptist writer of the last century1 expresses the following opinion of the epistles ascribed to ,ignatius1 ,barnabas1 and others3-- 8,if any of the writings attributed to those who are called apostolical fathers1 as ,ignatius1 teacher at ,antioch1 ,polycarp1 at ,smyrna1 ,barnabas1 who was half a ,jew1 and ,hermas1 who was brother to ,pius1 teacher at ,rome1 if any of these be genuine1 of which there is great reason to doubt1 they only prove the piety and illiteracy of the good men4 ,some are worse1 and the best not better1 than the godly epistles of the lower sort of ,baptists and ,quakers in the time of the civil war in ,england4 ,barnabas and ,hermas both mention baptism2 but both of these books are contemptible reveries of wild and irregular geniuses40#dic ,the doubtful character of these ,ignatian epistles is thus sufficiently attested4 ,the quotation in behalf of ,sunday is not taken from one of the three epistles that are still claimed as genuine2 and what is still further to be observed1 it would say nothing in behalf of any day were it not for an extraordinary license1 not to say fraud1 which the translator has used in inserting the word day4 ,this fact is shown with critical accuracy by ,kitto1 whose ,cyclopedia is in high repute among first-day scholars4 ,thus he presents the original of ,ignatius with comments and a translation as follows3-- 8,we must here notice one other passage 444 as bearing on the subject of the ,lord's day1 though it certainly contains no mention of it4 ,it occurs in the epistle of ,ignatius to the ,magnesians 7about ,a4 ,d4 #ajj47 ,the whole passage is confessedly obscure1 and the text may be corrupt4444 ,the passage is as follows3-- 1 -- 1 --7 ' 1 etc47#did 8,now many commentators assume 7on what ground does not appear71 that after ,lord's the word day is to be understood4444 ,let us now look at the passage simply as it stands4 ,the defect of the sentence is the want of a substantive to which can refer4 ,this defect1 so far from being remedied1 is rendered still more glaring by the introduction of 4 ,now if we take as simply #8the life of the ,lord1' having a more personal meaning1 it certainly goes nearer to supplying the substantive to 4444 ,thus upon the whole the meaning might be given thus3-- 8,if those who lived under the old dispensation have come to the newness of hope1 no longer keeping sabbaths1 but living according to our ,lord's life 7in which1 as it were1 our life has risen again through him1 c474444 8,on this view the passage does not refer at all to the ,lord's day2 but even on the opposite supposition it cannot be regarded as affording any positive evidence to the early use of the term #8,lord's day' 7for which it is often cited71 since the material word day is purely conjectural40#die ,the learned ,morer1 a clergyman of the church of ,england1 confirms this statement of ,kitto4 ,he renders ,ignatius thus3-- 8,if therefore they who were well versed in the works of ancient days came to newness of hope1 not sabbatizing1 but living according to the dominical life1 c4444 ,the ,medicean copy1 the best and most like that of ,eusebius1 leaves no scruple1 because is expressed and determines the word dominical to the person of ,christ1 and not to the day of his resurrection40#dif ,sir ,wm4 ,domville speaks on this point as follows3-- 8,judging therefore by the tenor of the epistle itself1 the literal translation of the passage in discussion1 #8no longer observing sabbaths1 but living according to the ,lord's life1' appears to give its true and proper meaning2 and if this be so1 ,ignatius1 whom ,mr4 ,gurney#dig puts forward as a material witness to prove the observance of the ,lord's day in the beginning of the second century1 fails to prove any such fact1 it appearing on a thorough examination of his testimony that he does not even mention the ,lord's day1 nor in any way allude to the religious observance of it1 whether by that name or by any other40#dih ,it is manifest1 therefore1 that this famous quotation has no reference whatever to the first day of the week1 and that it furnishes no evidence that that day was known in the time of ,ignatius by the title of ,lord's day4#dii ,the evidence is now before the reader which must determine whether ,mosheim or ,neander spoke in accordance with the facts in the case4 ,and thus it appears that in the ,new ,testament1 and in the uninspired writers of the period referred to1 there is absolutely nothing to sustain the strong ,sunday statement of ,mosheim4 ,when we come to the fourth century1 we shall find a statement by him which essentially modifies what he has here said4 ,of the epistles ascribed to ,barnabas1 ,pliny1 and ,ignatius1 we have found that the first is a forgery2 that the second speaks of a stated day without defining what one2 and that the third1 which is probably a spurious document1 would say nothing relative to ,sunday1 if the advocates of first-day sacredness had not interpolated the word day into the document6 ,we can hardly avoid the conclusion that ,mosheim spoke on this subject as a doctor of divinity1 and not as a historian2 and with the firmest conviction that we speak the truth1 we say with ,neander1 8,the festival of ,sunday was always only a human ordinance40 ,,chapter ,,xv4 ,,examination ,,of ,a ,,famous ,,falsehood4 ,were the martyrs in ,pliny's time and afterward tested by the question whether they had kept ,sunday or not8--,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 found4 ,certain doctors of divinity have made a special effort to show that the 8stated day0 of ,pliny's epistle is the first day of the week4 ,for this purpose they adduce a fabulous narrative which the more reliable historians of the church have not deemed worthy of record4 ,the argument is this3 ,that in ,pliny's time and afterward1 that is1 from the close of the first century and onward1 whenever the ,christians were brought before their persecutors for examination1 they were asked whether they had kept the ,lord's day1 this term being used to designate the first day of the week4 ,and hence two facts are asserted to be established3 #a4 ,that when ,pliny says that the ,christians who were examined by him were accustomed to meet on a stated day1 that day was undoubtedly the first day of the week4 #b4 ,that the observance of the first day of the week was the grand test by which ,christians were known to their heathen persecutors4 #c4 ,that ,lord's day was the name by which the first day of the week was known in the time of ,pliny1 a few years after the death of ,john4 ,to prove these points1 ,dr4 ,edwards makes the following statement3-- 8,hence the fact that their persecutors1 when they wished to know whether men were ,christians1 were accustomed to put to them this question1 viz41 #8,dominicum servasti8'--#8,hast thou kept the ,lord's day8' ,if they had they were ,christians4 ,this was the badge of their ,christianity1 in distinction from ,jews and pagans4 ,and if they said they had1 and would not recant1 they must be put to death4 ,and what1 when they continued steadfast1 was their answer8 #8,christianus sum2 intermittere non possum2'--#8,i am a ,christian2 ,i cannot omit it4' ,it is a badge of my religion1 and the man who assumes it must of course keep the ,lord's day1 because it is the will of his ,lord2 and should he abandon it1 he would be an apostate from his religion40#ejj ,mr4 ,gurney1 an ,english first-day writer of some note1 uses the same argument and for the same purpose4#eja ,the importance attached to this statement1 and the prominence given to it by the advocates of first-day sacredness1 render it proper that its merits should be examined4 ,dr4 ,edwards gives no authority for his statement2 but ,mr4 ,gurney traces the story to ,dr4 ,andrews1 bishop of ,winchester1 who claimed to have taken it from the ,acta ,martyrum1 an ancient collection of the acts of the martyrs4 ,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 ,chamber1 against ,thraske1 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 ,lord4 ,the story was first produced1 therefore1 for the purpose of confounding an observer of the ,sabbath when on trial by his enemies for keeping that day4 ,sir ,wm4 ,domville1 an able anti-,sabbatarian writer1 thus traces out the matter3-- 8,the bishop1 as we have seen1 refers to the ,acta of the martyrs as justifying his assertion respecting the question1 ,dominicum servasti8 but he does not cite a single instance from them in which that question was put4 ,we are left therefore to hunt out the instances for ourselves1 wherever1 if anywhere1 they are to be found4 ,the most complete collection of the memoirs and legends still extant1 relative to the lives and sufferings of the ,christian martyrs1 is that by ,ruinart1 entitled1 #8,acta primorum ,martyrum sincera et selecta4' ,i have carefully consulted that work1 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 ,pliny1 and for nearly two hundred years afterwards1 the question1 ,dominicum servasti8 does not once occur2 nor any equivalent question40#ejb ,this shows at once that no proof can be obtained from this quarter1 either that the 8stated day0 of ,pliny was the first day of the week1 or that the martyrs of the early church were tested by the question whether they had observed it or not4 ,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 such4 ,after quoting all the questions put to martyrs in and before ,pliny's time1 and thus proving that no such question as is alleged1 was put to them1 ,domville says3-- 8,this much may suffice to show that ,dominicum servasti8 was no question in ,pliny's time1 as ,mr4 ,gurney intends us to believe it was4 ,i have1 however1 still other proof of ,mr4 ,gurney's unfair dealing with the subject1 but ,i defer stating it for the present1 that ,i may proceed in the inquiry1 ,what may have been the authority on which ,bishop ,andrews relied when stating that ,dominicum servasti8 was ever a usual question put by the heathen persecutors8 ,i shall with this view pass over the martyrdoms which intervened between ,pliny's time and the fourth century1 as they contain nothing to the purpose1 and shall come at once to that martyrdom the narrative of which was1 ,i have no doubt1 the source from which ,bishop ,andrews derived his question1 ,dominicum servasti8 #8,hold you the ,lord's day8' ,this martyrdom happened ,a4 ,d4 #cjd4ejc ,the sufferers were ,saturninus and his four sons1 and several other persons4 ,they were taken to ,carthage1 and brought before the proconsul ,amulinus4 ,in the account given of their examinations by him1 the phrases1 #8,,celebrare ,dominicum1' and #8,,agere ,dominicum1' frequently occur1 but in no instance is the verb #8servare' used in reference to ,dominicum4 ,i mention this chiefly to show that when ,bishop ,andrews1 alluding1 as no doubt he does1 to the narrative of this martyrdom1 says the question was1 ,dominicum servasti8 it is very clear he had not his author at hand1 and that in trusting to his memory1 he coined a phrase of his own40#ejd ,domville quotes at length the conversation between the proconsul and the martyrs1 which is quite similar in most respects to ,gurney's and ,edward's quotation from ,andrews4 ,he then adds3-- 8,the narrative of the martyrdom of ,saturninus being the only one which has the appearance of supporting the assertion of ,bishop ,andrews that1 #8,hold you the ,lord's day8' was the usual question to the martyrs1 what if ,i should prove that even this narrative affords no support to that assertion8 yet nothing is more easy than this proof2 for ,bishop ,andrews has quite mistaken the meaning of the word ,dominicum in translating it #8the ,lord's day4' ,it had no such meaning4 ,it was a barbarous word in use among some of the ecclesiastical writers in1 and subsequent to1 the fourth century1 to express sometimes a church1 and at other times the ,lord's supper1 but ,,never the ,lord's day4#eje ,my authorities on this point are-- 8#a4 ,ruinart1 who1 upon the word ,dominicum1 in the narrative of the martyrdom of ,saturninus1 has a note1 in which he says it is a word signifying the ,lord's supper#ejf 7#8,dominicum vero desinat sacra mysteria'71 and he quotes ,tertullian and ,cyprian in support of this interpretation4 8#b4 ,the editors of the ,benedictine edition of ,st4 ,augustine's works4 ,they state that the word ,dominicum has the two meanings of a church and the ,lord's supper4 ,for the former they quote among other authorities1 a canon of the council of ,neo ,cesarea4 ,for the latter meaning they quote ,cyprian1 and refer also to ,st4 ,augustine's account of his conference with the ,donatists1 in which allusion is made to the narrative of the martyrdom of ,saturninus4#ejg 8#c4 ,gesner1 who1 in his ,latin ,thesaurus published in #agdi1 gives both meanings to the word ,dominicum4 ,for that of the ,lord's supper he quotes ,cyprian2 for that of a church he quotes ,cyprian and also ,hillary40#ejh ,domville states other facts of interest bearing on this point1 and then pays his respects to ,mr4 ,gurney as follows3-- 8,it thus appearing that the reference made by ,bishop ,andrews to the #8,acts of ,martyrs' completely fails to establish his dictum respecting the question alleged to have been put to the martyrs1 and it also appearing that there existed strong and obvious reasons for not placing implicit reliance upon that dictum1 what are we to think of ,mr4 ,gurney's regard for truth1 when we find he does not scruple to tell his readers that the #8stated day' mentioned in ,pliny's letter as that on which the ,christians held their religious assemblies1 was #8clearly the first day of the week1' is proved by the very question which it was customary for the ,roman persecutors to address to the martyrs1 ,dominicum servasti8--#8,hast thou kept the ,lord's day8' ,for this unqualified assertion1 prefixed as it is by the word #8clearly1' in order to make it the more impressive1 ,mr4 ,gurney is without any excuse40#eji ,the justice of ,domville's language cannot be questioned when he characterizes this favorite first-day argument as-- 8,one of those daring misstatements of facts so frequent in theological writings1 and which1 from the confident tone so generally assumed by the writers on such occasions1 are usually received without examination1 and allowed1 in consequence1 to pass current for truth40#eaj ,the investigation to which this statement has been subjected1 shows1 #a4 ,that no such question as1 ,hast thou kept the ,lord's day8 is upon record as proposed to the martyrs in the time of ,pliny4 #b4 ,that no such question was asked to any martyr prior to the commencement of the fourth century4 #c4 ,that a single instance of martyrdom in which any question of the kind was asked1 is all that can be claimed4 #d4 ,that in this one case1 which is all that has even the slightest appearance of sustaining the story under examination1 a correct translation of the original ,latin shows that the question had no relation whatever to the observance of ,sunday6 ,all this has been upon the assumption that the ,acta ,martyrum1 in which this story is found1 is an authentic work4 ,let ,mosheim testify relative to the character of this work for veracity3-- 8,as to those accounts which have come down to us under the title of ,acta ,martyrum1 or1 the ,acts of the ,martyrs1 their authority is certainly for the most part of a very questionable nature2 indeed1 speaking generally1 it might be coming nearer to the truth1 perhaps1 were we to say that they are entitled to no sort of credit whatever40#eaa ,such is the authority of the work from which this story is taken4 ,it is not strange that first-day historians should leave the repetition of it to theologians4 ,such are the facts respecting this extraordinary falsehood4 ,they constitute so complete an exposure of this famous historical argument for ,sunday as to consign it to the just contempt of all honest men4 ,but this is too valuable an argument to be lightly surrendered1 and moreover it is as truthful as are certain other of the historical arguments for ,sunday4 ,it will not do to give up this argument because of its dishonesty2 for others will have to go with it for possessing the same character4 ,since the publication of ,domville's elaborate work1 ,james ,gilfillan of ,scotland has written a large volume entitled1 8,the ,sabbath10 which has been extensively circulated both in ,europe and in ,america1 and is esteemed a standard work by the ,american ,tract ,society and by first-day denominations in general4 ,gilfillan had read ,domville as appears from his statements on pages #aj1 #adb1 #adc1 #faf1 of his volume4 ,he was therefore acquainted with ,domville's exposure of the fraud respecting 8,dominicum servasti80 ,but though he was acquainted with this exposure1 he offers not one word in reply4 ,on the contrary1 he repeats the story with as much assurance as though it had not been proved a falsehood4 ,but as ,domville had shown up the matter from the ,acta ,martyrum1 it was necessary for ,gilfillan to trace it to some other authority1 and so he assigns it to ,cardinal ,baronius4 ,here are ,gilfillan's words3-- 8,from the days of the apostles downwards for many years1 the followers of ,christ had no enemies more fierce and unrelenting than that people the ,jews1 who cursed them in the synagogue1 sent out emissaries into all countries to calumniate their ,master and them1 and were abettors wherever they could1 of the martyrdom of men1 such as ,polycarp1 of whom the world was not worthy4 ,among the reasons of this deadly enmity was the change of the ,sabbatic day4 ,the ,romans1 though they had no objection on this score1 punished the ,christians for the faithful observance of their day of rest1 one of the testing questions put to the martyrs being1 ,dominicum servasti8--,have you kept the ,lord's day8--,baron4 ,an4 ,eccles41 ,a4 ,d4 #cjc1 ,num4 #ce1 etc40#eab ,gilfillan having reproduced this statement and assigned as his authority the annalist ,baronius1 more recent first-day writers take courage and repeat the story after him4 ,now they are all right1 as they think4 ,what if the ,acta ,martyrum has failed them8 ,domville ought to have gone to ,baronius1 who1 in their judgment1 is the true source of information in this matter4 ,had he done this1 they say1 he would have been saved from misleading his readers4 ,but let us ascertain what evil ,domville has done in this case4 ,it all consists in the assertion of two things out of the ,acta ,martyrum4#eac #a4 ,that no such question as 8,dominicum servasti80 was addressed to any martyr till the early part of the fourth century1 some two hundred years after the time of ,pliny4 #b4 ,that the question even then did not relate to what is called the ,lord's day1 but to the ,lord's supper4 ,now it is a remarkable fact that ,gilfillan has virtually admitted the truth of the first of these statements1 for the earliest instance which he could find in ,baronius is ,a4 ,d4 #cjc1 as his reference plainly shows4 ,it differs only one year from the date assigned in ,ruinart's ,acta ,martyrum1 and relates to the very case which ,domville has quoted from that work6 ,domville's first and most important statement is therefore vindicated by ,gilfillan himself1 though he has not the frankness to say this in so many words4 ,domville's second point is that ,dominicum1 when used as a noun1 as in the present case1 signifies either a church or the ,lord's supper1 but never signifies ,lord's day4 ,he establishes the fact by incontestible evidence4 ,gilfillan was acquainted with all this4 ,he could not answer ,domville1 and yet he was not willing to abandon the falsehood which ,domville had exposed4 ,so he turns from the ,acta ,martyrum in which the compiler expressly defines the word to mean precisely what ,domville asserts1 and brings forward the great ,romish annalist1 ,cardinal ,baronius4 ,now1 say our first-day friends1 we are to have the truth from a high authority4 ,gilfillan has found in ,baronius an express statement that the martyrs were tested by the question1 8,have you kept the ,lord's day80 ,no matter then as to the ,acta ,martyrum from which ,bishop ,andrews first produced this story4 ,that1 indeed1 has failed us1 but we have in its stead the weighty testimony of the great ,baronius4 ,to be sure he fixes this test no earlier than the fourth century1 which renders it of no avail as proof that ,pliny's stated day was ,sunday2 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 day4 ,but these exultant thoughts are vain4 ,i must state a grave fact in plain language3 ,gilfillan has deliberately falsified the testimony of ,baronius6 ,that historian records at length the martyrdom of ,saturninus and his company in northern ,africa in ,a4 ,d4 #cjc4 ,it is the very story which ,domville has cited from the ,acta ,martyrum1 and ,baronius repeatedly indicates that he himself copied it from that work4 ,he gives the various questions propounded by the proconsul1 and the several answers which were returned by each of the martyrs4 ,i copy from ,baronius the most important of these4 ,they were arrested while they were celebrating the ,lord's sacrament according to custom4#ead ,the following is the charge on which they were arrested3 ,they had celebrated the ,collectam ,dominicam against the command of the emperors4#eae ,the proconsul asked the first whether he had celebrated the ,collectam1 and he replied that he was a ,christian1 and had done this4#eaf ,another says1 8,i have not only been in the ,collecta1 but ,i have celebrated the ,dominicum with the brethren because ,i am a ,christian40#eag ,another says we have celebrated the ,dominicum1 because the ,dominicum cannot be neglected4#eah ,another said that the ,collecta was made 7or observed7 at his house4#eai ,the proconsul questioning again one of those already examined1 received this answer3 8,the ,dominicum cannot be disregarded1 the law so commands40#ebj ,when one was asked whether the ,collecta was made 7or observed7 at his house1 he answered1 8,in my house we have celebrated the ,dominicum40 ,he added1 8,without the ,dominicum we cannot be10 or live4#eba ,to another1 the proconsul said that he did not wish to know whether he was a ,christian1 but whether he participated in the ,collecta4 ,his reply was3 8,as if one could be a ,christian without the ,dominicum1 or as if the ,dominicum can be celebrated without the ,christian40#ebb ,and he said further to the proconsul3 8,we have observed the ,collecta most sacredly2 we have always convened in the ,dominicum for reading the ,lord's word40#ebc ,another said3 8,i have been in literally1 have made the ,collecta with my brethren1 ,i have celebrated the ,dominicum40#ebd ,after him another proclaimed the ,dominicum to be the hope and safety of the ,christian1 and when tortured as the others1 he exclaimed1 0,i have celebrated the ,dominicum with a devoted heart1 and with my brethren ,i have made the ,collecta because ,i am a ,christian40#ebe ,when the proconsul again asked one of these whether he had conducted the ,dominicum1 he replied that he had because ,christ was his ,saviour4#ebf ,i have thus given the substance of this famous examination1 and have set before the reader the references therein made to the ,dominicum4 ,it is to be observed that ,collecta is used as another name for ,dominicum4 ,now does ,baronius use either of these words to signify ,lord's day8 ,it so happens that he has defined these words with direct reference to this very case no less than seven times4 ,now let us read these seven definitions3-- ,when ,baronius records the first question addressed to these martyrs1 he there defines these words as follows3 8,by the words ,collectam1 ,collectionem1 and ,dominicum1 the author always understands the sacrifice of the ,mass40#ebg ,after recording the words of that martyr who said that the law commanded the observance of the ,dominicum1 ,baronius defines his statement thus3 8,evidently the ,christian law concerning the ,dominicum1 no doubt about celebrating the sacrifice40#ebh ,baronius1 by the ,romish words sacrifice and ,mass refers to the celebration of the ,lord's supper by these martyrs4 ,at the conclusion of the examination1 he again defines the celebration of the ,dominicum4 ,he says3 8,it has been shown above in relating these things that the ,christians were moved1 even in the time of severe persecution1 to celebrate the ,dominicum4 ,evidently1 as we have declared elsewhere in many places1 it was a sacrifice without bloodshed1 and of divine appointment40#ebi ,he presently defines ,dominicum again1 saying1 8,though it is a fact that the same expression was employed at times with reference to the temple of ,god1 yet since all the churches upon the earth have united in this matter1 and from other things related above1 it has been sufficiently shown concerning the celebration of the ,dominicum1 that only the sacrifice of the ,mass can be understood40#ecj ,observe this last statement4 ,he says though the word has been employed to designate the temple of the ,lord1 yet in the things here related it can only signify the sacrifice of the ,mass4 ,these testimonies are exceedingly explicit4 ,but ,baronius has not yet finished4 ,in the index to ,tome #c1 he explains these words again with direct reference to this very martyrdom4 ,thus under ,collecta is this statement3 8,the ,collecta1 the ,dominicum1 the ,mass1 the same ,a4 ,d4 #cjc1 xxxix40#eca ,under ,missa3 8,the ,mass is the same as the ,collecta1 or ,dominicum ,a4 ,d41 #cjc1 xxxix40#ecb ,under ,dominicum3 8,to celebrate the ,dominicum is the same as to conduct the ,mass ,a4 ,d41 #cjc1 xxxix42 xlix42 li40#ecc ,it is not possible to mistake the meaning of ,baronius4 ,he says that ,dominicum signifies the ,mass6 ,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 ,mass4 ,but it was the sacrament of the ,lord's supper1 concerning which they were tested1 and for observing which they were put to a cruel death4 ,the word ,dominicum signifies 8the sacred mysteries10 as ,ruinart defines it2 and ,baronius1 in seven times affirming this definition1 though acknowledging that it has sometimes been used to signify temple of ,god1 plainly declares that in this record1 it can have no other meaning than that service which the ,romanists call the sacrifice of the ,mass4 ,gilfillan had read all this1 yet he dares to quote ,baronius as saying that these martyrs were tested by the question1 8,have you kept ,lord's day80 ,he could not but know that he was writing a direct falsehood2 but he thought the honor of ,god1 and the advancement of the cause of truth1 demanded this act at his hands4 ,before ,gilfillan wrote his work1 ,domville had called attention to the fact that the sentence1 8,dominicum servasti80 does not occur in the ,acta ,martyrum1 a different verb being used every time4 ,but this is the popular form of this question1 and must not be given up4 ,so ,gilfillan declares that ,baronius uses it in his record of the martyrdoms in ,a4 ,d4 #cjc4 ,but we have cited the different forms of question recorded by ,baronius1 and find them to be precisely the same with those of the ,acta ,martyrum4 8,dominicum servasti80 does not occur in that historian1 and ,gilfillan1 in stating that it does1 is guilty of untruth4 ,this1 however1 is comparatively unimportant4 ,but for asserting that ,baronius speaks of ,lord's day under the name of ,dominicum1 ,gilfillan stands convicted of inexcusable falsehood in matters of serious importance4 ,,chapter ,,xvi4 ,,origin ,,of ,,first-,,day ,,observance4 ,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--,irenus--,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 fast4 ,the festival of ,sunday is more ancient than the ,christian religion1 its origin being lost in remote antiquity4 ,it did not originate1 however1 from any divine command nor from piety toward ,god3 on the contrary1 it was set apart as a sacred day by the heathen world in honor of their chief god1 the sun4 ,it is from this fact that the first day of the week has obtained the name of ,sunday1 a name by which it is known in many languages4 ,webster thus defines the word3-- 8,sunday2 so called because this day was anciently dedicated to the sun or to its worship4 ,the first day of the week2 the ,christian ,sabbath2 a day consecrated to rest from secular employments1 and to religious worship2 the ,lord's day40 ,and ,worcester1 in his large dictionary1 uses similar language3-- 8,sunday2 so named because anciently dedicated to the sun or to its worship4 ,the first day of the week2 the ,christian ,sabbath1 consecrated to rest from labor and to religious worship2 the ,lord's day40 ,these lexicographers call ,sunday the ,christian ,sabbath1 etc41 because in the general theological literature of our language1 it is thus designated1 though never thus in the ,bible4 ,lexicographers do not undertake to settle theological questions1 but simply to define terms as currently used in a particular language4 ,though all the other days of the week have heathen names1 ,sunday alone was a conspicuous heathen festival in the days of the early church4 ,the ,north ,british ,review1 in a labored attempt to justify the observance of ,sunday by the ,christian world1 styles that day1 8,,the ,,wild ,,solar ,,holiday i4 e41 festival in honor of the sun ,,of ,,all ,,pagan ,,times40#ecd ,verstegan says3-- 8,the most ancient ,germans being pagans1 and having appropriated their first day of the week to the peculiar adoration of the sun1 whereof that day doth yet in our ,english tongue retain the name of ,sunday1 and appropriated the next day unto it unto the especial adoration of the moon1 whereof it yet retaineth with us1 the name of ,monday2 they ordained the next day to these most heavenly planets to the particular adoration of their great reputed god1 ,tuisco1 whereof we do yet retain in our language the name of ,tuesday40#ece ,the same author thus speaks concerning the idols of our ,saxon ancestors3-- 8,of these1 though they had many1 yet seven among the rest they especially appropriated unto the seven days of the week4444 ,unto the day dedicated unto the especial adoration of the idol of the sun1 they gave the name of ,sunday1 as much as to say the sun's day or the day of the sun4 ,this idol was placed in a temple1 and there adored and sacrificed unto1 for that they believed that the sun in the firmament did with or in this idol correspond and co-operate40#ecf ,jennings makes this adoration of the sun more ancient than the deliverance of ,israel from ,egypt4 ,for1 in speaking of the time of that deliverance1 he speaks of the ,gentiles as1 8,the idolatrous nations who in honor to their chief god1 the sun1 began their day at his rising40#ecg ,he represents them also as setting apart ,sunday in honor of the same object of adoration3-- 8,the day which the heathens in general consecrated to the worship and honor of their chief god1 the sun1 which1 according to our computation1 was the first day of the week40#ech ,the ,north ,british ,review thus defends the introduction of this ancient heathen festival into the ,christian church3-- 8,that very day was the ,sunday of their heathen neighbors and respective countrymen2 and patriotism gladly united with expediency in making it at once their ,lord's day and their ,sabbath4444 ,if the authority of the church is to be ignored altogether by ,protestants1 there is no matter2 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 ,sabbath4 ,that primitive church1 in fact1 was shut up to the adoption of the ,sunday1 until it became established and supreme1 when it was too late to make another alteration2 and it was no irreverent nor undelightful thing to adopt it1 inasmuch as the first day of the week was their own high day at any rate2 so that their compliance and civility were rewarded by the redoubled sanctity of their quiet festival40#eci ,it would seem that something more potent than 8patriotism0 and 8expediency0 would be requisite to transform this heathen festival into the ,christian ,sabbath1 or even to justify its introduction into the ,christian church4 ,a further statement of the reasons which prompted its introduction1 and a brief notice of the earlier steps toward transforming it into a ,christian institution1 will occupy the remainder of this chapter4 ,chafie1 a clergyman of the ,english ,church1 in #afeb1 published a work in vindication of first-day observance1 entitled1 8,the ,seventh-day ,sabbath40 ,after showing the general observance of ,sunday by the heathen world in the early ages of the church1 ,chafie thus states the reasons which forbid the ,christians attempting to keep any other day3-- 8#a4 ,because of the contempt1 scorn1 and derision they thereby should be had in1 among all the ,gentiles with whom they lived4444 ,how grievous would be their taunts and reproaches against the poor ,christians living with them and under their power for their new set sacred day1 had the ,christians chosen any other than the ,sunday4444 #b4 ,most ,christians then were either servants or of the poorer sort of people2 and the ,gentiles1 most probably1 would not give their servants liberty to cease from working on any other set day constantly1 except on their ,sunday4444 #c4 ,because had they assayed such a change it would have been but labor in vain2 444 they could never have brought it to pass40#edj ,thus it is seen that at the time when the early church began to apostatize from ,god and to foster in its bosom human ordinances1 the heathen world--as they had long done--very generally observed the first day of the week in honor of the sun4 ,many of the early fathers of the church had been heathen philosophers4 ,unfortunately they brought with them into the church many of their old notions and principles4 ,particularly did it occur to them that by uniting with the heathen in the day of weekly celebration they should greatly facilitate their conversion4 ,the reasons which induced the church to adopt the ancient festival of the heathen as something made ready to hand1 are thus stated by ,morer3-- 8,it is not to be denied but we borrow the name of this day from the ancient ,greeks and ,romans1 and we allow that the old ,egyptians worshiped the sun1 and as a standing memorial of their veneration1 dedicated this day to him4 ,and we find by the influence of their examples1 other nations1 and among them the ,jews themselves1 doing him homage2#eda yet these abuses did not hinder the fathers of the ,christian church simply to repeal1 or altogether lay by1 the day or its name1 but only to sanctify and improve both1 as they did also the pagan temples polluted before with idolatrous services1 and other instances wherein those good men were always tender to work any other change than what was evidently necessary1 and in such things as were plainly inconsistent with the ,christian religion2 so that ,sunday being the day on which the ,gentiles solemnly adored that planet1 and called it ,sunday1 partly from its influence on that day especially1 and partly in respect to its divine body 7as they conceived it71 the ,christians thought fit to keep the same day and the same name of it1 that they might not appear causelessly peevish1 and by that means hinder the conversion of the ,gentiles1 and bring a greater prejudice than might be otherwise taken against the gospel40#edb ,in the time of ,justin ,martyr1 ,sunday was a weekly festival1 widely celebrated by the heathen in honor of their god1 the sun4 ,and so1 in presenting to the heathen emperor of ,rome an 8,apology0 for his brethren1 ,justin takes care to tell him thrice that the ,christians held their assemblies on this day of general observance4#edc ,sunday therefore makes its first appearance in the ,christian church as an institution identical in time with the weekly festival of the heathen1 and ,justin1 who first mentions this festival1 had been a heathen philosopher4 ,sixty years later1 ,tertullian acknowledges that it was not without an appearance of truth that men declared the sun to be the god of the ,christians4 ,but he answered that though they worshiped toward the east like the heathen1 and devoted ,sunday to rejoicing1 it was for a reason far different from sun-worship4#edd ,and on another occasion1 in defending his brethren from the charge of sun-worship1 he acknowledges that these acts1 prayer toward the east1 and making ,sunday a day of festivity1 did give men a chance to think the sun was the ,god of the ,christians4#ede ,tertullian is therefore a witness to the fact that ,sunday was a heathen festival when it obtained a foothold in the ,christian church1 and that the ,christians1 in consequence of observing it1 were taunted with being sun-worshipers4 ,it is remarkable that in his replies he never claims for their observance any divine precept or apostolic example4 ,his principal point was that they had as good a right to do it as the heathen had4 ,one hundred and twenty one years after ,tertullian1 ,constantine1 while yet a heathen1 put forth his famous edict in behalf of the heathen festival of the sun1 which day he pronounced 8venerable40 ,and this heathen law caused the day to be observed everywhere throughout the ,roman ,empire1 and firmly established it both in ,church and ,state4 ,it is certain1 therefore1 that at the time of its entrance into the ,christian church1 ,sunday was an ancient weekly festival of the heathen world4 ,that this heathen festival was upon the day of ,christ's resurrection doubtless powerfully contributed to aid 8patriotism0 and 8expediency0 in transforming it into the ,lord's day or ,christian ,sabbath4 ,for1 with pious motives1 as we may reasonably conclude1 the professed people of ,god early paid a voluntary regard to several days1 memorable in the history of the ,redeemer4 ,mosheim1 whose testimony in behalf of ,sunday has been presented already1 uses the following language relative to the crucifixion day3-- 8,it is also probable that ,friday1 the day of ,christ's crucifixion1 was early distinguished by particular honors from the other days of the week40#edf ,and of the second century1 he says3-- 8,many also observed the fourth day of the week1 on which ,christ was betrayed2 and the sixth1 which was the day of his crucifixion40#edg ,dr4 ,peter ,heylyn says of those who chose ,sunday3-- 8,because our ,saviour rose that day from amongst the dead1 so chose they ,friday for another1 by reason of our ,saviour's passion2 and ,wednesday on the which he had been betrayed3 the ,saturday1 or ancient ,sabbath1 being meanwhile retained in the eastern churches40#edh ,of the comparative sacredness of these three voluntary festivals1 the same writer testifies3-- 8,if we consider either the preaching of the word1 the ministration of the sacraments1 or the public prayers3 the ,sunday in the eastern churches had no great prerogative above other days1 especially above the ,wednesday and the ,friday1 save that the meetings were more solemn1 and the concourse of people greater than at other times1 as is most likely40#edi ,and besides these three weekly festivals1 there were also two annual festivals of great sacredness4 ,these were the ,passover and the ,pentecost4 ,and it is worthy of special notice that although the ,sunday festival can be traced no higher in the church than ,justin ,martyr1 ,a4 ,d4 #adj1 the ,passover can be traced to a man who claimed to have received it from the apostles4 ,see chapter thirteen4 ,among these festivals1 considered simply as voluntary memorials of the ,redeemer1 ,sunday had very little pre-eminence4 ,for it is well stated by ,heylyn3-- 8,take which you will1 either the fathers or the moderns1 and we shall find no ,lord's day instituted by any apostolical mandate2 no ,sabbath set on foot by them upon the first day of the week40#eej ,domville bears the following testimony1 which is worthy of lasting remembrance3-- 8,not any ecclesiastical writer of the first three centuries attributed the origin of ,sunday observance either to ,christ or to his apostles40#eea 8,patriotism0 and 8expediency10 however1 erelong elevated immeasurably above its fellows that one of these voluntary festivals which corresponded to 8the wild solar holiday0 of the heathen world1 making that day at last 8the ,lord's day0 of the ,christian church4 ,the earliest testimony in behalf of first-day observance that has any claim to be regarded as genuine is that of ,justin ,martyr1 written about ,a4 ,d4 #adj4 ,before his conversion1 he was a heathen philosopher4 ,the time1 place1 and occasion of his first ,apology or ,defense of the ,christians1 addressed to the ,roman ,emperor1 is thus stated by an eminent ,roman ,catholic historian4 ,he says that ,justin ,martyr 8,was at ,rome when the persecution that was raised under the reign of ,antoninus ,pius1 the successor of ,adrian1 began to break forth1 where he composed an excellent apology in behalf of the ,christians40#eeb ,of the works ascribed to ,justin ,martyr1 ,milner says3-- 8,like many of the ancient fathers he appears to us under the greatest disadvantage4 ,works really his have been lost2 and others have been ascribed to him1 part of which are not his2 and the rest1 at least1 of ambiguous authority40#eec ,if the writings ascribed to him are genuine1 there is little propriety in the use made of his name by the advocates of the first-day ,sabbath4 ,he taught the abrogation of the ,sabbatic institution2 and there is no intimation in his words that the ,sunday festival which he mentions was other than a voluntary observance4 ,thus he addresses the emperor of ,rome3-- 8,and upon the day called ,sunday1 all that live either in city or country meet together at the same place1 where the writings of the apostles and prophets are read1 as much as time will give leave2 when the reader has done1 the bishop makes a sermon1 wherein he instructs the people1 and animates them to the practice of such lovely precepts3 at the conclusion of this discourse1 we all rise up together and pray2 and prayers being over1 as ,i now said1 there is bread and wine and water offered1 and the bishop1 as before1 sends up prayers and thanksgivings1 with all the fervency he is able1 and the people conclude all with the joyful acclamation of ,amen4 ,then the consecrated elements are distributed to1 and partaken of1 by all that are present1 and sent to the absent by the hands of the deacons4 ,but the wealthy and the willing1 for every one is at liberty1 contribute as they think fitting2 and this collection is deposited with the bishop1 and out of this he relieves the orphan and the widow1 and such as are reduced to want by sickness or any other cause1 and such as are in bonds1 and strangers that come from far2 and1 in a word1 he is the guardian and almoner to all the indigent4 ,upon ,sunday we all assemble1 that being the first day in which ,god set himself to work upon the dark void1 in order to make the world1 and in which ,jesus ,christ our ,saviour rose again from the dead2 for the day before ,saturday he was crucified1 and the day after1 which is ,sunday1 he appeared unto his apostles and disciples1 and taught them what ,i have now proposed to your consideration40#eed ,this passage1 if genuine1 furnishes the earliest reference to the observance of ,sunday as a religious festival in the ,christian church4 ,it should be remembered that this language was written at ,rome1 and addressed directly to the emperor4 ,it shows therefore what was the practice of the church in that city and vicinity1 but does not determine how extensive this observance was4 ,it contains strong incidental proof that apostasy had made progress at ,rome2 the institution of the ,lord's supper being changed in part already to a human ordinance2 water being now as essential to the ,lord's supper as the wine or the bread4 ,and what is still more dangerous as perverting the institution of ,christ1 the consecrated elements were sent to the absent1 a step which speedily resulted in their becoming objects of superstitious veneration1 and finally of worship4 ,justin tells the emperor that ,christ thus ordained2 but such a statement is a grave departure from the truth of the ,new ,testament4 ,this statement of reasons for ,sunday observance is particularly worthy of attention4 ,he tells the emperor that they assembled upon the day called ,sunday4 ,this was equivalent to saying to him1 ,we observe the day on which our fellow-citizens offer their adoration to the sun4 ,here both 8patriotism0 and 8expediency0 discover themselves in the words of ,justin1 which were addressed to a persecuting emperor in behalf of the ,christians4 ,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 ,high1 ,justin bethinks himself for reasons in defense of this observance4 ,he assigns no divine precept nor apostolic example for this festival4 ,for his reference to what ,christ taught his disciples1 as appears from the connection1 was to the general system of the ,christian religion1 and not to the observance of ,sunday4 ,if it be said that ,justin might have learned from tradition what is not to be found in the ,new ,testament relative to ,sunday observance1 and that after all ,sunday may be a divinely-appointed festival1 it is sufficient to answer1 #a4 ,that this plea would show only tradition in favor of the ,sunday festival4 #b4 ,that ,justin ,martyr is a very unsafe guide2 his testimony relative to the ,lord's supper differs from that of the ,new ,testament4 #c4 ,that the ,american ,tract ,society1 in a work which it publishes against ,romanism1 bears the following testimony relative to the point before us3-- 8,justin ,martyr appears indeed peculiarly unfitted to lay claim to authority4 ,it is notorious that he supposed a pillar erected on the island of the ,tiber to ,semo ,sanchus1 an old ,sabine deity1 to be a monument erected by the ,roman people in honor of the impostor ,simon ,magus4 ,were so gross a mistake to be made by a modern writer in relating a historical fact1 exposure would immediately take place1 and his testimony would thenceforward be suspected4 ,and assuredly the same measure should be meted to ,justin ,martyr1 who so egregiously errs in reference to a fact alluded to by ,livy the historian40#eee ,justin assigns the following reasons in support of ,sunday observance3 8,that being the first day in which ,god set himself to work upon the dark void in order to make the world1 and in which ,jesus ,christ our ,saviour rose again from the dead40 ,bishop ,jeremy ,taylor most fittingly replies to this3-- 8,the first of these looks more like an excuse than a just reason2 for if anything of the creation were made the cause of a ,sabbath1 it ought to be the end1 not the beginning2 it ought to be the rest1 not the first part of the work2 it ought to be that which ,god assigned1 not that which man should take by way of after justification40#eef ,it is to be observed1 therefore1 that the first trace of ,sunday as a ,christian festival is found in the church of ,rome4 ,soon after this time1 and thenceforward1 we shall find 8the bishop0 of that church making vigorous efforts to suppress the ,sabbath of the ,lord1 and to elevate in its stead the festival of ,sunday4 ,it is proper to note the fact also that ,justin was a decided opponent of the ancient ,sabbath4 ,in his 8,dialogue with ,trypho the ,jew0 he thus addressed him3-- 8,this new law teaches you to observe a perpetual ,sabbath2 and you1 when you have spent one day in idleness1 think you have discharged the duties of religion4444 ,if any one is guilty of adultery1 let him repent1 then he hath kept the true and delightful ,sabbath unto ,god4444 ,for we really should observe that circumcision which is in the flesh1 and the ,sabbath1 and all the feasts1 if we had not known the reason why they were imposed upon you1 namely1 upon the account of your iniquities4444 ,it was because of your iniquities1 and the iniquities of your fathers1 that ,god appointed you to observe the ,sabbath4444 ,you see that the heavens are not idle1 nor do they observe the ,sabbath4 ,continue as ye were born4 ,for if before ,abraham there was no need of circumcision1 nor of the sabbaths1 nor of feasts1 nor of offerings before ,moses2 so now in like manner there is no need of them1 since ,jesus ,christ1 the ,son of ,god1 was by the determinate counsel of ,god1 born of a virgin of the seed of ,abraham without sin40#eeg ,this reasoning of ,justin deserves no reply4 ,it shows1 however1 the unfairness of ,dr4 ,edwards1 who quotes ,justin ,martyr as a witness for the change of the ,sabbath2#eeh whereas ,justin held that ,god made the ,sabbath on account of the wickedness of the ,jews1 and that he totally abrogated it in consequence of the first advent of ,christ2 the ,sunday festival of the heathen being evidently adopted by the church at ,rome from motives of 8expediency0 and perhaps of 8patriotism40 ,the testimony of ,justin1 if genuine1 is peculiarly valuable in one respect4 ,it shows that as late as ,a4 ,d4 #adj the first day of the week had acquired no title of sacredness2 for ,justin several times mentions the day3 thrice as 8the day called ,sunday0 and twice as 8the eighth day20 and by other terms also1 but never by any sacred name4#eei ,the next important witness in behalf of first-day sacredness is thus presented by ,dr4 ,edwards3-- 8,hence ,irenus1 bishop of ,lyons1 a disciple of ,polycarp1 who had been the companion of the apostles1 ,a4 ,d4 #afg1 says that the ,lord's day was the ,christian ,sabbath4 ,his words are1 #8,on the ,lord's day every one of us ,christians keeps the ,sabbath1 meditating on the law and rejoicing in the works of ,god4'0#efj ,this testimony is highly valued by first-day writers1 and is often and prominently set forth in their publications4 ,sir ,wm4 ,domville1 whose elaborate treatise on the ,sabbath has been several times quoted1 states the following important fact relative to this quotation3-- 8,i have carefully searched through all the extant works of ,irenus and can with certainty state that no such passage1 or any one at all resembling it1 is there to be found4 ,the edition ,i consulted was that by ,massuet 7,paris1 #agaj72 but to assure myself still further1 ,i have since looked to the editions by ,erasmus 7,paris1 #aefc71 and ,grabe 7,oxford1 #agjb71 and in neither do ,i find the passage in question40#efa ,it is a remarkable fact that those who quote this as the language of ,irenus1 if they give any reference1 cite their readers to ,dwight's ,theology instead of referring them to the place in the works of ,irenus where it is to be found4 ,it was ,dr4 ,dwight who first enriched the theological world with this invaluable quotation4 ,where1 then1 did ,dwight obtain this testimony which has so many times been given as that of ,irenus8 ,on this point ,domville remarks3-- 8,he had the misfortune to be afflicted with a disease in his eyes from the early age of twenty-three1 a calamity 7says his biographer7 by which he was deprived of the capacity for reading and study4444 ,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 hand1 by the aid of others40#efb ,domville states another fact which gives us unquestionably the origin of this quotation3-- 8,but although not to be found in ,irenus1 there are in the writings ascribed to another father1 namely1 in the interpolated epistle of ,ignatius to the ,magnesians1 and in one of its interpolated passages1 expressions so clearly resembling those of ,dr4 ,dwight's quotation as to leave no doubt of the source from which he quoted40#efc ,such1 then1 is the end of this famous testimony of ,irenus1 who had it from ,polycarp1 who had it from the apostles6 ,it was furnished the world by a man whose eyesight was impaired2 who in consequence of this infirmity took at second hand an interpolated passage from an epistle falsely ascribed to ,ignatius1 and published it to the world as the genuine testimony of ,irenus4 ,loss of eyesight1 as we may charitably believe1 led ,dr4 ,dwight into the serious error which he has committed2 but by the publication of this spurious testimony1 which seemed to come in a direct line from the apostles1 he has rendered multitudes as incapable of reading aright the fourth commandment1 as he1 by loss of natural eyesight1 was of reading ,irenus for himself4 ,this case admirably illustrates tradition as a religious guide2 it is the blind leading the blind until both fall into the ditch4 ,nor is this all that should be said in the case of ,irenus4 ,in all his writings there is no instance in which he calls ,sunday the ,lord's day6 ,and what is also very remarkable1 there is no sentence extant written by him in which he even mentions the first day of the week6#efd ,it appears1 however1 from several statements in ancient writers1 that he did mention the day1 though no sentence of his in which it is mentioned is in existence4 ,he held that the ,sabbath was a typical institution1 which pointed to the seventh thousand years as the great day of rest to the church2#efe he said that ,abraham was 8without observance of ,sabbaths20#eff and yet he makes the origin of the ,sabbath to be the sanctification of the seventh day4#efg ,but he expressly asserts the perpetuity and authority of the ten commandments1 declaring that they are identical with the law of nature implanted from the beginning in mankind1 that they remain permanently with us1 and that if any one does not observe them he has no salvation4#efh ,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 ,,sunday4 ,it had been the custom of all the churches to celebrate the passover1 but with this difference3 that while the eastern churches observed it upon the fourteenth day of the first month1 no matter what day of the week this might be1 the western churches kept it upon the ,sunday following that day2 or rather1 upon the ,sunday following ,good ,friday4 ,victor1 bishop of ,rome1 in the year #aif1efi took upon him to impose the ,roman custom upon all the churches2 that is1 to compel them to observe the passover upon ,sunday4 8,this bold attempt10 says ,bower1 8we may call the first essay of papal usurpation40#egj ,and ,dowling terms it the 8earliest instance of ,romish assumption40#ega ,the churches of ,asia ,minor informed ,victor that they could not comply with his lordly mandate4 ,then1 says ,bower3-- 8,upon the receipt of this letter1 ,victor1 giving the reins to an impotent and ungovernable passion1 published bitter invectives against all the churches of ,asia1 declared them cut off from his communion1 sent letters of excommunication to their respective bishops2 and1 at the same time1 in order to have them cut off from the communion of the whole church1 wrote to the other bishops1 exhorting them to follow his example1 and forbear communicating with their refractory brethren of ,asia40#egb ,the historian informs us that 8not one followed his example or advice2 not one paid any sort of regard to his letters1 or showed the least inclination to second him in such a rash and uncharitable attempt40 ,he further says3-- 8,victor being thus baffled in his attempt1 his successors took care not to revive the controversy2 so that the ,asiatics peaceably followed their ancient practice till the ,council of ,nice1 which out of complaisance to ,constantine the ,great1 ordered the solemnity of ,easter to be kept everywhere on the same day1 after the custom of ,rome40#egc ,the victory was not obtained for ,sunday in this struggle1 as ,heylyn testifies1 8,till the great ,council of ,nice ,a4 ,d4 #cbe backed by the authority of as great an emperor ,constantine settled it better than before2 none but some scattered schismatics1 now and then appearing1 that durst oppose the resolution of that famous synod40#egd ,constantine1 by whose powerful influence the ,council of ,nice was induced to decide this question in favor of the ,roman bishop1 that is1 to fix the passover upon ,sunday1 urged the following strong reason for the measure3-- 8,let us then have nothing in common with the most hostile rabble of the ,jews40#ege ,this sentence is worthy of notice4 ,a determination to have nothing in common with the ,jews had very much to do with the suppression of the ,sabbath in the ,christian church4 ,those who rejected the ,sabbath of the ,lord and chose in its stead the more popular and more convenient ,sunday festival of the heathen1 were so infatuated with the idea of having nothing in common with the ,jews1 that they never even questioned the propriety of a festival in common with the heathen4 ,this festival was not weekly1 but annual2 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 festival2 and as ,heylyn quaintly expresses it1 8,the ,lord's day found it no small matter to obtain the victory40#egf ,in a brief period after the ,council of ,nice1 by the laws of ,theodosius1 capital punishment was inflicted upon those who should celebrate the feast of the passover upon any other day than ,sunday4#egg ,the ,britons of ,wales were long able to maintain their ground against this favorite project of the ,roman church1 and as late as the sixth century 8obstinately resisted the imperious mandates of the ,roman pontiffs40#egh ,four years after the commencement of the struggle just narrated1 bring us to the testimony of ,tertullian1 the oldest of the ,latin fathers1 who wrote about ,a4 ,d4 #bjj4 ,dr4 ,clarke tells us that the fathers 8blow hot and cold40 ,tertullian is a fair example of this4 ,he places the origin of the ,sabbath at the creation1 but elsewhere says that the patriarchs did not keep it4 ,he says that ,joshua broke the ,sabbath at ,jericho1 and afterward shows that he did not break it4 ,he says that ,christ broke the ,sabbath1 and in another place proves that he did not4 ,he represents the eighth day as more honorable than the seventh1 and elsewhere states the reverse4 ,he states that the law is abolished1 and in other places teaches its perpetuity and authority4 ,he declares that the ,sabbath was abrogated by ,christ1 and afterward asserts that 8,christ did not at all rescind the ,sabbath10 but imparted 8an additional sanctity0 to 8the ,sabbath day itself1 which from the beginning had been consecrated by the benediction of the ,father40 ,and he goes on to say that ,christ 8furnished to this day divine safeguards--a course which his adversary would have pursued for some other days1 to avoid honoring the ,creator's ,sabbath40 ,this last statement is very remarkable4 ,the ,saviour furnished additional safeguards to the ,creator's ,sabbath4 ,but 8his adversary0 would have done this to some other days4 ,now it is plain1 first1 that ,tertullian did not believe that ,christ sanctified some other day to take the place of the ,sabbath2 and second1 that he believed the consecration of another day to be the work of the adversary of ,god6 ,when he wrote these words he certainly did not believe in the sanctification of ,sunday by ,christ4 ,but ,tertullian and his brethren found themselves observing as a festival that day on which the sun was worshiped1 and they were1 in consequence1 taunted with being worshipers of the sun4 ,tertullian denies the charge1 though he acknowledges that there was some appearance of truth to it4 ,he says3-- 8,others1 again1 certainly with more information and greater verisimilitude1 believe that the sun is our ,god4 ,we shall be counted ,persians1 perhaps1 though we do not worship the orb of day painted on a piece of linen cloth1 having himself everywhere in his own disk4 ,the idea1 no doubt1 has originated from our being known to turn to the east in prayer4 ,but you1 many of you1 also1 under pretense sometimes of worshiping the heavenly bodies1 move your lips in the direction of the sunrise4 ,in the same way1 if we devote ,sunday to rejoicing1 from a far different reason than sun-worship1 we have some resemblance to those of you who devote the day of ,saturn to ease and luxury1 though they1 too1 go far away from ,jewish ways1 of which they are ignorant40#egi ,tertullian pleads no divine command nor apostolic example for this practice4 ,in fact1 he offers no reason for the practice1 though he intimates that he had one to offer4 ,but he finds it necessary in another work to repel this same charge of sun-worship1 because of ,sunday observance4 ,in this second answer to this charge he states the ground of defense more distinctly1 and here we shall find his best reason4 ,these are his words3-- 8,others1 with greater regard to good manners1 it must be confessed1 suppose that the sun is the god of the ,christians1 because it is a well-known fact that we pray toward the east1 or because we make ,sunday a day of festivity4 ,what then8 ,do you do less than this8 ,do not many among you1 with an affectation of sometimes worshiping the heavenly bodies likewise1 move your lips in the direction of the sunrise8 ,it is you1 at all events1 who have even admitted the sun into the calendar of the week2 and you have selected its day ,sunday1 in preference to the preceding day1 as the most suitable in the week for either an entire abstinence from the bath1 or for its postponement until the evening1 or for taking rest1 and for banqueting4 ,by resorting to these customs1 you deliberately deviate from your own religious rites to those of strangers40#ehj ,tertullian1 in this discourse1 addresses himself to the nations still in idolatry4 ,with some of these1 ,sunday was an ancient festival2 with others1 it was of comparatively recent date4 ,but some of these heathen reproached the ,sunday ,christians with being sun-worshipers4 ,and now observe the answer4 ,he does not say1 8,we ,christians are commanded to celebrate the first day of the week in honor of ,christ's resurrection40 ,his answer is doubtless the best that he knew how to frame4 ,it is a mere retort1 and consists in asserting1 first1 that the ,christians had done no more than their accusers1 the heathen2 and second1 that they had as good a right to make ,sunday a day of festivity as had the heathen6 ,the origin of first-day observance has been the subject of inquiry in this chapter4 ,we have found that ,sunday from remote antiquity was a heathen festival in honor of the sun1 and that in the first centuries of the ,christian era this ancient festival was in general veneration in the heathen world4 ,we have learned that patriotism and expediency1 and a tender regard for the conversion of the ,gentile world1 caused the leaders of the church to adopt as their religious festival the day observed by the heathen1 and to retain the same name which the heathen had given it4 ,we have seen that the earliest instance upon record of the actual observance of ,sunday in the ,christian church1 is found in the church of ,rome about ,a4 ,d4 #adj4 ,the first great effort in its behalf1 ,a4 ,d4 #aif1 is by a singular coincidence the first act of papal usurpation4 ,the first instance of a sacred title being applied to this festival1 and the earliest trace of abstinence from labor on that day1 are found in the writings of ,tertullian at the close of the second century4 ,the origin of the festival of ,sunday is now before the reader2 the steps by which it has ascended to supreme power will be pointed out in their proper order and place4 ,one fact of deep interest will conclude this chapter4 ,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 festival4 ,while the eastern churches retained the ,sabbath1 a portion of the western churches1 with the church of ,rome at their head1 turned it into a fast4 ,as a part of the western churches refused to comply with this ordinance1 a long struggle ensued1 the result of which is thus stated by ,heylyn3-- 8,in this difference it stood a long time together1 till in the end the ,roman church obtained the cause1 and ,saturday became a fast almost through all the parts of the western world4 ,i say the western world1 and of that alone3 the eastern churches being so far from altering their ancient custom that in the sixth council of ,constantinople1 ,a4 ,d4 #fib1 they did admonish those of ,rome to forbear fasting on that day upon pain of censure40#eha ,wm4 ,james1 in a sermon before the ,university of ,oxford1 thus states the time when this fast originated3-- 8,the western church began to fast on ,saturday at the beginning of the third century40#ehb ,thus it is seen that this struggle began with the third century1 that is1 immediately after the year #bjj4 ,neander thus states the motive of the ,roman church3-- 8,in the western churches1 particularly the ,roman1 where opposition to ,judaism was the prevailing tendency1 this very opposition produced the custom of celebrating the ,saturday in particular as a fast day40#ehc ,by ,judaism1 ,neander meant the observance of the seventh day as the ,sabbath4 ,dr4 ,charles ,hase1 of ,germany1 states the object of the ,roman church in very explicit language3-- 8,the ,roman church regarded ,saturday as a fast day in direct opposition to those who regarded it as a ,sabbath4 ,sunday remained a joyful festival in which all fasting and worldly business was avoided as much as possible1 but the original commandment of the decalogue respecting the ,sabbath was not then applied to that day40#ehd ,lord ,king attests this fact in the following words3-- 8,some of the western churches1 that they might not seem to ,judaize1 fasted on ,saturday1 as ,victorinus ,petavionensis writes3 ,we use to fast on the seventh day4 ,and it is our custom then to fast1 that we may not seem1 with the ,jews1 to observe the ,sabbath40#ehe ,thus the ,sabbath of the ,lord was turned into a fast in order to render it despicable before men4 ,such was the first great effort of the ,roman church toward the suppression of the ancient ,sabbath of the ,bible4 ,,chapter ,,xvii4 ,,the ,,nature ,,of ,,early ,,first-,,day ,,observance4 ,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 ,whitsunday1 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 words4 ,the history of first-day observance in the ,christian church may be fitly illustrated by that of the bishops of ,rome4 ,the ,roman bishop now claims supreme power over all the churches of ,christ4 ,he asserts that this power was given to ,peter1 and by him was transmitted to the bishops of ,rome2 or rather that ,peter was the first ,roman bishop1 and that a succession of such bishops from his time to the present have exercised this absolute power in the church4 ,they are able to trace back their line to apostolic times1 and they assert that the power now claimed by the pope was claimed and exercised by the first pastors of the church of the ,romans4 ,those who now acknowledge the supremacy of the pope believe this assertion1 and with them it is a conclusive evidence that the pope is by divine right possessed of supreme power4 ,but the assertion is absolutely false4 ,the early pastors1 or bishops1 or elders1 of the church of the ,romans were modest1 unassuming ministers of ,christ1 wholly unlike the arrogant bishop of ,rome1 who now usurps the place of ,christ as the head of the ,christian church4 ,the first day of the week now claims to be the ,christian ,sabbath1 and enforces its authority by means of the fourth commandment1 having set aside the seventh day1 which that commandment enjoins1 and usurped its place4 ,its advocates assert that this position and this authority were given to it by ,christ4 ,as no record of such gift is found in the ,scriptures1 the principal argument in its support is furnished by tracing first-day observance back to the early ,christians1 who1 it is said1 would not have hallowed the day if they had not been instructed to do it by the apostles2 and the apostles would not have taught them to do it if ,christ had not1 in their presence1 changed the ,sabbath4 ,but first-day observance can be traced no nearer to apostolic times than ,a4 ,d4 #adj1 while the bishops of ,rome can trace their line to the very times of the apostles4 ,herein is the papal claim to apostolic authority better than is that of the first-day ,sabbath4 ,but with this exception1 the historical argument in behalf of each is the same4 ,both began with very moderate pretensions1 and gradually gaining in power and sacredness1 grew up in strength together4 ,let us now go to those who were the earliest observers of ,sunday and learn from them the nature of that observance at its commencement4 ,we shall find1 first1 that no one claimed for first-day observance any divine authority2 second1 that none of them had ever heard of the change of the ,sabbath1 and none believed the first-day festival to be a continuation of the ,sabbatic institution2 third1 that labor on that day is never set forth as sinful1 and that abstinence from labor is never mentioned as a feature of its observance1 nor even implied1 only so far as necessary in order to spend a portion of the day in worship2 fourth1 that if we put together all the hints respecting ,sunday observance1 which are scattered through the fathers of the first three centuries1 for no one of them gives more than two of these1 and generally a single hint is all that is found in one writer1 we shall find just four items3 7#a7 an assembly on that day in which the ,bible was read and expounded1 and the supper celebrated1 and money collected2 7#b7 that the day must be one of rejoicing2 7#c7 that it must not be a day of fasting2 7#d7 that the knee must not be bent in prayer on that day4 ,the following are all the hints respecting the nature of first-day observance during the first three centuries4 ,the epistle falsely ascribed to ,barnabas simply says3 8,we keep the eighth day with joyfulness40#ehf ,justin ,martyr1 in words already quoted at full length1 describes the kind of meeting which they held at ,rome and in that vicinity on that day1 and this is all that he connects with its observance4#ehg ,irenus taught that to commemorate the resurrection1 the knee must not be bent on that day1 and mentions nothing else as essential to its honor4 ,this act of standing in prayer was a symbol of the resurrection1 which was to be celebrated only on that day1 as he held4#ehh ,bardesanes the ,gnostic represents the ,christians as everywhere meeting for worship on that day1 but he does not describe that worship1 and he gives no other honor to the day4#ehi ,tertullian describes ,sunday observance as follows3 8,we devote ,sunday to rejoicing10 and he adds1 8,we have some resemblance to those of you who devote the day of ,saturn to ease and luxury40#eij ,in another work he gives us a further idea of the festive character of ,sunday4 ,thus he says to his brethren3 8,if any indulgence is to be granted to the flesh1 you have it4 ,i will not say your own days1 but more too2 for to the heathens each festive day occurs but once annually2 you have a festive day every eighth day40#eia ,dr4 ,heylyn spoke the truth when he said3-- 8,tertullian tells us that they did devote the ,sunday partly unto mirth and recreation1 not to devotion altogether2 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 church40#eib ,the ,sunday festival in ,tertullian's time was not like the modern first-day ,sabbath1 but was essentially the ,german festival of ,sunday1 a day for worship and for recreation1 and one on which labor was not sinful4 ,but ,tertullian speaks further respecting ,sunday observance1 and the words now to be quoted have been used as proof that labor on that day was counted sinful4 ,this is the only statement that can be found prior to ,constantine's ,sunday law that has such an appearance1 and the proof is decisive that such was not its meaning4 ,here are his words3-- 8,we1 however 7just as we have received71 only on the day of the ,lord's resurrection1 ought to guard1 not only against kneeling1 but every posture and office of solicitude1 deferring even our businesses1 lest we give any place to the devil4 ,similarly1 too1 in the period of ,pentecost2 which period we distinguish by the same solemnity of exultation40#eic ,he speaks of 8deferring even our businesses20 but this does not necessarily imply anything more than its postponement during the hours devoted to religious services4 ,it falls very far short of saying that labor on ,sunday is a sin4 ,but we will quote ,tertullian's next mention of ,sunday observance before noticing further the words last quoted4 ,thus he says3-- 8,we count fasting or kneeling in worship on the ,lord's day to be unlawful4 ,we rejoice in the same privilege also from ,easter to ,whitsunday40#eid ,these two things1 fasting and kneeling1 are the only acts which the fathers set down as unlawful on ,sunday1 unless1 indeed1 mourning may be included by some in the list4 ,it is certain that labor is never thus mentioned4 ,and observe that ,tertullian repeats the important statement of the previous quotation that the honor due to ,sunday pertains also to the 8period of ,pentecost10 that is1 to the fifty days between ,easter or ,passover and ,whitsunday or ,pentecost4 ,if1 therefore1 labor on ,sunday was in ,tertullian's estimation sinful1 the same was true for the period of ,pentecost1 a space of fifty days6 ,but this is not possible4 ,we can conceive of the deferral of business for one religious assembly each day for fifty days1 and also that men should neither fast nor kneel during that time1 which was precisely what the religious celebration of ,sunday actually was4 ,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 together1 which no one will venture to say was the doctrine of ,tertullian4 ,in another work ,tertullian gives us one more statement respecting the nature of ,sunday observance3 8,we make ,sunday a day of festivity4 ,what then8 ,do you do less than this80#eie ,his language is very extraordinary when it is considered that he was addressing heathen4 ,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 addressed4 ,the next father who gives us the nature of early ,sunday observance is ,peter of ,alexandria4 ,he says3 8,but the ,lord's day we celebrate as a day of joy1 because on it he rose again1 on which day we have received it for a custom not even to bow the knee40#eif ,he marks two things essential4 ,it must be a day of joy1 and ,christians must not kneel on that day4 ,zonaras1 an ancient commentator on these words of ,peter1 explains the day of joy by saying1 8,we ought not to fast2 for it is a day of joy for the resurrection of the ,lord40#eig ,next in order1 we quote the so-called ,apostolical ,constitutions4 ,these command ,christians to assemble for worship every day1 8but principally on the ,sabbath day4 ,and on the day of our ,lord's resurrection1 which is the ,lord's day1 meet more diligently1 sending praise to ,god10 etc4 ,the object of assembling was 8to hear the saving word concerning the resurrection10 to 8pray thrice standing10 to have the prophets read1 to have preaching and also the supper4#eih ,these 8,constitutions0 not only give the nature of the worship on ,sunday as just set forth1 but they also give us an idea of ,sunday as a day of festivity3-- 8,now we exhort you1 brethren and fellow-servants1 to avoid vain talk and obscene discourses1 and jestings1 drunkenness1 lasciviousness1 luxury1 unbounded passions1 with foolish discourses1 since we do not permit you so much as on the ,lord's days1 which are days of joy1 to speak or act anything unseemly40#eii ,this language plainly implies that the so-called ,lord's day was a day of greater mirth than the other days of the week4 ,even on the ,lord's day they must not speak or act anything unseemly1 though it is evident that their license on that day was greater than on other days4 ,once more these 8,constitutions0 give us the nature of ,sunday observance3 8,every ,sabbath day excepting one1 and every ,lord's day hold your solemn assemblies1 and rejoice2 for he will be guilty of sin who fasts on the ,lord's day40#fjj ,but no one can read so much as once that 8he is guilty of sin who performs work on this day40 ,next1 we quote the epistle to the ,magnesians in its longer form1 which though not written by ,ignatius was actually written about the time that the ,apostolical ,constitutions were committed to writing4 ,here are the words of this epistle3-- 8,and after the observance of the ,sabbath1 let every friend of ,christ keep the ,lord's day as a festival1 the resurrection day1 the queen and chief of all the days40#fja ,the writer of the ,syriac ,documents concerning ,edessa comes last1 and he defines the services of ,sunday as follows3 8,on the first day of the week1 let there be service1 and the reading of the ,holy ,scriptures1 and the oblation40#fjb ,these are all the passages in the writings of the first three centuries which describe early first-day observance4 ,let the reader judge whether we have correctly stated the nature of that observance4 ,next we invite attention to the several reasons offered by these fathers for celebrating the festival of ,sunday4 ,the reputed epistle of ,barnabas supports the ,sunday festival by saying that it was the day 8on which ,jesus rose again from the dead10 and it intimates that it prefigures the eighth thousand years1 when ,god shall create the world anew4#fjc ,justin ,martyr has four reasons3-- #a4 8,it is the first day on which ,god having wrought a change in the darkness and matter1 made the world40#fjd #b4 8,jesus ,christ our ,saviour on the same day rose from the dead40#fje #c4 8,it is possible for us to show how the eighth day possessed a certain mysterious import1 which the seventh day did not possess1 and which was promulgated by ,god through these rites10#fjf i4 e41 through circumcision4 #d4 8,the command of circumcision1 again1 bidding them always circumcise the children on the eighth day1 was a type of the true circumcision1 by which we are circumcised from deceit and iniquity through ,him who rose from the dead on the first day after the ,sabbath40#fjg ,clement1 of ,alexandria1 appears to treat solely of a mystical eighth day or ,lord's day4 ,it is perhaps possible that he has some reference to ,sunday4 ,we therefore quote what he says in behalf of this day1 calling attention to the fact that he produces his testimony1 not from the ,bible1 but from a heathen philosopher4 ,thus he says3-- 8,and the ,lord's day ,plato prophetically speaks of in the tenth book of the ,republic1 in these words3 #8,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 days4'0#fjh ,clement's reasons for ,sunday are found outside the ,scriptures4 ,the next father will give us a good reason for ,clement's action in this case4 ,tertullian is the next writer who gives reasons for the ,sunday festival4 ,he is speaking of 8offerings for the dead10 the manner of ,sunday observance1 and the use of the sign of the cross upon the forehead4 ,here is the ground on which these observances rest3-- 8,if1 for these and other such rules1 you insist upon having positive ,scripture injunction1 you will find none4 ,tradition will be held forth to you as the originator of them1 custom1 as their strengthener1 and faith1 as their observer4 ,that reason will support tradition1 and custom1 and faith1 you will either yourself perceive1 or learn from some one who has40#fji ,tertullian's frankness is to be commended4 ,he had no ,scripture to offer1 and he acknowledges the fact4 ,he depended on tradition1 and he was not ashamed to confess it4 ,the next of the fathers who gives ,scripture evidence in support of the ,sunday festival1 is ,origen4 ,here are his words3-- 8,the manna fell on the ,lord's day1 and not on the ,sabbath to show the ,jews that even then the ,lord's day was preferred before it40#faj ,origen seems to have been of ,tertullian's judgment as to the inconclusiveness of the arguments adduced by his predecessors4 ,he therefore coined an original argument which seems to have been very conclusive in his estimation as he offers this alone4 ,but he must have forgotten that the manna fell on all the six working days1 or he would have seen that while his argument does not elevate ,sunday above the other five working days1 it does make the ,sabbath the least reputable day of the seven6 ,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 people4 ,cyprian is the next father who gives an argument for the ,sunday festival4 ,he contents himself with one of ,justin's old arguments1 viz41 that one drawn from circumcision4 ,thus he says3-- 8,for in respect of the observance of the eighth day in the ,jewish circumcision of the flesh1 a sacrament was given beforehand in shadow and in usage2 but when ,christ came1 it was fulfilled in truth4 ,for because the eighth day1 that is1 the first day after the ,sabbath1 was to be that on which the ,lord should rise again1 and should quicken us1 and give us circumcision of the ,spirit1 the eighth day1 that is1 the first day after the ,sabbath1 and the ,lord's day1 went before in the figure2 which figure ceased when by and by the truth came1 and spiritual circumcision was given to us40#faa ,such is the only argument adduced by ,cyprian in behalf of the first-day festival4 ,the circumcision of infants when eight days old was1 in his judgment1 a type of infant baptism4 ,but circumcision on the eighth day of the child's life1 in his estimation1 did not signify that baptism need to be deferred till the infant is eight days old1 but1 as here stated1 did signify that the eighth day was to be the ,lord's day6 ,but the eighth day1 on which circumcision took place1 was not the first day of the week1 but the eighth day of each child's life1 whatever day of the week that might be4 ,the next father who gives a reason for celebrating ,sunday as a day of joy1 and refraining from kneeling on it1 is ,peter of ,alexandria1 who simply says1 8,because on it he rose again40#fab ,next in order come the ,apostolical ,constitutions1 which assert that the ,sunday festival is a memorial of the resurrection3-- 8,but keep the ,sabbath1 and the ,lord's day festival2 because the former is a memorial of the creation1 and the latter of the resurrection40#fac ,the writer1 however1 offers no proof that ,sunday was set apart by divine authority in memory of the resurrection4 ,but the next person who gives his reasons for keeping ,sunday 8as a festival0 is the writer of the longer form of the reputed epistle of ,ignatius to the ,magnesians4 ,he finds the eighth day prophetically set forth in the title to the sixth and twelfth psalms6 ,in the margin1 the word ,sheminith is translated 8the eighth40 ,here is this writer's argument for ,sunday3-- 8,looking forward to this1 the prophet declared1 #8,to the end for the eighth day1' on which our life both sprang up again1 and the victory over death was obtained in ,christ40#fad ,there is yet another of the fathers of the first three centuries who gives the reasons then used in support of the ,sunday festival4 ,this is the writer of the ,syriac ,documents concerning ,edessa4 ,he comes next in order and closes the list4 ,here are four reasons3-- #a4 8,because on the first day of the week our ,lord rose from the place of the dead40#fae #b4 8,on the first day of the week he arose upon the world10#faf i4 e41 he was born upon ,sunday4 #c4 8,on the first day of the week he ascended up to ,heaven40#fag #d4 8,on the first day of the week he will appear at last with the angels of ,heaven40#fah ,the first of these reasons is as good a one as man can devise out of his own heart for doing what ,god never commanded2 the second and fourth are mere assertions of which mankind know nothing2 while the third is a positive untruth1 for the ascension was upon ,thursday4 ,we have now presented every reason for the ,sunday festival which can be found in all the writings of the first three centuries4 ,though generally very trivial1 and sometimes worse than trivial1 they are nevertheless worthy of careful study4 ,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 period4 ,but were it true that such change had been made they must have known it4 ,had they believed that ,christ changed the ,sabbath to commemorate his resurrection1 how emphatically would they have stated that fact instead of offering reasons for the festival of ,sunday which are so worthless as to be1 with one or two exceptions1 entirely discarded by modern first-day writers4 ,or had they believed that the apostles honored ,sunday as the ,sabbath or ,lord's day1 how would they have produced these facts in triumph6 ,but ,tertullian said that they had no positive ,scripture injunction for the ,sunday festival1 and the others1 by offering reasons that were only devised in their own hearts1 corroborated his testimony1 and all of them together establish the fact that even in their own estimation the day was only sustained by the authority of the church4 ,they were totally unacquainted with the modern doctrine that the seventh day in the commandment means simply one day in seven1 and that the ,saviour1 to commemorate his resurrection1 appointed that the first day of the week should be that one of the seven to which the commandment should apply6 ,we have given every statement in the fathers of the first three centuries in which the manner of celebrating the ,sunday festival is set forth4 ,we have also given every reason for that observance which is to be found in any of them4 ,these two classes of testimonies show clearly that ordinary labor was not one of the things which were forbidden on that day4 ,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 festival4 ,the 8,lost ,writings of ,irenus0 gives us his mind concerning the relative sacredness of the festival of ,sunday and that of either ,easter or ,pentecost4 ,this is the statement3-- 8,upon which feast we do not bend the knee1 because it is of equal significance with the ,lord's day1 for the reason already alleged concerning it40#fai ,tertullian in a passage already quoted1 which by omitting the sentence we are about to quote1 has been used as the strongest testimony to the first-day ,sabbath in the fathers1 expressly equals in sacredness the period of ,pentecost--a space of fifty days--with the festival which he calls ,lord's day4 ,thus he says3-- 8,similarly1 too1 in the period of ,pentecost2 which period we distinguish by the same solemnity of exultation40#fbj ,he states the same fact in another work3-- 8,we count fasting or kneeling in worship on the ,lord's day to be unlawful4 ,we rejoice in the same privilege also from ,easter to ,whitsunday40#fba ,origen classes the so-called ,lord's day with three other church festivals3-- 8,if it be objected to us on this subject that we ourselves are accustomed to observe certain days1 as for example the ,lord's day1 the ,preparation1 the ,passover1 or ,pentecost1 ,i have to answer1 that to the perfect ,christian1 who is ever in his thoughts1 words1 and deeds1 serving his natural ,lord1 ,god the ,word1 all his days are the ,lord's1 and he is always keeping the ,lord's day40#fbb ,irenus and ,tertullian make the ,sunday ,lord's day equal in sacredness with the period from the ,passover to the ,pentecost2 but ,origen1 after classing the day with several church festivals1 virtually confesses that it has no pre-eminence above other days4 ,commodianus1 who once uses the term ,lord's day1 speaks of the ,catholic festival of the ,passover as 8,easter1 that day of ours most blessed40#fbc ,this certainly indicates that in his estimation no other sacred day was superior in sanctity to ,easter4 ,the 8,apostolical ,constitutions0 treat the ,sunday festival in the same manner that it is treated by ,irenus and ,tertullian4 ,they make it equal to the sacredness of the period from ,easter to the ,pentecost4 ,thus they say3-- 8,he will be guilty of sin who fasts on the ,lord's day1 being the day of the resurrection1 or during the time of ,pentecost1 or in general1 who is sad on a festival day to the ,lord40#fbd ,these testimonies prove conclusively that the festival of ,sunday1 in the judgment of such men as ,irenus1 ,tertullian1 and others1 stood in the same rank with that of ,easter1 or ,whitsunday4 ,they had no idea that one was commanded by ,god1 while the others were only ordained by the church4 ,indeed1 ,tertullian1 as we have seen1 expressly declares that there is no precept for ,sunday observance4#fbe ,besides these important facts1 we have decisive evidence that ,sunday was not a day of abstinence from labor1 and our first witness is ,justin1 the earliest witness to the ,sunday festival in the ,christian church4 ,trypho the ,jew said to ,justin1 by way of reproof1 8,you observe no festivals or ,sabbaths40#fbf ,this was exactly adapted to bring out from ,justin the statement that1 though he did not observe the seventh day as the ,sabbath1 he did thus rest on the first day of the week1 if it were true that that day was with him a day of abstinence from labor4 ,but he gives no such answer4 ,he sneers at the very idea of abstinence from labor1 declaring that 8,god does not take pleasure in such observances40 ,nor does he intimate that this is because the ,jews did not rest upon the right day1 but he condemns the very idea of refraining from labor for a day1 stating that 8the new law10 which has taken the place of the commandments given on ,sinai#fbg requires a perpetual ,sabbath1 and this is kept by repenting of sin and refraining from its commission4 ,here are his words3-- 8,the new law requires you to keep a perpetual ,sabbath1 and you1 because you are idle for one day1 suppose you are pious1 not discerning why this has been commanded you2 and if you eat unleavened bread1 you say the will of ,god has been fulfilled4 ,the ,lord our ,god does not take pleasure in such observances3 if there is any perjured person or a thief among you1 let him cease to be so2 if any adulterer1 let him repent2 then he has kept the sweet and true ,sabbaths of ,god40#fbh ,this language plainly implies that ,justin did not believe that any day should be kept as a ,sabbath by abstinence from labor1 but that all days should be kept as sabbaths by abstinence from sin4 ,this testimony is decisive1 and it is in exact harmony with the facts already adduced from the fathers1 and with others yet to be presented4 ,moreover1 it is confirmed by the express testimony of ,tertullian4 ,he says3-- 8,by us 7to whom ,sabbaths are strange1 and the new moons1 and festivals formerly beloved by ,god7 the ,saturnalia and new year's and mid-winter's festivals and ,matronalia are frequented40#fbi ,and he adds in the same paragraph1 in words already quoted3-- 8,if any indulgence is to be granted to the flesh1 you have it4 ,i will not say your own days1 but more too2 for to the heathens each festive day occurs but once annually2 you have a festive day every eighth day40#fcj ,tertullian tells his brethren in plain language that they kept no sabbaths1 but did keep many heathen festivals4 ,if the ,sunday festival1 which was a day of 8indulgence0 to the flesh1 and which he here mentions as the 8eighth day10 was kept by them as the ,christian ,sabbath in place of the ancient seventh day1 then he would not have asserted that to us 8sabbaths are strange40 ,but ,tertullian has precisely the same ,sabbath as ,justin ,martyr4 ,he does not keep the first day in place of the seventh1 but he keeps a 8perpetual sabbath10 in which he professes to refrain from sin every day1 and actually abstains from labor on none4 ,thus1 after saying that the ,jews teach that 8from the beginning ,god sanctified the seventh day0 and therefore observe that day1 he says3-- 8,whence we ,christians understand that we still more ought to observe a ,sabbath from all #8servile work' always1 and not only every seventh day1 but through all time40#fca ,tertullian certainly had no idea that ,sunday was the ,sabbath in any other sense than were all the seven days of the week4 ,we shall find a decisive confirmation of this when we come to quote ,tertullian respecting the origin of the ,sabbath4 ,we shall also find that ,clement expressly makes ,sunday a day of labor4 ,several of the early fathers wrote in opposition to the observance of the seventh day4 ,we now give the reasons assigned by each for that opposition4 ,the writer called ,barnabas did not keep the seventh day1 not because it was a ceremonial ordinance unworthy of being observed by a ,christian1 but because it was so pure an institution that even ,christians cannot truly sanctify it till they are made immortal4 ,here are his words3-- 8,attend1 my children1 to the meaning of this expression1 #8,he finished in six days4' ,this implieth that the ,lord will finish all things in six thousand years1 for a day is with him a thousand years4 ,and he himself testifieth1 saying1 #8,behold1 to-day will be as a thousand years4' ,therefore1 my children1 in six days1 that is1 in six thousand years1 all things will be finished4 ,and he rested on the seventh day4' ,this meaneth3 ,when his ,son1 coming again1 shall destroy the time of the wicked man1 and judge the ungodly1 and change the sun1 and the moon1 and the stars1 then shall he truly rest on the seventh day4 ,moreover1 he says1 #8,thou shalt sanctify it with pure hands and a pure heart4' ,if1 therefore1 any one can now sanctify the day which ,god hath sanctified1 except he is pure in heart in all things1 we are deceived4 ,behold1 therefore3 certainly then one properly resting sanctifies it1 when we ourselves1 having received the promise1 wickedness no longer existing1 and all things having been made new by the ,lord1 shall be able to work righteousness4 ,then we shall be able to sanctify it1 having been first sanctified ourselves4 ,further he says to them1 #8,your new moons and your sabbaths ,i cannot endure4' ,ye perceive how he speaks3 ,your present sabbaths are not acceptable to me1 but that is which ,i have made namely this1 when1 giving rest to all things1 ,i shall make a beginning of the eighth day1 that is1 a beginning of another world1 wherefore1 also1 we keep the eighth day with joyfulness1 the day1 also1 on which ,jesus rose again from the dead40#fcb ,observe the points embodied in this statement of doctrine3 #a4 ,he asserts that the six days of creation prefigure the six thousand years which our world shall endure in its present state of wickedness4 #b4 ,he teaches that at the end of that period ,christ shall come again and make an end of wickedness1 and 8then shall he truly rest on the seventh day40 #c4 ,that no 8one can now sanctify the day which ,god hath sanctified1 except he is pure in heart in all things40 #d4 ,but that cannot be the case until the present world shall pass away1 8when we ourselves1 having received the promise1 wickedness no longer existing1 and all things having been made new by the ,lord1 shall be able to work righteousness4 ,then we shall be able to sanctify it1 having been first sanctified ourselves40 ,men cannot1 therefore1 keep the ,sabbath while this wicked world lasts4 #e4 ,therefore1 he says1 8,your present sabbaths are not acceptable10 not because they are not pure1 but because you are not now able to keep them as purely as their nature demands4 #f4 ,that is to say1 the keeping of the day which ,god has sanctified is not possible in such a wicked world as this4 #g4 ,but though the seventh day cannot now be kept1 the eighth day can be1 and ought to be1 because when the seven thousand years are past1 there will be at the beginning of the eighth thousand1 the new creation4 #h4 ,therefore1 he did not attempt to keep the seventh day1 which ,god had sanctified2 for that is too pure to be kept in the present wicked world1 and can only be kept after the ,saviour comes at the commencement of the seventh thousand years2 but he kept the eighth day with joyfulness on which ,jesus arose from the dead4 #i4 ,so it appears that the eighth day1 which ,god never sanctified1 is exactly suitable for observance in our world during its present state of wickedness4 #aj4 ,but when all things have been made new1 and we are able to work righteousness1 and wickedness no longer exists1 then we shall be able to sanctify the seventh day1 having first been sanctified ourselves4 ,the reason of ,barnabas for not observing the ,sabbath of the ,lord is not that the commandment enjoining it is abolished1 but that the institution is so pure that men in their present imperfect state cannot acceptably sanctify it4 ,they will keep it1 however1 in the new creation1 but in the meantime they keep with joyfulness the eighth day1 which having never been sanctified by ,god is not difficult to keep in the present state of wickedness4 ,justin ,martyr's reasons for not observing the ,sabbath are not at all like those of the so-called ,barnabas1 for ,justin seems to have heartily despised the ,sabbatic institution4 ,he denies that it was obligatory before the time of ,moses1 and affirms that it was abolished by the advent of ,christ4 ,he teaches that it was given to the ,jews because of their wickedness1 and he expressly affirms the abolition of both the ,sabbath and the law4 ,so far is he from teaching the change of the ,sabbath from the seventh to the first day of the week1 or from making the ,sunday festival a continuation of the ancient ,sabbatic institution1 that he sneers at the very idea of days of abstinence from labor1 or days of idleness1 and though ,god gives as his reason for the observance of the ,sabbath1 that that was the day on which he rested from all his work1 ,justin gives as his first reason for the ,sunday festival that that was the day on which ,god began his work6 ,of abstinence from labor as an act of obedience to the ,sabbath1 ,justin says3-- 8,the ,lord our ,god does not take pleasure in such observances40#fcc ,a second reason for not observing the ,sabbath is thus stated by him3-- 8,for we too would observe the fleshly circumcision1 and the ,sabbaths1 and in short1 all the feasts1 if we did not know for what reason they were enjoined you--namely1 on account of your transgressions and the hardness of your hearts40#fcd ,as ,justin never discriminates between the ,sabbath of the ,lord and the annual sabbaths he doubtless here means to include it as well as them4 ,but what a falsehood is it to assert that the ,sabbath was given to the ,jews because of their wickedness6 ,the truth is1 it was given to the ,jews because of the universal apostasy of the ,gentiles4#fce ,but in the following paragraph ,justin gives three more reasons for not keeping the ,sabbath3-- 8,do you see that the elements are not idle1 and keep no ,sabbaths8 ,remain as you were born4 ,for if there was no need of circumcision before ,abraham1 or of the observance of ,sabbaths1 of feasts and sacrifices1 before ,moses2 no more need is there of them now1 after that1 according to the will of ,god1 ,jesus ,christ the ,son of ,god has been born without sin1 of a virgin sprung from the stock of ,abraham40#fcf ,here are three reasons3 #a4 8,that the elements are not idle1 and keep no ,sabbaths40 ,though this reason is simply worthless as an argument against the seventh day1 it is a decisive confirmation of the fact already proven1 that ,justin did not make ,sunday a day of abstinence from labor4 #b4 ,his second reason here given is that there was no observance of ,sabbaths before ,moses1 and yet we do know that ,god at the beginning did appoint the ,sabbath to a holy use1 a fact to which as we shall see quite a number of the fathers testify1 and we also know that in that age were men who kept all the precepts of ,god4 #c4 ,there is no need of ,sabbatic observance since ,christ4 ,though this is mere assertion1 it is by no means easy for those to meet it fairly who represent ,justin as maintaining the ,christian ,sabbath4 ,another argument by ,justin against the obligation of the ,sabbath is that ,god 8directs the government of the universe on this day equally as on all others60#fcg as though this were inconsistent with the present sacredness of the ,sabbath1 when it is also true that ,god thus governed the world in the period when ,justin acknowledges the ,sabbath to have been obligatory4 ,though this reason is trivial as an argument against the ,sabbath1 it does show that ,justin could have attached no ,sabbatic character to ,sunday4 ,but he has yet one more argument against the ,sabbath4 ,the ancient law has been done away by the new and final law1 and the old covenant has been superseded by the new4#fch ,but he forgets that the design of the new covenant was not to do away with the law of ,god1 but to put that law into the heart of every ,christian4 ,and many of the fathers1 as we shall see1 expressly repudiate this doctrine of the abrogation of the ,decalogue4 ,such were ,justin's reasons for rejecting the ancient ,sabbath4 ,but though he was a decided asserter of the abrogation of the law1 and of the ,sabbatic institution itself1 and kept ,sunday only as a festival1 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 commandment4 ,now let us learn what stood in the way of ,irenus' observance of the ,sabbath4 ,it was not that the commandments were abolished1 for we shall presently learn that he taught their perpetuity4 ,nor was it that he believed in the change of the ,sabbath1 for he gives no hint of such an idea4 ,the ,sunday festival in his estimation appears to have been simply of 8equal significance0 with the ,pentecost4#fci ,nor was it that ,christ broke the ,sabbath1 for ,irenus says that he did not4#fdj ,but because the ,sabbath is called a sign he regarded it as significant of the future kingdom1 and appears to have considered it no longer obligatory1 though he does not expressly say this4 ,thus he sets forth the meaning of the ,sabbath as held by him3-- 8,moreover the ,sabbaths of ,god1 that is1 the kingdom1 was1 as it were1 indicated by created things10 etc4#fda 8,these promises to the righteous are to take place in the times of the kingdom1 that is1 upon the seventh day which has been sanctified1 in which ,god rested from all the works which he created1 which is the true ,sabbath of the righteous10#fdb etc4 8,for the day of the ,lord is as a thousand years3 and in six days created things were completed3 it is evident1 therefore1 that they will come to an end at the sixth thousand year40#fdc ,but ,irenus did not notice that the ,sabbath as a sign does not point forward to the restitution1 but backward to the creation1 that it may signify that the true ,god is the ,creator4#fdd ,nor did he observe the fact that when the kingdom of ,god shall be established under the whole heaven all flesh shall hallow the ,sabbath4#fde ,but he says that those who lived before ,moses were justified 8without observance of ,sabbaths10 and offers as proof that the covenant at ,horeb was not made with the fathers4 ,of course if this proves that the patriarchs were free from obligation toward the fourth commandment1 it is equally good as proof that they might violate any other4 ,these things indicate that ,irenus was opposed to ,sabbatic observance1 though he did not in express language assert its abrogation1 and did in most decisive terms assert the continued obligation of the ten commandments4 ,tertullian offers numerous reasons for not observing the ,sabbath1 but there is scarcely one of these that he does not in some other place expressly contradict4 ,thus he asserts that the patriarchs before ,moses did not observe the ,sabbath4#fdf ,but he offers no proof1 and he elsewhere dates the origin of the ,sabbath at the creation1#fdg as we shall show hereafter4 ,in several places he teaches the abrogation of the law1 and seems to set aside moral law as well as ceremonial4 ,but elsewhere1 as we shall show1 he bears express testimony that the ten commandments are still binding as the rule of the ,christian's life4#fdh ,he quotes the words of ,isaiah in which ,god is represented as hating the feasts1 new-moons1 and sabbaths observed by the ,jews1#fdi as proof that the seventh-day ,sabbath was a temporary institution which ,christ abrogated4 ,but in another place he says3 8,christ did not at all rescind the ,sabbath3 he kept the law thereof40#fej ,and he also explains this very text by stating that ,god's aversion toward the ,sabbaths observed by the ,jews was 8because they were celebrated without the fear of ,god by a people full of iniquities10 and adds that the prophet1 in a later passage speaking of ,sabbaths celebrated according to ,god's commandment1 8declares them to be true1 delightful1 and inviolable40#fea ,another statement is that ,joshua violated the ,sabbath in the siege of ,jericho4#feb ,yet he elsewhere explains this very case1 showing that the commandment forbids our own work1 not ,god's4 ,those who acted at ,jericho did 8not do their own work1 but ,god's1 which they executed1 and that1 too1 from his express commandment40#fec ,he also both asserts and denies that ,christ violated the ,sabbath4#fed ,tertullian was a double-minded man4 ,he wrote much against the law and the ,sabbath1 but he also contradicted and exposed his own errors4 ,origen attempts to prove that the ancient ,sabbath is to be understood mystically or spiritually1 and not literally4 ,here is his argument3-- 8#8,ye shall sit1 every one in your dwellings3 no one shall move from his place on the ,sabbath day4' ,which precept it is impossible to observe literally2 for no man can sit a whole day so as not to move from the place where he sat down40#fee ,great men are not always wise4 ,there is no such precept in the ,bible4 ,origen referred to that which forbade the people to go out for manna on the ,sabbath1 but which did not conflict with another that commanded holy convocations or assemblies for worship on the ,sabbath4#fef ,victorinus is the latest of the fathers before ,constantine who offers reasons against the observance of the ,sabbath4 ,his first reason is that ,christ said by ,isaiah that his soul hated the ,sabbath2 which ,sabbath he in his body abolished2 and these assertions we have seen answered by ,tertullian4#feg ,his second reason is that 8,jesus ,joshua the son of ,nave ,nun1 the successor of ,moses1 himself broke the ,sabbath day10#feh which is false4 ,his third reason is that 8,matthias a ,maccabean also1 prince of ,judah1 broke the ,sabbath10#fei which is doubtless false1 but is of no consequence as authority4 ,his fourth argument is original1 and may fitly close the list of reasons assigned in the early fathers for not observing the ,sabbath4 ,it is given in full without an answer3-- 8,and in ,matthew we read1 that it is written ,isaiah also and the rest of his colleagues broke the ,sabbath40#ffj ,,chapter ,,xviii4 ,,the ,,sabbath ,,in ,,the ,,record ,,of ,,the ,,early ,,fathers4 ,the first reasons for neglecting the ,sabbath are now mostly obsolete--,a portion of the early fathers taught the perpetuity of the decalogue1 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 ,sabbath1 and concerning its observance--,enumeration of the things which caused the suppression of the ,sabbath and the elevation of ,sunday4 ,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 centuries1 which we in this later age do not possess4 ,the fact is1 so many of the reasons offered by them are manifestly false and absurd that those who in these days discard the ,sabbath1 do also discard the most of the reasons offered by these fathers for this same course4 ,we have also learned from such of the early fathers as mention first-day observance1 the exact nature of the ,sunday festival1 and all the reasons which in the first centuries were offered in its support4 ,very few indeed of these reasons are now offered by modern first-day writers4 ,but some of the fathers bear emphatic testimony to the perpetuity of the ten commandments1 and make their observance the condition of eternal life4 ,some of them also distinctly assert the origin of the ,sabbath at creation4 ,several of them moreover either bear witness to the existence of ,sabbath-keepers1 or bear decisive testimony to the perpetuity and obligation of the ,sabbath1 or define the nature of proper ,sabbatic observance1 or connect the observance of the ,sabbath and first day together4 ,let us now hear the testimony of those who assert the authority of the ten commandments4 ,irenus asserts their perpetuity1 and makes them a test of ,christian character4 ,thus he says3-- 8,for ,god at the first1 indeed1 warning them the ,jews by means of natural precepts1 which from the beginning he had implanted in mankind1 that is1 by means of the ,,decalogue 7which1 if any one does not observe1 he has no salvation71 did then demand nothing more of them40#ffa ,this is a very strong statement4 ,he makes the ten commandments the law of nature implanted in man's being at the beginning2 and so inherited by all mankind4 ,this is no doubt true4 ,it is the presence of the carnal mind or law of sin and death1 implanted in man by the fall1 that has partially obliterated this law1 and made the work of the new covenant a necessity4#ffb ,he again asserts the perpetuity and authority of the ten commandments3-- 8,preparing man for this life1 the ,lord himself did speak in his own person to all alike the words of the ,decalogue3 and therefore1 in like manner1 do they remain permanently with us1 receiving1 by means of his advent in the flesh1 extension and increase1 but not abrogation40#ffc ,by the 8extension0 of the decalogue1 ,irenus doubtless means the exposition which the ,saviour gave of the meaning of the commandments in his sermon on the mount4#ffd ,theophilus speaks in like manner concerning the decalogue3-- 8,for ,god has given us a law and holy commandments2 and every one who keeps these can be saved1 and1 obtaining the resurrection1 can inherit incorruption40#ffe 8,we have learned a holy law2 but we have as ,law-giver him who is really ,god1 who teaches us to act righteously1 and to be pious1 and to do good40#fff 8,of this great and wonderful law which tends to all righteousness1 the ,,ten ,,heads are such as we have already rehearsed40#ffg ,tertullian calls the ten commandments 8the rules of our regenerate life10 that is to say1 the rules which govern the life of a converted man3-- 8,they who theorize respecting numbers1 honor the number ten as the parent of all the others1 and as imparting perfection to the human nativity4 ,for my own part1 ,i prefer viewing this measure of time in reference to ,god1 as if implying that the ten months rather initiated man into the ten commandments2 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 life40#ffh ,in showing the deep guilt involved in the violation of the seventh commandment1 ,tertullian speaks of the sacredness of the commandments which precede it1 naming several of them in particular1 and among them the fourth1 and then says of the precept against adultery that ,it stands 8in the very forefront of the most holy law1 among the primary counts of the celestial edict40#ffi ,clement of ,rome1 or rather the author whose works have been ascribed to this father1 speaks thus of the decalogue as a test3-- 8,on account of those1 therefore1 who1 by neglect of their own salvation1 please the evil one1 and those who1 by study of their own profit1 seek to please the good ,one1 ten things have been prescribed as a test to this present age1 according to the number of the ten plagues which were brought upon ,egypt40#fgj ,novatian1 who wrote about ,a4 ,d4 #bej1 is accounted the founder of the sect called ,cathari or ,puritans4 ,he wrote a treatise on the ,sabbath1 which is not extant4 ,there is no reference to ,sunday in any of his writings4 ,he makes the following striking remarks concerning the moral law3-- 8,the law was given to the children of ,israel for this purpose1 that they might profit by it1 and ,,return to those virtuous manners which1 although they had received them from their fathers1 they had corrupted in ,egypt by reason of their intercourse with a barbarous people4 ,finally1 also1 those ten commandments on the tables teach nothing new1 but remind them of what had been obliterated--that righteousness in them1 which had been put to sleep1 might revive again as it were by the afflatus of the law1 after the manner of a fire nearly extinguished40#fga ,it is evident that in the judgment of ,novatian1 the ten commandments enjoined nothing that was not sacredly regarded by the patriarchs before ,jacob went down into ,egypt4 ,it follows1 therefore1 that1 in his opinion1 the ,sabbath was made1 not at the fall of the manna1 but when ,god sanctified the seventh day1 and that holy men from the earliest ages observed it4 ,the ,apostolical ,constitutions1 written about the third century1 give us an understanding of what was widely regarded in the third century as apostolic doctrine4 ,they speak thus of the ten commandments3-- 8,have before thine eyes the fear of ,god1 and always remember the ten commandments of ,god1--to love the one and only ,lord ,god with all thy strength2 to give no heed to idols1 or any other beings1 as being lifeless gods1 or irrational beings or dmons40#fgb 8,he gave a plain law to assist the law of nature1 such a one as is pure1 saving1 and holy1 in which his own name was inscribed1 perfect1 which is never to fail1 being complete in ten commands1 unspotted1 converting souls40#fgc ,this writer1 like ,irenus1 believed in the identity of the decalogue with the law of nature4 ,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 commandments4 ,now let us hear what they say concerning the origin of the ,sabbath at creation4 ,the epistle ascribed to ,barnabas1 says3-- 8,and he says in another place1 #8,if my sons keep the ,sabbath1 then will ,i cause my mercy to rest upon them4' ,the ,sabbath is mentioned at the beginning of the creation thus3 #8,and ,god made in six days the works of his hands1 and made an end on the seventh day1 and rested on it1 and sanctified it4'0#fgd ,irenus seems plainly to connect the origin of the ,sabbath with the sanctification of the seventh day3-- 8,these things promised are to take place in the times of the kingdom1 that is1 upon the seventh day1 which has been sanctified1 in which ,god rested from all his works which he created1 which is the true ,sabbath1 in which they shall not be engaged in any earthly occupation40#fge ,tertullian1 likewise1 refers the origin of the ,sabbath to 8the benediction of the ,father03-- 8,but inasmuch as birth is also completed with the seventh month1 ,i more readily recognize in this number than in the eighth the honor of a numerical agreement with the ,sabbatical period2 so that the month in which ,god's image is sometimes produced in a human birth1 shall in its number tally with the day on which ,god's creation was completed and hallowed40#fgf 8,for even in the case before us he ,christ fulfilled the law1 while interpreting its condition2 moreover he exhibits in a clear light the different kinds of work1 while doing what the law excepts from the sacredness of the ,sabbath1 and while imparting to the ,sabbath day itself which from the beginning had been consecrated by the benediction of the ,father1 an additional sanctity by his own beneficent action40#fgg ,origen1 who1 as we have seen1 believed in a mystical ,sabbath1 did nevertheless fix its origin at the sanctification of the seventh day3-- 8,for he ,celsus knows nothing of the day of the ,sabbath and rest of ,god1 which follows the completion of the world's creation1 and which lasts during the duration of the world1 and in which all those will keep festival with ,god who have done all their works in their six days40#fgh ,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 ages1 and its observance by those holy men of old4 ,it was given to ,israel that they might 8,,return to those virtuous manners which1 although they had received them from their fathers1 they had corrupted in ,egypt40 ,and he adds1 8,those ten commandments on the tables teach nothing new1 but remind them of what had been obliterated40#fgi ,he did not1 therefore1 believe the ,sabbath to have originated at the fall of the manna1 but counted it one of those things which were practiced by their fathers before ,jacob went down to ,egypt4 ,lactantius places the origin of the ,sabbath at creation3-- 8,god completed the world and this admirable work of nature in the space of six days 7as is contained in the secrets of holy ,scripture7 and ,,consecrated the seventh day on which he had rested from his works4 ,but this is the ,sabbath day1 which1 in the language of the ,hebrews1 received its name from the number1 whence the seventh is the legitimate and complete number40#fhj ,in a poem on ,genesis written about the time of ,lactantius1 but by an unknown author1 we have an explicit testimony to the divine appointment of the seventh day to a holy use while man was yet in ,eden1 the garden of ,god3-- 8,the seventh came1 when ,god ,at his work's end did rest1 ,,decreeing ,,it ,,sacred ,,unto ,,the ,,coming ,,age',s ,,joys40#fha ,the ,apostolical ,constitutions1 while teaching the present obligation of the ,sabbath1 plainly indicate its origin to have been at creation3-- 8,o ,lord ,almighty1 thou hast created the world by ,christ1 and hast appointed the ,sabbath in memory thereof1 because that on that day thou hast made us rest from our works1 for the meditation upon thy laws40#fhb ,such are the testimonies of the early fathers to the primeval origin of the ,sabbath1 and to the sacredness and perpetual obligation of the ten commandments4 ,we now call attention to what they say relative to the perpetuity of the ,sabbath1 and to its observance in the centuries during which they lived4 ,tertullian defines ,christ's relation to the ,sabbath3-- 8,he was called #8,lord of the ,sabbath' because he maintained the ,sabbath as his own institution40#fhc ,he affirms that ,christ did not abolish the ,sabbath3-- 8,christ did not at all rescind the ,sabbath3 he kept the law thereof1 and both in the former case did a work which was beneficial to the life of his disciples 7for he indulged them with the relief of food when they were hungry71 and in the present instance cured the withered hand2 in each case intimating by facts1 #8,i came not to destroy the law1 but to fulfill it4'0#fhd ,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 first1 for he continues thus3-- 8,he ,christ exhibits in a clear light the different kinds of work1 while doing what the law excepts from the sacredness of the ,sabbath1 and while imparting to the ,sabbath day itself1 which from the beginning had been consecrated by the benediction of the ,father1 an additional sanctity by his own beneficent action4 ,for he furnished to this day ,,divine ,,safeguards--a course which his adversary would have pursued for some other days1 to avoid honoring the ,creator's ,sabbath1 and restoring to the ,sabbath the works which were proper for it40#fhe ,this is a very remarkable statement4 ,the modern doctrine of the change of the ,sabbath was unknown in ,tertullian's time4 ,had it then been in existence1 there could be no doubt that in the words last quoted he was aiming at it a heavy blow2 for the very thing which he asserts ,christ's adversary1 ,satan1 would have had him do1 that modern first-day writers assert he did do in consecrating another day instead of adding to the sanctity of his ,father's ,sabbath4 ,archelaus of ,cascar in ,mesopotamia emphatically denies the abolition of the ,sabbath3-- 8,again1 as to the assertion that the ,sabbath has been abolished1 we deny that he has abolished it plainly2 for he was himself also ,lord of the ,sabbath40#fhf ,justin ,martyr1 as we have seen1 was an out-spoken opponent of ,sabbatic observance1 and of the authority of the law of ,god4 ,he was by no means always candid in what he said4 ,he has occasion to refer to those who observed the seventh day1 and he does it with contempt4 ,thus he says3-- 8,but if some1 through weak-mindedness1 wish to observe such institutions as were given by ,moses 7from which they expect some virtue1 but which we believe were appointed by reason of the hardness of the people's hearts71 along with their hope in this ,christ1 and wish to perform the eternal and natural acts of righteousness and piety1 yet choose to live with the ,christians and the faithful1 as ,i said before1 not inducing them either to be circumcised like themselves1 or to keep the ,sabbath1 or to observe any other such ceremonies1 then ,i hold that we ought to join ourselves to such1 and associate with them in all things as kinsmen and brethren40#fhg ,these words are spoken of ,sabbath-keeping ,christians4 ,such of them as were of ,jewish descent no doubt generally retained circumcision4 ,but there were many ,gentile ,christians who observed the ,sabbath1 as we shall see1 and it is not true that they observed circumcision4 ,justin speaks of this class as acting from 8weak-mindedness10 yet he inadvertently alludes to the keeping of the commandments as the performance of 8the ,,eternal and ,,natural ,,acts ,,of ,,righteousness10 a most appropriate designation indeed4 ,justin would fellowship those who act thus1 provided they would fellowship him in the contrary course4 ,but though ,justin1 on this condition1 could fellowship these 8weak-minded0 brethren1 he says that there are those who 8do not venture to have any intercourse with1 or to extend hospitality to1 such persons2 but ,i do not agree with them40#fhh ,this shows the bitter spirit which prevailed in some quarters toward the ,sabbath1 even as early as ,justin's time4 ,justin has no word of condemnation for these intolerant professors2 he is only solicitous lest those persons who perform 8the eternal and natural acts of righteousness and piety0 should condemn those who do not perform them4 ,clement of ,alexandria1 though a mystical writer1 bears an important testimony to the perpetuity of the ancient ,sabbath1 and to man's present need thereof4 ,he comments thus on the fourth commandment3-- 8,and the fourth word is that which intimates that the world was created by ,god1 and that he gave us the seventh day as a rest1 on account of the trouble that there is in life4 ,for ,god is incapable of weariness1 and suffering1 and want4 ,but we who bear flesh need rest4 ,the seventh day1 therefore1 is proclaimed a rest--abstraction from ills--preparing for the primal day1 our true rest40#fhi ,clement recognized the authority of the moral law2 for he treats of the ten commandments1 one by one1 and shows what each enjoins4 ,he plainly teaches that the ,sabbath was made for man1 and that he now needs it as a day of rest1 and his language implies that it was made at the creation4 ,but in the next paragraph1 he makes some curious suggestions1 which deserve notice3-- 8,having reached this point1 we must mention these things by the way2 since the discourse has turned on the seventh and the eighth4 ,for the eighth may possibly turn out to be properly the seventh1 and the seventh manifestly the sixth1 and the latter properly the ,sabbath1 and the seventh a day of work4 ,for the creation of the world was concluded in six days40#fij ,this language has been adduced to show that ,clement called the eighth day1 or ,sunday1 the ,sabbath4 ,but first-day writers in general have not dared to commit themselves to such an interpretation1 and some of them have expressly discarded it4 ,let us notice this statement with especial care4 ,he speaks of the ordinals seventh and eighth in the abstract1 but probably with reference to the days of the week4 ,observe then1 #a4 ,that he does not intimate that the eighth day has become the ,sabbath in place of the seventh which was once such1 but he says that the eighth day may possibly turn out to be properly the seventh4 #b4 ,that in ,clement's time1 ,a4 ,d4 #aid1 there was not any confusion in the minds of men as to which day was the ancient ,sabbath1 and which one was the first day of the week1 or eighth day1 as it was often called1 nor does he intimate that there was4 #c4 ,but ,clement1 from some cause1 says that possibly the eighth day should be counted the seventh1 and the seventh day the sixth4 ,now1 if this should be done1 it would change the numbering of the days1 not only as far back as the resurrection of ,christ1 but all the way back to the creation4 #d4 ,if1 therefore1 ,clement1 in this place1 designed to teach that ,sunday is the ,sabbath1 he must also have held that it always had been such4 #e4 ,but observe that1 while he changes the numbering of the days of the week1 he does not change the ,sabbath from one day to another4 ,he says the eighth may possibly be the seventh1 and the seventh1 properly the sixth1 and the latter1 or this one ,greek1 11 properly the ,sabbath1 and the seventh a day of work4 #f4 ,by the latter must be understood the day last mentioned1 which he says should be called1 not the seventh1 but the sixth2 and by the seventh must certainly be intended that day which he says is not the eighth1 but the seventh1 that is to say1 ,sunday4 ,there remains but one difficulty to be solved1 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 day1 thus making the ,sabbath the sixth day in the count instead of the seventh2 and making ,sunday the seventh day in the count instead of the eighth4 ,the answer seems to have eluded the observation of the first-day and anti-,sabbatarian writers who have sought to grasp it4 ,but there is a fact which solves the difficulty4 ,clement's commentary on the fourth commandment1 from which these quotations are taken1 is principally made up of curious observations on 8the perfect number six10 8the number seven motherless and childless10 and the number eight1 which is 8a cube10 and the like matters1 and is taken with some change of arrangement almost word for word from ,philo ,judus1 a teacher who flourished at ,alexandria about one century before ,clement4 ,whoever will take pains to compare these two writers will find in ,philo nearly all the ideas and illustrations which ,clement has used1 and the very language also in which he has expressed them4#fia ,philo was a mystical teacher to whom ,clement looked up as to a master4 ,a statement which we find in ,philo1 in immediate connection with several curious ideas1 which ,clement quotes from him1 gives1 beyond all doubt1 the key to ,clement's suggestion that possibly the eighth day should be called the seventh1 and the seventh day called the sixth4 ,philo said that1 according to ,god's purpose1 the first day of time was not to be numbered with the other days of the creation week4 ,thus he says3-- 8,and he allotted each of the six days to one of the portions of the whole1 ,,taking ,,out ,,the ,,first ,,day1 which he does not even call the first day1 that it may not be numbered with the others1 but entitling it ,,one1 he names it rightly1 perceiving in it1 and ascribing to it1 the nature and appellation of the limit40#fib ,this would simply change the numbering of the days1 as counted by ,philo1 and afterward partially adopted by ,clement1 and make the ,sabbath1 not the seventh day1 but the sixth1 and ,sunday1 not the eighth day1 but the seventh2 but it would still leave the ,sabbath day and the ,sunday the same identical days as before4 ,it would1 however1 give to the ,sabbath the name of sixth day1 because the first of the six days of creation was not counted2 and it would cause the eighth day1 so called in the early church because of its coming next after the ,sabbath1 to be called seventh day4 ,thus the ,sabbath would be the sixth day1 and the seventh a day of work1 and yet the ,sabbath would be the identical day that it had ever been1 and the ,sunday1 though called seventh day1 would still1 as ever before1 remain a day on which ordinary labor was lawful4 ,of course1 ,philo's idea that the first day of time should not be counted1 is wholly false2 for there is not one fact in the ,bible to support it1 but many which expressly contradict it1 and even ,clement1 with all deference to ,philo1 only timidly suggests it4 ,but when the matter is laid open1 it shows that ,clement had no thought of calling ,sunday the ,sabbath1 and that he does expressly confirm what we have fully proved out of other of the fathers1 that ,sunday was a day on which1 in their judgment1 labor was not sinful4 ,tertullian1 at different periods of his life1 held different views respecting the ,sabbath1 and committed them all to writing4 ,we last quoted from him a decisive testimony to the perpetuity of the ,sabbath1 coupled with an equally decisive testimony against the sanctification of the first day of the week4 ,in another work1 from which we have already quoted his statement that ,christians should not kneel on ,sunday1 we find another statement that 8some few0 abstained from kneeling on the ,sabbath4 ,this has probable reference to ,carthage1 where ,tertullian lived4 ,he speaks thus3-- 8,in the matter of kneeling also1 prayer is subject to diversity of observance1 through the act of some few who abstain from kneeling on the ,sabbath2 and since this dissension is particularly on its trial before the churches1 the ,lord will give his grace that the dissentients may either yield1 or else indulge their opinion without offense to others40#fic ,the act of standing in prayer was one of the chief honors conferred upon ,sunday4 ,those who refrained from kneeling on the seventh day1 without doubt did it because they desired to honor that day4 ,this particular act is of no consequence2 for it was adopted in imitation of those who1 from tradition and custom1 thus honored ,sunday2 but we have in this an undoubted reference to ,sabbath-keeping ,christians4 ,tertullian speaks of them1 however1 in a manner quite unlike that of ,justin in his reference to the commandment-keepers of his time4 ,origen1 like many other of the fathers1 was far from being consistent with himself4 ,though he has spoken against ,sabbatic observance1 and has honored the so-called ,lord's day as something better than the ancient ,sabbath1 he has nevertheless given a discourse expressly designed to teach ,christians the proper method of observing the ,sabbath4 ,here is a portion of this sermon3-- 8,but what is the feast of the ,sabbath except that of which the apostle speaks1 #8,there remaineth therefore a ,sabbatism1' that is1 the observance of the ,sabbath by the people of ,god8 ,leaving the ,jewish observances of the ,sabbath1 let us see how the ,sabbath ought to be observed by a ,christian4 ,on the ,sabbath day all worldly labors ought to be abstained from4 ,if1 therefore1 you cease from all secular works1 and execute nothing worldly1 but give yourselves up to spiritual exercises1 repairing to church1 attending to sacred reading and instruction1 thinking of celestial things1 solicitous for the future1 placing the ,judgment to come before your eyes1 not looking to things present and visible1 but to those which are future and invisible1 this is the observance of the ,christian ,sabbath40#fid ,this is by no means a bad representation of the proper observance of the ,sabbath4 ,such a discourse addressed to ,christians is a strong evidence that many did then hallow that day4 ,some1 indeed1 have claimed that these words were spoken concerning ,sunday4 ,they would have it that he contrasts the observance of the first day with that of the seventh4 ,but the contrast is not between the different methods of keeping two days1 but between two methods of observing one day4 ,the ,jews in ,origen's time spent the day mainly in mere abstinence from labor1 and often added sensuality to idleness4 ,but the ,christians were to observe it in divine worship1 as well as sacred rest4 ,what day he intends cannot be doubtful4 ,it is ,,dies ,,sabbati1 a term which can signify only the seventh day4 ,here is the first instance of the term ,christian ,sabbath1 ,sabbati ,christiani1 and it is expressly applied to the seventh day observed by ,christians4 ,the longer form of the reputed epistle of ,ignatius to the ,magnesians was not written till after ,origen's time1 but1 though not written by ,ignatius1 it is valuable for light which it sheds upon the existing state of things at the time of its composition1 and for marking the progress which apostasy had made with respect to the ,sabbath4 ,here is its reference to the ,sabbath and first day3-- 8,let us therefore no longer keep the ,sabbath after the ,jewish manner1 and rejoice in days of idleness2 for #8he that does not work1 let him not eat4' ,for say the holy oracles1 #8,in the sweat of thy face shalt thou eat thy bread4' ,but let every one of you keep the ,sabbath after a spiritual manner1 rejoicing in meditation on the law1 not in relaxation of the body1 admiring the workmanship of ,god1 and not eating things prepared the day before1 nor using lukewarm drinks1 and walking within a prescribed space1 nor finding delight in dancing and plaudits which have no sense in them4 ,and after the observance of the ,sabbath1 let every friend of ,christ keep the ,lord's day as a festival1 the resurrection day1 the queen and chief of all the days of the week4 ,looking forward to this1 the prophet declared1 #8,to the end1 for the eighth day1' on which our life both sprang up again1 and the victory over death was obtained in ,christ40#fie ,this writer specifies the different things which made up the ,jewish observance of the ,sabbath4 ,they may be summed up under two heads4 #a4 ,strict abstinence from labor4 #b4 ,dancing and carousal4 ,now1 in the light of what ,origen has said1 we can understand the contrast which this writer draws between the ,jewish and ,christian observance of the ,sabbath4 ,the error of the ,jews in the first part of this was that they contented themselves with mere bodily relaxation1 without raising their thoughts to ,god1 the ,creator1 and this mere idleness soon gave place to sensual folly4 ,the ,christian1 as ,origen draws the contrast1 refrains from labor on the ,sabbath that he may raise his heart in grateful worship4 ,or1 as this writer draws it1 the ,christian keeps the ,sabbath in a spiritual manner1 rejoicing in meditation on the law2 but to do thus1 he must hallow it in the manner which that law commands1 that is1 in the observance of a sacred rest which commemorates the rest of the ,creator4 ,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 day4 ,and the nature of the epistle indicates that it was observed1 at all events1 in the country where it was written4 ,but mark the work of apostasy4 ,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 7see its marginal reading7 is exalted above the ,lord's holy day1 and made the queen of all days6 ,the ,apostolical ,constitutions1 though not written in apostolic times1 were in existence as early as the third century1 and were then very generally believed to express the doctrine of the apostles4 ,they do therefore furnish important historical testimony to the practice of the church at that time1 and also indicate the great progress which apostasy had made4 ,guericke speaks thus of them3-- 8,this is a collection of ecclesiastical statutes purporting to be the work of the apostolic age1 but in reality formed gradually in the second1 third1 and fourth centuries1 and is of much value in reference to the history of polity1 and ,christian archology generally40#fif ,mosheim says of them3-- 8,the matter of this work is unquestionably ancient2 since the manners and discipline of which it exhibits a view are those which prevailed amongst the ,christians of the second and third centuries1 especially those resident in ,greece and the oriental regions40#fig ,these ,constitutions indicate that the ,sabbath was extensively observed in the third century4 ,they also show the standing of the ,sunday festival in that century4 ,after solemnly enjoining the sacred observance of the ten commandments1 they thus enforce the ,sabbath3-- 8,consider the manifold workmanship of ,god1 which received its beginning through ,christ4 ,thou shalt observe the ,sabbath1 on account of ,him who ceased from his work of creation1 but ceased not from his work of providence3 it is a rest for meditation of the law1 not for idleness of the hands40#fih ,this is sound ,sabbatarian doctrine4 ,to show how distinctly these ,constitutions recognize the decalogue as the foundation of ,sabbatic authority we quote the words next preceding the above1 though we have quoted them on another occasion3-- 8,have before thine eyes the fear of ,god1 and always remember the ten commandments of ,god1--to love the one and only ,lord ,god with all thy strength2 to give no heed to idols1 or any other beings1 as being lifeless gods1 or irrational beings or dmons40#fii ,but though these ,constitutions thus recognize the authority of the decalogue and the sacred obligation of the seventh day1 they elevate the ,sunday festival in some respects to higher honor than the ,sabbath1 though they claim for it no precept of the ,scriptures4 ,thus they say3-- 8,but keep the ,sabbath1 and the ,lord's day festival2 because the former is the memorial of the creation1 and the latter of the resurrection40#gjj 8,for the ,sabbath is the ceasing of the creation1 the completion of the world1 the inquiry after laws1 and the grateful praise to ,god for the blessings he has bestowed upon men4 ,all which the ,lord's day excels1 and shows the ,mediator himself1 the ,provider1 the ,law-giver1 the ,cause of the resurrection1 the ,first-born of the whole creation40#gja 8,so that the ,lord's day commands us to offer unto thee1 ,o ,lord1 thanksgiving for all4 ,for this is the grace afforded by thee1 which1 on account of its greatness1 has obscured all other blessings40#gjb ,tested by his own principles1 the writer of these ,constitutions was far advanced in apostasy2 for he held a festival1 for which he claimed no divine authority1 more honorable than one which he acknowledged to be ordained of ,god4 ,there could be but one step more in this course1 and that would be to set aside the commandment of ,god for the ordinance of man1 and this step was not very long afterward actually taken4 ,one other point should be noticed4 ,it is said3-- 8,let the slaves work five days2 but on the ,sabbath day and the ,lord's day let them have leisure to go to church for instruction in piety40#gjc ,the question of the sinfulness of labor on either of these days is not here taken into the account2 for the reason assigned is that the slaves may have leisure to attend public worship4 ,but while these ,constitutions elsewhere forbid labor on the ,sabbath on the authority of the decalogue1 they do not forbid it upon the first day of the week4 ,take the following as an example3-- 8,o ,lord ,almighty1 thou hast created the world by ,christ1 and hast appointed the ,sabbath in memory thereof1 because that on that day thou hast made us rest from our works1 for the meditation upon thy laws40#gjd ,the ,apostolical ,constitutions are valuable to us1 not as authority respecting the teaching of the apostles1 but as giving us a knowledge of the views and practices which prevailed in the third century4 ,as these ,constitutions were extensively regarded as embodying the doctrine of the apostles1 they furnish conclusive evidence that1 at the time when they were put in writing1 the ten commandments were very generally revered as the immutable rule of right1 and that the ,sabbath of the ,lord was by many observed as an act of obedience to the fourth commandment1 and as the divine memorial of the creation4 ,they also show that the first-day festival had1 in the third century1 attained such strength and influence as to clearly indicate that ere long it would claim the entire ground4 ,but observe that the ,sabbath and the so-called ,lord's day were then regarded as distinct institutions1 and that no hint of the change of the ,sabbath from the seventh day to the first is even once given4 ,thus much out of the fathers concerning the authority of the decalogue1 and concerning the perpetuity and observance of the ancient ,sabbath4 ,the suppression of the ,sabbath of the ,bible1 and the elevation of ,sunday to its place1 has been shown to be in no sense the work of the ,saviour4 ,but so great a work required the united action of powerful causes1 and these causes we now enumerate4 #a4 ,hatred toward the ,jews4 ,this people1 who retained the ancient ,sabbath1 had slain ,christ4 ,it was easy for men to forget that ,christ1 as ,lord of the ,sabbath1 had claimed it as his own institution1 and to call the ,sabbath a ,jewish institution which ,christians should not regard4#gje #b4 ,the hatred of the church of ,rome toward the ,sabbath1 and its determination to elevate ,sunday to the highest place4 ,this church1 as the chief in the work of apostasy1 took the lead in the earliest effort to suppress the ,sabbath by turning it into a fast4 ,and the very first act of papal aggression was by an edict in behalf of ,sunday4 ,thenceforward1 in every possible form1 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 ,heaven4 #c4 ,the voluntary observance of memorable days4 ,in the ,christian church1 almost from the beginning1 men voluntarily honored the fourth1 the sixth1 and the first days of the week1 and also the anniversary of the ,passover and the ,pentecost1 to commemorate the betrayal1 the death1 and the resurrection1 of ,christ1 and the descent of the ,holy ,spirit1 which acts in themselves could not be counted sinful4 #d4 ,the making of tradition of equal authority with the ,scriptures4 ,this was the great error of the early church1 and the one to which that church was specially exposed1 as having in it those who had seen the apostles1 or who had seen those who had seen them4 ,it was this which rendered the voluntary observance of memorable days a dangerous thing4 ,for what began as a voluntary observance became1 after the lapse of a few years1 a standing custom1 established by tradition1 which must be obeyed because it came from those who had seen the apostles1 or from those who had seen others who had seen them4 ,this is the origin of the various errors of the great apostasy4 #e4 ,the entrance of the no-law heresy4 ,this is seen in ,justin ,martyr1 the earliest witness to the ,sunday festival1 and in the church of ,rome of which he was then a member4 #f4 ,the extensive observance of ,sunday as a heathen festival4 ,the first day of the week corresponded to the widely observed heathen festival of the sun4 ,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 neighbors1 and to make it a special act of piety in that the conversion of the heathen was thereby facilitated1 while the neglect of the ancient ,sabbath was justified by stigmatizing that divine memorial as a ,jewish institution with which ,christians should have no concern4 ,,chapter ,,xix4 ,,the ,,sabbath ,,and ,,first-,,day ,,during ,,the ,,first ,,five ,,centuries4 ,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 law1 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--,augus tine--,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 century4 ,the origin of the ,sabbath and of the festival of ,sunday is now distinctly understood4 ,when ,god made the world1 he gave to man the ,sabbath that he might not forget the ,creator of all things4 ,when men apostatized from ,god1 ,satan turned them to the worship of the sun1 and1 as a standing memorial of their veneration for that luminary1 caused them to dedicate to his honor the first day of the week4 ,when the elements of apostasy had sufficiently matured in the ,christian church1 this ancient festival stood forth as a rival to the ,sabbath of the ,lord4 ,the manner in which it obtained a foothold in the ,christian church has been already shown2 and many facts which have an important bearing upon the struggle between these rival institutions have also been given4 ,we have1 in the preceding chapters1 given the statements of the most ancient ,christian writers respecting the ,sabbath and first-day in the early church4 ,as we now trace the history of these two days during the first five centuries of the ,christian era1 we shall give the statements of modern church historians1 covering the same ground with the early fathers1 and shall also quote in continuation of the ancient writers the testimonies of the earliest church historians4 ,the reader can thus discover how nearly the ancients and moderns agree4 ,of the observance of the ,sabbath in the early church1 ,morer speaks thus3-- 8,the primitive ,christians had a great veneration for the ,sabbath1 and spent the day in devotion and sermons4 ,and it is not to be doubted but they derived this practice from the apostles themselves1 as appears by several scriptures to that purpose2 who1 keeping both that day and the first of the week1 gave occasion to the succeeding ages to join them together1 and make it one festival1 though there was not the same reason for the continuance of the custom as there was to begin it40#gjf ,a learned ,english first-day writer of the seventeenth century1 ,william ,twisse1 ,d4 ,d41 thus states the early history of these two days3-- 8,yet for some hundred years in the primitive church1 not the ,lord's day only1 but the seventh day also1 was religiously observed1 not by ,ebion and ,cerinthus only1 but by pious ,christians also1 as ,baronius writeth1 and ,gomarus confesseth1 and ,rivet also1 that we are bound in conscience under the gospel1 to allow for ,god's service a better proportion of time1 than the ,jews did under the law1 rather than a worse40#gjg ,that the observance of the ,sabbath was not confined to ,jewish converts1 the learned ,giesler explicitly testifies3-- 8,while the ,jewish ,christians of ,palestine retained the entire ,mosaic law1 and consequently the ,jewish festivals1 the ,gentile ,christians observed also the ,sabbath and the passover1#gjh with reference to the last scenes of ,jesus' life1 but without ,jewish superstition4 ,in addition to these1 ,sunday1 as the day of ,christ's resurrection1 was devoted to religious services40#gji ,the statement of ,mosheim may be thought to contradict that of ,giesler4 ,thus he says3-- 8,the seventh day of the week was also observed as a festival1 not by the ,christians in general1 but by such churches only as were principally composed of ,jewish converts1 nor did the other ,christians censure this custom as criminal and unlawful40#gaj ,it will be observed that ,mosheim does not deny that the ,jewish converts observed the ,sabbath4 ,he denies that this was done by the ,gentile ,christians4 ,the proof on which he rests this denial is thus stated by him3-- 8,the churches of ,bithynia1 of which ,pliny speaks1 in his letter to ,trajan1 had only one stated day for the celebration of public worship2 and that was undoubtedly the first day of the week1 or what we call the ,lord's day40#gaa ,the proposition to be proved is this3 ,the ,gentile ,christians did not observe the ,sabbath4 ,the proof is found in the following fact3 ,the churches of ,bithynia assembled on a stated day for the celebration of divine worship4 ,it is seen therefore that the conclusion is gratuitous1 and wholly unauthorized by the testimony4#gab ,but this instance shows the dexterity of ,mosheim in drawing inferences1 and gives us some insight into the kind of evidence which supports some of these sweeping statements in behalf of ,sunday4 ,who can say that this 8stated day0 was not the very day enjoined in the fourth commandment8 ,of the ,sabbath and first day in the early ages of the church1 ,coleman speaks as follows3-- 8,the last day of the week was strictly kept in connection with that of the first day1 for a long time after the overthrow of the temple and its worship4 ,down even to the fifth century the observance of the ,jewish ,sabbath was continued in the ,christian church1 but with a rigor and solemnity gradually diminishing until it was wholly discontinued40#gac ,this is a most explicit acknowledgment that the ,bible ,sabbath was long observed by the body of the ,christian church4 ,coleman is a first-day writer1 and therefore not likely to state the case too strongly in behalf of the seventh day4 ,he is a modern writer1 but we have already proved his statements true out of the ancients4 ,it is true that ,coleman speaks also of the first day of the week1 yet his subsequent language shows that it was a long while before this became a sacred day4 ,thus he says3-- 8,during the early ages of the church it was never entitled #8the ,sabbath1' this word being confined to the seventh day of the week1 the ,jewish ,sabbath1 which1 as we have already said1 continued to be observed for several centuries by the converts to ,christianity40#gad ,this fact is made still clearer by the following language1 in which this historian admits ,sunday to be nothing but a human ordinance3-- 8,no law or precept appears to have been given by ,christ or the apostles1 either for the abrogation of the ,jewish ,sabbath1 or the institution of the ,lord's day1 or the substitution of the first for the seventh day of the week40#gae ,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 institution1 and that first-day observance is only authorized by the traditions of men4 ,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 ,sabbath2 a warning to all ,christians of the tendency of human institutions1 if cherished by the people of ,god1 to destroy those which are divine4 ,let this important language be carefully pondered4 ,he speaks thus3-- 8,the observance of the ,lord's day was ordered while yet the ,sabbath of the ,jews was continued2 nor was the latter superseded until the former had acquired the same solemnity and importance1 which belonged1 at first1 to that great day which ,god originally ordained and blessed4444 ,but in time1 after the ,lord's day was fully established1 the observance of the ,sabbath of the ,jews was gradually discontinued1 and was finally denounced as heretical40#gaf ,thus is seen the result of cherishing this harmless ,sunday festival in the church4 ,it only asked toleration at first2 but gaining strength by degrees1 it gradually undermined the ,sabbath of the ,lord1 and finally denounced its observance as heretical4 ,jeremy ,taylor1 a distinguished bishop of the ,church of ,england1 and a man of great erudition1 but a decided opponent of ,sabbatic obligation1 confirms the testimony of ,coleman4 ,he affirms that the ,sabbath was observed by the ,christians of the first three hundred years1 but denies that they did this out of respect to the authority or the law of ,god4 ,but we have shown from the fathers that those who hallowed the ,sabbath did it as an act of obedience to the fourth commandment1 and that the decalogue was acknowledged as of perpetual obligation1 and as the perfect rule of right4 ,as ,bishop ,t4 denies that this was their ground of observance1 he should have shown some other1 which he has not done4 ,thus he says3-- 8,the ,lord's day did not succeed in the place of the ,sabbath1 but the ,sabbath was wholly abrogated1 and the ,lord's day was merely an ecclesiastical institution4 ,it was not introduced by virtue of the fourth commandment1 because they for almost three hundred years together kept that day which was in that commandment2 but they did it also without any opinion of prime obligation1 and therefore they did not suppose it moral40#gag ,that such an opinion relative to the obligation of the fourth commandment had gained ground extensively among the leaders of the church1 as early at least as the fourth century1 and probably in the third1 is sufficiently attested by the action of the council of ,laodicea1 ,a4 ,d4 #cfd1 which anathematized those who should observe the ,sabbath1 as will be noticed in its place4 ,that this loose view of the morality of the fourth commandment was resisted by many1 is shown by the existence of various bodies of steadfast ,sabbatarians in that age1 whose memory has come down to us2 and also by the fact that that council made such a vigorous effort to put down the ,sabbath4 ,coleman has clearly portrayed the gradual depression of the ,sabbath1 as the first-day festival arose in strength1 until ,sabbath-keeping became heretical1 when1 by ecclesiastical authority1 the ,sabbath was suppressed1 and the festival of ,sunday became fully established as a new and different institution4 ,the natural consequence of this is seen in the rise of distinct sects1 or bodies1 who were distinguished for their observance of the seventh day4 ,that they should be denounced as heretical and falsely charged with many errors is not surprising1 when we consider that their memory has been handed down to us by their opponents1 and that ,sabbath-keepers in our own time are not unfrequently treated in this very manner4 ,the first of these ancient ,sabbatarian bodies was the ,nazarenes4 ,of these1 ,morer testifies that1 ,they 8retained the ,sabbath2 and though they pretended to believe as ,christians1 yet they practiced as ,jews1 and so were in reality neither one nor the other40#gah ,and ,dr4 ,francis ,white1 lord bishop of ,ely1 mentions the ,nazarenes as one of the ancient bodies of ,sabbath-keepers who were condemned by the church leaders for that heresy2 and he classes them with heretics as ,morer has done4#gai ,yet the ,nazarenes have a peculiar claim to our regard1 as being in reality the apostolic church of ,jerusalem1 and its direct successors4 ,thus ,gibbon testifies3-- 8,the ,jewish converts1 or1 as they were afterwards called1 the ,nazarenes1 who had laid the foundations of the church1 soon found themselves overwhelmed by the increasing multitudes1 that from all the various religions of polytheism enlisted under the banner of ,christ4444 ,the ,nazarenes retired from the ruins of ,jerusalem to the little town of ,pella beyond the ,jordan1 where that ancient church languished above sixty years in solitude and obscurity40#gbj ,it is not strange that that church which fled out of ,judea at the word of ,christ#gba should long retain the ,sabbath1 as it appears that they did1 even as late as the fourth century4 ,morer mentions another class of ,sabbath-keepers in the following language3-- 8,about the same time were the ,hypsistarii who closed with these as to what concerned the ,sabbath1 yet would by no means accept circumcision as too plain a testimony of ancient bondage4 ,all these were heretics1 and so adjudged to be by the ,catholic church4 ,yet their hypocrisy and industry were such as gained them a considerable footing in the ,christian world40#gbb ,the bishop of ,ely names these also as a body of ,sabbath-keepers whose heresy was condemned by the church4#gbc ,the learned ,joseph ,bingham1 ,m4 ,a41 gives the following account of them3-- 8,there was another sect which called themselves ,hypsistarians1 that is1 worshipers of the most high ,god1 whom they worshiped as the ,jews only in one person4 ,and they observed their ,sabbaths and used distinction of meats1 clean and unclean1 though they did not regard circumcision1 as ,gregory ,nazianzen1 whose father was once one of this sect1 gives the account of them40#gbd ,it must ever be remembered that these people1 whom the ,catholic church adjudged to be heretics1 are not speaking for themselves3 their enemies who condemned them have transmitted to posterity all that is known of their history4 ,it would be well if heretics1 who meet with little mercy at the hand of ecclesiastical writers1 could at least secure the impartial justice of a truthful record4 ,another class are thus described by ,cox in his elaborate work entitled 8,sabbath ,laws and ,sabbath ,duties03-- 8,in this way that is1 by presenting the testimony of the ,bible on the subject arose the ancient ,sabbatarians1 a body it is well known of very considerable importance in respect both to numbers and influence1 during the greater part of the third and the early part of the next century40#gbe ,the close of the third century witnessed the ,sabbath much weakened in its hold upon the church in general1 and the festival of ,sunday1 although possessed of no divine authority1 steadily gaining in strength and in sacredness4 ,the following historical testimony from a member of the ,english ,church1 ,edward ,brerewood1 professor in ,gresham ,college1 ,london1 gives a good general view of the matter1 though the author's anti-,sabbatarian views are mixed with it4 ,he says3-- 8,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 death2 and besides that1 no other day for more hundreds of years than ,i spake of before1 was known in the church by the name of ,sabbath but that3 let the collection thereof and conclusion of all be this3 ,the ,sabbath of the seventh day as touching the allegations of ,god's solemn worship to time was ceremonial2 that ,sabbath was religiously observed in the east church three hundred years and more after our ,saviour's passion4 ,that church being the great part of ,christendom1 and having the apostles' doctrine and example to instruct them1 would have restrained it if it had been deadly40#gbf ,such was the case in the eastern churches at the end of the third century2 but in such of the western churches as sympathized with the church of ,rome1 the ,sabbath had been treated as a fast from the beginning of that century1 to express their opposition toward those who observed it according to the commandment4 ,in the early part of the fourth century occurred an event which could not have been foreseen1 but which threw an immense weight in favor of ,sunday into the balances already trembling between the rival institutions1 the ,sabbath of the ,lord and the festival of the sun4 ,this was nothing less than an edict from the throne of the ,roman ,empire in behalf of 8the venerable day of the sun40 ,it was issued by the emperor ,constantine in ,a4 ,d4 #cba1 and is thus expressed3-- 8,let all the judges and town people1 and the occupation of all trades rest on the venerable day of the sun2 but let those who are situated in the country1 freely and at full liberty attend to the business of agriculture2 because it often happens that no other day is so fit for sowing corn and planting vines2 lest1 the critical moment being let slip1 men should lose the commodities granted by ,heaven4 ,given the seventh day of ,march2 ,crispus and ,constantine being consuls1 each of them for the second time40#gbg ,of this law1 a high authority thus speaks3-- 8,it was ,constantine the ,great who first made a law for the proper observance of ,sunday2 and who1 according to ,eusebius1 appointed it should be regularly celebrated throughout the ,roman ,empire4 ,before him1 and even in his time1 they observed the ,jewish ,sabbath1 as well as ,sunday2 both to satisfy the law of ,moses1 and to imitate the apostles who used to meet together on the first day4 ,by ,constantine's law1 promulgated in #cba1 it was decreed that for the future the ,sunday should be kept as a day of rest in all cities and towns2 but he allowed the country people to follow their work40#gbh ,another eminent authority thus states the purport of this law3-- 8,constantine the ,great made a law for the whole empire 7,a4 ,d4 #cba7 that ,sunday should be kept as a day of rest in all cities and towns2 but he allowed the country people to follow their work on that day40#gbi ,thus the fact is placed beyond all dispute that this decree gave full permission to all kinds of agricultural labor4 ,the following testimony of ,mosheim is therefore worthy of strict attention3-- 8,the first day of the week1 which was the ordinary and stated time for the public assemblies of the ,christians1 was in consequence of a peculiar law enacted by ,constantine1 observed with greater solemnity than it had formerly been40#gcj ,what will the advocates of first-day sacredness say to this8 ,they quote ,mosheim respecting ,sunday observance in the first century--which testimony has been carefully examined in this work#gca--;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 ,testament2 in fact1 they regard it as supplying an important omission in that book4 ,yet ,mosheim states respecting ,constantine's ,sunday law1 promulgated in the fourth century1 which restrained merchants and mechanics1 but allowed all kinds of agricultural labor on that day1 that it caused the day to be 8observed with greater solemnity than it had formerly been40 ,it follows1 therefore1 on ,mosheim's own showing1 that ,sunday1 during the first three centuries1 was not a day of abstinence from labor in the ,christian church4 ,on this point1 ,bishop ,taylor thus testifies3-- 8,the primitive ,christians did all manner of works upon the ,lord's day1 even in the times of persecution1 when they are the strictest observers of all the divine commandments2 but in this they knew there was none2 and therefore when ,constantine the emperor had made an edict against working upon the ,lord's day1 yet he excepts and still permitted all agriculture or labors of the husbandman whatsoever40#gcb ,morer tells us respecting the first three centuries1 that is to say1 the period before ,constantine1 that 8,the ,lord's day had no command that it should be sanctified1 but it was left to ,god's people to pitch on this or that day for the public worship4 ,and being taken up and made a day of meeting for religious exercises1 yet for three hundred years there was no law to bind them to it1 and for want of such a law1 the day was not wholly kept in abstaining from common business2 nor did they any longer rest from their ordinary affairs 7such was the necessity of those times7 than during the divine service40#gcc ,and ,sir ,wm4 ,domville says3-- 8,centuries of the ,christian era passed away before the ,sunday was observed by the ,christian church as a ,sabbath4 ,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 ,a4 ,d4 #cba40gcd ,what these able modern writers set forth as to labor on ,sunday before the edict of ,constantine was promulgated1 we have fully proved in the preceding chapters out of the most ancient ecclesiastical writers4 ,that such an edict could not fail to strengthen the current already strongly set in favor of ,sunday1 and greatly to weaken the influence of the ,sabbath1 cannot be doubted4 ,of this fact1 an able writer bears witness3-- 8,very shortly after the period when ,constantine issued his edict enjoining the general observance of ,sunday throughout the ,roman ,empire1 the party that had contended for the observance of the seventh day dwindled into insignificance4 ,the observance of ,sunday as a public festival1 during which all business1 with the exception of rural employments1 was intermitted1 came to be more and more generally established ever after this time1 throughout both the ,greek and the ,latin churches4 ,there is no evidence however that either at this1 or at a period much later1 the observance was viewed as deriving any obligation from the fourth commandment2 it seems to have been regarded as an institution corresponding in nature with ,christmas1 ,good ,friday1 and other festivals of the church2 and as resting with them on the ground of ecclesiastical authority and tradition40#gce ,this extraordinary edict of ,constantine caused ,sunday to be observed with greater solemnity than it had formerly been4 ,yet we have the most indubitable proof that this law was a heathen enactment2 that it was put forth in favor of ,sunday as a heathen institution and not as a ,christian festival2 and that ,constantine himself not only did not possess the character of a ,christian1 but was at that time in truth a heathen4 ,it is to be observed that ,constantine did not designate the day which he commanded men to keep1 as ,lord's day1 ,christian ,sabbath1 or the day of ,christ's resurrection2 nor does he assign any reason for its observance which would indicate it as a ,christian festival4 ,on the contrary1 he designates the ancient heathen festival of the sun in language that cannot be mistaken4 ,dr4 ,hessey thus sustains this statement3-- 8,others have looked at the transaction in a totally different light1 and refused to discover in the document1 or to suppose in the mind of the enactor1 any recognition of the ,lord's day as a matter of divine obligation4 ,they remark1 and very truly1 that ,constantine designates it by its astrological or heathen title1 ,dies ,solis1 and insist that the epithet venerabilis with which it is introduced has reference to the rites performed on that day in honor of ,hercules1 ,apollo1 and ,mithras40#gcf ,on this important point1 ,milman1 the learned editor of ,gibbon1 thus testifies3-- 8,the rescript commanding the celebration of the ,christian ,sabbath1 bears no allusion to its peculiar sanctity as a ,christian institution4 ,it is the day of the sun which is to be observed by the general veneration2 the courts were to be closed1 and the noise and tumult of public business and legal litigation were no longer to violate the repose of the sacred day4 ,but the believer in the new paganism1 of which the solar worship was the characteristic1 might acquiesce without scruple in the sanctity of the first day of the week40#gcg ,and he adds in a subsequent chapter3-- 8,in fact1 as we have before observed1 the day of the sun would be willingly hallowed by almost all the pagan world1 especially that part which had admitted any tendency towards the ,oriental theology40#gch ,on the seventh day of ,march1 ,constantine published his edict commanding the observance of that ancient festival of the heathen1 the venerable day of the sun4 ,on the following day1 ,march eighth1#gci he issued a second decree in every respect worthy of its heathen predecessor4#gdj ,the purport of it was this3 ,that if any royal edifice should be struck by lightning1 the ancient ceremonies of propitiating the deity should be practiced1 and the haruspices were to be consulted to learn the meaning of the awful portent4#gda ,the haruspices were soothsayers who foretold future events by examining the entrails of beasts slaughtered in sacrifice to the gods6#gdb ,the statute of the seventh of ,march enjoining the observance of the venerable day of the sun1 and that of the eighth of the same month commanding the consultation of the haruspices1 constitute a noble pair of well-matched heathen edicts4 ,that ,constantine himself was a heathen at the time these edicts were issued1 is shown not only by the nature of the edicts themselves1 but by the fact that his nominal conversion to ,christianity is placed by ,mosheim two years after his ,sunday law4 ,thus he says3-- 8,after well considering the subject1 ,i have come to the conclusion1 that subsequently to the death of ,licinius in the year #cbc when ,constantine found himself sole emperor1 he became an absolute ,christian1 or one who believes no religion but the ,christian to be acceptable to ,god4 ,he had previously considered the religion of one ,god as more excellent than the other religions1 and believed that ,christ ought especially to be worshiped3 yet he supposed there were also inferior deities1 and that to these some worship might be paid1 in the manner of the fathers1 without fault or sin4 ,and who does not know1 that in those times1 many others also combined the worship of ,christ with that of the ancient gods1 whom they regarded as the ministers of the supreme ,god in the government of human and earthly affairs40#gdc ,as a heathen1 ,constantine was the worshiper of ,apollo or the sun1 a fact that sheds much light upon his edict enjoining men to observe the venerable day of the sun4 ,thus ,gibbon testifies3-- 8,the devotion of ,constantine was more peculiarly directed to the genius of the sun1 the ,apollo of ,greek and ,roman mythology2 and he was pleased to be represented with the symbols of the god of light and poetry4444 ,the altars of ,apollo were crowned with the votive offerings of ,constantine2 and the credulous multitude were taught to believe that the emperor was permitted to behold with mortal eyes the visible majesty of their tutelar deity4444 ,the sun was universally celebrated as the invincible guide and protector of ,constantine40#gdd ,his character as a professor of ,christianity is thus described3-- 8,the sincerity of the man1 who in a short period effected such amazing changes in the religious world1 is best known to ,him who searches the heart4 ,certain it is that his subsequent life furnished no evidence of conversion to ,god4 ,he waded without remorse through seas of blood1 and was a most tyrannical prince40#gde ,a few words relative to his character as a man will complete our view of his fitness to legislate for the church4 ,this man1 when elevated to the highest place of earthly power1 caused his eldest son1 ,crispus1 to be privately murdered1 lest the fame of the son should eclipse that of the father4 ,in the same ruin was involved his nephew ,licinius1 8whose rank was his only crime10 and this was followed by the execution 8perhaps of a guilty wife40#gdf ,such was the man who elevated ,sunday to the throne of the ,roman ,empire2 and such the nature of the institution which he thus elevated4 ,a recent ,english writer says of ,constantine's ,sunday law that it 8would seem to have been rather to promote heathen than ,christian worship40 ,and he shows how this heathen emperor became a ,christian1 and how this heathen statute became a ,christian law4 ,thus he says3-- 8,at a ,,later ,,period1 carried away by the current of opinion1 he declared himself a convert to the church4 ,christianity1 then1 or what he was pleased to call by that name1 became the law of the land1 and the edict of ,a4 ,d4 #cba1 being unrevoked1 was enforced as a ,christian ordinance40#gdg ,thus it is seen that a law1 enacted in support of a heathen institution1 after a few years came to be considered a ,christian ordinance2 and ,constantine himself1 four years after his ,sunday edict1 was able to control the church1 as represented in the general council of ,nice1 so as to cause the members of that council to establish their annual festival of the passover upon ,sunday4#gdh ,paganism had prepared the institution from ancient days1 and had now elevated it to supreme power2 its work was accomplished4 ,we have proved that the ,sunday festival in the ,christian church had no ,sabbatical character before the time of ,constantine4 ,we have also shown that heathenism1 in the person of ,constantine1 first gave to ,sunday its ,sabbatical character1 and1 in the very act of doing it1 designated it as a heathen1 and not as a ,christian1 festival1 thus establishing a heathen ,sabbath4 ,it was now the part of popery authoritatively to effect its transformation into a ,christian institution2 a work which it was not slow to perform4 ,sylvester was the bishop of ,rome while ,constantine was emperor4 ,how faithfully he acted his part in transforming the festival of the sun into a ,christian institution is seen in that1 by his apostolic authority1 he changed the name of the day1 giving it the imposing title of ,,lord',s ,,day4#gdi ,to ,constantine and to ,sylvester1 therefore1 the advocates of first-day observance are greatly indebted4 ,the one elevated it as a heathen festival to the throne of the empire1 making it a day of rest from most kinds of business2 the other changed it into a ,christian institution1 giving it the dignified appellation of ,lord's day4 ,it is not a sufficient reason for denying that ,pope ,sylvester1 not far from ,a4 ,d4 #cbe1 authoritatively conferred on ,sunday the name of ,lord's day1 to say that one of the fathers1 as early as ,a4 ,d4 #bjj1 calls the day by that name1 and that some seven different writers1 between ,a4 ,d4 #bjj and ,a4 ,d4 #cbe1 viz41 ,tertullian1 ,origen1 ,cyprian1 ,anatolius1 ,commodianus1 ,victorinus1 and ,peter of ,alexandria1 can be adduced1 who give this name to ,sunday4 ,no one of these fathers ever claims for this title any apostolic authority2 and it has been already shown that they could not have believed the day to be the ,lord's day by divine appointment4 ,so far1 therefore1 is the use of this term by these persons as a name for ,sunday from conflicting with the statement that ,sylvester1 by his apostolic authority1 established this name as the rightful title of that day1 that it shows the act of ,sylvester to be exactly suited to the circumstances of the case4 ,indeed1 ,nicephorus asserts that ,constantine1 who considered himself quite as much the head of the church as was the pope1 8directed that the day which the ,jews considered the first day of the week1 and which the ,greeks dedicated to the sun1 should be called the ,lord's day40#gej ,the circumstances of the case render the statements of ,lucius and ,nicephorus in the highest degree probable4 ,they certainly do not indicate that the pope would deem such act on his part unnecessary4 ,take a recent event in papal history as an illustration of this case4 ,only a few years since1 ,pius ,,ix4 decreed that the virgin ,mary was born without sin4 ,this had long been asserted by many distinguished writers in the papal church1 but it lacked authority as a dogma of that church until the pope1 ,a4 ,d4 #ahed1 gave it his official sanction4#gea ,it was the work of ,constantine and of ,sylvester in the early part of the fourth century to establish the festival of the sun1 to be a day of rest1 by the authority of the empire1 and to render it a ,christian institution by the authority of ,st4 ,peter4 ,the following from ,dr4 ,heylyn1 a distinguished member of the ,church of ,england1 is worthy of particular attention4 ,in most forcible language1 he traces the steps by which the ,sunday festival arose to power1 contrasting it in this respect with the ancient ,sabbath of the ,lord2 and then1 with equal truth and candor1 he acknowledges that1 as the festival of ,sunday was set up by the emperor and the church1 the same power can take it down whenever it sees fit4 ,thus he says3-- 8,thus do we see upon what grounds the ,lord's day stands2 ,,on ,,custom ,,first1 and ,,voluntary consecration of it to religious meetings2 that custom countenanced by the authority of the church of ,god1 which ,,tacitly approved the same2 and ,,finally ,,confirmed and ,,ratified ,,by ,,christian ,,princes throughout their empires4 ,and as the day for rest from labors and restraint from business upon that day1 it received its greatest strength from the supreme magistrate as long as he retained that power which to him belongs2 as after from the canons and decrees of councils1 the decretals of popes and orders of particular prelates1 when the sole managing of ecclesiastical affairs was committed to them4 8,i hope it was not so with the former ,sabbath1 which neither took original from custom1 that people being not so forward to give ,god a day2 nor required any countenance or authority from the kings of ,israel to confirm and ratify it4 ,the ,lord had spoke the word1 that he would have one day in seven1 precisely the seventh day from the world's creation1 to be a day of rest unto all his people2 which said1 there was no more to do but gladly to submit and obey his pleasure4444 ,but thus it was not done in our present business4 ,the ,lord's day had no such command that it should be sanctified1 but was left plainly to ,god's people to pitch on this1 or any other1 for the public use4 ,and being taken up amongst them and made a day of meeting in the congregation for religious exercises2 yet for three hundred years there was neither law to bind them to it1 nor any rest from labor or from worldly business required upon it4 8,and when it seemed good unto ,christian princes1 the nursing fathers of ,god's church1 to lay restraints upon their people1 yet at the first they were not general2 but only thus that certain men in certain places should lay aside their ordinary and daily works1 to attend ,god's service in the church2 those whose employments were most toilsome and most repugnant to the true nature of a ,sabbath1 being allowed to follow and pursue their labors because most necessary to the commonwealth4 8,and in the following times1 when as the prince and prelate1 in their several places endeavored to restrain them from that also1 which formerly they had permitted1 and interdicted almost all kinds of bodily labor upon that day2 it was not brought about without much struggling and an opposition of the people2 more than a thousand years being past1 after ,christ's ascension1 before the ,lord's day had attained that state in which now it standeth4444 ,and being brought into that state1 wherein now it stands1 it doth not stand so firmly and on such sure grounds1 but that those powers which raised it up may take it lower if they please1 yea take it quite away as unto the time1 and settle it on any other day as to them seems best40#geb ,constantine's edict marks a signal change in the history of the ,sunday festival4 ,dr4 ,heylyn thus testifies3-- 8,hitherto have we spoken of the ,lord's day as taken up by the common consent of the church2 not instituted or established by any text of ,scripture1 or edict of emperor1 or decree of council4444 ,in that which followeth1 we shall find both emperors and councils very frequent in ordering things about this day and the service of it40#gec ,after his professed conversion to ,christianity1 ,constantine still further exerted his power in behalf of the venerable day of the sun1 now happily transformed into the ,lord's day1 by the apostolic authority of the ,roman bishop4 ,heylyn thus testifies3-- 8,so natural a power it is in a ,christian prince to order things about religion1 that he not only took upon him to command the day1 but also to prescribe the service40#ged ,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 church4 ,gibbon thus places upon record the motives of these men1 and the result of their action3-- 8,the most respectable bishops had persuaded themselves that the ignorant rustics would more cheerfully renounce the superstition of paganism1 if they found some resemblance1 some compensation1 in the bosom of ,christianity4 ,the religion of ,constantine achieved in less than a century1 the final conquest of the ,roman ,empire3 but the victors themselves were insensibly subdued by the arts of their vanquished rivals40#gee ,the body of nominal ,christians1 which resulted from this strange union of pagan rites with ,christian worship1 arrogated to itself the title of ,catholic church1 while the true people of ,god1 who resisted these dangerous innovations1 were branded as heretics1 and cast out of the church4 ,it is not strange that the ,sabbath should lose ground in such a body1 in its struggle with its rival1 the festival of the sun4 ,indeed1 after a brief period1 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 heretics4 ,of the ,sabbath in ,constantine's time1 ,heylyn says3-- 8,as for the ,saturday1 that retained its wonted credit in the eastern churches1 little inferior to the ,lord's day1 if not plainly equal2 not as a ,sabbath1 think not so2 but as a day designed unto sacred meetings40#gef ,there is no doubt that1 after the great flood of worldliness which entered the church at the time of ,constantine's pretended conversion1 and after all that was done by himself and by ,sylvester in behalf of ,sunday1 the observance of the ,sabbath became1 with many1 only a nominal thing4 ,but the action of the council of ,laodicea1 to which we shall presently come1 proves conclusively that the ,sabbath was still observed1 not simply as a festival1 as ,heylyn would have it1 but as a day of abstinence from labor1 as enjoined in the commandment4 ,the work of ,constantine1 however1 marks an epoch in the history of the ,sabbath and of ,sunday4 ,constantine was hostile to the ,sabbath1 and his influence told powerfully against it with all those who sought worldly advancement4 ,the historian ,eusebius was the special friend and eulogist of ,constantine4 ,this fact should not be overlooked in weighing his testimony concerning the ,sabbath4 ,he speaks of it as follows3-- 8,they the patriarchs did not1 therefore1 regard circumcision1 nor observe the ,sabbath1 nor do we2 neither do we abstain from certain foods1 nor regard other injunctions1 which ,moses subsequently delivered to be observed in types and symbols1 because such things as these do not belong to ,christians40#geg ,this testimony shows precisely the views of ,constantine and the imperial party relative to the ,sabbath4 ,but it does not give the views of ,christians as a whole2 for we have seen that the ,sabbath had been extensively retained up to this point1 and we shall soon have occasion to quote other historians1 the cotemporaries and successors of ,eusebius1 who record its continued observance4 ,constantine exerted a controlling influence in the church1 and was determined to 8have nothing in common with that most hostile rabble of the ,jews40 ,happy would it have been had his aversion been directed against the festivals of the heathen rather than against the ,sabbath of the ,lord4 ,before ,constantine's time1 there is no trace of the doctrine of the change of the ,sabbath4 ,on the contrary1 we have decisive evidence that ,sunday was a day on which ordinary labor was considered lawful and proper4 ,but ,constantine1 while yet a heathen1 commanded that every kind of business excepting agriculture should be laid aside on that day4 ,his law designated the day as a heathen festival1 which it actually was4 ,but within four years after its enactment1 ,constantine had become1 not merely a professed convert to the ,christian religion1 but1 in many respects1 practically the head of the church1 as the course of things at the council of ,nicea plainly showed4 ,his heathen ,sunday law1 being unrevoked1 was thenceforward enforced in behalf of that day as a ,christian festival4 ,this law gave to the ,sunday festival1 for the first time1 something of a ,sabbatic character4 ,it was now a rest-day from most kinds of business by the law of the ,roman ,empire4 ,god's rest-day was thenceforward more in the way than ever before4 ,but now we come to a fact of remarkable interest4 ,the way having been prepared1 as we have just seen1 for the doctrine of the change of the ,sabbath1 and the circumstances of the case demanding its production1 it was at this very point brought forward for the first time4 ,eusebius1 the special friend and flatterer of ,constantine1 was the man who first put forth this doctrine4 ,in his 8,commentary on the ,psalms10 he makes the following statement on ,psalm xcii4 respecting the change of the ,sabbath3-- 8,wherefore as they the ,jews rejected it the ,sabbath law the ,word ,christ1 by the new covenant1 ,,translated and ,,transferred the feast of the ,sabbath to the morning light1 and gave us the symbol of true rest1 viz41 the saving ,lord's day1 the first day of the light1 in which the ,saviour of the world1 after all his labors among men1 obtained the victory over death1 and passed the portals of ,heaven1 having achieved a work superior to the six-days' creation40#geh 8,on this day1 which is the first day of light and of the true ,sun1 we assemble1 after an interval of six days1 and celebrate holy and spiritual ,sabbaths1 even all nations redeemed by him throughout the world1 and do those things according to the spiritual law1 which were decreed for the priests to do on the ,sabbath40#gei 8,and all things whatsoever that it was duty to do on the ,sabbath1 these we have transferred to the ,lord's day1 as more appropriately belonging to it1 because it has a precedence and is first in rank1 and more honorable than the ,jewish ,sabbath40#gfj ,eusebius was under the strongest temptation to please and even to flatter ,constantine2 for he lived in the sunshine of imperial favor4 ,on one occasion1 he went so far as to say that the city of ,jerusalem1 which ,constantine had rebuilt1 might be the ,new ,jerusalem predicted in the prophecies6#gfa ,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 ,sabbath4 ,the emperor had1 by the civil law1 given to ,sunday a ,sabbatical character4 ,though he had done this while yet a heathen1 he found it to his interest to maintain this law after he obtained a commanding position in the ,catholic church4 ,when1 therefore1 ,eusebius came out and declared that ,christ transferred the ,sabbath to ,sunday1 a doctrine never before heard of1 and in support of which he had no ,scripture to quote1 ,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 seventh4 ,it was a convincing proof that ,constantine was divinely called to his high position in the ,catholic church1 that he should thus exactly identify his work with that of ,christ1 though he had no knowledge at the time that ,christ had done any work of the kind4 ,as no writer before ,eusebius had ever hinted at the doctrine of the change of the ,sabbath1 and as there is the most convincing proof1 as we have shown1 that before his time ,sunday possessed no ,sabbatic character1 and as ,eusebius does not claim that this doctrine is asserted in the ,scriptures1 nor in any preceding ecclesiastical writer1 it is certain that he was the father of the doctrine4 ,this new doctrine was not put forth without some motive4 ,that motive could not have been to bring forward some neglected passages of the ,scriptures2 for he does not quote a single text in its support4 ,but the circumstances of the case plainly reveal the motive4 ,the new doctrine was exactly adapted to the new order of things introduced by ,constantine4 ,it was1 moreover1 peculiarly suited to flatter that emperor's pride1 the very thing which ,eusebius was under the strongest temptation to do4 ,it is remarkable1 however1 that ,eusebius1 in the very connection in which he announces this new doctrine1 unwittingly exposes its falsity4 ,he first asserts that ,christ changed the ,sabbath1 and then virtually contradicts it by indicating the real authors of the change4 ,thus he says3-- 8,all things whatsoever that it was duty to do on the ,sabbath1 these ,,we have transferred to the ,lord's day40#gfb ,the persons here referred to as the authors of this work are the ,emperor ,constantine1 and such bishops as ,eusebius1 who loved the favor of princes1 and ,sylvester1 the pretended successor of ,saint ,peter4 ,two facts refute the assertion of ,eusebius that ,christ changed the ,sabbath3 #a4 ,that ,eusebius1 who lived three hundred years after the alleged change1 is the first man who mentions such change2 #b4 ,that ,eusebius testifies that himself and others made this change1 which they could not have done had ,christ made it at the beginning4 ,but though the doctrine of the change of the ,sabbath was thus announced by ,eusebius1 it was not seconded by any writer of that age4 ,the doctrine had never been heard of before1 and ,eusebius had simply his own assertion1 but no passage of the ,holy ,scriptures to offer in its support4 ,but after ,constantine1 the ,sabbath began to recover strength1 at least in the eastern churches4 ,prof4 ,stuart1 in speaking of the period from ,constantine to the council of ,laodicea1 ,a4 ,d4 #cfd1 says3-- 8,the practice of it the keeping of the ,sabbath was continued by ,christians who were jealous for the honor of the ,mosaic law1 and finally became1 as we have seen1 predominant throughout ,christendom4 ,it was supposed at length that the fourth commandment did require the observance of the seventh-day ,sabbath 7not merely a seventh part of time71 and reasoning as ,christians of the present day are wont to do1 viz41 that all which belonged to the ten commandments was immutable and perpetual1 the churches in general came gradually to regard the seventh-day ,sabbath as altogether sacred40#gfc ,prof4 ,stuart1 however1 connects with this the statement that ,sunday was honored by all parties4 ,but the council of ,laodicea struck a heavy blow at this ,sabbath-keeping in the eastern church4 ,thus ,mr4 ,james1 in addressing the ,university of ,oxford1 bears witness3-- 8,when the practice of keeping ,saturday ,sabbaths1 which had become so general at the close of this century1 was evidently gaining ground in the eastern church1 a decree was passed in the council held at ,laodicea ,a4 ,d4 #cfd #8that members of the church should not rest from work on the ,sabbath like ,jews1 but should labor on that day1 and preferring in honor the ,lord's day1 then if it be in their power should rest from work as ,christians4'0#gfd ,this shows conclusively that at that period the observance of the ,sabbath according to the commandment was extensive in the eastern churches4 ,but the ,laodicean council1 not only forbade the observance of the ,sabbath1 they even pronounced a curse on those who should obey the fourth commandment6 ,prynne thus testifies3-- 8,it is certain that ,christ himself1 his apostles1 and the primitive ,christians for some good space of time1 did constantly observe the seventh-day ,sabbath2 444 the evangelists and ,st4 ,luke in the ,acts ever styling it the ,sabbath day1 444 and making mention of its 444 solemnization by the apostles and other ,christians1 444 it being still solemnized by many ,christians after the apostles' times1 even till the council of ,laodicea ,a4 ,d4 #cfd1 as ecclesiastical writers and the twenty-ninth canon of that council testify1 which runs thus3#gfe #8,because ,christians ought not to ,judaize1 and to rest in the ,sabbath1 but to work in that day 7which many did refuse at that time to do74 ,but preferring in honor the ,lord's day 7there being then a great controversy among ,christians which of these two days 444 should have precedency7 if they desired to rest they should do this as ,christians4 ,wherefore if they shall be found to ,judaize1 let them be accursed from ,christ4'444 ,the seventh-day ,sabbath was 444 solemnized by ,christ1 the apostles and primitive ,christians1 till the ,laodicean council did in a manner quite abolish the observation of it4444 ,the council of ,laodicea ,a4 ,d4 #cfd 444 first settled the observation of the ,lord's day1 and prohibited 444 the keeping of the ,jewish ,sabbath under an anathema40#gff ,the action of this council did not extirpate the ,sabbath from the eastern churches1 though it did materially weaken its influence1 and cause its observance to become with many only a nominal thing1 while it did most effectually enhance the sacredness and the authority of the ,sunday festival4 ,that it did not wholly extinguish ,sabbath-keeping is thus certified by an old ,english writer1 ,john ,ley3-- 8,from the apostles' time until the council of ,laodicea1 which was about the year #cfd1 the holy observation of the ,jews' ,sabbath continued1 as may be proved out of many authors2 yea1 notwithstanding the decree of that council against it40#gfg ,and ,gregory1 ,bishop of ,nyssa1 about ,a4 ,d4 #cgb1 uses this expostulation3-- 8,with what eyes can you behold the ,lord's day1 when you despise the ,sabbath8 ,do you not perceive that they are sisters1 and that in slighting the one1 you affront the other80#gfh ,this testimony is valuable in that it marks the progress of apostasy concerning the ,sabbath4 ,the ,sunday festival entered the church1 not as a divine institution1 but as a voluntary observance4 ,even as late as ,a4 ,d4 #bjj1 ,tertullian said that it had only tradition and custom in its support4#gfi ,but in ,a4 ,d4 #cgb1 this human festival had become the sister and equal of that day which ,god hallowed in the beginning and solemnly commanded in the moral law4 ,how worthy to be called the sister of the ,sabbath the ,sunday festival actually was1 may be judged from what followed4 ,when this self-styled sister had gained an acknowledged position in the family1 she expelled the other1 and trampled her in the dust4 ,in our days1 the ,sunday festival claims to be the very day intended in the fourth commandment4 ,the following testimonies exhibit the authority of church councils in its true light4 ,jortin is quoted by ,cox as saying3-- 8,in such assemblies1 the best and the most moderate men seldom have the ascendant1 and they are often led or driven by others who are far inferior to them in good qualities40#ggj ,the same writer gives us ,baxter's opinion of the famous ,westminster ,assembly4 ,baxter says3-- 8,i have lived to see an assembly of ministers1 where three or four leading men were so prevalent as to form a confession in the name of the whole party1 which had that in it which particular members did disown4 ,and when about a controverted article1 one man hath charged me deeply with questioning the words of the church1 others1 who were at the forming of that article have laid it all on that same man1 the rest being loth to strive much against him2 and so it was he himself was the church whose authority he so much urged40#gga ,such has been the nature of councils in all ages2 yet they have ever claimed infallibility1 and have largely used that infallibility in the suppression of the ,sabbath and the establishment of the festival of ,sunday4 ,of first-day sacredness prior to1 and as late as1 the time of ,chrysostom1 ,kitto thus testifies3-- 8,though in later times we find considerable reference to a sort of consecration of the day1 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 for4 ,nor do these writers in any instance pretend to allege any divine command1 or even apostolic practice1 in support of it4444 ,chrysostom 7,a4 ,d4 #cfj7 concludes one of his ,homilies by dismissing his audience to their respective ordinary occupations40#ggb ,it was reserved for modern theologians to discover the divine or apostolic authority for ,sunday observance4 ,the ancient doctors of the church were unaware that any such authority existed2 and hence they deemed it lawful and proper to engage in usual worldly business on that day when their religious worship was concluded4 ,thus1 ,heylyn bears witness concerning ,st4 ,chrysostom that he 8,confessed it to be lawful for a man to look unto his worldly business on the ,lord's day1 after the congregation was dismissed40#ggc ,st4 ,jerome1 a few years after this1 at the opening of the fifth century1 in his commendation of the lady ,paula1 shows his own opinion of ,sunday labor4 ,thus he says3-- 8,paula1 with the women1 as soon as they returned home on the ,lord's day1 they sat down severally to their work1 and made clothes for themselves and others40#ggd ,morer justifies this ,sunday labor in the following terms3-- 8,if we read they did any work on the ,lord's day1 it is to be remembered that this application to their daily tasks was not till their worship was quite over1 when they might with innocency enough resume them1 because the length of time or the number of hours assigned for piety was not then so well explained as in after ages4 ,the state of the church is vastly different from what it was in those early days4 ,christians then for some centuries of years were under persecution and poverty2 and besides their own wants1 they had many of them severe masters who compelled them to work1 and made them bestow less time in spiritual matters than they otherwise would4 ,in ,st4 ,jerome's age their condition was better1 because ,christianity had got into the throne as well as into the empire4 ,yet for all this1 the entire sanctification of the ,lord's day proceeded slowly3 and that it was the work of time to bring it to perfection1 appears from the several steps the church made in her constitutions1 and from the decrees of emperors and other princes1 wherein the prohibitions from servile and civil business advanced by degrees from one species to another1 till the day had got a considerable figure in the world4 ,now1 therefore1 the case being so much altered1 the most proper use of citing those old examples is only1 in point of doctrine1 to show that ordinary work1 as being a compliance with providence for the support of natural life1 is not sinful even on the ,lord's day1 when necessity is loud1 and the laws of that church and nation where we live are not against it4 ,this is what the first ,christians had to say for themselves1 in the works they did on that day4 ,and if those works had been then judged a prophanation of the festival1 ,i dare believe1 they would have suffered martyrdom rather than been guilty40#gge ,the bishop of ,ely thus testifies3-- 8,in ,st ,jerome's days1 and in the very place where he was residing1 the devoutest ,christians did ordinarily work upon the ,lord's day1 when the service of the church was ended40#ggf ,st4 ,augustine1 the cotemporary of ,jerome1 gives a synopsis of the argument in that age for ,sunday observance1 in the following words3-- 8,it appears from the sacred ,scriptures1 that this day was a solemn one2 it was the first day of the age1 that is of the existence of our world2 in it the elements of the world were formed2 on it the angels were created2 on it ,christ rose also from the dead2 on it the ,holy ,spirit descended from ,heaven upon the apostles as manna had done in the wilderness4 ,for these and other such circumstances the ,lord's day is distinguished2 and therefore the holy doctors of the church have decreed that all the glory of the ,jewish ,sabbath is transferred to it4 ,let us therefore keep the ,lord's day as the ancients were commanded to do the ,sabbath40#ggg ,it is to be observed that ,augustine does not assign among his reasons for first-day observance1 the change of the ,sabbath by ,christ or his apostles1 or that the apostles observed that day1 or that ,john had given it the name of ,lord's day4 ,these modern first-day arguments were unknown to ,augustine4 ,he gave the credit of the work1 not to ,christ or his inspired apostles1 but to the holy doctors of the church1 who1 of their own accord1 had transferred the glory of the ancient ,sabbath to the venerable day of the sun4 ,the first day of the week was considered in the fifth century the most proper day for giving holy orders1 that is1 for ordinations1 and about the middle of this century1 says ,heylyn1 8,a law was made by ,leo then ,pope of ,rome1 and generally since taken up in the western church1 that they should be conferred upon no day else40#ggh ,according to ,dr4 ,justin ,edwards1 this same pope made also this decree in behalf of ,sunday3-- 8,,we ,,ordain1 according to the true meaning of the ,holy ,ghost1 and of the apostles as thereby directed1 that on the sacred day wherein our own integrity was restored1 all do rest and cease from labor40#ggi ,soon after this edict of the pope1 the emperor ,leo1 ,a4 ,d4 #dfi1 put forth the following decree3-- 8,it is our will and pleasure1 that the holy days dedicated to the most high ,god1 should not be spent in sensual recreations1 or otherwise prophaned by suits of law1 especially the ,lord's day1 which we decree to be a venerable day1 and therefore free it of all citations1 executions1 pleadings1 and the like avocations4 ,let not the circus or theater be opened1 nor combating with wild beasts be seen on it4444 ,if any will presume to offend in the premises1 if he be a military man1 let him lose his commission2 or if other1 let his estate or goods be confiscated40#ghj ,and this emperor determined to mend the breach in ,constantine's law1 and thus prohibit agriculture on ,sunday4 ,so he adds3-- 8,we command therefore all1 as well husbandmen as others1 to forbear work on this day of our restoration40#gha ,the holy doctors of the church had by this time very effectually despoiled the ,sabbath of its glory1 transferring it to the ,lord's day of ,pope ,sylvester2 as ,augustine testifies2 yet was not ,sabbatical observance wholly extinguished even in the ,catholic church4 ,the historian ,socrates1 who wrote about the middle of the fifth century1 thus testifies3-- 8,for although almost all churches throughout the world celebrate the sacred mysteries on the ,sabbath of every week1 yet the ,christians of ,alexandria and at ,rome1 on account of some ancient tradition1 refuse to do this4 ,the ,egyptians in the neighborhood of ,alexandria1 and the inhabitants of ,thebais1 hold their religious meetings on the ,sabbath1 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 kinds1 in the evening1 making their oblations1 they partake of the mysteries40#ghb ,as the church of ,rome had turned the ,sabbath into a fast some two hundred years before this1 in order to oppose its observance1 it is probable that this was the ancient tradition referred to by ,socrates4 ,and ,sozomen1 the cotemporary of ,socrates1 speaks on the same point as follows3-- 8,the people of ,constantinople1 and of several other cities1 assemble together on the ,sabbath1 as well as on the next day2 which custom is never observed at ,rome1 or at ,alexandria4 ,there are several cities and villages in ,egypt where1 contrary to the usages established elsewhere1 the people meet together on ,sabbath evenings2 and although they have dined previously1 partake of the mysteries40#ghc ,on the statement of these historians1 ,cox remarks3-- 8,it was their practice to ,sabbatize on ,saturday1 and to celebrate ,sunday as a day of rejoicing and festivity4 ,while1 however1 in some places a respect was thus generally paid to both of these days1 the ,judaizing practice of observing ,saturday was by the leading churches expressly condemned1 and all the doctrines connected with it steadfastly resisted40--,sabbath ,laws1 p4 #bhj4 ,the time had now come1 when1 as stated by ,coleman1 the observance of the ,sabbath was deemed heretical2 and the close of the fifth century witnessed its effectual suppression in the great body of the ,catholic church4 ,,chapter ,,xx4 ,,sunday ,,during ,,the ,,dark ,,ages4 ,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 atone1 by the pious observance of ,sunday1 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 ,sabbath1 like its ,lord1 crucified between two thieves--,council of ,chalons--,at ,toledo1 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 ,,ii4 ordains the ,sabbath of the ,lord to be a festival for the worship of the ,virgin ,mary--,apparition from ,st4 ,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 ordinance4 ,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 ,god4#ghd ,the western ,roman ,empire had been broken up into ten kingdoms1 and the way was now prepared for the work of the little horn4#ghe ,in the early part of this century1 the bishop of ,rome was made head over the entire church by the emperor of the east1 ,justinian4#ghf ,the dragon gave unto the beast his power1 and his seat1 and great authority4 ,from this accession to supremacy by the ,roman pontiff1 date the 8time1 times1 and dividing of time10 or twelve hundred and sixty years of the prophecies of ,daniel and ,john4#ghg ,the true people of ,god now retired for safety into places of obscurity and seclusion1 as represented by the prophecy3 8,the woman fled into the wilderness1 where she hath a place prepared of ,god1 that they should feed her there a thousand two hundred and threescore days40#ghh ,leaving their history for the present1 let us follow that of the ,catholic church1 and trace in its record the history of the ,sunday festival through the period of the ,dark ,ages4 ,of the fifth and sixth centuries1 ,heylyn bears the following testimony3-- 8,the faithful being united better than before1 became more uniform in matters of devotion2 and in that uniformity did agree together to give the ,lord's day all the honors of an holy festival4 ,yet was not this done all at once1 but by degrees2 the fifth and sixth centuries being well-nigh spent before it came into that height which hath since continued4 ,the emperors and the prelates in these times had the same affections2 both being earnest to advance this day above all other2 and to the edicts of the one and ecclesiastical constitutions of the other1 it stands indebted for many of those privileges and exemptions which it still enjoyeth40#ghi ,but ,sunday had not yet acquired the title of ,sabbath4 ,thus ,brerewood bears testimony3-- 8,the name of the ,sabbath remained appropriated to the old ,sabbath2 and was never attributed to the ,lord's day1 not of many hundred years after our ,saviour's time40#gij ,and ,heylyn says of the term ,sabbath in the ancient church3-- 8,the ,saturday is called amongst them by no other name than that which formerly it had1 the ,sabbath4 ,so that whenever for a thousand years and upwards1 we meet with ,sabbatum in any writer of what name soever1 it must be understood of no day but ,saturday40#gia ,dr4 ,francis ,white1 bishop of ,ely1 also testifies3-- 8,when the ancient fathers distinguish and give proper names to the particular days of the week1 they always style the ,saturday1 ,sabbatum1 the ,sabbath1 and the ,sunday1 or first day of the week1 ,dominicum1 the ,lord's day40#gib ,it should be observed1 however1 that the earliest mention of ,sunday as the ,lord's day1 is in the writings of ,tertullian2 ,justin ,martyr1 some sixty years before1 styling it 8the day called ,sunday20 while the authoritative application of that term to ,sunday was by ,sylvester1 bishop of ,rome1 more than one hundred years after the time of ,tertullian4 ,the earliest mention of ,sunday as ,christian ,sabbath is thus noted by ,heylyn3-- 8,the first who ever used it to denote the ,lord's day 7the first that ,i have met with in all this search7 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 ,sabbath40#gic ,of ,sunday labor in the eastern church1 ,heylyn says3-- 8,it was near nine hundred years from our ,saviour's birth if not quite so much1 before restraint of husbandry on this day had been first thought of in the east2 and probably being thus restrained did find no more obedience there than it had done before in the western parts40#gid ,of ,sunday labor in the western church1 ,dr4 ,francis ,white thus testifies3-- 8,the ,catholic church for more than six hundred years after ,christ1 permitted labor1 and gave license to many ,christian people to work upon the ,lord's day1 at such hours as they were not commanded to be present at the public service by the precept of the church40#gie ,but let us trace the several steps by which the festival of ,sunday increased in strength until it attained its complete development4 ,these will be found at present mostly in the edicts of emperors1 and the decrees of councils4 ,morer tells us that1 8,under ,clodoveus king of ,france met the bishops in the first council of ,orleans ,a4 ,d4 #ejg1 where they obliged themselves and their successors1 to be always at the church on the ,lord's day1 except in case of sickness or some great infirmity4 ,and because they1 with some other of the clergy in those days1 took cognizance of judicial matters1 therefore by a council at ,arragon1 about the year #eah in the reign of ,theodorick1 king of the ,goths1 it was decreed that #8,no bishop or other person in holy orders should examine or pass judgment in any civil controversy on the ,lord's day4'0#gif ,this shows that civil courts were sometimes held on ,sunday by the bishops in those days2 otherwise such a prohibition would not have been put forth4 ,hengstenberg1 in his notice of the third council of ,orleans1 gives us an insight into the then existing state of the ,sunday festival3-- 8,the third council of ,orleans1 ,a4 ,d4 #ech1 says in its twenty-ninth canon3 #8,the opinion is spreading amongst the people1 that it is wrong to ride1 or drive1 or cook food1 or do anything to the house1 or the person on the ,sunday4 ,but since such opinions are more ,jewish than ,christian1 that shall be lawful in future1 which has been so to the present time4 ,on the other hand agricultural labor ought to be laid aside1 in order that the people may not be prevented from attending church4'0#gig ,observe the reason assigned4 ,it is not lest they violate the law of the ,sabbath1 but it is that they may not be kept from church4 ,another authority states the case thus3-- 8,labor in the country on ,sunday was not prohibited till the council of ,orleans1 ,a4 ,d4 #ech4 ,it was thus an institution of the church1 as ,dr4 ,paley has remarked4 ,the earlier ,christians met in the morning of that day for prayer and singing hymns in commemoration of ,christ's resurrection1 and then went about their usual duties40#gih ,in ,a4 ,d4 #ehh1 another council was holden1 the occasion of which is thus stated3-- 8,and because1 notwithstanding all this care1 the day was not duly observed1 the bishops were again summoned to ,mascon1 a town in ,burgundy1 by ,king ,gunthrum1 and there they framed this canon3 #8,notice is taken that ,christian people1 very much neglect and slight the ,lord's day1 giving themselves as on other days to common work1 to redress which irreverence1 for the future1 we warn every ,christian who bears not that name in vain1 to give ear to our advice1 knowing we have a concern on us for your good1 and a power to hinder you to do evil4 ,keep then the ,lord's day1 the day of our new birth4'0#gii ,further legislation being necessary1 we are told3-- 8,about a year forward1 there was a council at ,narbon1 which forbid all persons of what country or quality soever1 to do any servile work on the ,lord's day4 ,but if any man presumed to disobey this canon he was to be fined if a freeman1 and if a servant1 severely lashed4 ,or as ,surius represents the penalty in the edict of ,king ,recaredus1 which he put out1 near the same time to strengthen the decrees of the council1 #8,rich men were to be punished with the loss of a moiety of their estates1 and the poorer sort with perpetual banishment1' in the year of grace #eij4 ,another synod was held at ,auxerre a city in ,champain1 in the reign of ,clotair king of ,france1 where it was decreed 444 #8that no man should be allowed to plow1 nor cart1 or do any such thing on the ,lord's day4'0#hjj ,such were some of the efforts made in the sixth century to advance the sacredness of the ,sunday festival4 ,and ,morer tells us that1 8,for fear the doctrine should not take without miracles to support it1 ,gregory of ,tours about ,a4 ,d4 #eij furnishes us with several to that purpose40#hja ,mr4 ,francis ,west1 an ,english first-day writer1 gravely adduces one of these miracles in support of first-day sacredness3-- 8,gregory of ,tours reporteth1 #8that a husbandman1 who upon the ,lord's day went to plough his field1 as he cleansed his plough with an iron1 the iron stuck so fast in his hand that for two years he could not be delivered from it1 but carried it about continually1 to his exceeding great pain and shame4'0#hjb ,in the conclusion of the sixth century1 ,pope ,gregory exhorted the people of ,rome to 8expiate on the day of our ,lord's resurrection what was remissly done for the six days before40#hjc ,in the same epistle1 this pope condemned a class of men at ,rome who advocated the strict observance of both the ,sabbath and the ,sunday1 styling them the preachers of ,antichrist4#hjd ,this shows the intolerant feeling of the papacy toward the ,sabbath1 even when joined with the strict observance of ,sunday4 ,it also shows that there were ,sabbath-keepers even in ,rome itself as late as the seventh century2 although so far bewildered by the prevailing darkness that they joined with its observance a strict abstinence from labor on ,sunday4 ,in the early part of the seventh century arose another foe to the ,bible ,sabbath in the person of ,mahomet4 ,to distinguish his followers alike from those who observed the ,sabbath and those who observed the festival of ,sunday1 he selected ,friday1 the sixth day of the week1 as their religious festival4 ,and thus 8the ,mahometans and the ,romanists crucified the ,sabbath1 as the ,jews and the ,romans did the ,lord of the ,sabbath1 between two thieves1 the sixth and first day of the week40#hje ,for ,mahometanism and ,romanism each suppressed the ,sabbath over a wide extent of territory4 ,about the middle of the seventh century1 we have further canons of the church in behalf of ,sunday3-- 8,at ,chalons1 a city in ,burgundy1 about the year #fed1 there was a provincial synod which confirmed what had been done by the third council of ,orleans1 about the observation of the ,lord's day1 namely that #8none should plow or reap1 or do any other thing belonging to husbandry1 on pain of the censures of the church2 which was the more minded1 because backed with the secular power1 and by an edict menacing such as offended herein2 who if bondmen1 were to be soundly beaten1 but if free1 had three admonitions1 and then if faulty1 lost the third part of their patrimony1 and if still obstinate were made slaves for the future4 ,and in the first year of ,eringius1 about the time of ,pope ,agatho there sat the twelfth council of ,toledo in ,spain1 ,a4 ,d4 #fha1 where the ,jews were forbid to keep their own festivals1 but so far at least observe the ,lord's day as to do no manner of work on it1 whereby they might express their contempt of ,christ or his worship4'0#hjf ,these were weighty reasons indeed for ,sunday observance4 ,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 day4 ,even the ,jews were to be compelled to desist from ,sabbath observance1 and to honor ,sunday by resting on that day from their labor4 ,the earliest mention of ,sunday in ,english statutes appears to be the following3-- ,a4 ,d4 #fib4 8,ina1 king of the west ,saxons1 by the advice of ,cenred his father1 and ,heddes and ,erkenwald his bishops1 with all his aldermen and sages1 in a great assembly of the servants of ,god1 for the health of their souls1 and common preservation of the kingdom1 made several constitutions1 of which this was the third3 #8,if a servant do any work on ,sunday by his master's order1 he shall be free1 and the master pay thirty shillings2 but if he went to work on his own head1 he shall be either beaten with stripes1 or ransom himself with a price4 ,a freeman1 if he works on this day1 shall lose his freedom or pay sixty shillings2 if he be a priest1 double4'0#hjg ,the same year that this law was enacted in ,england1 the sixth general council convened at ,constantinople1 which decreed that1 8,if any bishop or other clergyman1 or any of the laity1 absented himself from the church three ,sundays together1 except in cases of very great necessity1 if a clergyman1 he was to be deposed2 if a layman1 debarred the holy communion40#hjh ,in the year #gdg1 a council of the ,english clergy was called under ,cuthbert1 archbishop of ,canterbury1 in the reign of ,egbert1 king of ,kent1 and this constitution made3-- 8,it is ordered that the ,lord's day be celebrated with due veneration1 and wholly devoted to the worship of ,god4 ,and that all abbots and priests1 on this most holy day1 remain in their respective monasteries and churches1 and there do their duty according to their places40#hji ,another ecclesiastical statute of the eighth century was enacted at ,dingosolinum in ,bavaria1 where a synod met about #ggb which decreed that1 8,if any man shall work his cart on this day1 or do any such common business1 his team shall be presently forfeited to the public use1 and if the party persists in his folly1 let him be sold for a bondman40#haj ,the ,english were not behind their neighbors in the good work of establishing the sacredness of ,sunday4 ,thus we read3-- ,a4 ,d4 #ghd4 8,egbert1 archbishop of ,york1 to show positively what was to be done on ,sundays1 and what the laws designed by prohibiting ordinary work to be done on such days1 made this canon3 #8,let nothing else1 saith he1 be done on the ,lord's day1 but to attend on ,god in hymns and psalms and spiritual songs4 ,whoever marries on ,sunday1 let him do penance for seven days4'0#haa ,in the conclusion of the eighth century1 further efforts were made in behalf of this favored day3-- 8,charles the ,great summoned the bishops to ,friuli1 in ,italy1 where 444 they decreed ,a4 ,d4 #gia that all people should1 with due reverence and devotion1 honor the ,lord's day4444 ,under the same prince another council was called three years later at ,frankford in ,germany1 and there the limits of the ,lord's day were determined from ,saturday evening to ,sunday evening40#hab ,the five councils of ,mentz1 ,rheims1 ,tours1 ,chalons1 and ,arles1 were all called in the year #hac by ,charlemagne4 ,it would be too irksome to the reader to dwell upon the several acts of these councils in behalf of ,sunday4 ,they are of the same character as those already quoted4 ,the council of ,chalons1 however1 is worthy of being noticed in that1 according to ,morer1 8,they entreated the help of the secular power1 and desired the emperor ,charlemagne to provide for the stricter observation of it ,sunday4 ,which he accordingly did1 and left no stone unturned to secure the honor of the day4 ,his care succeeded2 and during his reign1 the ,lord's day bore a considerable figure4 ,but after his day1 it put on another face40#hac ,the pope lent a helping hand in checking the profanation of ,sunday3-- 8,and thereupon ,pope ,eugenius1 in a synod held at ,rome about #hbf1 444 gave directions that the parish priest should admonish such offenders and wish them to go to church and say their prayers1 lest otherwise they might bring some great calamity on themselves and neighbors40#had ,all this1 however1 was not sufficient1 and so another council was summoned4 ,at this council was brought forward--perhaps for the first time--the famous first-day argument now so familiar to all1 that ,sunday is proved to be the true ,sabbath because that men are struck by lightning who labor on that day4 ,thus we read3-- 8,but these paternal admonitions turning to little account1 a provincial council was held at ,paris three years after 444 in #hbi1 wherein the prelates complain that #8,the ,lord's day was not kept with reverence as became religion 444 which was the reason that ,god had sent several judgments on them1 and in a very remarkable manner punished some people for slighting and abusing it4 ,for1 say they1 many of us by our own knowledge1 and some by hearsay know1 that several countrymen following their husbandry on this day have been killed with lightning1 others1 being seized with convulsions in their joints1 have miserably perished4 ,whereby it is apparent how high the displeasure of ,god was upon their neglect of this day4' ,and at last they conclude that #8in the first place the priests and ministers1 then kings and princes1 and all faithful people be beseeched to use their utmost endeavors and care that the day be restored to its honor1 and for the credit of ,christianity more devoutly observed for the time to come4'0#hae ,further legislation being necessary1 8,it was decreed about seven years after in a council at ,aken1 under ,lewis the ,godly1 that neither pleadings nor marriages should be allowed on the ,lord's day40#haf ,but the law of ,charlemagne1 though backed with the authority of the church1 as expressed in the canons of the councils already quoted1 by the remissness of ,lewis1 his successor became very feeble4 ,it is evident that canons and decrees of councils1 though fortified with the mention of terrible judgments that had befallen transgressors1 were not yet sufficient to enforce the sacred day4 ,another and more terrific statute than any yet issued was sought at the hands of the emperor4 ,thus we read3-- 8,thereupon an address was made to the emperors1 ,lewis and ,lotharius1 that they would be pleased to take some care in it1 and send out some precept or injunction more severe than what was hitherto extant1 to strike terror into their subjects1 and force them to forbear their ploughing1 pleading1 and marketing1 then grown again into use2 which was done about the year #hec2 and to that end a synod was called at ,rome under the popedom of ,leo ,,iv40#hag ,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 day4 ,they still continue the vain endeavor4 ,but if they would honor the day which ,god set apart for the ,sabbath1 they would find in that law of fire which proceeded from his right hand a statute which renders all human legislation entirely unnecessary4#hah ,at this synod the pope took the matter in hand in good earnest4 ,thus ,heylyn testifies that under the emperors1 ,lewis and ,lotharius1 a synod was held at ,rome ,a4 ,d4 #hec1 under pope ,leo ,,iv41 8,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 day1 no1 not for things that were to eat3 neither to do any kind of work that belonged to husbandry4 ,which canon being made at ,rome1 confirmed at ,compeigne1 and afterwards incorporated as it was into the body of the canon law1 became to be admitted1 without further question1 in most parts of ,christendom2 especially when the popes had attained their height1 and brought all ,christian princes to be at their devotion4 ,for then the people1 who before had most opposed it1 might have justly said1 #8,behold two kings stood not before him1 how then shall we stand8' ,out of which consternation all men presently obeyed1 tradesmen of all sorts being brought to lay by their labors2 and amongst those1 the miller1 though his work was easiest1 and least of all required his presence40#hai ,this was a most effectual establishment of first-day sacredness4 ,five years after this we read as follows3-- ,a4 ,d4 #heh4 8,the ,bulgarians sent some questions to ,pope ,nicholas1 to which they desired answers4 ,and that answer which concerned the ,lord's day was that they should desist from all secular work1 etc40#hbj ,morer informs us respecting the civil power1 that1 8,in this century the emperor of ,constantinople ,leo1 surnamed the philosopher1 restrained the works of husbandry1 which1 according to ,constantine's toleration1 were permitted in the east4 ,the same care was taken in the west1 by ,theodorius1 king of the ,bavarians1 who made this order1 that #8,if any person on the ,lord's day yoked his oxen1 or drove his wain1 his right-side ox should be forthwith forfeited2 or if he made hay and carried it in1 he was to be twice admonished to desist1 which if he did not1 he was to receive no less than fifty stripes4'0#hba ,of ,sunday laws in ,england in this century1 we read3-- ,a4 ,d4 #hgf4 8,alfred the ,great1 was the first who united the ,saxon ,heptarchy1 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 kept1 because it was the day whereon our ,saviour ,christ overcame the devil2 meaning ,sunday1 which is the weekly memorial of our ,lord's resurrection1 whereby he overcame death1 and him who had the power of death1 that is the devil4 ,and whereas before the single punishment for sacrilege committed on any other day1 was to restore the value of the thing stolen1 and withal lose one hand1 he added that if any person was found guilty of this crime done on the ,lord's day1 he should be doubly punished40#hbb ,nineteen years later1 the pope and his council still further strengthened the sacred day4 ,the council of ,friburgh in ,germany1 ,a4 ,d4 #hie1 under ,pope ,formosus1 decreed that the ,lord's day1 men 8were to spend in prayers1 and devote wholly to the service of ,god1 who otherwise might be provoked to anger40#hbc ,the work of establishing ,sunday sacredness in ,england was carried steadily forward3-- 8,king ,athelston1 444 in the year #ibh1 made a law that there should be no marketing or civil pleadings on the ,lord's day1 under the penalty of forfeiting the commodity1 besides a fine of thirty shillings for each offense40#hbd ,in a convocation of the ,english clergy about this time1 it was decreed that all sorts of traffic and the holding of courts1 c41 on ,sunday should cease4 8,and whoever transgressed in any of these instances1 if a freeman1 he was to pay twelve or1 if a servant1 be severely whipt40 ,we are further informed that1 8,about the year #idc1 ,otho1 archbishop of ,canterbury1 had it decreed that above all things the ,lord's day should be kept with all imaginable caution1 according to the canon and ancient practice40#hbe ,a4 ,d4 #ifg4 ,king ,edgar 8commanded that the festival should be kept from three of the clock in the afternoon on ,saturday1 till day-break on ,monday40#hbf 8,king ,ethelred the younger1 son of ,edgar1 coming to the crown about the year #ajji1 called a general council of all the ,english clergy1 under ,elfeagus1 archbishop of ,canterbury1 and ,wolstan1 archbishop of ,york4 ,and there it was required that all persons in a more zealous manner should observe the ,sunday1 and what belonged to it40#hbg ,nor did the ,sunday festival fail to gain a footing in ,norway4 ,heylyn tells us of the piety of a ,norwegian king by the name of ,olaus1 ,a4 ,d4 #ajbh4 8,for being taken up one ,sunday in some serious thoughts1 and having in his hand a small walking stick1 he took his knife and whittled it as men do sometimes1 when their minds are troubled or intent on business4 ,and when it had been told him as by way of jest how he had trespassed therein against the ,sabbath1 he gathered the small chips together1 put them upon his hand1 and set fire unto them1 that so1 saith ,crantzius1 he might revenge that on himself what unawares he had committed against ,god's commandment40#hbh ,in ,spain also the work went forward4 ,a council was held at ,coy1 in ,spain1 ,a4 ,d4 #ajej1 under ,ferdinand1 king of ,castile1 in the days of ,pope ,leo ,,ix41 where it was decreed that the ,lord's day 8was to be entirely consecrated to hearing of mass40#hbi ,to strengthen the sacredness of this venerable day in the minds of the people1 the doctors of the church were not wanting4 ,heylyn makes the following statement3-- 8,it was delivered of the souls in purgatory by ,petrus ,damiani1 who lived ,a4 ,d4 #ajef1 that every ,lord's day they were manumitted from their pains and fluttered up and down the lake ,avernus1 in the shape of birds40#hcj ,at the same time1 another argument of a similar kind was brought forward to render the observance still more strict4 ,morer informs us respecting that class who in this age were most zealous advocates of ,sunday observance3-- 8,yet still the others went on in their way2 and to induce their proselytes to spend the day with greater exactness and care1 they brought in the old argument of compassion and charity to the damned in hell1 who during the day1 have some respite from their torments1 and the ease and liberty they have is more or less according to the zeal and degrees of keeping it well40#hca ,if therefore they would strictly observe this sacred festival1 their friends in hell would reap the benefit1 in a respite from their torments on that day6 ,in a council at ,rome1 ,a4 ,d4 #ajgh1 ,pope ,gregory ,,vii4 decreed that as the ,sabbath had been long regarded as a fast day1 those who desired to be ,christians should on that day abstain from eating meat4#hcb ,in the eastern division of the ,catholic church1 in the eleventh century1 the ,sabbath was still regarded as a festival1 equal in sacredness with ,sunday4 ,heylyn contrasts with this the action of the western division of that church3-- 8,but it was otherwise of old in the church of ,rome1 where they did labor and fast4444 ,and this1 with little opposition or interruption1 save that which had been made in the city of ,rome in the beginning of the seventh century1 and was soon crushed by ,gregory then bishop there1 as before we noted4 ,and howsoever ,urban of that name the second1 did consecrate it to the weekly service of the blessed virgin1 and instituted in the council held at ,clermont1 ,a4 ,d4 #ajie1 that our lady's office should be said upon it1 and that upon that day all ,christian folks should worship her with their best devotion40#hcc ,it would seem that this was a crowning indignity to the ,most ,high4 ,the memorial of the great ,creator was set apart as a festival on which to worship ,mary1 under the title of mother of ,god6 ,in the middle of the twelfth century1 the king of ,england was admonished not to suffer men to work upon ,sunday4 ,henry ,,ii4 entered on the government about the year #aaee4 8,of him it is reported that he had an apparition at ,cardiff 7444 in ,south ,wales7 which from ,st4 ,peter charged him1 that upon ,sundays throughout his dominions1 there should be no buying or selling1 and no servile work done40#hcd ,the sacredness of ,sunday was not yet sufficiently established1 because a divine warrant for its observance was still unprovided4 ,the manner in which this urgent necessity was met is related by ,roger ,hoveden1 a historian of high repute who lived at the very time when this much-needed precept was furnished by the pope4 ,hoveden informs us that ,eustace the abbot of ,flaye in ,normandy1 came into ,england in the year #abjj1 to preach the word of the ,lord1 and that his preaching was attended by many wonderful miracles4 ,he was very earnest in behalf of ,sunday4 ,thus ,hoveden says3-- 8,at ,london also1 and many other places throughout ,england1 he effected by his preaching1 that from that time forward people did not dare to hold market of things exposed for sale on the ,lord's ,day40#hce ,but ,hoveden tells us that 8the enemy of mankind raised against this man of ,god the ministers of iniquity10 and it seems that having no commandment for ,sunday he was in a strait place4 ,the historian continues3-- 8,however1 the said abbot1 on being censured by the ministers of ,satan1 was unwilling any longer to molest the prelates of ,england by his preaching1 but returned to ,normandy1 unto his place whence he came40#hcf ,but ,eustace1 though repulsed1 had no thought of abandoning the contest4 ,he had no commandment from the ,lord when he came into ,england the first time4 ,but one year's sojourn on the continent was sufficient to provide that which he lacked4 ,hoveden tells us how he returned the following year with the needed precept3-- 8,in the same year #abja1 ,eustace1 abbot of ,flaye1 returned to ,england1 and preaching therein the word of the ,lord from city to city1 and from place to place1 forbade any person to hold a market of goods on sale upon the ,lord's day4 ,for he said that the commandment under-written1 as to the observance of the ,lord's day1 had come down from ,heaven3-- 8,,the ,,holy ,,commandment ,,as ,,to ,,the ,,lord',s ,,day1 8,which came from ,heaven to ,jerusalem1 and was found upon the altar of ,saint ,simeon1 in ,golgotha1 where ,christ was crucified for the sins of the world4 ,the ,lord sent down this epistle1 which was found upon the altar of ,saint ,simeon1 and after looking upon which1 three days and three nights1 some men fell upon the earth1 imploring mercy of ,god4 ,and after the third hour1 the patriarch arose1 and ,acharias1 the archbishop1 and they opened the scroll1 and received the holy epistle from ,god4 ,and when they had taken the same they found this writing therein3-- 8#8,i am the ,lord1 who commanded you to observe the holy day of the ,lord1 and ye have not kept it1 and have not repented of your sins1 as ,i have said in my gospel1 8,heaven and earth shall pass away1 but my words shall not pass away40 ,whereas1 ,i caused to be preached unto you repentance and amendment of life1 you did not believe me1 ,i have sent against you the pagans1 who have shed your blood on the earth2 and yet you have not believed2 and1 because you did not keep the ,lord's day holy1 for a few days you suffered hunger1 but soon ,i gave you fullness1 and after that you did still worse again4 ,once more1 it is my will1 that no one1 from the ninth hour on ,saturday until sunrise on ,monday1 shall do any work except that which is good4 8#8,and if any person shall do so1 he shall with penance make amends for the same4 ,and if you do not pay obedience to this command1 verily1 ,i say unto you1 and ,i swear unto you1 by my seat and by my throne1 and by the cherubim who watch my holy seat1 that ,i will give you my commands by no other epistle1 but ,i will open the heavens1 and for rain ,i will rain upon you stones1 and wood1 and hot water1 in the night1 that no one may take precautions against the same1 and that so ,i may destroy all wicked men4 8#8,this do ,i say unto you2 for the ,lord's holy day1 you shall die the death1 and for the other festivals of my saints which you have not kept3 ,i will send unto you beasts that have the heads of lions1 the hair of women1 the tails of camels1 and they shall be so ravenous that they shall devour your flesh1 and you shall long to flee away to the tombs of the dead1 and to hide yourselves for fear of the beasts2 and ,i will take away the light of the sun from before your eyes1 and will send darkness upon you1 that not seeing1 you may slay one another1 and that ,i may remove from you my face1 and may not show mercy upon you4 ,for ,i will burn the bodies and the hearts of you1 and of all of those who do not keep as holy the day of the ,lord4 8#8,hear ye my voice1 that so ye may not perish in the land1 for the holy day of the ,lord4 ,depart from evil1 and show repentance for your sins4 ,for1 if you do not do so1 even as ,sodom and ,gomorrah shall you perish4 ,now1 know ye1 that you are saved by the prayers of my most holy mother1 ,mary1 and of my most holy angels1 who pray for you daily4 ,i have given unto you wheat and wine in abundance1 and for the same ye have not obeyed me4 ,for the widows and orphans cry unto you daily1 and unto them you show no mercy4 ,the pagans show mercy1 but you show none at all4 ,the trees which bear fruit1 ,i will cause to be dried up for your sins2 the rivers and the fountains shall not give water4 8#8,i gave unto you a law in ,mount ,sinai1 which you have not kept4 ,i gave you a law with mine own hands1 which you have not observed4 ,for you ,i was born into the world1 and my festive day ye knew not4 ,being wicked men1 ye have not kept the ,lord's day of my resurrection4 ,by my right hand ,i swear unto you1 that if you do not observe the ,lord's day1 and the festivals of my saints1 ,i will send unto you the pagan nations1 that they may slay you4 ,and still do you attend to the business of others1 and take no consideration of this8 ,for this will ,i send against you still worse beasts1 who shall devour the breasts of your women4 ,i will curse those who on the ,lord's day have wrought evil4 8#8,those who act unjustly towards their brethren1 will ,i curse4 ,those who judge unrighteously the poor and the orphans upon the earth1 will ,i curse4 ,for me you forsake1 and you follow the prince of this world4 ,give heed to my voice1 and you shall have the blessing of mercy4 ,but you cease not from your bad works1 nor from the works of the devil4 ,because you are guilty of perjuries and adulteries1 therefore the nations shall surround you1 and shall1 like beasts1 devour you4'0#hcg ,that such a document was actually brought into ,england at this time1 and in the manner here described1 is so amply attested as to leave no doubt4#hch ,matthew ,paris1 like ,hoveden1 was actually a cotemporary of ,eustace4 ,hoveden properly belongs to the twelfth century1 for he died shortly after the arrival of ,eustace with his roll4 ,but ,matthew ,paris belongs to the thirteenth1 as he was but young at the time this roll 7,a4 ,d4 #abja7 was brought into ,england4 ,both have a high reputation for truthfulness4 ,in speaking of the writers of that century1 ,mosheim bears the following testimony to the credibility of ,matthew ,paris3-- 8,among the historians1 the first place is due to ,matthew ,paris1 a writer of the highest merit1 both in point of knowledge and prudence40#hci ,and ,dr4 ,murdock says of him3-- 8,he is accounted the best historian of the ,middle ,ages1 learned1 independent1 honest1 and judicious40#hdj ,matthew ,paris relates the return of the abbot ,eustachius 7as he spells the name7 from ,normandy1 and gives us a copy of the roll which he brought1 and an account of its fall from ,heaven as related by the abbot himself4 ,he also tells us how the abbot came by it1 tracing the history of the roll from the point when the patriarch gathered courage to take it into his hands1 till the time when our abbot was commissioned to bring it into ,england4 ,thus he says3-- 8,but when the patriarch and clergy of all the holy land had diligently examined the contents of this epistle1 it was decreed in a general deliberation that the epistle should be sent to the judgment of the ,roman pontiff1 seeing that whatever he decreed to be done1 would please all4 ,and when at length the epistle had come to the knowledge of the lord pope1 immediately he ordained heralds1 who being sent through different parts of the world1 preached every where the doctrine of this epistle1 the ,lord working with them and confirming their words by signs following4 ,among whom the abbot of ,flay1 ,eustachius by name1 a devout and learned man1 having entered the kingdom of ,england did there shine with many miracles40#hda ,now we know what the abbot was about during the year that he was absent from ,england4 ,he could not establish first-day sacredness by his first mission to ,england1 for he had no divine warrant in its behalf4 ,he therefore retired from the mission long enough to make known the necessities of the case to the 8lord pope40 ,but when he came the second time he brought the divine mandate for ,sunday1 and with it the commission of the pope1 authorizing him to proclaim that mandate to the people1 and informing them that it was sent to ,his ,holiness from ,jerusalem by those who saw it fall from ,heaven4 ,had ,eustace framed this document himself1 and then forged a commission from the pope1 a few months would have discovered the imposture4 ,but their genuineness was never questioned as is shown by the preservation of this roll by the best historians of that time4 ,we therefore trace the responsibility for this roll directly to the pope of ,rome4 ,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 ,god4 ,the historians then living1 who record this transaction1 were able to satisfy themselves that ,eustace brought the roll from the pope2 and they believed the pope's statement that he had received it from ,heaven4 ,it was ,innocent ,,iii4 who filled the office of pope at this time1 of whom ,bower speaks thus3-- 8,innocent was perfectly well qualified to raise the papal power and authority to the highest pitch1 and we shall see him improving1 with great address1 every opportunity that offered to compass that end40#hdb ,another eminent authority makes this statement3-- 8,the external circumstances of his time also furthered ,innocent's views1 and enabled him to make his pontificate the most marked in the annals of ,rome2 the culminating point of the temporal as well as the spiritual supremacy of the ,roman ,see40#hdc 8,his pontificate may be fairly considered to have been the period of the highest power of the ,roman ,see40#hdd ,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 elevation4 ,two facts worthy of much thought should here be named in connection3-- #a4 ,the first act of papal usurpation was by an edict in behalf of ,sunday4#hde #b4 ,the utmost hight of papal usurpation was marked by the pope's act of furnishing a divine precept for ,sunday observance4 ,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 believed4 ,here they may learn what was done six centuries since1 to fix these ideas in the minds of their fathers4 ,eustace came to ,york1 in the north of ,england1 and1 meeting an honorable reception1 8,preached the word of the ,lord1 and on the breaking of the ,lord's day and the other festivals1 and imposed upon the people penance and gave absolution1 upon condition that in future they would pay due reverence to the ,lord's day and the other festivals of the saints1 doing therein no servile work40#hdf 8,upon this1 the people who were dutiful to ,god at his preaching1 vowed before ,god that1 for the future1 on the ,lord's day1 they would neither buy nor sell any thing1 unless1 perchance1 victuals and drink to wayfarers40#hdg ,the abbot also made provision for the collection of alms for the benefit of the poor1 and forbade the use of the churches for the sale of goods1 and for the pleading of causes4 ,upon this1 the king interfered as follows3-- 8,accordingly1 through these and other warnings of this holy man1 the enemy of mankind being rendered envious1 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 doctrines1 and more especially all those who had discountenanced the markets on the ,lord's day1 should be brought before the king's court of justice1 to make satisfaction as to the observance of the ,lord's day40#hdh ,the markets on the ,lord's day1 it seems1 were held in the churches1 and ,eustace was attempting to suppress these when he forbade the sale of goods in the churches4 ,and now to confirm the authority of the roll1 and to neutralize the opposition of the king1 some very extraordinary prodigies were reported4 ,the roll forbade labor 8from the ninth hour 7that is #c ,p4 ,m47 on ,saturday until sunrise on ,monday40 ,now read what happened to the disobedient3-- 8,one ,saturday1 a certain carpenter of ,beverly1 who1 after the ninth hour of the day was1 contrary to the wholesome advice of his wife1 making a wooden wedge1 fell to the earth1 being struck with paralysis4 ,a woman also1 a weaver1 who1 after the ninth hour1 on ,saturday1 in her anxiety to finish a part of the web1 persisted in so doing1 fell to the ground1 struck with paralysis1 and lost her voice4 ,at ,rafferton also1 a vill belonging to ,master ,roger ,arundel1 a man made for himself a loaf and baked it under the ashes1 after the ninth hour on ,saturday1 and ate thereof1 and put part of it by till the morning1 but when he broke it on the ,lord's day blood started forth therefrom2 and he who saw it bore witness1 and his testimony is true4 8,at ,wakefield1 also1 one ,saturday1 while a miller was1 after the ninth hour1 attending to grinding his corn1 there suddenly came forth1 instead of flour1 such a torrent of blood1 that the vessel placed beneath was nearly filled with blood1 and the mill-wheel stood immovable1 in spite of the strong rush of the water2 and those who beheld it wondered thereat1 saying1 #8,spare us1 ,o ,lord1 spare thy people6' 8,also1 in ,lincolnshire a woman had prepared some dough1 and taking it to the oven after the ninth hour on ,saturday1 she placed it in the oven1 which was then at a very great heat2 but when she took it out1 she found it raw1 on which she again put it into the oven1 which was very hot2 and1 both on the next day1 and on ,monday1 when she supposed that she should find the loaves baked1 she found raw dough4 8,in the same county also1 when a certain woman had prepared her dough1 intending to carry it to the oven1 her husband said to her1 #8,it is ,saturday1 and it is now past the ninth hour1 put it one side till ,monday2' on which the woman1 obeying her husband1 did as he commanded2 and so1 having covered over the dough with a linen cloth1 on coming the next day to look at the dough1 to see whether it had not1 in rising1 through the yeast that was in it1 gone over the sides of the vessel1 she found there the loaves ready made by the divine will1 and well baked1 without any fire of the material of this world4 ,this was a change wrought by the right hand of ,him on high40#hdi ,the historian laments that these miracles were lost upon the people1 and that they feared the king more than they feared ,god1 and so 8like a dog to his vomit1 returned to the holding of markets on the ,lord's day40#hej ,such was the first attempt in ,england after the apparition of ,st4 ,peter1 ,a4 ,d4 #aaee1 to supply divine authority for ,sunday observance4 8,it shows10 as ,morer quaintly observes1 8how industrious men were in those times to have this great day solemnly observed40#hea ,and ,gilfillan1 who has occasion to mention the story of the roll from ,heaven1 has not one word of condemnation for the pious fraud in behalf of ,sunday1 but he simply speaks of our abbot as 8,this ardent person40#heb ,two years after the arrival of ,eustace in ,england with his roll1 ,a4 ,d4 #abjc1 a council was held in ,scotland concerning the introduction and establishment of the ,lord's day in that kingdom4#hec ,the roll that had fallen from ,heaven to supply the lack of scriptural testimony in behalf of this day1 was admirably adapted to the business of this council1 though ,dr4 ,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 needed4#hed ,yet ,morer asserts that the packet was actually produced on this occasion3-- 8,to that end it was again produced and read in a council of ,scotland1 held under pope ,innocent ,,iii41 444 ,a4 ,d4 #abjc1 in the reign of ,king ,william1 who 444 passed it into a law that ,saturday from twelve at noon ought to be accounted holy1 and that no man shall deal in such worldly business as on feast days were forbidden4 ,as also that at the tolling of a bell1 the people were to be employed in holy actions1 going to sermons and the like1 and to continue thus until ,monday morning1 a penalty being laid on those who did the contrary4 ,about the year #abad1 which was eleven years after1 it was again enacted1 in a parliament at ,scone1 by ,alexander ,,iii41 king of the ,scots1 that none should fish in any waters1 from ,saturday after evening prayer1 till sunrising on ,monday1 which was afterward confirmed by ,king ,james ,i40#hee ,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 ,sabbath4 ,the work of establishing this institution was everywhere carried steadily forward4 ,of ,england we read3-- 8,in the year #abcg1 ,henry ,,iii4 being king1 and ,edmund de ,abendon archbishop of ,canterbury1 a constitution was made1 requiring every minister to forbid his parishioners the frequenting of markets on the ,lord's day1 and leaving the church1 where they ought to meet and spend the day in prayer and hearing the word of ,god4 ,and this on pain of excommunication40#hef ,of ,france we are informed3-- 8,the council of ,lyons sat about the year #abdd1 and it restrained the people from their ordinary work on the ,lord's day1 and other festivals on pain of ecclesiastical censures40 ,a4 ,d4 #abhb4 ,the council of ,angeirs in ,france 8forbid millers by water or otherwise to grind their corn from ,saturday evening till ,sunday evening40#heg ,nor were the ,spaniards backward in this work3-- ,a4 ,d4 #acbb4 ,this year 8a synod was called at ,valladolid in ,castile1 and then was ratified what was formerly required1 that #8none should follow husbandry1 or exercise himself in any mechanical employment on the ,lord's day1 or other holy days1 but where it was a work of necessity or charity1 of which the minister of the parish was to be judge4'0#heh ,the rulers of the church and realm of ,england were diligent in establishing the sacredness of this day4 ,yet the following statutes show that they were not aware of any ,bible authority for enforcing its observance3-- ,a4 ,d4 #aceh4 8,istippe1 archbishop of ,canterbury1 with very great concern and zeal1 expresses himself thus3 #8,we have it from the relation of very credible persons1 that in divers places within our province1 a very naughty1 nay1 damnable custom has prevailed1 to hold fairs and markets on the ,lord's day4444 ,wherefore by virtue of canonical obedience1 we strictly charge and command your brotherhood1 that if you find your people faulty in the premises1 you forthwith admonish or cause them to be admonished to refrain going to markets or fairs on the ,lord's day4444 ,and as for such who are obstinate and speak or act against you in this particular1 you must endeavor to restrain them by ecclesiastical censures and by all lawful means put a stop to these extravagances4' 8,nor was the civil power silent2 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 year4 ,in the reign of ,king ,henry ,,vi41 ,dr4 ,stafford being archbishop of ,canterbury1 ,a4 ,d4 #addd1 it was decreed that fairs and markets should no more be kept in churches and church-yards on the ,lord's day1 or other festivals1 except in time of harvest40#hei ,observe that fairs and markets were held in the churches in ,england on ,sundays as late as #addd6 ,and even later than this such fairs were allowed in harvest time4 ,on the ,european continent the sacredness of ,sunday was persistently urged4 ,the council of ,bourges urges its observance as follows3-- ,a4 ,d4 #aecb4 8,the ,lord's day and other festivals were instituted for this purpose1 that faithful ,christians abstaining from external work1 might more freely1 and with greater piety devote themselves to ,god's worship40#hfj ,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 vain4#hfa ,the council of ,rheims1 which sat the next year1 made this decree3-- ,a4 ,d4 #aecc4 8,let the people assemble at their parish churches on the ,lord's day1 and other holidays1 and be present at mass1 sermons and vespers4 ,let no man on these days give himself to plays or dances1 especially during service40 ,and the historian adds3 8,in the same year another synod at ,tours1 ordered the ,lord's day and other holidays to be reverently observed under pain of excommunication40#hfb ,a council which assembled the following year thus frankly confessed the divine origin of the ,sabbath1 and the human origin of that festival which has supplanted it3-- ,a4 ,d4 #aehd4 8,let all ,christians remember that the seventh day was consecrated by ,god1 and hath been received and observed1 not only by the ,jews1 but by all others who pretend to worship ,god2 though we ,christians have changed their ,sabbath into the ,lord's day4 ,a day therefore to be kept1 by forbearing all worldly business1 suits1 contracts1 carriages1 c41 and by sanctifying the rest of mind and body1 in the contemplation of ,god and things divine1 we are to do nothing but works of charity1 say prayers1 and sing psalms40#hfc ,we have thus traced ,sunday observance in the ,catholic church down to a period subsequent to the ,reformation4 ,that it is an ordinance of man which has usurped the place of the ,bible ,sabbath is most distinctly confessed by the council last quoted4 ,yet they endeavor to make amends for their violation of the ,sabbath by spending ,sunday in charity1 prayers1 and psalms3 a course too often adopted at the present time to excuse the violation of the fourth commandment4 ,who can read this long list of ,sunday laws1 not from the 8one ,law-giver who is able to save and to destroy10 but from popes1 emperors1 and councils1 without adopting the sentiment of ,neander3 8,the festival of ,sunday1 like all other festivals1 was always only a human ordinance80 ,,chapter ,,xxi4 ,,traces ,,of ,,the ,,sabbath ,,during ,,the ,,dark ,,ages4 ,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 ,a4 ,d4 #fjj--,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 ,arnoldist--,the ,passaginians--,the ,petrobruysians--,gregory ,,vii4 about ,a4 ,d4 #ajgd 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 church4 ,with the accession of the ,roman bishop to supremacy began the ,dark ,ages2#hfd and as he increased in strength1 the gloom of darkness settled with increasing intensity upon the world4 ,the highest elevation of the papal power marks the latest point in the ,dark ,ages before the first gray dawn of twilight4#hfe ,that power was providentially weakened preparatory to the reformation of the sixteenth century1 when the light of advancing day began to manifestly dissipate the gross darkness which covered the earth4 ,the difficulty of tracing the true people of ,god through this period is well set forth in the following language of ,benedict3-- 8,as scarcely any fragment of their history remains1 all we know of them is from accounts of their enemies1 which were always uttered in the style of censure and complaint2 and without which we should not have known that millions of them ever existed4 ,it was the settled policy of ,rome to obliterate every vestige of opposition to her doctrines and decrees2 everything heretical1 whether persons or writings1 by which the faithful would be liable to be contaminated and led astray4 ,in conformity to this their fixed determination1 all books and records of their opposers were hunted up and committed to the flames4 ,before the art of printing was discovered in the fifteenth century1 all books were made with the pen2 the copies1 of course1 were so few that their concealment was much more difficult than it would be now2 and if a few of them escaped the vigilance of the inquisitors1 they would soon be worn out and gone4 ,none of them could be admitted and preserved in the public libraries of the ,catholics1 from the ravages of time and of the hands of barbarians with which all parts of ,europe were at different periods overwhelmed40#hff ,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 pontiff4 ,thenceforward we must look for the observers of the ,sabbath outside the communion of the church of ,rome4 ,it was predicted that the ,roman power should cast down the truth to the ground4#hfg ,the ,scriptures set forth the law of ,god as his truth4#hfh ,the ,dark ,ages were the result of this work of the great apostasy4 ,so dense and all-pervading was the darkness1 that ,god's pure truth was more or less obscured even with the true people of ,god in their places of retirement4 ,about the year #fjj1 as we have seen1 there was in the city of ,rome itself a class of ,sabbath-keeping ,christians who were very strict in the observance of the fourth commandment4 ,it has been said of them that they joined with this a strict abstinence from labor on ,sunday4 ,but ,dr4 ,twisse1 a learned first-day writer who has particularly examined the record respecting them1 asserts that this ,sunday observance pertained to 8other persons1 different from the former40#hfi ,these ,sabbath-keepers were not ,romanists1 and the pope denounced them in strong language4 ,the ,christians of ,great ,britain1 before the mission of ,augustine to that country1 ,a4 ,d4 #eif1 were not in subjection to the bishop of ,rome4 ,they were in an eminent degree ,bible ,christians4 ,they are thus described3-- 8,the ,scottish church1 when it first meets the eye of civilization1 is not ,romish1 nor even prelatical4 ,when the monk ,augustine1 with his forty missionaries1 in the time of the ,saxon ,heptarchy1 came over to ,britain under the auspices of ,gregory1 the bishop of ,rome1 to convert the barbarian ,saxons1 he found the northern part of the island already well-nigh filled with ,christians and ,christian institutions4 ,these ,christians were the ,culdees1 whose chief seat was the little island of ,hi or ,iona1 on the western coast of ,scotland4 ,an ,irish presbyter1 ,columba1 feeling himself stirred with missionary zeal1 and doubtless knowing the wretched condition of the savage ,scots and ,picts1 in the year #efe1 took with him twelve other missionaries1 and passed over to ,scotland4 ,they fixed their settlement on the little island just named1 and from that point became the missionaries of all ,scotland1 and even penetrated into ,england4#hgj 8,the people in the south of ,england converted by ,augustine and his assistants1 and those in the north who had been won by ,culdee labor1 soon met1 as ,christian conquest advanced from both sides2 and when they came together1 it was soon seen that ,roman and ,culdee ,christianity very decidedly differed in a great many respects4 ,the ,culdees1 for the most part1 had a simple and primitive form of ,christianity1 while ,rome presented a vast accumulation of superstitions1 and was arrayed in her well-known pomp4#hga 8,the ,culdee went to ,iona that in quiet1 with meditation1 study1 and prayer1 he might fit himself for going out into the world as a missionary4 ,indeed1 ,iona was a great mission institute1 where preachers were trained who evangelized the rude tribes of ,scotland in a very short time4 ,to have done such a work as this in less than half a century implies apostolic activity1 purity1 and success4#hgb 8,after the success of ,agustine and his monks in ,england1 the ,culdees had shut themselves up within the limits of ,scotland1 and had resisted for centuries all the efforts of ,rome to win them over4 ,at last1 however1 they were overthrown by their own rulers40#hgc ,there is strong incidental evidence that ,columba1 the leading minister of his time among the ,culdees1 was an observer of the ancient ,sabbath of the ,bible4 ,on this point ,i quote two standard authors of the ,roman ,catholics4 ,they certainly have no motive to put such words as ,i here quote1 fraudulently into the mouth of ,columba1 for they claim him as a saint1 and they are no friends of the ,bible ,sabbath4 ,nor can we see how ,columba could have used these words with satisfaction1 as he evidently did1 when dying1 had he all his life long been a violator of the ancient rest-day of the ,lord4 ,here are the words of ,dr4 ,alvan ,butler3-- 8,having continued his labors in ,scotland thirty-four years1 he clearly and openly foretold his death1 and on ,saturday the ninth of ,june said to his disciple ,diermit3 #8,this day is called the ,sabbath1 that is1 the day of rest1 and such will it truly be to me2 for it will put an end to my labors4'0#hgd ,another distinguished ,catholic author gives us his dying words thus3-- 8,to-day is ,saturday1 the day which the ,holy ,scriptures call the ,sabbath1 or rest4 ,and it will be truly my day of rest1 for it shall be the last of my laborious life40#hge ,these words show1 #a4 ,that ,columba believed that ,saturday was the true ,bible ,sabbath4 #b4 ,that he did not believe the ,sabbath had been changed to ,sunday4 #c4 ,that this confession of faith respecting the ,bible ,sabbath was made with evident satisfaction1 though in view of immediate death4 ,did any first-day man ever recur with pleasure on his death-bed to the fact that ,saturday is the ,bible ,sabbath8 ,but ,gilfillan quotes these words of ,columba as spoken in behalf of ,sunday6 ,in giving a list of eminent men who have asserted the change of the ,sabbath1 or who have called ,sunday the ,sabbath1 and have taught that it should be observed as a day of sacred rest1 he brings in ,columba thus3-- 8,the testimony of ,columba is specially interesting1 as it expresses the feelings of the heart at a moment which tests the sincerity of faith1 and the value of a creed3 #8,this day1' he said to his servant1 #8in the sacred volume is called the ,sabbath1 that is1 rest2 and will indeed be a ,sabbath to me1 for it is to me the last day of this toilsome life1 the day on which ,i am to rest 7sabbatize71 after all my labors and troubles1 for on this coming sacred night of the ,lord 7,dominica nocte71 at the midnight hour1 ,i shall1 as the ,scriptures speak1 go the way of my fathers4'0#hgf ,but this day which ,columba said 8will indeed be a ,sabbath to me0 was not ,sunday but ,saturday4 ,among the dissenters from the ,romish church in the period of the ,dark ,ages1 the first place perhaps is due to the ,waldenses1 both for their antiquity and the wide extent of their influence and doctrine4 ,benedict quotes from their enemies respecting the antiquity of their origin3-- 8,we have already observed from ,claudius ,seyssel1 the popish archbishop1 that one ,leo was charged with originating the ,waldensian heresy in the valleys1 in the days of ,constantine the ,great4 ,when those severe measures emanated from the ,emperor ,honorious against rebaptizers1 the ,baptists left the seat of opulence and power1 and sought retreats in the country1 and in the valleys of ,piedmont2 which last place in particular became their retreat from imperial oppression40#hgg ,dean ,waddington quotes the following from ,rainer ,saccho1 a popish writer1 who had the best means of information respecting them3-- 8,there is no sect so dangerous as the ,leonists1 for three reasons3 first1 it is the most ancient--some say as old as ,sylvester pope in ,constantine's time1 others as the apostles themselves4 ,secondly1 it is very generally disseminated3 there is no country where it has not gained some footing4 ,thirdly1 while other sects are profane and blasphemous1 this retains the utmost show of piety2 they live justly before men1 and believe nothing respecting ,god which is not good40#hgh ,mr4 ,jones gives ,saccho's own opinion as follows3-- 8,their enemies confirm their great antiquity4 ,reinerius ,saccho1 an inquisitor1 and one of their most cruel persecutors1 who lived only eighty years after ,waldo ,a4 ,d4 #aafj1 admits that the ,waldenses flourished five hundred years before that preacher4 ,gretser1 the ,jesuit1 who also wrote against the ,waldenses1 and had examined the subject fully1 not only admits their great antiquity1 but declares his firm belief that the ,toulousians and ,albigenses condemned in the years #aagg and #aagh1 were no other than the ,waldenses40#hgi ,jortin dates their withdrawal into the wilderness of the ,alps as follows3-- 8,a4 ,d4 #fja4 ,in the seventh century1 ,christianity was propagated in ,china by the ,nestorians2 and the ,valdenses1 who abhorred the papal usurptions1 are supposed to have settled themselves in the valleys of ,piedmont4 ,monkery flourished prodigiously1 and the monks and popes were in the firmest union40#hhj ,president ,edwards says3-- 8,some of the popish writers themselves own1 that this people never submitted to the church of ,rome4 ,one of the popish writers1 speaking of the ,waldenses1 says1 ,the heresy of the ,waldenses is the oldest heresy in the world4 ,it is supposed that they first betook themselves to this place among the mountains1 to hide themselves from the severity of the heathen persecutions which existed before ,constantine the ,great4 ,and thus the woman fled into the wilderness from the face of the serpent4 ,rev4 #ab3f1 #ad4 #8,and to the woman were given two wings of a great eagle1 that she might fly into the wilderness1 into her place1 where she is nourished for a time1 and times1 and half a time1 from the face of the serpent4' ,the people being settled there1 their posterity continued there from age to age2 and being1 as it were1 by natural walls1 as well as by ,god's grace1 separated from the rest of the world1 they never partook of the overflowing corruption40#hha ,benedict makes other quotations relative to their origin3-- 8,theodore ,belvedre1 a popish monk1 says that the heresy had always been in the valleys4 ,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 apostles2 having in fair ,,mss4 preserved the entire ,bible in their native tongue from generation to generation40#hhb ,of the extent to which they spread in the countries of ,europe1 ,benedict thus speaks3-- 8,in the thirteenth century1 from the accounts of ,catholic historians1 all of whom speak of the ,waldenses in terms of complaint and reproach1 they had founded individual churches1 or were spread out in colonies in ,italy1 ,spain1 ,germany1 the ,netherlands1 ,bohemia1 ,poland1 ,lithuania1 ,albania1 ,lombardy1 ,milan1 ,romagna1 ,vicenza1 ,florence1 ,veleponetine1 ,constantinople1 ,philadelphia1 ,sclavonia1 ,bulgaria1 ,diognitia1 ,livonia1 ,sarmatia1 ,croatia1 ,dalmatia1 ,briton and ,piedmont40#hhc ,and ,dr4 ,edgar gives the words of an old historian as follows3-- 8,the ,waldensians1 says ,popliner1 spread1 not only through ,france1 but also through nearly all the ,european coasts1 and appeared in ,gaul1 ,spain1 ,england1 ,scotland1 ,italy1 ,germany1 ,bohemia1 ,saxony1 ,poland1 and ,lithuania40#hhd ,according to the testimony of their enemies1 they were to some extent divided among themselves4 ,dr4 ,allix quotes an old ,romish writer who says of that portion of them who were called ,cathari3-- 8,they are also divided amongst themselves2 so what some of them say is again denied by others40#hhe ,and ,crosby makes a similar statement3-- 8,there were several sects of ,waldenses or ,albigenses1 like as there are of ,dissenters in ,england4 ,some of these did deny all baptism1 others only the baptism of infants4 ,that many of them were of this latter opinion1 is affirmed in several histories of this people1 as well ancient as modern40#hhf ,some of their enemies affirm that they reject the ,old ,testament2 but others1 with much greater truthfulness1 bear a very different testimony4#hhg ,thus a ,romish inquisitor1 as quoted by ,allix1 bears testimony concerning those in ,bohemia3-- 8,they can say a great part of the ,old and ,new ,testaments by heart4 ,they despise the decretals1 and the sayings and expositions of holy men1 and only cleave to the text of ,scripture4444 ,they say that the doctrine of ,christ and the apostles is sufficient to salvation1 without any church statutes and ordinances4 ,that the traditions of the church are no better than the traditions of the ,pharisees2 and that greater stress is laid on the observation of human traditions than on the keeping of the law of ,god4 ,why do you transgress the law of ,god by your traditions8444 ,they contemn all approved ecclesiastical customs which they do not read of in the gospel1 as the observation of ,candlemas1 ,palm ,sunday1 the reconciliation of penitents1 the adoration of the cross on ,good ,friday4 ,they despise the feast of ,easter1 and all other festivals of ,christ and the saints1 because of their being multiplied to that vast number1 and say that one day is as good as another1 and work upon holy days1 where they can do it without being taken notice of40#hhh ,dr4 ,allix quotes a ,waldensian document of ,a4 ,d4 #aajj1 entitled the 8,noble ,lesson10 and remarks3-- 8,the author upon supposal that the world was drawing to an end1 exhorts his brethren to prayer1 to watchfulness1 to a renouncing of all worldly goods4444 8,he sets down all the judgments of ,god in the ,old ,testament as the effects of a just and good ,god2 and in particular the decalogue as a law given by the ,lord of the whole world4 ,he repeats the several articles of the law1 not forgetting that which respects idols40#hhi ,their religious views are further stated by ,allix3-- 8,they declare themselves to be the apostles' successors1 to have apostolical authority1 and the keys of binding and loosing4 ,they hold the church of ,rome to be the whore of ,babylon1 and that all that obey her are damned1 especially the clergy that are subject to her since the time of ,pope ,sylvester4444 ,they hold that none of the ordinances of the church that have been introduced since ,christ's ascension ought to be observed1 as being of no worth2 the feasts1 fasts1 orders1 blessings1 offices of the church and the like1 they utterly reject40#hij ,a considerable part of the people called ,waldenses bore the significant designation of ,sabbati1 or ,sabbatati1 or ,insabbatati4 ,mr4 ,jones alludes to this fact in the following words3-- 8,because they would not observe saints' days1 they were falsely supposed to neglect the ,sabbath also1 and called ,insabbatati or ,insabbathists40#hia ,mr4 ,benedict makes the following statement3-- 8,we find that the ,waldenses were sometimes called ,insabbathos1 that is1 regardless of ,sabbaths4 ,mr4 ,milner supposes this name was given to them because they observed not the ,romish festivals1 and rested from their ordinary occupations only on ,sundays4 ,a ,sabbatarian would suppose that it was because they met for worship on the seventh day1 and did regard not the first-day ,sabbath40#hib ,mr4 ,robinson gives the statements of three classes of writers respecting the meaning of these names1 which were borne by the ,waldenses4 ,but he rejects them all1 alleging that these persons were led to these conclusions by the apparent meaning of the words1 and not by the facts4 ,here are his words3-- 8,some of these ,christians were called ,sabbati1 ,sabbatati1 ,insabbatati1 and more frequently ,inzabbatati4 ,led astray by sound without attending to facts1 one says they were so named from the ,hebrew word ,sabbath1 because they kept the ,saturday for the ,lord's day4 ,another says they were so called because they rejected all the festivals or ,sabbaths in the low ,latin sense of the word1 which the ,catholic church religiously observed4 ,a third says1 and many with various alterations and additions have said after him1 they were called so from sabot or zabot1 a shoe1 because they distinguished themselves from other people by wearing shoes marked on the upper part with some peculiarity4 ,is it likely that people who could not descend from their mountains without hazarding their lives through the furious zeal of the inquisitors1 should tempt danger by affixing a visible mark on their shoes8 ,besides the shoe of the peasants happens to be famous in this country2 it was of a different fashion1 and was called abarca40#hic ,mr4 ,robinson rejects these three statements1 and then gives his own judgment that they were so called because they lived in the mountains4 ,these four views cover all that has been advanced relative to the meaning of these names4 ,but ,robinson's own explanation is purely fanciful1 and seems to have been adopted by no other writer4 ,he offers1 however1 conclusive reasons for rejecting the statement that they took their name from their shoes4 ,there remain1 therefore1 only the first and second of these four statements1 which are that they were called by these names because they kept the ,saturday for the ,lord's day1 and because they did not keep the sabbaths of the papists4 ,these two statements do not conflict4 ,in fact1 if one of them be true1 it almost certainly follows that the other one must be true also4 ,there would be in such facts something worthy to give a distinguishing name to the true people of ,god1 surrounded by the great apostasy2 and the natural and obvious interpretation of the names would disclose the most striking characteristic of the people who bore them4 ,jones and ,benedict agree with ,robinson in rejecting the idea that the ,waldenses received these names from their shoes4 ,mr4 ,jones held1 on the contrary1 that they were given them because they did not keep the ,romish festivals4#hid ,mr4 ,benedict favors the view that it was because they kept the seventh day4#hie ,but let us now see who they are that make these statements respecting the observance of the ,sabbath by the ,waldenses1 that ,robinson alludes to in this place4 ,he quotes out of ,gretser the words of the historian ,goldastus as follows3-- 8,insabbatati they were called not because they were circumcised1 but because they kept the ,jewish ,sabbath40#hif ,goldastus was 8a learned historian and jurist1 born near ,bischofszell in ,switzerland in #aegf40 ,he died in #afce4hig ,he was a ,calvinist writer of note4#hih ,he certainly had no motive to favor the cause of the seventh day4 ,gretser objects to his statement on the ground that the ,waldenses exterminated every festival2 but this was the most natural thing in the world for men who had ,god's own rest-day in their keeping4 ,gretser still further objects that the ,waldenses denied the whole ,old ,testament2 but this charge is an utter misrepresentation1 as we have already shown in the present chapter4 ,robinson also quotes on this point the testimony of ,archbishop ,usher4 ,though that prelate held that the ,waldenses derived these names from their shoes1 he frankly acknowledges that ,,many understood that they were given to them because they worshiped on the ,jewish ,sabbath4 ,this testimony is valuable in that it shows that many early writers asserted the observance of 8the ,saturday for the ,lord's day0 by the people who were called ,sabbatati4#hii ,in consequence of the persecutions which they suffered1 and because also of their own missionary zeal1 the people called ,waldenses were widely scattered over ,europe4 ,they bore1 however1 various names in different ages and in different countries4 ,we have decisive testimony that some of these bodies observed the seventh day4 ,others observed ,sunday4 ,eneas ,sylvius says that those in ,bohemia hold 8that we are to cease from working on no day except the ,lord's day40#ijj ,this statement1 let it be observed1 relates only to ,bohemia4 ,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 thence1 and must1 therefore1 have received it from the apostles6 ,but a few words from ,d',aubign will suffice to show that this statement is founded in error4 ,he describes an interview between colampadius and two ,waldensian pastors who had been sent by their brethren from the borders of ,france and ,piedmont1 to open communication with the reformers4 ,it was at ,basle1 in #aecj4 ,many things which they said pleased colampadius1 but some things he disapproved4 ,d',aubign makes this statement3-- 8,the barbes the ,waldensian pastors were at first a little confused at seeing that the elders had to learn of their juniors2 however1 they were humble and sincere men1 and the ,basle doctor having questioned them on the sacraments1 they confessed that through weakness and fear they had their children baptized by ,romish priests1 and that they even communicated with them and sometimes attended mass4 ,this unexpected avowal startled the meek colampadius40#ija ,when the deputation returned word to the ,waldenses that the reformers demanded of them 8a stricter reform10 ,d',aubign says that it was 8supported by some1 and rejected by others40 ,he also informs us that the demand that the ,waldenses should 8separate entirely from ,rome0 8caused divisions among them40#ijb ,this is a very remarkable statement4 ,the light of many of these ancient witnesses was almost ready to go out in darkness when ,god raised up the reformers4 ,they had suffered that woman ,jezebel to teach among them1 and to seduce the servants of ,god4 ,they had even come to practice infant baptism1 and the priests of ,rome administered the rite6 ,and in addition to all this1 they sometimes joined with them in the service of the mass6 ,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 priests1 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 ,lord4 ,all had not done this1 but some certainly had4 ,d',aubign makes a very interesting statement respecting the ,french ,waldenses in the fifteenth century4 ,his language implies that they had a different ,sabbath from the ,catholics4 ,he tells us some of the stories which the priests circulated against the ,waldenses4 ,these are his words3-- 8,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 gospel4 ,during the fifteenth century many ,picardins1 as the story ran1 went to ,vaudery4 ,seated round the fire during the long nights1 simple ,catholics used to tell one another how the ,vaudois 7,waldenses7 met in horrible assembly in solitary places1 where they found tables spread with numerous and dainty viands4 ,these poor ,christians loved indeed to meet together from districts often very remote4 ,they went to the rendezvous by night and along by-roads4 ,the most learned of them used to recite some passages of ,scripture1 after which they conversed together and prayed4 ,but such humble conventicles were ridiculously travestied4 #8,do you know what they do to get there1' said the people1 #8so that the officers may not stop them8 ,the devil has given them a certain ointment1 and when they want to go to ,vaudery1 they smear a little stick with it4 ,as soon as they get astride it1 they are carried up through the air1 and arrive at their ,sabbath without meeting anybody4 ,in the midst of them sits a goat with a monkey's tail3 this is ,satan1 who receives their adoration4'444 ,these stupid stories were not peculiar to the people3 they were circulated particularly by the monks4 ,it was thus that the inquisitor ,jean de ,broussart spoke in #adfj from a pulpit erected in the great square at ,arras4 ,an immense multitude surrounded him2 a scaffold was erected in front of the pulpit1 and a number of men and women1 kneeling and wearing caps with the figure of the devil painted on them1 awaited their punishment4 ,perhaps the faith of these poor people was mingled with error4 ,but be that as it may1 they were all burnt alive after the sermon40#ijc ,it seems that these ,waldenses had a ,sabbath peculiar to themselves4 ,and ,d',aubign himself alludes to something peculiar in their faith which he cannot confess as the truth1 and does not choose to denounce as error4 ,he says1 8,perhaps the faith of these poor people was mingled with error40 ,to speak of the observance of the seventh day as the ,sabbath of the ,lord by ,new-,testament ,christians1 subjects a conscientious first-day historian to this very dilemma4 ,we have a further account of the ,waldenses in ,france1 just before the commencement of the ,reformation of the sixteenth century3-- 8,louis ,,xii41 king of ,france1 being informed by the enemies of the ,waldenses inhabiting a part of the province of ,provence1 that several heinous crimes were laid to their account1 sent the ,master of ,requests1 and a certain doctor of the ,sorbonne1 who was confessor to ,his ,majesty1 to make inquiry into this matter4 ,on their return1 they reported that they had visited all the parishes where they dwelt1 had inspected their places of worship1 but that they had found there no images1 nor signs of the ornaments belonging to the mass1 nor any of the ceremonies of the ,romish church2 much less could they discover any traces of those crimes with which they were charged4 ,on the contrary1 they kept the ,sabbath day1 observed the ordinance of baptism according to the primitive church1 instructed their children in the articles of the ,christian faith and the commandments of ,god4 ,the king having heard the report of his commissioners1 said with an oath that they were better men than himself or his people40#ijd ,we further read concerning the ,vaudois1 or ,waldenses1 as follows3-- 8,the respectable ,french historian1 ,de ,thou1 says that the ,vaudois keep the commandments of the decalogue1 and allow among them of no wickedness1 detesting perjuries1 imprecations1 quarrels1 seditions1 c40#ije ,it maybe proper to add that in #afhf the ,waldenses were all driven out of the valleys of ,piedmont1 and that those who returned and settled in those valleys three years afterward1 and from whom the present race of ,waldenses is descended1 fought their way back1 sword in hand1 pursuing in all respects a course entirely different from that of the ancient ,waldenses4#ijf ,another class of witnesses to the truth during the ,dark ,ages1 bore the name of ,cathari1 that is1 ,puritans4 ,jones speaks of them as follows3-- 8,they were a plain1 unassuming1 harmless1 and industrious race of ,christians1 patiently bearing the cross after ,christ1 and1 both in their doctrines and manners1 condemning the whole system of idolatry and superstition which reigned in the church of ,rome1 placing true religion in the faith1 hope and obedience of the gospel1 maintaining a supreme regard to the authority of ,god in his word1 and regulating their sentiments and practices by that divine standard4 ,even in the twelfth century their numbers abounded in the neighborhood of ,cologne1 in ,flanders1 the ,south of ,france1 ,savoy1 and ,milan4 #8,they were increased1' says ,egbert1 #8to great multitudes1 throughout all countries4'0#ijg ,that the ,cathari did retain and observe the ancient ,sabbath1 is certified by their ,romish adversaries4 ,dr4 ,allix quotes a ,roman ,catholic author of the twelfth century concerning three sorts of heretics1 the ,cathari1 the ,passagii1 and the ,arnoldist4 ,allix says of this ,romish writer that1 8,he lays it down also as one of their opinions1 #8that the law of ,moses is to be kept according to the letter1 and that the keeping of the ,sabbath1 circumcision1 and other legal observances1 ought to take place4 ,they hold also that ,christ the ,son of ,god is not equal with the ,father1 and that the ,father1 ,son1 and ,holy ,ghost1 these three persons1 are not one ,god and one substance2 and as a surplus to these their errors1 they judge and condemn all the doctors of the church1 and universally the whole ,roman church4 ,now since they endeavor to defend this their error by testimonies drawn from the ,new ,testament and prophets1 ,i shall with the assistance of the grace of ,christ stop their mouths1 as ,david did ,goliah's1 with their own sword4'0#ijh ,dr4 ,allix quotes another ,romish author to the same effect3-- 8,alanus attributes to the ,cathari almost the very same opinions as those just enumerated in his first book against heretics1 which he wrote about the year #aaib40iji ,mr4 ,elliott mentions an incident concerning the ,cathari1 which is in harmony with what these historians assert respecting their observance of the seventh day4 ,he says3-- 8,in this year ,a4 ,d4 #aafc certain heretics of the sect of the ,cathari1 coming from the parts of ,flanders to ,cologne1 took up their abode secretly in a barn near the city4 ,but1 as on the ,lord's day they did not go to church1 they were seized by the neighbors1 and detected4 ,on their being brought before the ,catholic church1 when1 after long examination respecting their sect1 they would be convinced by no evidence however convincing1 but most pertinaciously persisted in their doctrine and resolution1 they were cast out from the church1 and delivered into the hands of laics4 ,these1 leading them without the city committed them to the flames3 being four men and one little girl40#iaj ,these statements are made respecting three classes of ,christian people who lived during the ,dark ,ages3 ,the ,cathari1 or ,puritans1 the ,arnoldist1 and the ,passaginians4 ,their views are presented in the uncandid language of their enemies4 ,but the testimony of ancient ,catholic historians is decisive that they were observers of the seventh day4 ,the charge that they observed circumcision also1 will be noticed presently4 ,mr4 ,robinson understands that the ,passaginians were that portion of the ,waldenses who lived in the passes of the mountains4 ,he says3-- 8,it is very credible that the name ,passageros or ,passagini 444 was given to such of them as lived in or near the passes or passages of the mountains1 and who subsisted in part by guiding travelers or by traveling themselves for trade40#iaa ,mr4 ,elliott says of the name ,passagini3-- 8,the explanation of the term as meaning ,pilgrims1 in both the spiritual and missionary sense of the word1 would be but the translation of their recognized ,greek appellation 1 and a title as distinctive as beautiful40#iab ,mosheim gives the following account of them3-- 8,in ,lombardy1 which was the principal residence of the ,italian heretics1 there sprung up a singular sect1 known1 for what reason ,i cannot tell1 by the denomination of ,passaginians1 and also by that of the circumcised4 ,like the other sects already mentioned1 they had the utmost aversion to the dominion and discipline of the church of ,rome2 but they were at the same time distinguished by two religious tenets which were peculiar to themselves4 ,the first was a notion that the observance of the law of ,moses1 in everything except the offering of sacrifices1 was obligatory upon ,christians2 in consequence of which they circumcised their followers1 abstained from those meats the use of which was prohibited under the ,mosaic economy1 and celebrated the ,jewish ,sabbath4 ,the second tenet that distinguished this sect was advanced in opposition to the doctrine of three persons in the divine nature40#iac ,mr4 ,benedict speaks of them as follows3-- 8,the account of their practicing circumcision is undoubtedly a slanderous story forged by their enemies1 and probably arose in this way3 because they observed the seventh day they were called by way of derision1 ,jews1 as the ,sabbatarians are frequently at this day2 and if they were ,jews1 it followed of course that they either did1 or ought to1 circumcise their followers4 ,this was probably the reasoning of their enemies2 but that they actually practiced the bloody rite is altogether improbable40#iad ,an eminent church historian1 ,michael ,geddes1 thus testifies3-- 8,this act of fixing something that is justly abominable to all mankind upon her adversaries1 has been the constant practice of the church of ,rome40#iae ,dr4 ,allix states the same fact1 which needs to be kept in mind whenever we read of the people of ,god in the records of the ,dark ,ages3-- 8,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 faith40#iaf 8,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 communion40#iag ,of the origin of the ,petrobrusians1 we have the following account by ,mr4 ,jones3-- 8,but the ,cathari or ,puritans were not the only sect which1 during the twelfth century1 appeared in opposition to the superstition of the church of ,rome4 ,about the year #aaaj1 in the south of ,france1 in the provinces of ,languedoc and ,provence1 appeared ,peter de ,bruys1 preaching the gospel of the kingdom of ,heaven1 and exerting the most laudable efforts to reform the abuses and remove the superstition which disfigured the beautiful simplicity of the gospel worship4 ,his labors were crowned with abundant success4 ,he converted a great number of disciples to the faith of ,christ1 and after a most indefatigable ministry of twenty years' continuance1 he was burned at ,st4 ,giles1 a city of ,languedoc in ,france1 ,a4 ,d4 #aacj1 by an enraged populace1 instigated by the clergy1 who apprehended their traffic to be in danger from this new and intrepid reformer40#iah ,that this body of ,french ,christians1 who1 in the very midnight of the ,dark ,ages witnessed for the truth in opposition to the ,romish church1 were observers of the ancient ,sabbath is expressly certified by ,dr4 ,francis ,white1 lord bishop of ,ely4 ,he was appointed by the king of ,england to write against the ,sabbath in opposition to ,brabourne1 who had appealed to the king in its behalf4 ,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 day4 ,among these heretics he places the ,petrobrusians3-- 8,in ,st4 ,bernard's days it was condemned in the ,petrobruysans40#iai ,we have seen that1 according to ,catholic writers1 the ,cathari held to the observance of the seventh day4 ,dr4 ,allix confirms the statement of ,dr4 ,white that the ,petrobrusians observed the ancient ,sabbath1 by stating that the doctrines of these two bodies greatly resembled each other4 ,these are his words3-- 8,petrus ,cluniacensis has handled five questions against the ,petrobrusians which bear a great resemblance with the belief of the ,cathari of ,italy40#ibj ,the ,sabbath-keepers in the eleventh century were of sufficient importance to call down upon themselves the anathema of the pope4 ,dr4 ,heylyn says that1 8,gregory1 of that name the seventh about ,a4 ,d4 #ajgd1 condemned those who taught that it was not lawful to do work on the day of the ,sabbath40#iba ,this act of the pope corroborates the testimonies we have adduced in proof of the existence of ,sabbath-keepers in the ,dark ,ages4 ,gregory the ,seventh was one of the greatest men that ever filled the papal chair4 ,whatever class he anathematized was of some consequence4 ,gregory wasted nothing on trifles4#ibb ,in the eleventh century1 there were ,sabbath-keepers also in ,constantinople and its vicinity4 ,the pope1 in ,a4 ,d4 #ajed1 sent three legates to the emperor of the ,east1 and to the patriarch of ,constantinople1 for the purpose of re-uniting the ,greek and the ,latin churches4 ,cardinal ,humbert was the head of this legation4 ,the legates1 on their arrival1 set themselves to the work of refuting those doctrines which distinguish the church of ,constantinople from that of ,rome4 ,after they had attended to the questions which separated the two churches1 they found it also necessary to discuss the question of the ,sabbath4 ,for one of the most learned men of the ,east had put forth a treatise1 in which he maintained that ministers should be allowed to marry2 that the ,sabbath should be kept holy2 and that leavened bread should be used in the supper2 all of which the church of ,rome held to be deadly heresies4 ,we quote from ,mr4 ,bower a concise statement of the treatment which this ,sabbatarian writer received3-- 8,humbert1 likewise answered a piece that had been published by a monk of the monastery of ,studium1 near ,constantinople1 named ,nicetas1 who was deemed one of the most learned men at the time in the east4 ,in that piece the monk undertook to prove1 that leavened bread only should be used in the eucharist1 that the ,sabbath ought to be kept holy1 and that priests should be allowed to marry4 ,but the emperor1 who wanted by all means to gain the pope1 for the reasons mentioned above1 was1 or rather pretended to be1 so fully convinced with the arguments of the legate1 confuting those alleged by ,nicetas1 that he obliged the monk publickly to recant1 and anathematize all who held the opinion that he had endeavored to establish1 with respect to unleavened bread1 the ,sabbath1 and the marriage of priests4 8,at the same time ,nicetas1 in compliance with the command of the emperor1 anathematized all who should question the primacy of the ,roman church with respect to all other ,christian churches1 or should presume to censure her ever orthodox faith4 ,the monk having thus retracted all he had written against the ,holy ,see1 his book was burnt by the emperor's order1 and he absolved1 by the legates1 from the censures he had incurred40#ibc ,this record shows that1 in the dense darkness of the eleventh century1 8one of the most learned men at that time in the east0 wrote a book to prove that 8the ,sabbath ought to be kept holy10 and in opposition to the papal doctrine of the celibacy of the clergy4 ,it also shows how the church of ,rome caste down the truth of ,god by means of the sword of emperors and kings4 ,though ,nicetas retracted1 under fear of the emperor and the pope1 it appears that there were others who held the same opinions1 for he was 8obliged0 to anathematize all such1 and there is no evidence that any of these persons turned from the truth because of the fall of their leader4 ,indeed1 if there had not been a considerable body of these ,sabbatarians1 the papal legate would never have deemed it worthy of his dignity to write a reply to ,nicetas4 ,the ,anabaptists are often referred to in the records of the ,dark ,ages4 ,the term signifies rebaptizers1 and was applied to them because they denied the validity of infant baptism4 ,the designation is not accurate1 however1 because those persons whom they baptized1 they considered as never having been baptized before1 although they had been sprinkled or even immersed in infancy4 ,this people have been overwhelmed in obloquy in consequence of the fanatical insurrection which broke out in their name in the time of ,luther4 ,of those engaged in this insurrection1 ,buck says3-- 8,the first insurgents groaned under severe oppressions1 and took up arms in defense of their civil liberties2 and of these commotions the ,anabaptists seem rather to have availed themselves1 than to have been the prime movers4 ,that a great part were ,anabaptists seems indisputable2 at the same time it appears from history that a great part also were ,roman ,catholics1 and a still greater part of those who had scarcely any religious principles at all40#ibd ,this matter is placed in the true light by ,stebbing3-- 8,the overthrow of civil society1 and fatal injuries to religion were threatened by those who called themselves ,anabaptists4 ,but large numbers appear to have disputed the validity of infant baptism who had nothing else in common with them1 yet who for that one circumstance were overwhelmed with the obloquy1 and the punishment richly due to a fanaticism equally fraudulent and licentious40#ibe ,the ancient ,sabbath was retained and observed by a portion of the ,anabaptists1 or1 to use a more proper term1 ,baptists4 ,dr4 ,francis ,white thus testifies3-- 8,they which maintain the ,saturday ,sabbath to be in force1 comply with some ,anabaptists40#ibf ,in harmony with this statement of ,dr4 ,white1 is the testimony of a ,french writer of the sixteenth century4 ,he names all the classes of men who have borne the name of ,anabaptists4 ,of one of these classes he writes thus3-- 8,some have endured great torments1 because they would not keep ,sundays and festival days1 in despite of ,antichrist3 seeing they were days appointed by ,antichrist1 they would not hold forth any thing which is like unto him4 ,others observe these days1 but it is out of charity40#ibg ,thus it is seen that within the limits of the old ,roman ,empire1 and in the midst of those countries that submitted to the rule of the pope1 ,god reserved unto himself a people that did not bow the knee to ,baal1 and among these the ,bible ,sabbath was observed from age to age4 ,we are now to search for the ,sabbath among those who were never subjected to the ,roman pontiff4 ,in ,central ,africa1 from the first part of the ,christian era--possibly from the time of the conversion of the ,ethiopian officer of great authority#ibh but very certainly as early as ,a4 ,d4 #ccjibi--;have existed the churches of ,abyssinia and ,ethiopia4 ,about the time of the accession of the ,roman ,bishop to supremacy1 they were lost sight of by the nations of ,europe4 8,encompassed on all sides10 says ,gibbon1 8by the enemies of their religion1 the ,ethiopians slept near a thousand years1 forgetful of the world1 by whom they were forgotten40#icj ,in the latter part of the fifteenth century1 they were again brought to the knowledge of the world by the discovery of ,portuguese navigators4 ,undoubtedly they have been greatly affected by the dense darkness of pagan and ,mahometan errors with which they are encompassed2 and in many respects they have lost the pure and spiritual religion of our divine ,redeemer4 ,a modern traveler says of them3 8,they have divers errors and many ancient truths40#ica ,michael ,geddes says of them3-- 8,the ,abyssinians do hold the ,scriptures to be the perfect rule of the ,christian faith2 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 thence40#icb ,they practice circumcision1 but for other reasons than that of a religious duty4#icc ,geddes further states their views3-- 8,transubstantiation and the adoration of the consecrated bread in the sacrament1 were what the ,abyssinians abhorred4444 ,they deny purgatory1 and know nothing of confirmation and extreme unction2 they condemn graven images2 they keep both ,saturday and ,sunday40#icd ,their views of the ,sabbath are stated by the ambassador of the king of ,ethiopia1 at the court of ,lisbon1 in the following words1 explaining their abstinence from all labor on that day3-- 8,because ,god1 after he had finished the creation of the world1 rested thereon2 which day1 as ,god would have it called the holy of holies1 so the not celebrating thereof with great honor and devotion1 seems to be plainly contrary to ,god's will and precept1 who will suffer heaven and earth to pass away sooner than his word2 and that especially1 since ,christ came not to destroy the law1 but to fulfill it4 ,it is not therefore in imitation of the ,jews1 but in obedience to ,christ and his holy apostles1 that we observe that day40#ice ,the ambassador states their reasons for first-day observance in these words3-- 8,we do observe the ,lord's day after the manner of all other ,christians in memory of ,christ's resurrection40#icf ,he had no scripture to offer in support of this festival1 and evidently rested its observance upon tradition4 ,this account was given by the ambassador in #aecd4 ,in the early part of the next century the emperor of ,abyssinia was induced to submit to the pope in these words3 8,i confess that the pope is the vicar of ,christ1 the successor of ,st4 ,peter1 and the sovereign of the world4 ,to him ,i swear true obedience1 and at his feet ,i offer my person and kingdom40#icg ,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 observance4 ,in the words of ,geddes1 he 8set forth a proclamation prohibiting all his subjects upon severe penalties to observe ,saturday any longer40#ich ,or as ,gibbon expresses it1 8,the ,abyssinians were enjoined to work and to play on the ,sabbath40 ,but the tyranny of the ,romanists1 after a terrible struggle1 caused their overthrow and banishment1 and the restoration of the ancient faith4 ,the churches resounded with a song of triumph1 8#8that the sheep of ,ethiopia were now delivered from the hynas of the ,west2' and the gates of that solitary realm were forever shut against the arts1 the science1 and the fanaticism of ,europe40#ici ,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 church1 especially in that portion most intimately connected with the ,abyssinians2 and that from various causes1 ,sunday obtained certain ,sabbatic honors1 in consequence of which the two days were called sisters4 ,we have also shown in another chapter that the effectual suppression of the ,sabbath in ,europe is mainly due to papal influence4 ,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 kill4 ,these facts are strikingly corroborated by the case of the ,abyssinians4 ,in consequence of their location in the interior of ,africa1 the ,abyssinians ceased to be known to the rest of ,christendom about the fifth century4 ,at this point1 the ,sabbath and the ,sunday in the ,catholic church were counted sisters4 ,one thousand years later1 these ,african churches are visited1 and though surrounded by the thick darkness of pagan and ,mahometan superstition1 and somewhat affected thereby1 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 it4 ,the ,catholics of ,europe on the contrary had1 in the meantime1 trampled the ancient ,sabbath in the dust4 ,why was this great contrast8 ,simply because the pope ruled in ,europe1 while central ,africa1 whatever else it may have suffered1 was not cursed with his presence nor with his influence4 ,but so soon as the pope learned of the existence of the ,abyssinian churches1 he sought to gain control of them1 and when he had gained it1 one of his first acts was to suppress the ,sabbath6 ,in the end1 the ,abyssinians regained their independence1 and thenceforward till the present time have held fast the ,sabbath of the ,lord4 ,the ,armenians of the ,east ,indies are peculiarly worthy of our attention4 ,j4 ,w4 ,massie1 ,m4 ,r4 ,i4 ,a41 says of the ,east ,indian ,christians3-- 8,remote from the busy haunts of commerce1 or the populous seats of manufacturing industry1 they may be regarded as the eastern ,piedmontese1 the ,vallois of ,hindoostan1 the witnesses prophesying in sackcloth through revolving centuries1 though indeed their bodies lay as dead in the streets of the city which they had once peopled40#idj ,geddes says of those in ,malabar3-- 8,the three great doctrines of popery1 the pope's supremacy1 transubstantiation1 the adoration of images1 were never believed nor practiced at any time in this ancient apostolical church4444 ,i think one may venture to say that before the time of the late ,reformation1 there was no church that we know of1 no1 not that of the ,vaudois1 444 that had so few errors in doctrine as the church of ,malabar40 ,he adds concerning those churches that 8were never within the bounds of the ,roman ,empire10 8,it is in those churches that we are to meet with the least of the leaven of popery40#ida ,mr4 ,massie further describes these ,christians3-- 8,the creed which these representatives of an ancient line of ,christians cherished was not in conformity with papal decrees1 and has with difficulty been squared with the thirty-nine articles of the ,anglican episcopacy4 ,separated from the western world for a thousand years1 they were naturally ignorant of many novelties introduced by the councils and decrees of the ,lateran2 and their conformity with the faith and practice of the first ages1 laid them open to the unpardonable guilt of heresy and schism1 as estimated by the church of ,rome4 #8,we are ,christians and not idolaters1' was their expressive reply when required to do homage to the image of the ,virgin ,mary4444 ,la ,croze states them at fifteen hundred churches1 and as many towns and villages4 ,they refused to recognize the pope1 and declared they had never heard of him2 they asserted the purity and primitive truth of their faith since they came1 and their bishops had for thirteen hundred years been sent from the place where the followers of ,jesus were first called ,christians40#idb ,the ,sabbatarian character of these ,christians is hinted by ,mr4 ,yeates4 ,he says that ,saturday 8amongst them is a festival day1 agreeable to the ancient practice of the church40#idc 8,the ancient practice of the church10 as we have seen1 was to hallow the seventh day in memory of the ,creator's rest4 ,this practice has been suppressed wherever the great apostasy has had power to do it4 ,but the ,christians of the ,east ,indies1 like those of ,abyssinia1 have lived sufficiently remote from ,rome to be preserved in some degree from its blasting influence4 ,the same fact is further hinted by the same writer in the following language3-- 8,the inquisition was set up at ,goa in the ,indies1 at the instance of ,francis ,xaverius a famous ,romish saint who signified by letters to ,pope ,john ,,iii41 ,nov4 #aj1 #aede1 #8,that the ,,jewish ,,wickedness spread every day more and more in the parts of the ,east ,indies subject to the kingdom of ,portugal1 and therefore he earnestly besought the said king1 that to cure so great an evil he would take care to send the office of the inquisition into those countries4'0#idd 8,the ,jewish wickedness0 was doubtless the observance of ,saturday as 8a festival day agreeable to the ancient practice of the church0 of which this author had just spoken4 ,the history of the past1 as we have seen1 shows the hatred of the papal church toward the ,sabbath4 ,and the struggle of that church to suppress the ,sabbath in ,abyssinia1 and to subject that people to the pope which at this very point of time was just commencing1 shows that the ,jesuits would not willingly tolerate ,sabbatic observance in the ,east ,indies1 even though united with the observance of ,sunday also4 ,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 ,portugal1 in order to root out the ,sabbath from those ancient churches4 ,the inquisition was established in answer to this prayer1 and ,xavier was subsequently canonized as a saint6 ,nothing can more clearly show the malignity of the ,roman pontiff toward the ,sabbath of the ,lord2 and nothing more clearly illustrates the kind of men that he canonizes as saints4 ,since the time of ,xavier1 the ,east ,indies have fallen under ,british rule4 ,a distinguished clergyman of the church of ,england some years since visited the ,british ,empire in ,india1 for the purpose of acquainting himself with these churches4 ,he gave the following deeply interesting sketch of these ancient ,christians1 and in it particularly marks their ,sabbatarian character3-- 8,the history of the ,armenian church is very interesting4 ,of all the ,christians in ,central ,asia1 they have preserved themselves most free from ,mahometan and papal corruptions4 ,the pope assailed them for a time with great violence1 but with little effect4 ,the churches in lesser ,armenia indeed consented to an union1 which did not long continue2 but those in ,persian ,armenia maintained their independence2 and they retain their ancient ,scriptures1 doctrines1 and worship1 to this day4 #8,it is marvelous1' says an intelligent traveler who was much among them1 #8how the ,armenian ,christians have preserved their faith1 equally against the vexatious oppression of the ,mahometans1 their sovereigns1 and against the persuasions of the ,romish church1 which for more than two centuries has endeavored1 by missionaries1 priests and monks1 to attach them to her communion4 ,it is impossible to describe the artifices and expenses of the court of ,rome to effect this object1 but all in vain4' 8,the ,bible was translated into the ,armenian language in the fifth century1 under very auspicious circumstances1 the history of which has come down to us4 ,it has been allowed by competent judges of the language1 to be a most faithful translation4 ,la ,cruze calls it the #8,queen of ,versions4' ,this ,bible has ever remained in the possession of the ,armenian people2 and many illustrious instances of genuine and enlightened piety occur in their history4444 8,the ,armenians in ,hindoostan are our own subjects4 ,they acknowledge our government in ,india1 as they do that of the ,sophi in ,persia2 and they are entitled to our regard4 ,they have preserved the ,bible in its purity2 and their doctrines are1 as far as the author knows1 the doctrines of the ,bible4 ,besides1 they maintain the solemn observance of ,christian worship throughout our empire1 ,,on ,,the ,,seventh ,,day1 and they have as many spires pointing to heaven among the ,hindoos as we ourselves4 ,are such a people then entitled to no acknowledgment on our part1 as fellow ,christians8 ,are they forever to be ranked by us with ,jews1 ,mahometans1 and ,hindoos80#ide ,it has been said1 however1 that ,buchanan might have intended ,sunday by the term 8seventh day40 ,this is a very unreasonable interpretation of his words4 ,episcopalian clergymen are not accustomed to call ,sunday the seventh day4 ,we have1 however1 testimony which cannot with candor be explained away4 ,it is that of ,purchas1 written in the seventeenth century4 ,the author speaks of several sects of the eastern ,christians 8continuing from ancient times10 as ,syrians1 ,jacobites1 ,nestorians1 ,maronites1 and ,armenians4 ,of the ,syrians1 or ,surians1 as he variously spells the name1 who1 from his relation1 appear to be identical with the ,armenians1 he says3-- 8,they keep ,saturday holy1 nor esteem ,saturday fast lawful but on ,easter even4 ,they have solemn service on ,saturdays1 eat flesh1 and feast it bravely like the ,jews40#idf ,this author speaks of these ,christians disrespectfully1 but he uses the uncandid statements of their adversaries1 which1 indeed1 are no worse than those often made in these days concerning those who hallow the ,bible ,sabbath4 ,these facts clearly attest the continued observance of the ,sabbath during the whole period of the ,dark ,ages4 ,the church of ,rome was indeed able to exterminate the ,sabbath from its own communion1 but it was retained by the true people of ,god1 who were measurably hidden from the papacy in the wilds of ,central ,europe2 while those ,african and ,east ,indian churches1 that were never within the limits of the pope's dominion1 have steadfastly retained the ,sabbath to the present day4 ,,chapter ,,xxii4 ,,position ,,of ,,the ,,reformers ,,concerning ,,the ,,sabbath ,,and ,,first ,,day4 ,the ,reformation arose in the ,catholic church--,the ,sabbath had been crushed out of that church1 and innumerable festivals established in its stead--,sunday as observed by ,luther1 ,melancthon1 ,zwingle1 ,beza1 ,bucer1 ,cranmer1 and ,tyndale--,the position of ,calvin stated at length and illustrated--,knox agreed with ,calvin--,sunday in ,scotland ,a4 ,d4 #afja--;,how we should view the ,reformers4 ,the great ,reformation of the sixteenth century arose from the bosom of the ,catholic church itself4 ,from that church the ,sabbath had long been extirpated2 and instead of that merciful institution ordained by the divine ,law-giver for the rest and refreshment of mankind1 and that man might acknowledge ,god as his ,creator1 the papacy had ordained innumerable festivals1 which1 as a terrible burden1 crushed the people to the earth4 ,these festivals are thus enumerated by ,dr4 ,heylyn3-- 8,these holy days as they were named particularly in ,pope ,gregory's decretal1 so was a perfect list made of them in the ,synod of ,lyons1 ,a4 ,d4 #abdd1 which being celebrated with a great concourse of people from all parts of ,christendom1 the canons and decrees thereof began forthwith to find a general admittance4 ,the holy days allowed of there1 were these that follow2 viz41 the feast of ,christ's nativity1 ,st4 ,stephen1 ,st4 ,john the evangelist1 the ,innocents1 ,st4 ,sylvester1 the circumcision of our ,lord1 the ,epiphany1 ,easter1 together with the week precedent1 and the week succeeding1 the three days in rogation week1 the day of ,christ's ascension1 ,whitsunday1 with the two days after1 ,st4 ,john the ,baptist1 the feasts of all the twelve apostles1 all the festivities of our ,lady1 ,st4 ,lawrence1 ,,all ,,the ,,lord',s ,,days ,,in ,,the ,,year1 ,st4 ,michael the ,archangel1 ,all ,saints1 ,st4 ,martin's1 the wakes1 or dedication of particular churches1 together with the feasts of such topical or local saints which some particular people had been pleased to honor with a day particular amongst themselves4 ,on these and every one of them1 the people were restrained as before was said from many several kinds of work1 on pain of ecclesiastical censures to be laid on them which did offend1 unless on some emergent causes1 either of charity or necessity they were dispensed with for so doing4444 ,peter de ,aliaco1 ,cardinal of ,cambray1 in a discourse by him exhibited to the council of ,constance ,a4 ,d4 #adaf made public suit unto the fathers there assembled1 that there might be a stop in that kind hereafter2 as also that excepting ,sundays and the greater festivals it might be lawful for the people1 after the end of divine service to attend their business2 the poor especially1 as having little time enough on the working days to get their living4 ,but these were only the expressions of well-wishing men4 ,the popes were otherwise resolved1 and did not only keep the holy days which they found established1 in the same state in which they found them1 but added others daily as they saw occasion4444 ,thus stood it as before ,i said1 both for the doctrine and the practice1 till men began to look into the errors and abuses in the ,roman church with a more serious eye than before they did40#idg ,such was the state of things when the reformers began their labors4 ,that they should give up these festivals and return to the observance of the ancient ,sabbath1 would be expecting too much of men educated in the bosom of the ,romish church4 ,indeed1 it ought not to surprise us that1 while they were constrained to strike down the authority of these festivals1 they should nevertheless retain the most important of them in their observance4 ,the reformers spoke on this matter as follows3 ,the ,confession of the ,swiss churches declares that1 8,the observance of the ,lord's day is founded not on any commandment of ,god1 but on the authority of the church2 and1 ,that the church may alter the day at pleasure40#idh ,we further learn that1 8,in the ,augsburg ,confession which was drawn up by ,melancthon and approved by ,luther1 to the question1 #8,what ought we to think of the ,lord's day8' it is answered that the ,lord's day1 ,easter1 ,whitsuntide1 and other such holy days1 ought to be kept because they are appointed by the church1 that all things may be done in order2 but that the observance of them is not to be thought necessary to salvation1 nor the violation of them1 if it be done without offense to others1 to be regarded as a sin40#idi ,zwingle declared 8that it was lawful on the ,lord's day1 after divine service1 for any man to pursue his labors40#iej ,beza taught that 8no cessation of work on the ,lord's day is required of ,christians40#iea ,bucer goes further yet1 8and doth not only call it a superstition1 but an apostasy from ,christ to think that working on the ,lord's day1 in itself considered1 is a sinful thing40#ieb ,and ,cranmer1 in his ,catechism1 published in #aedh1 says3-- 8,we now keep no more the ,sabbath on ,saturday as the ,jews do2 but we observe the ,sunday1 and certain other days as the magistrates do judge convenient1 whom in this thing we ought to obey40#iec ,tyndale said3-- 8,as for the ,sabbath1 we be lords over the ,sabbath1 and may yet change it into ,monday1 or into any other day as we see need1 or may make every tenth day holy day only if we see cause why40#ied ,it is plain that both ,cranmer and ,tyndale believed that the ancient ,sabbath was abolished1 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 doing4 ,and ,dr4 ,hessey gives the opinion of ,zwingle respecting the present power of each individual church to transfer the so-called ,lord's day to another day1 whenever necessity urges1 as1 for example1 in harvest time4 ,thus ,zwingle says3-- 8,if we would have the ,lord's day so bound to time that it shall be wickedness to transfer it to another time1 in which resting from our labors equally as in that1 we may hear the word of ,god1 if necessity haply shall so require1 this day so solicitously observed1 would obtrude on us as a ceremony4 ,for we are no way bound to time1 but time ought so to serve us1 that it is lawful1 and permitted to each church1 when necessity urges 7as is usual to be done in harvest time71 to transfer the solemnity and rest of the ,lord's day1 or ,sabbath1 to some other day40#iee ,zwingle could not1 therefore1 have considered ,sunday as a divinely appointed memorial of the resurrection1 or1 indeed1 as anything but a church festival4 ,john ,calvin said1 respecting the origin of the ,sunday festival3-- 8,however1 the ancients have not without sufficient reason substituted what we call the ,lord's day in the room of the ,sabbath4 ,for since the resurrection of the ,lord is the end and consummation of that true rest1 which was adumbrated by the ancient ,sabbath2 the same day which put an end to the shadows1 admonishes ,christians not to adhere to a shadowy ceremony4 ,yet ,i do not lay so much stress on the septenary number that ,i would oblige the church to an invariable adherence to it2 nor will ,i condemn those churches1 which have other solemn days for their assemblies1 provided they keep at a distance from superstition40#ief ,it is worthy of notice that ,calvin does not assign to ,christ and his disciples the establishment of ,sunday in the place of the ,sabbath4 ,he says this was done by the 8ancients10#ieg or as another translates it1 8the old fathers40 ,nor does he say 8the day which ,john called the ,lord's day10 but 8the day which we call the ,lord's day40 ,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 seven2 for he was not tied to 8the septenary number40 ,the day might come once in six days1 or once in eight4 ,and this proves conclusively that he did not regard ,sunday as a divine institution in the proper sense of the word2 for if he had1 he would most assuredly have felt that the festival must be septenary1 that is1 weekly1 and that he must urge 8the church to an invariable adherence to it40 ,but ,calvin does not leave the matter here4 ,he condemns as 8,,false ,,prophets0 those who attempt to enforce the ,sunday festival by means of the fourth commandment2 and who to do this say that the ceremonial part1 which requires the observance of the definite seventh day1 is abolished1 while the moral part1 which simply commands the observance of one day in seven1 still remains in force4 ,here are his words3-- 8,thus vanish all the dreams of false prophets1 who in past ages have infected the people with a ,jewish notion1 affirming that nothing but the ceremonial part of the commandment1 which according to them is the appointment of the seventh day1 has been abrogated1 but that the moral part of it1 that is the observance of one day in seven1 still remains4 ,but this is only changing the day in contempt of the ,jews1 while they retain the same opinion of the holiness of a day40#ieh ,yet these very 8dreams of false prophets10 to use the words of ,calvin1 constitute the foundation of the modern doctrine of the change of the ,sabbath4 ,for whatever may be said of first-day sacredness in the ,new ,testament1 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 denounces4 ,now ,i state another important fact4 ,calvin's commentaries on the ,new ,testament cover all the books from which quotations are made in behalf of ,sunday except the book of ,revelation4 ,what does ,calvin say concerning the change of the ,sabbath in the record of ,christ's resurrection8#iei ,not one word4 ,he does not even hint at any sacredness in the day1 nor any commemoration of the day4 ,does he say that the meeting 8after eight days0 was upon ,sunday8 ,he does not say what day it was4#ifj ,what does he say of ,sunday in treating of the day of ,pentecost8#ifa ,nothing4 ,he does not so much as say that this festival was on the first day of the week4 ,what does he say of the breaking of bread at ,troas8 ,he thinks it took place upon the ancient ,sabbath6 ,he says3-- 8,either he doth mean the first day of the week1 which was next after the ,sabbath1 or else some certain ,sabbath4 ,which latter thing may seem to me more probable2 for this cause1 because that day was more fit for an assembly1 according to custom40#ifb ,he says1 however1 that this place might 8very well0 be translated 8the morrow after the ,sabbath40 ,but he adheres to his own translation1 8one day of the ,sabbaths10 and not 8first day of the week40 ,he says further3-- 8,for to what end is there mentioned of the ,sabbath1 save only that he may note the opportunity and choice of the time8 ,also1 it is a likely matter that ,paul waited for the ,sabbath1 that the day before his departure he might the more easily gather all the disciples into one place40#ifc 8,therefore1 ,i think thus1 that they had appointed a solemn day for the celebrating of the holy supper of the ,lord among themselves1 which might be commodious for them all40#ifd ,this shows conclusively that ,calvin believed the ,sabbath1 and not the first day of the week1 to have been the day for meetings in the apostolic church4 ,but what does he say of the laying by in store on the first day of the week8 ,he says that ,paul's precept relates1 not to the first day of the week1 but to the ,sabbath6 ,and he marks the ,sabbath as the day on which the sacred assemblies were held1 and the communion celebrated1 and says that on account of these things this was the most convenient day for collecting their contribution4 ,thus he writes3-- 8,on one of the ,sabbaths4 ,the end is this--that they may have their alms ready in time4 ,he therefore exhorts them not to wait till he came1 as any thing that is done suddenly1 and in a bustle1 is not done well1 but to contribute on the ,sabbath what might seem good1 and according as every one's ability might enable--that is on the day on which they held their sacred assemblies4#ife 8,for he has an eye1 first of all1 to convenience1 and farther1 that the sacred assembly1 in which the communion of saints is celebrated1 might be an additional spur to them4 ,nor am ,i inclined to admit the view taken by ,chrysostom--that the term ,sabbath is employed here to mean the ,lord's day 7,rev4 #a3aj71 for the probability is1 that the apostles1 at the beginning1 retained the day that was already in use1 but that afterwards1 constrained by the superstition of the ,jews1 they set aside that day1 and substituted another4 ,now the ,lord's day was made choice of chiefly because our ,lord's resurrection put an end to the shadows of the law4 ,hence the day itself puts us in mind of our ,christian liberty40#iff ,these words are very remarkable4 ,they show first1 that by the ,sabbath day ,calvin means1 not the first day1 but the seventh2 second1 that in his judgment as late as the time of this epistle1 and of the meeting at ,troas ,a4 ,d4 #fj1 the ,sabbath was the day for the sacred assemblies of the ,christians1 and for the celebration of the communion2 third1 8but that ,,afterwards1 constrained by ,,the ,,superstition ,,of ,,the ,,jews1 they set aside that day1 and substituted another40 ,calvin did not therefore believe that ,christ changed the ,sabbath to ,sunday to commemorate his resurrection2 for he says that the resurrection abolished the ,sabbath1#ifg 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 #fj4 ,nor could he believe that the apostles set apart ,sunday to commemorate the resurrection of ,christ1 for he thinks that they did not make choice of that day till after the year #fj1 and even then they did it merely because constrained so to do by the superstition of the ,jews6 ,dr4 ,hessey illustrates ,calvin's ideas of ,sunday observance by the following incident3-- 8,knox was the intimate friend of ,calvin--visited ,calvin1 and1 it is said1 on one occasion found him enjoying the recreation of bowls on ,sunday40#ifh ,without doubt ,calvin was acting in exact harmony with his ideas of the nature of the ,sunday festival4 ,but the famous case of ,michael ,servetus furnishes us a still more pointed illustration of his views of the sacredness of that day4 ,servetus was arrested in ,geneva on the personal application of ,john ,calvin to the magistrates of that city4 ,such is the statement of ,theodore ,beza1 the life-long friend of ,calvin4#ifi ,beza's translator adds to this fact the following remarkable statement3-- 8,promptness induced him to have this heresiarch arrested on a ,sunday40#igj ,the same fact is stated by ,robinson3-- 8,while he waited for a boat to cross the lake in his way to ,zurich1 by some means ,calvin got intelligence of his arrival2 and although it was on a ,sunday1 yet he prevailed upon the chief syndic to arrest and imprison him4 ,on that day by the laws of ,geneva no person could be arrested except for a capital crime2 but this difficulty was easily removed1 for ,john ,calvin pretended that ,servetus was a heretic1 and that heresy was a capital crime40#iga 8,the doctor was arrested and imprisoned on ,sunday the thirteenth of ,august ,a4 ,d4 #aeec4 ,that very day he was brought into court40#igb ,calvin's own words respecting the arrest are these3-- 8,i will not deny but that he was made prisoner upon my application40#igc ,the warmest friends of first-day sacredness will not deny that the least sinful part of this transaction was that it occurred on ,sunday4 ,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 sacredness4 ,john ,barclay1#igd a learned man of ,scotch descent1 and a moderate ,roman ,catholic1 who was born soon after the death of ,calvin1 and whose early life was spent in eastern ,france1 not very remote from ,geneva1 published the statement that ,calvin and his friends at ,geneva 8,debated whether the reformed1 for the purpose of estranging themselves more completely from the ,romish church1 should not adopt ,thursday as the ,christian ,sabbath40 ,another reason assigned by ,calvin for this proposed change was1 8,that it would be a proper instance of ,christian liberty40#ige ,this statement has been credited by many learned ,protestants1#igf some of whom must be acknowledged as men of candor and judgment4 ,but ,dr4 ,twisse#igg discredits ,barclay because he did not name the individuals with whom ,calvin consulted1 and produce them as witnesses2 and because that ,king ,james ,i4 of ,england at one time suspected ,barclay of treachery toward him4 ,but no such crime was ever proved1 nor does it appear that the king continued always to hold him in that light4#igh ,his veracity has never been impeached4 ,the statement of ,barclay may possibly be incorrect1 but it is not inconsistent with ,calvin's doctrine that the church is not tied to a festival that should come once in seven days1 even as ,tyndale said that they could change the ,sabbath into ,monday or could 8make every tenth day holy day1 only if we see cause why10 and it is in perfect harmony with ,calvin's idea of ,sunday sacredness as shown in his acts already noticed4 ,like the other reformers1 ,calvin is not always consistent with himself in his statements4 ,nevertheless1 we have his judgment concerning the several texts which are used to prove the change of the ,sabbath1 and also respecting the theory that the commandment may be used to enforce1 not the seventh day1 but one day in seven1 and it is fatal to the modern first-day doctrine4 ,john ,knox1 the great ,scottish reformer1 was the intimate friend of ,calvin1 with whom he lived at ,geneva during a portion of his exile from ,scotland4 ,though the foundation of the ,presbyterian church of ,scotland was laid by ,knox1 or rather by ,calvin1 for ,knox carried out ,calvin's system1 and though that church is now very strict in the observance of ,sunday as the ,sabbath1 yet ,knox himself was of ,calvin's mind as to the obligation of that day4 ,the original ,confession of ,faith of that church was drawn up by ,knox in ,a4 ,d4 #aefj4igi ,in that document ,knox states the duties of the first table of the law as follows3-- 8,to have one ,god1 to worship and honor him2 to call upon him in all our troubles2 to reverence his holy name2 to hear his word2 to believe the same2 to communicate with his holy sacraments1 are the works of the first table40#ihj ,it is plain that ,knox believed the ,sabbath commandment to have been stricken out of the first table4 ,dr4 ,hessey1 after speaking of certain references to ,sunday in a subsequent work of his1 makes this statement respecting the present doctrine of the ,sabbath in the ,presbyterian church3-- 8,on the whole1 whatever the language held at present in ,scotland may be1 it is certainly not owing to the great man whom the ,scotch regard as the apostle of the ,reformation in their country40#iha ,that church now holds ,sunday to be the divinely authorized memorial of the resurrection of ,christ1 enforced by the authority of the fourth commandment4 ,but not thus was it held by ,calvin and ,knox4 ,a ,british writer states the condition of things with respect to ,sunday in ,scotland about the year #afja3-- 8,at the commencement of the seventeenth century1 tailors1 shoemakers1 and bakers in ,aberdeen were accustomed to work till eight or nine every ,sunday morning4 ,while violation of the prescribed ritual observances was punished by fine1 the exclusive consecration of the ,sunday which subsequently prevailed was then unknown4 ,indeed1 there were regular #8play ,sundays' in ,scotland till the end of the sixteenth century40#ihb ,but the ,presbyterian church1 after ,knox's time1 effected an entire change with respect to ,sunday observance4 ,the same writer says3-- 8,the ,presbyterian ,kirk introduced into ,scotland the ,judaical observance of the ,sabbath ,sunday1 retaining with some inconsistency the ,sunday festival of the ,catholic church1 while rejecting all the other feasts which its authority had consecrated40#ihc ,dr4 ,hessey shows the method of doing this4 ,he says3-- 8,of course some difficulties had to be got over4 ,the ,sabbath was the seventh day1 ,sunday was the first day of the week4 ,but an ingenious theory that one day in seven was the essence of the fourth commandment speedily reconciled them to this40#ihd ,the circumstances under which this new doctrine was framed1 the name of its author1 and the date of its publication1 will be given in their place4 ,that the body of the reformers should have failed to recognize the authority of the fourth commandment1 and that they did not turn men from the ,romish festivals to the ,sabbath of the ,lord1 is a matter of regret rather than of surprise4 ,the impropriety of making them the standard of divine truth is forcibly set forth in the following language3-- 8,luther and ,calvin reformed many abuses1 especially in the discipline of the church1 and also some gross corruptions in doctrine2 but they left other things of far greater moment just as they found them4444 ,it was great merit in them to go as far as they did1 and it is not they but we who are to blame if their authority induce us to go no further4 ,we should rather imitate them in the boldness and spirit with which they called in question and rectified so many long-established errors2 and availing ourselves of their labors1 make further progress than they were able to do4 ,little reason have we to allege their name1 authority1 and example1 when they did a great deal and we do nothing at all4 ,in this we are not imitating them1 but those who opposed and counteracted them1 willing to keep things as they were40#ihe ,,chapter ,,xxiii4 ,,luther ,,and ,,carlstadt4 ,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 churches1 the suppression of masses1 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 years1 ,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',aubign's estimate of this controversy--,carlstadt's labors in ,switzerland--,luther writes against him--,luther and ,carlstadt reconciled--,d',aubign's estimate of ,carlstadt as a scholar and a ,christian--,carlstadt a ,sabbatarian--,wherein ,luther benefited ,carlstadt--,wherein ,luther might have been benefited by ,carlstadt4 ,it is worthy of notice that at least one of the reformers of considerable prominence--,carlstadt--was a ,sabbatarian4 ,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 ,luther4 ,and that while ,luther was disposed to tolerate certain abuses lest the ,reformation should be endangered1 ,carlstadt was at all hazards for a complete return to the ,holy ,scriptures4 ,the ,sabbatarian principles of ,carlstadt1 his intimate connection with ,luther1 his prominence in the early history of the ,reformation1 and the important bearing of ,luther's decision concerning the ,sabbath upon the entire history of the ,protestant church1 render the former worthy of notice in the history of the ,sabbath4 ,we shall give his record in the exact words of the best historians1 none of whom were in sympathy with his observance of the seventh day4 ,the manner in which they state his faults shows that they were not partial toward him4 ,shortly after ,luther began to preach against the merit of good works1 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 him4 ,dr4 ,sears thus states the case3-- 8,luther was so zealous to maintain the doctrine of justification by faith1 that he was prepared even to call in question the authority of some portions of ,scripture1 which seemed to him not to be reconcilable with it4 ,to the ,epistle of ,james1 especially1 his expressions indicate the strongest repugnance40#ihf ,before ,luther's captivity in the castle of ,wartburg1 a dispute had arisen between himself and ,carlstadt on this very subject4 ,it is recorded of ,carlstadt that in the year #aebj1 8,he published a treatise #8,concerning the ,canon of ,scripture1' which1 although defaced by bitter attacks on ,luther1 was nevertheless an able work1 setting forth the great principle of ,protestantism1 viz41 the paramount authority of ,scripture4 ,he also at this time contended for the authority of the ,epistle of ,st4 ,james1 against ,luther4 ,on the publication of the bull of ,leo ,x4 against the reformers1 ,carlstadt showed a real and honest courage in standing firm with ,luther4 ,his work on #8,papal ,sanctity' 7#aebj7 attacks the infallibility of the pope on the basis of the ,bible40#ihg ,luther1 as is well known1 while returning from the ,diet of ,worms1 was seized by the agents of the ,elector of ,saxony1 and hidden from his enemies in ,wartburg ,castle4 ,we read of ,carlstadt at this time as follows3-- 8,in #aeba1 during ,luther's confinement in the ,wartburg1 ,carlstadt had almost sole control of the reform movement at ,wittemberg1 and was supreme in the university4 ,he attacked monachism and celibacy in a treatise #8,concerning ,celibacy1 ,monachism1 and ,widowhood4' ,his next point of assault was the ,mass1 and a riot of students and young citizens against the ,mass soon followed4 ,on ,christmas1 #aeba1 he gave the sacrament in both kinds to the laity1 and in ,german2 and in ,january1 #aebb1 he married4 ,his headlong zeal led him to do whatever he came to believe right1 at once and arbitrarily4 ,but he soon outran ,luther1 and one of his great mistakes was in putting the ,old ,testament on the same footing as the ,new4 ,on ,jan4 #bd1 #aebb1 ,carlstadt obtained the adoption of a new church constitution at ,wittemberg1 which is of interest only as the first ,protestant organization of the ,reformation40#ihh ,there were present at this time in ,wittemberg certain fanatical teachers1 who1 from the town whence they came1 were called 8the prophets of ,zwickau40 ,they brought ,carlstadt for a time so far under their influence1 that he concluded academical degrees to be sinful1 and that1 as the inspiration of the ,spirit was sufficient1 there was no need of human learning4 ,he therefore advised the students of the university to return to their homes4#ihi ,that institution was in danger of dissolution4 ,such was ,carlstadt's course in ,luther's absence4 ,with the exception of this last movement1 his acts were in themselves right4 ,the changes made at ,wittemberg during ,luther's absence1 whether timely or not1 are generally set down to ,carlstadt's account1 and said to have been made by him on his individual responsibility1 and in a fanatical manner4 ,but this was quite otherwise4 ,dr4 ,maclaine thus states the case3-- 8,the reader may perhaps imagine1 from ,dr4 ,mosheim's account of this matter1 that ,carlstadt introduced these changes merely by his own authority2 but this was far from being the case2 the suppression of private masses1 the removal of images out of the churches1 the abolition of the law which imposed celibacy upon the clergy2 which are the changes hinted at by our historian as rash and perilous1 were effected by ,carlstadt1 in conjunction with ,bugenhagius1 ,melancthon1 ,jonas ,amsdorf1 and others1 and were confirmed by the authority of the ,elector of ,saxony2 so that there is some reason to apprehend that one of the principal causes of ,luther's displeasure at these changes1 was their being introduced in his absence2 unless we suppose that he had not so far shaken off the fetters of superstition1 as to be sensible of the absurdity and the pernicious consequences of the use of images40#iij ,carlstadt had given the cup to the laity of which they had long been deprived by ,rome4 ,he had set aside the worship of the consecrated bread4 ,dr4 ,sears rehearses this work of ,carlstadt1 and then tells us what ,luther did concerning it on his return4 ,these are his words3-- 8,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 laity4 ,luther1 #8in order not to offend weak consciences1' insisted on distributing the bread only1 and prevailed4 ,he ,carlstadt rejected the practice of elevating and adoring the host4 ,luther allowed it1 and introduced it again40#iia ,the position of ,carlstadt was at this time very trying4 ,he had not received 8many things taught by the new teachers0 from ,zwickau4 ,but he had publicly taught some of their fanatical ideas relative to the influence of the ,spirit of ,god superseding the necessity of study4 ,but in the suppression of the idolatrous services of the ,romanists1 he was essentially right4 ,he had the pain to see much of this set up again4 ,moreover the elector would not allow him either to preach or write upon the points wherein he differed from ,luther4 ,d',aubign states his course thus3-- 8,nevertheless1 he sacrificed his self-love for the sake of peace1 restrained his desire to vindicate his doctrine1 was reconciled1 at least in appearance1 to his colleague ,luther1 and soon after resumed his studies in the university40#iib ,as ,luther taught some doctrines which ,carlstadt could not approve1 he felt at last that he must speak4 ,dr4 ,sears thus writes3-- 8,after ,carlstadt had been compelled to keep silence1 from #aebb to #aebd1 and to submit to the superior power and authority of ,luther1 he could contain himself no longer4 ,he1 therefore1 left ,wittemberg1 and established a press at ,jena1 through which he could1 in a series of publications1 give vent to his convictions1 so long pent up40#iic ,the principles at the foundation of their ideas of the ,reformation were these3 ,carlstadt insisted on rejecting everything in the ,catholic church not authorized in the ,bible2 ,luther was determined to retain everything not expressly forbidden4 ,dr4 ,sears thus states their primary differences3-- 8,carlstadt maintained1 that #8we should not1 in things pertaining to ,god1 regard what the multitude say or think1 but look simply to the word of ,god4 ,others1' he adds1 #8say that1 on account of the weak1 we should not hasten to keep the commands of ,god2 but wait till they become wise and strong4' ,in regard to the ceremonies introduced into the church1 he judged as the ,swiss reformers did1 that all were to be rejected which had not a warrant in the ,bible4 #8,it is sufficiently against the ,scriptures if you can find no ground for it in them4' 8,luther asserted1 on the contrary1 #8,whatever is not against the ,scriptures is for the ,scriptures1 and the ,scriptures for it4 ,though ,christ hath not commanded adoring of the host1 so neither hath he forbidden it4' #8,not so1' said ,carlstadt1 #8we are bound to the ,bible1 and no one may decide after the thoughts of his own heart4'0#iid ,it is of interest to know what was the subject which caused the controversy between them1 and what was the position of each4 ,dr4 ,maclaine thus states the occasion of the conflict which now arose3-- 8,this difference of opinion between ,carlstadt and ,luther concerning the eucharist1 was the true cause of the violent rupture between those two eminent men1 and it tended very little to the honor of the latter2 for1 however the explication1 which the former gave of the words of the institution of the ,lord's supper1 may appear forced1 yet the sentiments he entertained of that ordinance as a commemoration of ,christ's death1 and not as a celebration of his bodily presence1 in consequence of a consubstantiation with the bread and wine1 are infinitely more rational than the doctrine of ,luther1 which is loaded with some of the most palpable absurdities of transubstantiation2 and if it be supposed that ,carlstadt strained the rule of interpretation too far1 when he alleged1 that ,christ pronounced the pronoun this 7in the words ,this is my body7 pointing to his body1 and not to the bread1 what shall we think of ,luther's explaining the nonsensical doctrine of consubstantiation by the similitude of a red-hot iron1 in which two elements are united1 as the body of ,christ is with the bread of the eucharist80#iie ,dr4 ,sears also states the occasion of this conflict in #aebd3-- 8,the most important difference between him and ,luther1 and that which most embittered the latter against him1 related to the ,lord's supper4 ,he opposed not only transubstantiation1 but consubstantiation1 the real presence1 and the elevation and adoration of the host4 ,luther rejected the first1 asserted the second and third1 and allowed the other two4 ,in regard to the real presence1 he says3 #8,in the sacrament is the real body of ,christ and the real blood of ,christ1 so that even the unworthy and ungodly partake of it2 and 8partake of it corporally0 too1 and not spiritually as ,carlstadt will have it4'0#iif ,that ,luther was the one chiefly in error in this controversy will be acknowledged by nearly every one at the present day4 ,d',aubign cannot refrain from censuring him3-- 8,when once the question of the supper was raised1 ,luther threw away the proper element of the ,reformation1 and took his stand for himself and his church in an exclusive ,lutheranism40#iig ,the controversy is thus characterized by ,dr4 ,sears3-- 8,a furious controversy ensued4 ,both parties exceeded the bounds of ,christian propriety and moderation4 ,carlstadt was now in the vicinity of the ,anabaptist tumults1 excited by ,muntzer4 ,he sympathized with them in some things1 but disapproved of their disorders4 ,luther made the most of this40#iih ,it is evident that in this contest ,luther did not gain any decisive advantage1 even in the estimation of his friends4 ,the ,elector of ,saxony interfered and banished ,carlstadt6 ,d',aubign thus states the case3-- 8,he issued orders to deprive ,carlstadt of his appointments1 and banished him1 not only from ,orlamund1 but from the ,states of the electorate40#iii 8,luther had nothing to do with this sternness on the part of the prince3 it was foreign to his disposition1--and this he afterward proved40#ajjj ,carlstadt1 for maintaining the doctrine now held by almost all ,protestants1 concerning the supper1 and for denying ,luther's doctrine that ,christ is personally present in the bread1 was rendered a homeless wanderer for years4 ,his banishment was in #aebd4 ,what followed is thus described3-- 8,from this date until #aecd he wandered through ,germany1 pursued by the persecuting opinions of both ,lutherans and ,papists1 and at times reduced to great straits by indigence and unpopularity4 ,but1 although he always found sympathy and hospitality among the ,anabaptists1 yet he is evidently clear of the charge of complicity with ,muntzer's rebellion4 ,yet he was forbidden to write1 his life was sometimes in danger1 and he exhibits the melancholy spectacle of a man great and right in many respects1 but whose rashness1 ambition1 and insincere zeal1 together with many fanatical opinions1 had put him under the well-founded but immoderate censure of both friends and foes40#ajja ,such language seems quite unwarranted by the facts4 ,there was no justice in this persecution of ,carlstadt4 ,he did for a brief time hold some fanatical ideas1 but these he did not afterward maintain4 ,the same writer speaks further in the same strain3-- 8,it cannot be denied that in many respects he was apparently in advance of ,luther1 but his error lay in his haste to subvert and abolish the external forms and pomps before the hearts of the people1 and doubtless his own1 were prepared by an internal change4 ,biographies of him are numerous1 and the ,reformation no doubt owes him much of good for which he has not the credit1 as it was overshadowed by the mischief he produced40#ajjb ,important truth relative to the services of ,carlstadt is here stated1 but it is connected with intimations of evil which have no sufficient foundation in fact4 ,dr4 ,sears speaks thus of the bitter language concerning him3-- 8,for three centuries1 ,carlstadt's moral character has been treated somewhat as ,luther's would have been1 if only ,catholic testimony had been heard4 ,the party interested has been both witness and judge4 ,what if we were to judge of ,zwingle's ,christian character by ,luther's representations8 ,the truth is1 ,carlstadt hardly showed a worse spirit1 or employed more abusive terms toward ,luther1 than ,luther did toward him4 ,carlstadt knew that in many things the truth was on his side2 and yet1 in these1 no less than in others1 he was crushed by the civil power1 which was on the side of ,luther40#ajjc ,d',aubign speaks thus of the contest between these two men3-- 8,each turns against the error which1 to his mind1 seems most noxious1 and in assailing it1 goes--it may be--beyond the truth4 ,but this being admitted1 it is still true that both are right in the prevailing turn of their thoughts1 and though ranking in different hosts1 the two great teachers are nevertheless found under the same standard--that of ,jesus ,christ1 who alone is ,,truth in the full import of that word40#ajjd ,d',aubign says of them after ,carlstadt had been banished3-- 8,it is impossible not to feel a pain at contemplating these two men1 once friends1 and both worthy of our esteem1 thus angrily opposed40#ajje ,sometime after ,carlstadt's banishment from ,saxony he visited ,switzerland4 ,d',aubign speaks of the result of his labors in that country1 and what ,luther did toward him3-- 8,his instructions soon attracted an attention nearly equal to that which had been excited by the earliest theses put forth by ,luther4 ,switzerland seemed almost gained over to his doctrine4 ,bucer and ,capito also appeared to adopt his views4 8,then it was that ,luther's indignation rose to its hight2 and he put forth one of the most powerful but also most ,,outrageous of his controversial writings1--his book #8,against the ,celestial ,prophets4'0#ajjf ,dr4 ,sears also mentions the labors of ,carlstadt in ,switzerland1 and speaks of ,luther's uncandid book3-- 8,the work which he wrote against him1 he entitled #8,the book against the ,celestial ,prophets4' ,this was uncandid2 for the controversy related chiefly to the sacrament of the supper4 ,in the south of ,germany and in ,switzerland1 ,carlstadt found more adherents than ,luther4 ,banished as an ,anabaptist1 he was received as a ,zwinglian40#ajjg ,dr4 ,maclaine tells something which followed1 which is worthy of the better nature of these two illustrious men3-- 8,carlstadt1 after his banishment from ,saxony1 composed a treatise against enthusiasm in general1 and against the extravagant tenets and the violent proceedings of the ,anabaptists in particular4 ,this treatise was even addressed to ,luther1 who was so affected by it1 that1 repenting of his unworthy treatment of ,carlstadt1 he pleaded his cause1 and obtained from the elector a permission for him to return into ,saxony40#ajjh 8,after this reconciliation with ,luther1 he composed a treatise on the eucharist1 which breathes the most amiable spirit of moderation and humility2 and having perused the writings of ,zwingle1 where he saw his own sentiments on that subject maintained with the greatest perspicuity and force of evidence1 he repaired the second time to ,zurich1 and thence to ,basil1 where he was admitted to the offices of pastor and professor of divinity1 and where1 after having lived in the exemplary and constant practice of every ,christian virtue1 he died1 amidst the warmest effusions of piety and resignation1 on the #beth of ,december1 #aeda40ajji ,of ,carlstadt's scholarship1 and of his conscientiousness1 ,d',aubign speaks thus3-- 8#8,he was well acquainted1' says ,dr4 ,scheur1 #8with ,latin1 ,greek1 and ,hebrew2' and ,luther acknowledged him to be his superior in learning4 ,endowed with great powers of mind1 he sacrificed to his convictions fame1 station1 country1 and even his bread40#ajaj ,his ,sabbatarian character is attested by ,dr4 ,white1 lord bishop of ,ely3-- 8,the same the observance of the seventh day likewise being revived in ,luther's time by ,carolastadius1 ,sternebergius1 and by some sectaries among the ,anabaptists hath both then and ever since been censured as ,jewish and heretical40#ajaa ,dr4 ,sears alludes to ,carlstadt's observance of the seventh day1 but as is quite usual with first-day historians in such cases1 does it in such a manner as to leave the fact sufficiently obscure to be passed over without notice by the general reader4 ,he writes thus3-- 8,carlstadt differed essentially from ,luther in regard to the use to be made of the ,old ,testament4 ,with him1 the law of ,moses was still binding4 ,luther1 on the contrary1 had a strong aversion to what he calls a legal and ,judaizing religion4 ,carlstadt held to the divine authority of the ,sabbath from the ,old ,testament2 ,luther believed ,christians were free to observe any day as a ,sabbath1 provided they be uniform in observing it40#ajab ,we have1 however1 ,luther's own statement respecting ,carlstadt's views of the ,sabbath4 ,it is from his book 8,against the ,celestial ,prophets30-- 8,indeed1 if ,carlstadt were to write further about the ,sabbath1 ,sunday would have to give way1 and the ,sabbath--that is to say1 ,saturday--must be kept holy2 he would truly make us ,jews in all things1 and we should come to be circumcised3 for that is true1 and cannot be denied1 that he who deems it necessary to keep one law of ,moses1 and keeps it as the law of ,moses1 must deem all necessary1 and keep them all40#ajac ,the various historians who treat of the difficulty between ,luther and ,carlstadt1 speak freely of the motives of each4 ,but of such matters it is best to speak little2 the day of ,judgment will show the hearts of men1 and we must wait till then4 ,we may1 however1 freely speak of their acts1 and may with propriety name the things wherein each would have benefited the other4 ,carlstadt's errors at ,wittemberg were not because he rejected ,luther's help1 but because he was deprived of it by ,luther's captivity4 ,luther's error in those things wherein ,carlstadt was right were because he saw it best to reject ,carlstadt's doctrine4 #a4 ,carlstadt's error in the removal of the images1 the suppression of masses1 the abolition of monastic vows1 or vows of celibacy1 and in giving the wine as well as the bread in the supper1 and in performing the service in ,german instead of ,latin1 if it was an error1 was one of time rather than of doctrine4 ,had ,luther been with him1 probably all would have been deferred for some months or perhaps some years4 #b4 ,carlstadt would probably have been saved by ,luther's presence from coming under the influence of the ,zwickau prophets4 ,as it was1 he did for a brief season accept1 not their teaching in general1 but their doctrine that the inspiration of the ,holy ,spirit in believers renders human learning vain and worthless4 ,but in both these things ,carlstadt submitted to ,luther's correction4 ,had ,luther regarded ,carlstadt1 he would have been benefited in the following particulars3-- #a4 ,in his zeal for the doctrine of justification by faith1 he would have been saved from the denial of the inspiration of the epistle of ,james1 and would not have called it a 8strawy or chaffy epistle40#ajad #b4 ,instead of exchanging transubstantiation1 which is the ,romish doctrine that the bread and wine of the supper become ,christ's literal flesh and blood1 for consubstantiation1 the doctrine which he fastened upon the ,lutheran church that ,christ's flesh and blood are actually present in the bread and wine1 he would have given to that church the doctrine that the bread and wine simply represent the body and blood of ,christ1 and are used in commemoration of his sacrifice for our sins4 #c4 ,instead of holding fast every thing in the ,romish church not expressly forbidden in the ,bible1 he would have laid all aside which had not the actual sanction of that holy book4 #d4 ,instead of the ,catholic festival of ,sunday1 he would have observed and transmitted to the ,protestant church the ancient ,sabbath of the ,lord4 ,carlstadt needed ,luther's help1 and he accepted it4 ,did not ,luther also need that of ,carlstadt8 ,is it not time that ,carlstadt should be vindicated from the great obloquy thrown upon him by the prevailing party8 ,and would not this have been done long since had not ,carlstadt been a decided ,sabbatarian8 ,,chapter ,,xxiv4 ,,sabbath-,,keepers ,,in ,,the ,,sixteenth ,,century4 ,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 ,england4 ,john ,frith1 an ,english reformer of considerable note and a martyr1 was converted by the labors of ,tyndale about #aebe1 and assisted him in the translation of the ,bible4 ,he was burned at ,smithfield1 ,july #d1 #aecc4 ,he is spoken of in the highest terms by the historians of the ,english ,reformation4#ajae ,his views respecting the ,sabbath and first-day are thus stated by himself3-- 8,the ,jews have the word of ,god for their ,saturday1 sith since it is the seventh day1 and they were commanded to keep the seventh day solemn4 ,and we have not the word of ,god for us1 but rather against us2 for we keep not the seventh day1 as the ,jews do1 but the first1 which is not commanded by ,god's law40#ajaf ,when the ,reformation had lifted the vail of darkness that covered the nations of ,europe1 ,sabbath-keepers were found in ,transylvania1 ,bohemia1 ,russia1 ,germany1 ,holland1 ,france1 and ,england4 ,it was not the ,reformation which gave existence to these ,sabbatarians1 for the leaders of the ,reformation1 as a body1 were not friendly to such views4 ,on the contrary1 these observers of the ,sabbath appear to be remnants of the ancient ,sabbath-keeping churches that had witnessed for the truth during the ,dark ,ages4 ,transylvania1 a country which now constitutes one of the eastern divisions of the ,austrian ,empire1 was1 in the sixteenth century1 an independent principality4 ,about the middle of that century1 the country was under the rule of ,sigismund4 ,the historian of the ,baptists1 ,robinson1 gives the following interesting record of events in that age and country3-- 8,the prince received his first religious impressions under his chaplain1 ,alexius1 who was a ,lutheran4 ,on his removal he chose ,francis ,davidis to succeed him1 and by him was further informed of the principles of the ,reformation4 ,davidis was a native of that extremely populous and well-fortified town which is called ,coloswar by the natives1 ,clausenberg by the ,germans1 and by others1 ,claudiopolis4 ,he was a man of learning1 address1 and piety1 and reasoned in this part of his life more justly on the principles of the ,reformation than many of his cotemporaries4 ,in #aefc his highness invited several learned foreigners to come into ,transylvania for the purpose of helping forward the ,reformation4#ajag 8,several other foreigners1 who had been persecuted elsewhere1 sought refuge in this country1 where persecution for religion was unknown4 ,these refugees were ,unitarian ,baptists1 and through their indefatigable industry and address1 the prince1 the greatest part of the senate1 a great number of ministers1 and a multitude of the people went heartily into their plan of ,reformation4#ajah 8,in the end the ,baptists became by far the most numerous party1 and were put in possession of a printing office1 and an academy1 and the cathedral was given to them for a place of worship4 ,they obtained these without any violence1 and while they formed their own churches according to the convictions of their members1 they persecuted nobody1 but allowed the same liberty to others1 and great numbers of ,catholics1 ,lutherans and ,calvinists resided in perfect freedom40#ajai ,mr4 ,robinson further informs us that ,davidis took extreme ,unitarian ground with respect to the worship of ,christ1 which seems to have been the only serious error that can be laid to his charge4 ,davidis was a ,unitarian ,baptist minister1 intrusted by his brethren with the superintendency of the churches in ,transylvania4 ,his influence in that country at one period was very great4 ,his views of the ,sabbath are thus stated3-- 8,he supposed the ,jewish ,sabbath not abrogated1 and he therefore kept holy the seventh day4 ,he believed also the doctrine of the millennium1 and like an honest man1 what he believed he taught4 ,he was considered by the ,transylvanian churches as an apostle1 and had grown gray in their service2 but the ,catholics1 the ,lutherans1 and the ,calvinists1 thought him a ,turk1 a blasphemer1 and an atheist1 and his ,polish ,baptist brethren said he was half a ,jew4 ,had he been a whole ,jew he ought not to have been imprisoned for his speculations4#ajbj 8,by what means the ,supreme ,searcher of hearts only knows1 but by some methods till then unknown in ,transylvania1 the old man was arrested1 and by the senate condemned to die4 ,he was imprisoned in the castle1 and providence by putting a period to his life there1 saved his persecutors from the disgrace of a public execution40#ajba ,mr4 ,robinson says that 8many have been blamed0 for the death of ,davidis1 8but perhaps the secret springs of this event may never be known till the ,judge of the world maketh inquisition for blood40 ,there were many ,sabbatarians in ,transylvania at this time1 for ,mr4 ,robinson enumerates many persons of distinction who were of the same views with ,davidis4 ,the ambassador ,bequessius1 general of the army2 the princess1 sister of prince ,john2 the privy counselor1 ,chaquius1 and the two ,quendi2 general ,andrassi1 and many others of high rank2 ,somer1 the rector of the academy at ,claudiopolis2 ,matthias ,glirius1 ,adam ,neusner1 and ,christian ,francken1 a professor an the academy at ,claudiopolis4 8,these10 says ,robinson1 8were all of the same sentiments as ,davidis1 as were many more of different ranks1 who after his death in prison1 defended his opinion against ,socinus4 ,palologus was of the same mind2 he had fled into ,moravia1 but was caught by the emperor1 at the request of ,pope ,gregory ,,xiv41 and carried to ,rome1 where he was burnt for a heretick4 ,he was an old man1 and was terrified at first into a recantation1 but he recollected himself and submitted to his fate like a ,christian40#ajbb ,these persons must have been ,sabbatarians4 ,mosheim1 after saying that ,davidis 8left behind him disciples and friends1 who strenuously maintained his sentiments10 adds3-- 8,the most eminent of these were ,jacob ,palologus1 of the isle of ,chio1 who was burned at ,rome in #aehe2 ,christian ,francken1 who had disputed in person with ,socinus2 and ,john ,somer1 who was master of the academy of ,clausenberg4 ,this little sect is branded by the ,socinian writers1 with the ignominious appellation of ,,semi-,,judaizers40#ajbc ,we have a further record of ,sabbatarians in ,transylvania to the effect that in the time of ,davidis1 8,john ,gerendi was head of the ,sabbatarians1 a people who did not keep ,sunday but ,saturday1 and whose disciples took the name of ,genoldists40#ajbd ,sabbath-keepers1 also1 were found in ,bohemia1 a country of ,central ,europe1 at the time of the ,reformation4 ,we are dependent upon those who despised their faith and practice for a knowledge of their existence4 ,erasmus speaks of them as follows3-- 8,now we hear that among the ,bohemians a new kind of ,jews has arisen called ,sabbatarians1 who observe the ,sabbath with so much superstition1 that if on that day anything falls into their eyes they will not remove it2 as if the ,lord's day would not suffice for them instead of the ,sabbath1 which to the apostles also was sacred2 or as if ,christ had not sufficiently expressed how much should be allowed upon the ,sabbath40#ajbe ,we need say nothing relative to the alleged superstition of these ,sabbath-keepers4 ,the statement sufficiently refutes itself1 and indicates the bitter prejudice of those who speak of them thus4 ,but that ,sabbath-keepers were found at this time in ,bohemia admits of no doubt4 ,they were of some importance1 and they must also have published their views to the world2 for ,cox tells us that1 8,hospinian of ,zurich1 in his treatise #8,concerning the ,feasts of the ,jews and of the ,gentiles1' chapter iii4 7,tiguri1 #aeib7 replies to the arguments of these ,sabbatarians40#ajbf ,the existence of this body of ,sabbatarians in ,bohemia at the time of the ,reformation is strong presumptive proof that the ,waldenses of ,bohemia1 noticed in the preceding chapter1 though claimed as observers of ,sunday1 were actually observers of the ancient ,sabbath4 ,in ,russia1 the observers of the seventh day are numerous at the present time4 ,their existence can be traced back nearly to the year #adjj4 ,they are1 therefore1 at least one hundred years older than the work of ,luther4 ,the first writer that ,i quote speaks of them as 8having left the ,christian faith40 ,but even in our time1 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 ,moses4#ajbg ,he also speaks of them as holding to circumcision4 ,even ,carlstadt was charged with this by ,luther as a necessary deduction from the fact that he observed the day enjoined in the fourth commandment4 ,such being a common method of characterizing ,sabbath-keepers in our time1 and such also having been the case in past ages--for when men lack argument1 they use opprobrious terms--the historian1 who makes up his record of these people from the statements of the popular party1 will certainly represent them as rejecting ,christ and the gospel1 and accepting instead ,moses and the ceremonial law4 ,i give the statements of the historians as they are1 and the reader must judge4 ,robert ,pinkerton gives the following account of them3-- 8,seleznevtschini4 ,this sect are1 in modern time1 precisely what the ,strigolniks originally were4 ,they are ,jews in principle2 maintain the divine obligation of circumcision2 observe the ,jewish ,sabbath1 and the ceremonial law4 ,there are many of them about ,tula1 on the river ,kuma1 and in other provinces1 and they are very numerous in ,poland and ,turkey1 where1 having left the ,christian faith1 they have joined the seed of ,abraham1 according to the flesh1 in rejecting the ,messiah and the gospel40#ajbh ,the ancient ,russian name of this people was ,strigolniks4 ,dr4 ,murdock gives the following account of them3-- 8,it is common to date the origin of sectarians in the ,russian church1 about the middle of the seventeenth century1 in the time of the patriarch ,nikon4 ,but according to the ,russian annals1 there existed schismatics in the ,russian church two hundred years before the days of ,nikon2 and the disturbances which took place in his time1 only proved the means of augmenting their numbers1 and of bringing them forward into public view4 ,the earliest of these schismatics first appeared in ,novogorod1 early in the fifteenth century1 under the name of ,strigolniks4 8,a ,jew named ,horie preached a mixture of ,judaism and ,christianity2 and proselyted two priests1 ,denis and ,alexie1 who gained a vast number of followers4 ,this sect was so numerous1 that a national council was called1 towards the close of the fifteenth century1 to oppose it4 ,soon afterwards1 one ,karp1 an excommunicated deacon1 joined the ,strigolniks2 and accused the higher clergy of selling the office of priesthood1 and of so far corrupting the church1 that the ,holy ,ghost was withdrawn from it4 ,he was a very successful propagator of this sect40#ajbi ,it is very customary with historians to speak of ,sabbath-keeping ,christians in one of the following ways3 #a4 ,to name their observance of the seventh day distinctly1 but to represent them as turning from ,christ to ,moses and the ceremonial law2 or1 #b4 ,to speak of their ,sabbatarian principles in so vague a manner that the reader will not be likely to suspect them of being ,sabbath-keepers4 ,pinkerton speaks of these ,russian ,sabbath-keepers after the first of these methods2 ,murdock1 after the second4 ,it is plain that ,murdock did not regard these people as rejecting ,christ1 and it is certain from ,pinkerton that the two writers are speaking of the same people4 ,what was the origin of these ,russian ,sabbath-keepers8 ,certainly it was not from the ,reformation of the sixteenth century2 for they were in existence at least one century before that event4 ,we have seen that the ,waldenses1 during the ,dark ,ages1 were dispersed through many of the countries of ,europe4 ,and so also were the people called ,cathari1 if1 indeed1 the two were not one people4 ,in particular1 we note the fact that they were scattered through ,poland1 ,lithuania1 ,sclavonia1 ,bulgaria1 ,livonia1 ,albania1 and ,sarmatia4#ajcj ,these countries are now parts of the ,russian ,empire4 ,sabbath-keepers were numerous in ,russia before the time of ,luther4 ,the ,sabbath of the ,lord was certainly retained by many of the ancient ,waldenses and ,cathari1 as we have seen4 ,in fact1 the very things said of the ,russian ,sabbath-keepers1 that they held to circumcision and the ceremonial law1 were also said of the ,cathari1 and of that branch of the ,waldenses called ,passaginians4#ajca ,is there any reasonable doubt that in these ancient ,christians we have the ancestors of the ,russian ,sabbath-keepers of the fifteenth century8 ,mr4 ,maxson makes the following statement3-- 8,we find that ,sabbath-keepers appear in ,germany late in the fifteenth or early in the sixteenth century according to #8,ross's ,picture of ,all ,religions4' ,by this we are to understand that their numbers were such as to lead to organization1 and attract attention4 ,a number of these formed a church1 and emigrated to ,america1 in the early settlement of this country40#ajcb ,mr4 ,utter makes the following statement respecting ,sabbath-keepers in ,germany and in ,holland3-- 8,early in the sixteenth century there are traces of ,sabbath-keepers in ,germany4 ,the ,old ,dutch ,martyrology gives an account of a ,baptist minister named ,stephen ,benedict1 somewhat famous for baptizing during a severe persecution in ,holland1 who is supposed by good authorities to have kept the seventh day as the ,sabbath4 ,one of the persons baptized by him was ,barbary von ,thiers1 wife of ,hans ,borzen1 who was executed on the #afth of ,september1 #aebi4 ,at her trial she declared her rejection of the idolatrous sacrament of the priest1 and also the ,mass40#ajcc ,we give her declaration of faith respecting ,sundays and holy days3-- 8,god has commanded us to rest on the seventh day4 ,beyond this she did not go3 but with the help and grace of ,god she would persevere therein1 and in death abide thereby2 for it is the true faith1 and the right way in ,christ40#ajcd ,another martyr1 ,christina ,tolingerin1 is mentioned thus3-- 8,concerning holy days and ,sundays1 she said3 #8,in six days the ,lord made the world1 on the seventh day he rested4 ,the other holy days have been instituted by popes1 cardinals1 and archbishops4'0#ajce ,there were at this time ,sabbath-keepers in ,france3-- 8,in ,france also there were ,christians of this class1 among whom were ,m4 de la ,roque1 who wrote in defense of the ,sabbath against ,bossuet1 ,catholic bishop of ,meaux40#ajcf ,m4 de la ,roque is referred to by ,dr4 ,wall in his famous history of infant baptism 8as a learned man in other points10 but in great error for asserting that 8the primitive church did not baptize infants40#ajcg ,it is worthy of notice that ,sabbath-keepers are always observers of scriptural baptism--the burial of penitent believers in the watery grave4 ,no people retaining infant baptism1 or the sprinkling of believers1 have observed the seventh day4#ajch ,the origin of the ,sabbatarians of ,england cannot now be definitely ascertained4 ,their observance of believers' baptism and the keeping of the seventh day as the ,sabbath of the ,lord1 strongly attest their descent from the persecuted heretics of the ,dark ,ages1 rather than from the reformers of the sixteenth century1 who retained infant baptism and the festival of ,sunday4 ,that these heretics had long been numerous in ,england1 is thus certified by ,crosby3-- 8,for in the time of ,william the ,conqueror ,a4 ,d4 #ajgj and his son ,william ,rufus1 it appears that the ,waldenses and their disciples out of ,france1 ,germany1 and ,holland1 had their frequent recourse1 and did abound in ,england4444 ,the ,beringarian1 or ,waldensian heresy1 as the chronologer calls it1 had1 about ,a4 ,d4 #ajhj1 generally corrupted all ,france1 ,italy1 and ,england40#ajci ,mr4 ,maxson says of the ,english ,sabbatarians3-- 8,in ,england we find ,sabbath-keepers very early4 ,dr4 ,chambers says3 #8,they arose in ,england in the sixteenth century1' from which we understand that they then became a distinct denomination in that kingdom40#ajdj ,mr4 ,benedict speaks thus of the origin of ,english ,sabbatarians3-- 8,at what time the ,seventh-day ,baptists began to form churches in this kingdom does not appear2 but probably it was at an early period2 and although their churches have never been numerous1 yet there have been among them almost for two hundred years past1 some very eminent men40#ajda ,,chapter ,,xxv4 ,,how ,,and ,,when ,,sunday ,,appropriated ,,the ,,fourth ,,commandment4 ,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 concluded4 ,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 ,ages4 ,the roll that fell from ,heaven--the apparition of ,st4 ,peter--the relief of souls in purgatory1 and even of the damned in hell--and many prodigies of fearful portent--none of these1 nor all of them combined1 were likely longer to sustain the sacredness of the venerable day4 ,true it was that when these were swept away there remained to sustain the festival of ,sunday1 the canons of councils1 the edicts of kings and emperors1 the decrees of the holy doctors of the church1 and1 greatest of all1 the imperious mandates of the ,roman pontiff4 ,yet these could be adduced also in behalf of the innumerable festivals ordained by the same great apostate church4 ,such authority would answer for the ,episcopalian1 who devoutly accepts of all these festivals1 because commanded so to do by the church2 but for those who acknowledge the ,bible as the only rule of faith1 the case was different4 ,in the latter part of the sixteenth century1 the ,presbyterians and ,episcopalians of ,england were involved in such a controversy as brought this matter to an issue4 ,the ,episcopalians required men to observe all the festivals of the church2 the ,presbyterians observed ,sunday1 and rejected all the rest4 ,the ,episcopalians showed the inconsistency of this discrimination1 inasmuch as the same church authority had ordained them all4 ,as the ,presbyterians rejected the authority of the church1 they would not keep ,sunday upon that ground1 especially as it would involve the observance also of all the other festivals4 ,they had to choose therefore between the giving up of ,sunday entirely1 and the defense of its observance by the ,bible4 ,there was indeed another and a nobler choice that they might have made1 viz41 to adopt the ,sabbath of the ,lord1 but it was too humiliating for them to unite with those who retained that ancient and sacred institution4 ,the issue of this struggle is thus related by a distinguished ,german theologian1 ,hengstenberg3-- 8,the opinion that the ,sabbath was transferred to the ,sunday was first broached in its perfect form1 and with all its consequences1 in the controversy which was carried on in ,england between the ,episcopalians and ,presbyterians4 ,the ,presbyterians1 who carried to extremes the principle1 that every institution of the church must have its foundation in the ,scriptures1 and would not allow that ,god had given1 in this respect1 greater liberty to the church of the ,new ,testament1 which his ,spirit had brought to maturity1 than to that of the ,old1 charged the ,episcopalians with popish leaven1 and superstition1 and subjection to the ordinances of men1 because they retained the ,christian feasts4 ,the ,episcopalians1 on the other hand1 as a proof that greater liberty was granted to the ,new-,testament church in such matters as these1 appealed to the fact that even the observance of the ,sunday was only an arrangement of the church4 ,the ,presbyterians were now in a position which compelled them either to give up the observance of the ,sunday1 or to maintain that a divine appointment from ,god separated it from the other festivals4 ,the first they could not do1 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 periods1 devoted to the service of ,god4 ,they therefore decided upon the latter40#ajdb ,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 ,sabbath4 ,the date of the discovery1 the name of the discoverer1 and the manner in which he contrived to enforce the first day of the week by the authority of the fourth commandment1 are thus set forth by a candid first-day historian1 ,lyman ,coleman3-- 8,the true doctrine of the ,christian ,sabbath was first promulgated by an ,english dissenter1 the ,rev4 ,nicholas ,bound1 ,d4 ,d41 of ,norton1 in the county of ,suffolk4 ,about the year #aeie1 he published a famous book1 entitled1 #8,sabbathum ,veteris et ,novi ,testamenti1' or the ,true ,doctrine of the ,sabbath4 ,in this book he maintained #8that 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 ,sabbath1 the commandment about rest being moral and perpetual2 and that it was not lawful for persons to follow their studies or worldly business on that day1 nor to use such pleasures and recreations as are permitted on other days4' ,this book spread with wonderful rapidity4 ,the doctrine which it propounded called forth from many hearts a ready response1 and the result was a most pleasing reformation in many parts of the kingdom4 #8,it is almost incredible1' says ,fuller1 #8how taking this doctrine was1 partly because of its own purity1 and partly for the eminent piety of such persons as maintained it2 so that the ,lord's day1 especially in corporations1 began to be precisely kept2 people becoming a law unto themselves1 forbearing such sports as yet by statute permitted2 yea1 many rejoicing at their own restraint herein4' ,the law of the ,sabbath was indeed a religious principle1 after which the ,christian church had1 for centuries1 been darkly groping4 ,pious men of every age had felt the necessity of divine authority for sanctifying the day4 ,their conscience had been in advance of their reason4 ,practically they had kept the ,sabbath better than their principles required4 8,public sentiment1 however1 was still unsettled in regard to this new doctrine respecting the ,sabbath1 though a few at first violently opposed it4 #8,learned men were much divided in their judgments about these ,sabbatarian doctrines2 some embraced them as ancient truths consonant to ,scripture1 long disused and neglected1 now seasonably revived for the increase of piety4 ,others conceived them grounded on a wrong bottom2 but because they tended to the manifest advance of religion1 it was a pity to oppose them2 seeing none have just reason to complain1 being deceived unto their own good4 ,but a third sort flatly fell out with these propositions1 as galling men's necks with a ,jewish yoke against the liberty of ,christians2 that ,christ1 as ,lord of the ,sabbath1 had removed the rigor thereof1 and allowed men lawful recreations2 that this doctrine put an unequal lustre on the ,sunday1 on set purpose to eclipse all other holy days1 to the derogation of the authority of the church2 that this strict observance was set up out of faction1 to be a character of difference to brand all for libertines who did not entertain it4' ,no open opposition1 however1 was at first manifested against the sentiments of ,dr4 ,bound4 ,no reply was attempted for several years1 and #8not so much as a feather of a quill in print did wag against him4' 8,his work was soon followed by several other treatises in defense of the same sentiments4 #8,all the ,puritans fell in with this doctrine1 and distinguished themselves by spending that part of sacred time in public1 family1 and private devotion4' ,even ,dr4 ,heylyn certified the triumphant spread of those puritanical sentiments respecting the ,sabbath4444 8#8,this doctrine1' he says1 #8carrying such a fair show of piety1 at least in the opinion of the common people1 and such as did not examine the true grounds of it1 induced many to embrace and defend it2 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 ,england4'0#ajdc ,dr4 ,bound was not absolutely the inventor of the seventh-part-of-time theory2 but he may be said rather to have gathered up and combined the scattered hints of his predecessors1 and to have added to these something of his own production4 ,his grounds for asserting ,sunday to be the ,sabbath of the fourth commandment are these3-- 8,that which is natural1 namely1 that every seventh day should be kept holy unto the ,lord1 that still remaineth3 that which is positive1 namely1 that day which was the seventh day from the creation1 should be the ,sabbath1 or day of rest1 that is now changed in the church of ,god40#ajdd ,he says that the meaning of the declaration1 8,the seventh day is the ,sabbath of the ,lord thy ,god10 is this3-- 8,there must be one day of seven and not one of eight40#ajde ,but the special key to the whole theory is in the statement that the seventh day in the commandment was 8genus10 that is to say1 it was a kind of seventh day which comprehended several species of seventh days1 at least two4 ,thus he says3-- 8,so he maketh the seventh day to be genus in this commandment1 and to be perpetual3 and in it by virtue of the commandment to comprehend these two species or kinds3 the ,sabbath of the ,jews and of the ,gentiles1 of the law and of the gospel3 so that both of them were comprehended in the commandment1 even as genus comprehendeth both his species40#ajdf ,he enforces the first day by the fourth commandment1 as follows3-- 8,so that we have not in the gospel a new commandment for the ,sabbath1 diverse from that that was in the law2 but there is a diverse time appointed2 namely1 not the seventh day from the creation1 but the day of ,christ's resurrection1 and the seventh from that3 both of them at several times being comprehended in the fourth commandment40#ajdg ,he means to say that the fourth commandment enforces the seventh day from the creation to the resurrection of ,christ1 and since that enforces a different seventh day1 namely1 the seventh from ,christ's resurrection4 ,such is the perverse ingenuity by which men can evade the law of ,god and yet make it appear that they are faithfully observing it4 ,such was the origin of the seventh-part-of-time theory1 by which the seventh day is dropped out of the fourth commandment1 and one day in seven slipped into its place2 a doctrine most opportunely framed at the very period when nothing else could save the venerable day of the sun4 ,with the aid of this theory1 the ,sunday of 8,pope and ,pagan0 was able coolly to wrap itself in the fourth commandment1 and then in the character of a divine institution1 to challenge obedience from all ,bible ,christians4 ,it could now cast away the other frauds on which its very existence had depended1 and support its authority by this one alone4 ,in the time of ,constantine it ascended the throne of the ,roman ,empire1 and during the whole period of the ,dark ,ages it maintained its supremacy from the chair of ,st4 ,peter2 but now it had ascended the throne of the ,most ,high4 ,and thus a day which ,god 8commanded not nor spake it1 neither came it into0 his 8mind10 was enjoined upon mankind with all the authority of his holy law4 ,the immediate effect of ,dr4 ,bound's work upon the existing controversy is thus described by an ,episcopalian eye-witness1 ,dr4 ,heylyn3-- 8,for by inculcating to the people these new ,sabbath speculations concerning ,sunday1 teaching that that day only #8was of ,god's appointment1 and all the rest observed in the church of ,england1 a remnant of the will-worship in the church of ,rome2' the other holy days in this church established1 were so shrewdly shaken that till this day they are not well recovered of the blow then given4 ,nor came this on the by or besides their purpose1 but as a thing that specially was intended from the first beginning40#ajdh ,in a former chapter1 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 ,rome1 which is1 the ,bible with the traditions of the church added thereto4 ,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 ,bible4 ,they chose the latter course4 ,yet while apparently avoiding the charge of observing a ,catholic festival1 by claiming to prove the ,sunday institution out of the ,bible1 the utterly unsatisfactory nature of the several inferences adduced from the ,scriptures in support of that day1 compelled them to resort to the traditions of the church1 and to add these to their so-called biblical evidences in its behalf4 ,it would be no worse to keep ,sunday while frankly acknowledging it to be a festival of the ,catholic church1 not commanded in the ,bible1 than it is to profess that you observe it as a biblical institution1 and then prove it to be such by adopting the rule of faith of the ,romanists4 ,joaunes ,perrone1 an eminent ,italian ,catholic theologian1 in an important doctrinal work1 entitled1 8,theological ,lessons10 makes a very impressive statement respecting the acknowledgment of tradition by ,protestant ,sunday-keepers4 ,in his chapter 8,concerning the ,necessity and ,existence of ,tradition10 he lays down the proposition that it is necessary to admit doctrines which we can prove only from tradition1 and cannot sustain from the ,holy ,scriptures4 ,then he says3-- 8,it is not possible1 indeed1 if traditions of such character are rejected1 that several doctrines1 which the ,protestants held with us since they withdrew from the ,catholic church1 could1 in any possible manner1 be established4 ,the fact is placed beyond a venture of a doubt1 for they themselves hold with us the validity of baptism administered by heretics or infidels1 the validity also of infant baptism1 the true form of baptism sprinkling2 they held1 too1 that the law of abstaining from blood and anything strangled is not in force2 also concerning the substitution of the ,lord's day for the ,sabbath2 besides those things which ,i have mentioned before1 and not a few others40#ajdi ,dr4 ,bound's theory of the seventh part of time has found general acceptance in all those churches which sprung from the church of ,rome4 ,most forcibly did old ,cotton ,mather observe3-- 8,the reforming churches1 flying from ,rome1 carried1 some of them more1 some of them less1 all of them something1 of ,rome with them40#ajej ,one sacred treasure which they all drew from the venerable mother of harlots is the ancient festival of the sun4 ,she had crushed out of her communion the ,sabbath of the ,lord1 and having adopted the venerable day of the sun1 had transformed it into the ,lord's day of the ,christian church4 ,the reformed1 flying from her communion1 and carrying with them this ancient festival1 now found themselves able to justify its observance as being indeed the veritable ,sabbath of the ,lord6 ,as the seamless coat of ,jesus1 the ,lord of the ,sabbath1 was torn from him before he was nailed to the cross1 so has the fourth commandment been torn from the rest-day of the ,lord1 around which it was placed by the great ,law-giver1 and given to this papal ,lord's day2 and this ,barabbas the robber1 thus arrayed in the stolen fourth commandment1 has from that time to the present day1 and with astonishing success1 challenged the obedience of the world as the divinely appointed ,sabbath of the most high ,god4 ,here we close the history of the ,sunday festival1 now fully transformed into the ,christian ,sabbath4 ,a rapid survey of the history of ,english and ,american ,sabbath-keepers will conclude this work4 ,,chapter ,,xxvi4 ,,english ,,sabbath-,,keepers4 ,english ,sabbatarians in the sixteenth century--,their doctrines--,john ,trask for these doctrines pilloried1 whipt1 and imprisoned--,he recants--,character of ,mrs4 ,trask--,her crime--,her indomitable courage--,she suffers fifteen years' imprisonment1 and dies in the prison--,principles of the ,traskites--,brabourne writes in behalf of the seventh day--,appeals to ,king ,charles ,i4 to restore the ancient ,sabbath--,the king employs ,dr4 ,white to write against ,brabourne1 and ,dr4 ,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 8,the ,doctrine of the ,fourth ,commandment0--,his book burned--,edward ,stennett--,wm4 ,sellers--,cruel ,treatment of ,francis ,bampfield--,thomas ,bampfield--,martyrdom of ,john ,james--,how the ,sabbath cause was prostrated in ,england4 ,chambers speaks thus of ,sabbath-keepers in the sixteenth century3-- 8,in the reign of ,elizabeth1 it occurred to many conscientious and independent thinkers 7as it had previously done to some ,protestants in ,bohemia71 that the fourth commandment required of them the observance1 not of the first1 but of the specified seventh day of the week1 and a strict bodily rest1 as a service then due to ,god2 while others1 though convinced that the day had been altered by divine authority1 took up the same opinion as to the scriptural obligation to refrain from work4 ,the former class became numerous enough to make a considerable figure for more than a century in ,england1 under the title of #8,sabbatarians'--a word now exchanged for the less ambiguous appellation of #8,seventh-day ,baptists4'0#ajea ,gilfillan quotes an ,english writer of the year #aehd1 ,john ,stockwood1 who says that there were then 8,a great diversity of opinion among the vulgar people and simple sort1 concerning the ,sabbath day1 and the right use of the same40 ,and ,gilfillan states one of the grounds of controversy thus3-- 8,some maintaining the unchanged and unchangeable obligation of the seventh-day ,sabbath40#ajeb ,in #afjg1 an ,english first-day writer1 ,john ,sprint1 gave the views of the ,sabbath-keepers of that time1 which in truth have been substantially the same in all ages3-- 8,they allege reasons drawn1 #a4 ,from the precedence of the ,sabbath before the law1 and before the fall2 the laws of which nature are immutable4 #b4 ,from the perpetuity of the moral law4 #c4 ,and from the large extent thereof appertaining to the ,sabbath above all the other precepts4 #d4 444 ,and of the cause of this precept of the law which maketh it perpetual1 which is the memorial and meditation of the works of ,god2 which belong unto the ,christians as well as to the ,jews40#ajec ,john ,trask began to speak and write in favor of the seventh day as the ,sabbath of the ,lord1 about the time that ,king ,james ,i41 and the archbishop of ,canterbury1 published the famous 8,book of ,sports for ,sunday10 in #afah4 ,his field of labor was ,london1 and being a very zealous man1 he was soon called to account by the persecuting authority of the church of ,england4 ,he took high ground as to the sufficiency of the ,scriptures to direct in all religious services1 and that the civil authorities ought not to constrain men's consciences in matters of religion4 ,he was brought before the infamous ,star ,chamber1 where a long discussion was held respecting the ,sabbath4 ,it was on this occasion that ,bishop ,andrews first brought forward that now famous first-day argument1 that the early martyrs were tested by the question1 8,hast thou kept the ,lord's day80#ajed ,gilfillan1 quoting the words of cotemporary writers1 says of ,trask's trial that1 8,for #8making of conventicles and factions1 by that means which may tend to sedition and commotion1 and for scandalizing the king1 the bishops1 and the clergy1' #8he was censured in the ,star ,chamber to be set upon the pillory at ,westminster1 and from thence to be whipt to the fleet1 there to remain a prisoner4'0#ajee ,this cruel sentence was carried into execution1 and finally broke his spirit4 ,after enduring the misery of his prison for one year1 he recanted his doctrine4#ajef ,the case of his wife is worthy of particular mention4 ,pagitt gives her character thus3 8,she was a woman endued with many particular virtues1 well worthy the imitation of all good ,christians1 had not error in other things1 especially a spirit of strange unparalleled opinionativeness and obstinacy in her private conceits1 spoiled her40#ajeg ,pagitt says that she was a school teacher of superior excellence4 ,she was particularly careful in her dealings with the poor4 ,he gives her reasons thus3-- 8,this she professed to do out of conscience1 as believing she must one day come to be judged for all things done in the flesh4 ,therefore she resolved to go by the safest rule1 rather against than for her private interest40#ajeh ,pagitt gives her crime in the following words3-- 8,at last for teaching only five days in the week1 and resting upon ,saturday1 it being known upon what account she did it1 she was carried to the new prison in ,maiden ,lane1 a place then appointed for the restraint of several other persons of different opinions from the church of ,england40#ajei ,observe the crime3 it was not what she did1 for a first-day person might have done the same1 but because she did it to obey the fourth commandment4 ,her motive exposed her to the vengeance of the authorities4 ,she was a woman of indomitable courage1 and would not purchase her liberty by renouncing the ,lord's ,sabbath4 ,during her long imprisonment1 ,pagitt says that some one wrote her thus3-- 8,your constant suffering would be praiseworthy1 were it for truth2 but being for error1 your recantation will be both more acceptable to ,god1 and laudable before men40#ajfj ,but her faith and patience held out till she was released by death4 8,mrs4 ,trask lay fifteen or sixteen years a prisoner for her opinion about the ,saturday ,sabbath2 in all which time she would receive no relief from anybody1 notwithstanding she wanted much3 alleging that it was written1 #8,it is more blessed 444 to give than to receive4' ,neither would she borrow1 because it was written1 #8,thou shalt lend to many nations1 and shalt not borrow4' ,so she deemed it a dishonor to her head1 ,christ1 either to beg or borrow4 ,her diet for the most part during her imprisonment1 that is1 till a little before her death1 was bread and water1 roots and herbs2 no flesh1 nor wine1 nor brewed drink4 ,all her means was an annuity of forty shillings a year2 what she lacked more to live upon she had of such prisoners as did employ her sometimes to do business for them40#ajfa ,pagitt1 who was the cotemporary of ,trask1 thus states the principles of the ,sabbatarians of that time1 whom he calls ,traskites3-- 8,the positions concerning the ,sabbath by them maintained were these3-- 8#a4 ,that the fourth commandment of the ,decalogue1 #8,remember the ,sabbath day1 to keep it holy' ,ex4 #bj1 is a divine precept1 simply and entirely moral1 containing nothing legally ceremonial in whole or in part1 and therefore the weekly observation thereof ought to be perpetual1 and to continue in force and virtue to the world's end4 8#b4 ,that the ,saturday1 or seventh day in every week1 ought to be an everlasting holy day in the ,christian church1 and the religious observation of this day obligeth ,christians under the gospel1 as it did the ,jews before the coming of ,christ4 8#c4 ,that the ,sunday1 or ,lord's day1 is an ordinary working day1 and it is superstition and will-worship to make the same the ,sabbath of the fourth commandment40#ajfb ,it was for this noble confession of faith that ,mrs4 ,trask was shut up in prison till the day of her death4 ,for the same1 ,mr4 ,trask was compelled to stand in the pillory1 and was whipped from thence to the fleet1 and then shut up in a wretched prison1 from which he escaped by recantation after enduring its miseries for more than a year4#ajfc ,mr4 ,utter mentions the next ,sabbatarian minister as follows3-- 8,theophilus ,brabourne1 a learned minister of the gospel in the established church1 wrote a book1 which was printed at ,london in #afbh1 wherein he argued #8that the ,lord's day is not the ,sabbath day by divine institution1' but #8that the seventh-day ,sabbath is now in force4' ,mr4 ,brabourne published another book in #afcb1 entitled1 #8,a ,defense of that most ,ancient and ,sacred ,ordinance of ,god's1 the ,sabbath ,day4'0#ajfd ,brabourne dedicated his book to ,king ,charles ,i41 requesting him to use his royal authority for the restoration of the ancient ,sabbath4 ,but those who put their trust in princes are sure to be disappointed4 ,dr4 ,f4 ,white1 bishop of ,ely1 thus states the occasion of his own work against the ,sabbath3-- 8,now because this ,brabourne's treatise of the ,sabbath was dedicated to his ,royal ,majesty1 and the principles upon which he grounded all his arguments 7being commonly preached1 printed1 and believed throughout the kingdom71 might have poisoned and infected many people either with this ,sabbatarian error1 or with some other of like quality2 it was the king1 our gracious master1 his will and pleasure1 that a treatise should be set forth1 to prevent further mischief1 and to settle his good subjects 7who have long time been distracted about ,sabbatarian questions7 in the old and good way of the ancient and orthodoxal ,catholic church4 ,now that which his sacred ,majesty commanded1 ,i have by your ,grace's direction ,archbishop ,laud obediently performed40#ajfe ,the king not only wished by this appointment to overthrow those who kept the day enjoined in the commandment1 but also those who by means of ,dr4 ,bound's new theory pretended that ,sunday was that day4 ,he therefore joined ,dr4 ,heylyn with ,bishop ,white in this work3-- 8,which burden being held of too great weight for any one to undergo1 and the necessity of the work requiring a quick dispatch1 it was held fit to divide the employment betwixt two4 ,the argumentative and scholastical part was referred to the right learned ,dr4 ,white1 then bishop of ,ely1 who had given good proof of his ability in polemical matters in several books and disputations against the papists4 ,the practical and historical was to be written1 by ,heylyn of ,westminster1 who had gained some reputation for his studies in the ancient writers40#ajff ,the works of ,white and ,heylyn were published simultaneously in #afce4 ,dr4 ,white1 in addressing himself to those who enforce ,sunday observance by the fourth commandment1 speaks thus of ,brabourne's arguments1 that not ,sunday1 but the ancient seventh day1 is there enjoined3-- 8,maintaining your own principles that the fourth commandment is purely and simply moral and of the law of nature1 it will be impossible for you either in ,english or in ,latin1 to solve ,theophilus ,brabourne's objections40#ajfg ,but the king had something besides argument for ,brabourne4 ,he was brought before ,archbishop ,laud and the court of ,high ,commission1 and1 moved by the fate of ,mrs4 ,trask1 he submitted for the time to the authority of the church of ,england1 but sometime afterward wrote other books in behalf of the seventh day4#ajfh ,dr4 ,white's book has this pithy notice of the indefinite-time theory3-- 8,because an indefinite time must either bind to all moments of time1 as a debt1 when the day of payment is not expressly dated1 is liable to payment every moment2 or else it binds to no time at all40#ajfi ,mr4 ,utter1 after the statement of ,brabourne's case1 continues thus3-- 8,about this time ,philip ,tandy began to promulgate in the northern part of ,england the same doctrine concerning the ,sabbath4 ,he was educated in the established church1 of which he became a minister4 ,having changed his views respecting the mode of baptism and the day of the ,sabbath1 he abandoned that church and #8became a mark for many shots4' ,he held several public disputes about his peculiar sentiments1 and did much to propagate them4 ,james ,ockford was another early advocate in ,england of the claims of the seventh day as the ,sabbath4 ,he appears to have been well acquainted with the discussions in which ,trask and ,brabourne had been engaged4 ,being dissatisfied with the pretended conviction of ,brabourne1 he wrote a book in defense of ,sabbatarian views1 entitled1 #8,the ,doctrine of the ,fourth ,commandment4' ,this book1 published about the year #afdb1 was burnt by order of the authorities in the established church40#ajgj ,the famous ,stennett family furnished1 for four generations1 a succession of able ,sabbatarian ministers4 ,mr4 ,edward ,stennett1 the first of these1 was born about the beginning of the seventeenth century4 ,his work entitled1 8,the ,royal ,law ,contended ,for10 was first published at ,london in #afeh4 8,he was an able and devoted minister1 but dissenting from the established church1 he was deprived of the means of support40 8,he suffered much of the persecution which the ,dissenters were exposed to at that time1 and more especially for his faithful adherence to the cause of the ,sabbath4 ,for this truth he experienced tribulation1 not only from those in power1 by whom he was kept a long time in prison1 but also much distress from unfriendly1 dissenting brethren1 who strove to destroy his influence1 and ruin his cause40 ,in #affd1 he published a work entitled1 8,the ,seventh ,day is the ,sabbath of the ,lord40#ajga ,in #afga1 ,wm4 ,sellers wrote a work in behalf of the seventh day in reply to ,dr4 ,owen4 ,cox states its object thus3-- 8,in opposition to the opinion that some one day in seven is all that the fourth commandment requires to be set apart1 the writer maintains the obligation of the ,saturday ,sabbath on the ground that #8,god himself directly in the letter of the text calls the seventh day the ,sabbath day1 giving both the names to one and the selfsame day1 as all men know that ever read the commandments4'0#ajgb ,one of the most eminent ,sabbatarian ministers of the last half of the seventeenth century was ,francis ,bampfield4 ,he was originally a clergyman of the church of ,england4 ,the ,baptist historian1 ,crosby1 speaks of him thus3-- 8,but being utterly unsatisfied in his conscience with the conditions of conformity1 he took his leave of his sorrowful and weeping congregation in 444 #affb1 and was quickly after imprisoned for worshiping ,god in his own family4 ,so soon was his unshaken loyalty to the king forgotten1 444 that he was more frequently imprisoned and exposed to greater hardships for his nonconformity1 than most other dissenters40#ajgc ,of his imprisonment1 ,neale says3-- 8,after the act of uniformity1 he continued preaching as he had opportunity in private1 till he was imprisoned for five days and nights1 with twenty-five of his hearers in one room 444 where they spent their time in religious exercises1 but after some time he was released4 ,soon after1 he was apprehended again and lay nine years in ,dorchester jail1 though he was a person of unshaken loyalty to the king40#ajgd ,during his imprisonment1 he preached almost every day1 and gathered a church even under his confinement4 ,and when he was at liberty1 he ceased not to preach in the name of ,jesus4 ,after his release1 he went to ,london1 where he preached with much success4#ajge ,neale says of his labors in that city3-- 8,when he resided in ,london he formed a church on the principles of the ,sabbatarian ,baptists1 at ,pinner's hall1 of which principles he was a zealous asserter4 ,he was a celebrated preacher1 and a man of serious piety40#ajgf ,on ,feb4 #ag1 #afhb1 he was arrested while preaching1 and on ,march #bh1 was sentenced to forfeit all his goods and to be imprisoned in ,newgate for life4 ,in consequence of the hardships which he suffered in that prison1 he died1 ,feb4 #af1 #afhc4ajgg 8,bampfield10 says ,wood1 8dying in the said prison of ,newgate 444 aged seventy years1 his body was 444 followed with a very great company of factious and schismatical people to his grave40#ajgh ,crosby says of him3-- 8,all that knew him will acknowledge that he was a man of great piety4 ,and he would in all probability have preserved the same character1 with respect to his learning and judgment1 had it not been for his opinion in two points1 viz41 that infants ought not to be baptized1 and that the ,jewish ,sabbath ought still to be kept40#ajgi ,mr4 ,bampfield published two works in behalf of the seventh day as the ,sabbath1 one in #afgb1 the other in #afgg4 ,in the first of these he thus sets forth the doctrine of the ,sabbath3-- 8,the law of the seventh-day ,sabbath was given before the law was proclaimed at ,sinai1 even from the creation1 given to ,adam1 444 and in him to all the world4#ajhj444 ,the ,lord ,christ's obedience unto this fourth word in observing in his lifetime the seventh day as a weekly ,sabbath day1 444 and no other day of the week as such1 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 ,god2 and every such person is to conform unto ,christ in all the acts of his obedience to the ten words40#ajha ,his brother1 ,mr4 ,thomas ,bampfield1 who had been speaker in one of ,cromwell's parliaments1 wrote also in behalf of seventh-day observance1 and was imprisoned for his religious principles in ,ilchester jail4#ajhb ,about the time of ,mr4 ,bampfield's first imprisonment1 severe persecution arose against the ,sabbath-keepers in ,london4 ,crosby thus bears testimony3-- 8,it was about this time ,a4 ,d4 #affa1 that a congregation of ,baptists holding the seventh day as a ,sabbath1 being assembled at their meeting-house in ,bull-stake alley1 the doors being open1 about three o'clock ,p4 ,m4 ,oct4 #ai1 whilst ,mr4 ,john ,james was preaching1 one ,justice ,chard1 with ,mr4 ,wood1 an headborough1 came into the meeting-place4 ,wood commanded him in the king's name to be silent and come down1 having spoken treason against the king4 ,but ,mr4 ,james1 taking little or no notice thereof1 proceeded in his work4 ,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 down2 whereupon the disturbance grew so great that he could not proceed40#ajhc ,the officer having pulled him down from the pulpit1 led him away to the court under a strong guard4 ,mr4 ,utter continues this narrative as follows3-- 8,mr4 ,james was himself examined and committed to ,newgate1 on the testimony of several profligate witnesses1 who accused him of speaking treasonable words against the king4 ,his trial took place about a month afterward1 at which he conducted himself in such a manner as to create much sympathy4 ,he was1 however1 sentenced to be hanged1 drawn and quartered4#ajhd ,this awful sentence did not dismay him in the least4 ,he calmly said1 #8,blessed be ,god2 whom man condemneth1 ,god justifieth4' ,while he lay in prison1 under sentence of death1 many persons of distinction visited him1 who were greatly affected by his piety and resignation1 and offered to exert themselves to secure his pardon4 ,but he seems to have had little hope of their success4 ,mrs4 ,james1 by advice of her friends1 twice presented petitions to the king ,charles ,,ii41 setting forth the innocence of her husband1 the character of the witnesses against him1 and entreating ,his ,majesty to grant a pardon4 ,in both instances she was repulsed with scoffs and ridicule4 ,at the scaffold1 on the day of his execution1 ,mr4 ,james addressed the assembly in a very noble and affecting manner4 ,having finished his address1 and kneeling down1 he thanked ,god for covenant mercies1 and for conscious innocence2 he prayed for the witnesses against him1 for the executioner1 for the people of ,god1 for the removal of divisions1 for the coming of ,christ1 for the spectators1 and for himself1 that he might enjoy a sense of ,god's favor and presence1 and an entrance into glory4 ,when he had ended1 the executioner said1 #8,the ,lord receive your soul2' to which ,mr4 ,james replied1 #8,i thank thee4' ,a friend observing to him1 #8,this is a happy day1' he answered1 #8,i bless ,god it is4' ,then having thanked the sheriff for his courtesy1 he said1 #8,father1 into thy hands ,i commit my spirit4'444 ,after he was dead his heart was taken out and burned1 his quarters were affixed to the gates of the city1 and his head was set up in ,white chapel on a pole opposite to the alley in which his meeting-house stood40#ajhe ,such was the experience of ,english ,sabbath-keepers in the seventeenth century4 ,it cost something to obey the fourth commandment in such times as those4 ,the laws of ,england during that century were very oppressive to all ,dissenters1 and bore exceedingly hard upon the ,sabbath-keepers4 ,but ,god raised up able men1 eminent for piety1 to defend his truth during those troublous times1 and1 if need be1 to seal their testimony with their blood4 ,in the seventeenth century1 eleven churches of ,sabbatarians flourished in ,england1 while many scattered ,sabbath-keepers were to be found in various parts of that kingdom4 ,now1 but three of these churches are in existence6 ,and only remnants1 even of these1 remain6 ,to what cause shall we assign this painful fact8 ,it is not because their adversaries were able to confute their doctrine2 for the controversial works on both sides still remain1 and speak for themselves4 ,it is not that they lacked men of piety and of learning2 for ,god gave them these1 especially in the seventeenth century4 ,nor is it that fanaticism sprang up and disgraced the cause2 for there is no record of anything of this kind4 ,they were cruelly persecuted1 but the period of their persecution was that of their greatest prosperity4 ,like ,moses' bush1 they stood unconsumed in the burning fire4 ,the prostration of the ,sabbath cause in ,england is due to none of these things4 ,the ,sabbath was wounded in the house of its own friends4 ,they took upon themselves the responsibility1 after a time1 of making the ,sabbath of no practical importance1 and of treating its violation as no very serious transgression of the law of ,god4 ,doubtless they hoped to win men to ,christ and his truth by this course2 but1 instead of this1 they simply lowered the standard of divine truth into the dust4 ,the ,sabbath-keeping ministers assumed the pastoral care of first-day churches1 in some cases as their sole charge1 in others1 they did this in connection with the oversight of ,sabbatarian churches4 ,the result need surprise no one2 as these ,sabbath-keeping ministers and churches said to all men1 in thus acting1 that the fourth commandment might be broken with impunity1 the people took them at their word4 ,mr4 ,crosby1 a first-day historian1 sets this matter in a clear light3-- 8,if the seventh day ought to be observed as the ,christian ,sabbath1 then all congregations that observe the first day as such must be ,sabbath-breakers4444 ,i must leave those gentlemen on the contrary side to their own sentiments2 and to vindicate the practice of becoming pastors to a people whom in their conscience they must believe to be breakers of the ,sabbath40#ajhf ,doubtless there have been noble exceptions to this course2 but the body of ,english ,sabbatarians for many years have failed to faithfully discharge the high trust committed to them4 ,,chapter ,,xxvii4 ,,the ,,sabbath ,,in ,,america4 ,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 ,s4 ,d4 ,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 ,s4 ,d4 ,adventists--,statistics--,peculiarities of their faith--,their object--,the ,s4 ,d4 ,adventists of ,switzerland--,why the ,sabbath is of priceless value to mankind--,the nations of the saved observe the ,sabbath in the new earth4 ,the first ,sabbatarian church in ,america originated at ,newport1 ,r4 ,i4 ,the first ,sabbath-keeper in ,america was ,stephen ,mumford1 who left ,london three years after the martyrdom of ,john ,james1 and forty-four years after the landing of the pilgrim fathers at ,plymouth4 ,mr4 ,mumford1 it appears1 came as a missionary from the ,english ,sabbath-keepers4#ajhg ,mr4 ,isaac ,backus1 the historian of the early ,new ,england ,baptists1 makes the following record3-- 8,stephen ,mumford came over from ,london in #affd1 and brought the opinion with him that the whole of the ten commandments1 as they were delivered from ,mount ,sinai1 were moral and immutable2 and that it was the ,antichristian power which thought to change times and laws1 that changed the ,sabbath from the seventh to the first day of the week4 ,several members of the first church in ,newport embraced this sentiment1 and yet continued with the church for some years1 until two men and their wives who had so done1 turned back to the keeping of the first day again40#ajhh ,mr4 ,mumford1 on his arrival1 went earnestly to work to convert men to the observance of the fourth commandment1 as we infer from the following record3-- 8,stephen ,mumford1 the first ,sabbath-keeper in ,america1 came from ,london in #affd4 ,tacy ,hubbard commenced keeping the ,sabbath1 ,march #aa1 #affe4 ,samuel ,hubbard commenced ,april #a1 #affe4 ,rachel ,langworthy1 ,january #ae1 #afff4 ,roger ,baxter1 ,april #ae1 #afff1 and ,william ,hiscox1 ,april #bh1 #afff4 ,these were the first ,sabbath-keepers in ,america4 ,a controversy1 lasting several years1 sprung up between them and members of the church4 ,they desired to retain their connection with the church1 but were1 at last1 compelled to withdraw1 that they might peaceably enjoy and keep ,god's holy day40#ajhi ,baxter is ,baster in the ,s4 ,d4 ,b4 ,memorial4 ,though ,mr4 ,mumford faithfully taught the truth1 he seems to have cherished the ideas of the ,english ,sabbatarians1 that it was possible for first-day and seventh-day observers to walk together in church fellowship4 ,had the first-day people been of the same mind1 the light of the ,sabbath would have been extinguished within a few years1 as the history of ,english ,sabbath-keepers clearly proves4 ,but1 in the providence of ,god1 the danger was averted by the opposition which these commandment-keepers had to encounter4 ,besides the persons above enumerated1 four others embraced the ,sabbath in #afff1 but in #affh they renounced it4 ,these four were also members of the first-day ,baptist church of ,newport4 ,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 day1 yet they felt otherwise with respect to these who had clearly seen the ,sabbath1 and had for a time observed it1 and then apostatized from it4 ,these persons 8both wrote and spoke against it1 which so grieved them that they could not sit down at the table of the ,lord with them1 nor with the church because of them40 ,but as they were members of a first-day church1 and had 8no power to deal with them as of themselves without the help of the church10 they 8found themselves barred as to proceeding with them1 as being but private brethren4 ,so they concluded not to bring the case to the church to judge of the fact1 viz41 in turning from the observation of the seventh day1 being contrary-minded as to that40 ,they therefore sent to the ,london ,sabbath-keepers for advice1 and in the mean time refrained from communing with the church4 ,dr4 ,edward ,stennet wrote them in behalf of the ,london ,sabbath-keepers3 8,if the church will hold communion with these apostates from the truth1 you ought then to desire to be fairly dismissed from the church2 which if the church refuse1 you ought to withdraw yourselves40#ajij ,they decided1 however1 not to leave the church4 ,but they told 8the church publicly that they could not have comfortable communion with those four persons that had sinned40 8,and thus for several months they walked with little or no offense from the church2 after which the leading or ministering brethren began to declare themselves concerning the ten precepts40 ,mr4 ,tory 8declared the law to be done away40 ,mr4 ,luker and ,mr4 ,clarke 8made it their work to preach the non-observation of the law1 day after day40 ,but the ,sabbath-keepers replied 8that the ten precepts were still as holy1 just1 good1 and spiritual1 as ever40 ,mr4 ,tory 8with some unpleasant words said #8that their tune was only the fourth precept1' to which they answered1 #8that the whole ten precepts were of equal force with them1 and that they did not plead for one without the other4' ,and they for several years1 went on with the church in a halvish kind of fellowship40#ajia ,mr4 ,bailey thus states the result3-- 8,at the time of their change of sentiment and practice1 respecting the ,bible ,sabbath1 they had no intention of establishing a church with this distinctive feature4 ,god1 evidently1 had a different mission for them1 and brought them to it1 through the severe trial of persecution4 ,they were forced to leave the fellowship of the ,baptist church1 or abandon the ,sabbath of the ,lord their ,god40#ajib 8,these left the ,baptist church on ,december #g1 #afga40ajic 8,on the #bc;d of ,december1 just sixteen days after withdrawing from the ,baptist church1 they covenanted together in a church organization40#ajid ,such was the origin of the first ,sabbath-keeping church in ,america4#ajie ,the second of these churches owes its origin to this circumstance3 ,about the year #agjj1 ,edmund ,dunham of ,piscataway1 ,n4 ,j41 reproved a person for labor on ,sunday4 ,he was asked for his authority from the ,scriptures4 ,on searching for this1 he became satisfied that the seventh day is the only weekly ,sabbath in the ,bible1 and began to observe it4 8,soon after1 others followed his example1 and in #agjg a ,seventh-day ,baptist church was organized1 with seventeen members4 ,edmund ,dunham was chosen pastor and sent to ,rhode ,island to receive ordination40#ajif ,the ,s4 ,d4 ,baptist ,general ,conference was organized in #ahjb4 ,at its first annual session1 it included in its organization eight churches1 nine ordained ministers1 and #aacj members4#ajig ,the ,conference was organized with only advisory powers1 the individual churches retaining the matters of discipline and church government in their own hands4#ajih ,the ,conference now embraces some eighty churches1 and about #hjjj members4 ,these churches are found in most of the northern and western ,states1 and are divided into five associations1 which1 however1 have no legislative nor disciplinary power over the churches which compose them4 ,there are1 belonging to the denomination1 five academies1 one college1 8and a university with academic1 collegiate1 mechanical1 and theological departments in operation40#ajii ,the ,s4 ,d4 ,baptist missionary society sustains several home missionaries who labor principally on the western and southern borders of the denomination4 ,they have within a few years past met with a good degree of success in this work4 ,it has also a missionary station at ,shanghai1 ,china1 and a small church there of faithful ,christians4 ,the ,american ,sabbath ,tract ,society is the publishing agency of the denomination4 ,its head-quarters are at ,alfred ,center1 ,n4 ,y4 ,it publishes the ,sabbath ,recorder1 the organ of the ,s4 ,d4 ,baptists1 and it also publishes a series of valuable works relating to the ,sabbath and the law of ,god4 ,during the two hundred years which have elapsed since the organization of the first ,sabbatarian church in ,america1 ,god has raised up among this people men of eminent talent and moral worth4 ,he has also in providential ways called attention to the sacred trust which he so long since confided to the ,s4 ,d4 ,baptists1 and which they have been slow to realize in its immense importance4 ,among those converted to the ,sabbath through the agency of this people1 the name of ,j4 ,w4 ,morton is particularly worthy of honorable mention4 ,he was sent in #ahdg a missionary to the island of ,hayti by the ,reformed ,presbyterians4 ,here he came in contact with ,sabbatarian publications1 and after a serious examination became satisfied that the seventh day is the ,sabbath of the ,lord4 ,as an honest man1 what he saw to be truth he immediately obeyed1 and returning home to be tried for his heresy1 was summarily expelled from the ,reformed ,presbyterian church without being suffered to state the reasons which had governed his conduct4 ,he has given to the world a valuable work1 entitled1 8,vindication of the ,true ,sabbath10 in which his experience is related1 and his reasons for observing the seventh day set forth with great force and clearness4 ,the ,s4 ,d4 ,baptists do not lack men of education and of talent1 and they have ample means in their possession with which to sustain the cause of ,god4 ,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 trust1 there is reason to believe that they are now to some extent awakening to this vast indebtedness4#aajj ,there is also in the ,state of ,pennsylvania a small body of ,german ,s4 ,d4 ,baptists found in the counties of ,lancaster1 ,york1 ,franklin1 and ,bedford1 and in the central and western parts of the ,state4 ,they originated in #agbh from the teaching of ,conrad ,beissel1 a native of ,germany4 ,they practice trine immersion1 and the washing of feet1 and observe open communion4 ,they encourage celibacy1 but make it obligatory upon none4 ,even those who have chosen this manner of life are at liberty to marry if at any time they choose so to do4 ,they established and successfully maintained a ,sabbath-school at ,ephrata1 their head-quarters1 forty years before ,robert ,raikes had introduced the system of ,sunday-schools4 ,this people have suffered much persecution because of their observance of the seventh day1 the laws of ,pennsylvania being particularly oppressive toward ,sabbatarians4#aaja ,the ,german ,s4 ,d4 ,baptists do not belong to the ,s4 ,d4 ,baptist ,general ,conference4 ,we have already noticed the fact that ,sabbath-keepers are numerous in ,russia1 in ,poland1 and in ,turkey4 ,we find the following statement respecting ,sabbath-keepers in ,hungary3-- 8,a congregation of seventh-day ,christians in ,hungary1 being refused tolerance by the laws1 has embraced ,judaism1 in order to be allowed to exist in connection with one of the #8received religions4'0#aajb ,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 orders1 these 8,seventh-day ,christians0 on 8being refused tolerance0 in their own name1 secured the privilege of observing the seventh day by allowing their doctrine to be classed by the civil authorities under the head of ,judaism1 and so bringing themselves under the tolerance accorded to the 8received religions40 ,we do not say that this was right1 even as a technicality1 but it is evidently the extent of what they did4 ,there is no reason to believe that they abjured ,christ4 ,we also learn that there are ,sabbath-keepers in the north of ,asia3-- 8,there is a sect of ,greek ,christians in ,siberia who keep the ,jewish ,sabbath 7,saturday74 ,such sects already exist in the ,united ,states1 in ,germany1 and we believe in ,england40#aajc ,the ,sabbath was first introduced to the attention of the ,advent people at ,washington1 ,n4 ,h4 ,a faithful ,seventh-day ,baptist sister1 ,mrs4 ,rachel ,d4 ,preston1 from the ,state of ,new ,york1 having removed to this place1 brought with her the ,sabbath of the ,lord4 ,here she became interested in the doctrine of the glorious advent of the ,saviour at hand4 ,being instructed in this subject by the ,advent people1 she in turn instructed them in the commandments of ,god1 and as early as #ahdd1 nearly the entire church in that place1 consisting of about forty persons1 became observers of the ,sabbath of the ,lord4#aajd ,the oldest body of ,sabbath-keepers among the ,seventh-day ,adventists is therefore at ,washington1 ,n4 ,h4 ,its present number is small1 for it has been thinned by emigration and by the ravages of death2 but there still remains a small company to bear witness to this ancient truth of the ,bible4 ,from this place1 several ,advent ministers received the ,sabbath truth during the year #ahdd4 ,one of these was ,eld4 ,t4 ,m4 ,preble1 who has the honor of first bringing this great truth before the ,adventists through the medium of the press4 ,his essay was dated ,feb4 #ac1 #ahde4 ,he presented briefly the claims of the ,bible ,sabbath1 and showed that it was not changed by the ,saviour1 but was changed by the great apostasy4 ,he then said3-- 8,thus we see ,dan4 #g3be1 fulfilled1 the little horn changing #8times and laws4' ,therefore it appears to me that all who keep the first day for the ,sabbath1 are ,pope's ,sunday-keepers1 and ,god's ,sabbath breakers40#aaje ,within a few months many persons began to observe the ,sabbath as the result of the light thus shed on their pathway4 ,eld4 ,j4 ,b4 ,cook1 a man of decided talent as a preacher and a writer1 was one of these early converts to the ,sabbath4 ,elders ,preble and ,cook were at this time in the full vigor of their mental powers1 and were possessed of talent and a reputation for piety1 which gave them great influence among the ,adventists in behalf of the ,sabbath4 ,these men were called in the providence of ,god to fill an important place in the work of ,sabbath reform4 ,but both of them1 while preaching and writing in its behalf1 committed the fatal error of making it of no practical importance4 ,they had apparently the same fellowship for those who rejected the ,sabbath that they had for those who observed it4 ,such a course of action produced its natural result4 ,after two or three years of this kind of ,sabbath observance1 each of these men apostatized from it1 and thenceforward used what influence they possessed in warring against the fourth commandment4 ,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 evidences1 and1 after a brief period1 they turned back from its observance4 ,but enough had been done to excite bitter opposition toward the ,sabbath on the part of many ,adventists1 and to bring out the ingenious and plausible arguments by which men attempt to prove that ,god has abolished his own sacred law4 ,such was the fruit of their course1 and such the condition of things at the time of their defection4 ,but the result of their plan of action taught the ,advent ,sabbath-keepers a lesson of value1 which they have never forgotten4 ,they learned that the fourth commandment must be treated as a part of the moral law1 if men are ever to be led to its sacred observance4 ,eld4 ,preble's first article in behalf of the ,sabbath was the means of calling the attention of our venerable brother1 ,joseph ,bates1 to this divine institution4 ,he soon became convinced of its obligation1 and at once began to observe it4 ,he had acted quite a prominent part in the ,advent movement of #ahdc-d1 and now1 with self-sacrificing zeal1 he took hold of the despised ,sabbath truth to set it before his fellow-men4 ,he did not do it in the half-way manner of ,elders ,preble and ,cook1 but as a man thoroughly in earnest and fully alive to the importance of his subject4 ,the subject of the heavenly ,sanctuary began about this time to interest many ,adventists1 and especially ,eld4 ,bates4 ,he was one of the first to see that the central object of that ,sanctuary is the ark of ,god4 ,he also called attention to the proclamation of the third angel relative to ,god's commandments4 ,he girded on the armor to lay it down only when his work should be accomplished4 ,he has been instrumental in leading many to the observance of the commandments of ,god and the faith of ,jesus1 and few who have received the ,sabbath from his teaching have apostatized from it4#aajf ,it was but a few months after ,eld4 ,bates1 that our esteemed and efficient brother1 ,eld4 ,james ,white1 also embraced the ,sabbath4 ,he had labored with much success in the great ,advent movement1 and he now entered heartily into the work of ,sabbath reform4 ,uniting with ,eld4 ,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 angel1 he has1 with the blessing of ,god1 accomplished great results in behalf of the ,sabbath4 ,the publishing interests of the ,seventh-day ,adventists originated through his instrumentality4 ,he began the work of publishing in #ahdi1 without resources1 and with very few friends1 but with much toil1 self-sacrifice1 and anxious care2 and with the blessing of ,god upon his efforts1 he has been the means of establishing an efficient office of publication1 and of disseminating many important works throughout our country1 and1 to some extent1 to other nations also4 ,the publication of the ,advent ,review and ,herald of the ,sabbath1 the organ of the ,seventh-day ,adventists1 was commenced by him in #ahej4 ,for most of the years of its existence1 he has served as one of its editors2 and for all its earlier years1 he was both publisher and sole editor4 ,during this time1 he has also labored with energy as a minister of the gospel of ,christ4 ,the wants of the cause demanding an enlargement of capital and more extensive operations1 to this end an ,association was incorporated in the city of ,battle ,creek1 ,michigan1 ,may #c1 #ahfa1 under the name of the ,seventh-day ,adventist ,publishing ,association4 ,this ,association owns three commodious publishing houses1 with engine1 power presses1 and all the fixtures necessary for doing an extensive business4 ,there are about fifty persons constantly employed in this work of publication4 ,the ,association has a capital of about #hb1jjj4 ,under ,god1 it owes its prosperity to the prudent management and untiring energy of ,eld4 ,james ,white4 ,the ,advent ,review has at the present time 7,nov41 #ahgc7 a circulation of about #ejjj copies4 ,the ,youth's ,instructor1 a monthly paper designed for the children of ,sabbath-keeping ,adventists1 began to be issued in #aheb1 and has now attained a circulation of nearly #ejjj copies4 ,the ,advent ,tidende1 a ,danish monthly with a circulation of #hjj1 is published for the benefit of those who speak the ,danish and ,norwegian tongues1 of whom a considerable number have embraced the ,sabbath4 ,the ,s4 ,d4 ,adventists have taken a strong interest in the subject of hygiene and the laws of health1 and have established a ,health ,institute at ,battle ,creek1 ,mich41 which publishes the ,health ,reformer1 a monthly journal1 magazine form1 having a circulation of nearly #ejjj copies4 ,numerous publications on ,prophecy1 the ,signs of the ,times1 the ,coming of ,christ1 the ,sabbath1 the ,law of ,god1 the ,sanctuary1 c41 c41 have been issued within the past twenty years1 and have had an extensive circulation1 amounting1 in the aggregate1 to many millions of pages4 ,the ordinary financial wants of the cause are sustained by a method of collecting means known as ,systematic ,benevolence4 ,by this system1 it is designed that each friend of the cause shall pay a certain sum weekly proportioned to the property which he possesses4 ,but there is no compulsion in this matter4 ,in this manner the burden is borne by all1 so that it rests heavily upon none2 and the means needed for the work flows with a steady stream into the treasury of the several churches1 and finally into that of the ,state ,conferences4 ,a settlement is instituted each year at the ,state ,conferences1 in which the labors1 receipts1 and expenditures1 of each minister are carefully considered4 ,thus none are allowed to waste means1 and none who are recognized as called of ,god to the ministry are allowed to suffer4 ,the churches sustain their meetings for the most part without the aid of preaching4 ,they raise means to sustain the servants of ,christ1 but bid them mainly devote their time and strength to save those who have not the light of these important truths shining upon their pathway4 ,so they go out everywhere preaching the word of ,god1 as his providence guides their feet4 ,during the summer months1 the work in new fields is carried forward principally by means of large tents1 which enable the preacher to provide a suitable place of worship1 wherever he may think it desirable to labor4 ,the ,seventh-day ,adventists have thirteen ,state ,conferences1 which assemble annually in their respective ,states4 ,these bear the names of ,maine1 ,vermont1 ,new ,england1 ,new ,york and ,pennsylvania1 ,ohio1 ,michigan1 ,indiana1 ,illinois1 ,wisconsin1 ,minnesota1 ,iowa1 ,missouri and ,kansas1 and ,california4 ,these ,conferences are designed to meet the local wants of the cause4 ,there is also a ,general ,conference1 which assembles yearly1 composed of delegates from the ,state ,conferences4 ,this ,conference takes the general oversight of the work in all the ,state ,conferences1 supplying the more destitute with laborers as far as possible1 and uniting the whole strength of the body for the accomplishment of the work4 ,it also takes the charge of missionary labor in those ,states which have no organized ,conferences4 ,there are about fifty ministers who devote their whole time to the work of the gospel4 ,there is also a considerable number who preach a portion of the time and devote the remainder to secular labor4 ,there are about #fjjj members in the several ,conference organizations4 ,but such is the scattered condition of this people 7for they are found in all the northern ,states and in several of the southern71 that a very large portion have no connection with its organization4 ,they are to be found in single families scattered all the way from ,maine to ,california and ,oregon4 ,the ,review and ,instructor constitute1 in a great number of cases1 the only preachers of their faith4 ,those subjects which more especially interest this people1 are the fulfillment of prophecy1 the second personal advent of the ,saviour as an event now near at hand1 immortality through ,christ alone1 a change of heart through the operation of the ,holy ,spirit1 the observance of the ,sabbath of the fourth commandment1 the divinity and mediatorial work of ,christ1 and the development of a holy character by obedience to the perfect and holy law of ,god4#aajg ,they are very strict with regard to the ordinance of baptism1 believing not only that it requires men to be buried in the watery grave1 but that even such baptism is faulty if administered to those who are breaking one of the ten commandments4 ,they also believe that our ,lord's direction in ,john #ac should be observed in connection with the supper4 ,they teach that the gifts of the ,spirit set forth in #a ,cor4 #ab and ,eph4 #d1 were designed to remain in the church till the end of time4 ,they believe that these were lost in consequence of the same apostasy that changed the ,sabbath4 ,they also believe that in the final restoration of the commandments by the work of the third angel1 the gifts of the ,spirit of ,god are restored with them4 ,so the remnant of the church1 or last generation of its members1 is said to 8keep the commandments of ,god1 and have the testimony of ,jesus ,christ40#aajh ,and the angel of ,god explains this by saying1 8,the testimony of ,jesus is the spirit of prophecy40#aaji ,the spirit of prophecy therefore has a distinct place assigned to it in the final work of ,sabbath reform4 ,such are their views of this portion of ,scripture2 and their history from the beginning has been marked by the influence of this sacred gift4 ,in the face of strong opposition1 the people known as ,seventh-day ,adventists have arisen to bear their testimony for the ,sabbath of the ,lord4 ,they have had perils from open foes1 and from false brethren2 but they have thus far overcome the difficulties of the way1 and from each have gathered strength for the conflict before them4 ,they have a definite work which they hope to accomplish4 ,it is to make ready a people prepared for the advent of the ,lord4 ,honorable mention should be made of the ,seventh-day ,adventists of ,switzerland4 ,they first learned these precious truths from ,elder ,m4 ,b4 ,czechowski1 who a few years since instructed them in the commandments of ,god and the faith of ,jesus4 ,since his labors with them ceased1 ,god has given them strength to stand with firmness for his truth1 and has added to their numbers4 ,they have a heart to obey the truth and to sacrifice for its advancement4 ,they number about sixty persons4 ,there are a few individuals of this faith also in ,italy1 ,germany1 and ,denmark4 ,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 week1 which is doubtless true2 and it has also been advocated on the ground that ,god will bless in basket and in store those who hallow his ,sabbath1 which may be true in many cases2 but the ,bible does not urge motives of this kind in respect to this sacred institution4 ,without doubt there are great incidental advantages in the observance of the ,sabbath4 ,but these are not what ,god sets before us as the reasons for its observance4 ,the true reason is infinitely higher than all considerations of this kind1 and should constrain men to obey1 even were it certain that it would cost them all that is dear in the present life4 ,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 ,god4 ,this is a very important consideration1 and yet the ,bible says little concerning it4 ,it is one of the incidental blessings of the ,sabbath1 and not the chief reason for its observance4 ,the ,sabbath was ordained to commemorate the creation of the heavens and the earth4 ,the importance of the ,sabbath as the memorial of creation is that it keeps ever present the true reason why worship is due to ,god4 ,for the worship of ,god is based upon the fact that he is the ,creator and that all other beings were created by him4 ,the ,sabbath therefore lies at the very foundation of divine worship1 for it teaches this great truth in the most impressive manner1 and no other institution does this4 ,the true ground of divine worship1 not of that on the seventh day merely1 but of all worship1 is found in the distinction between the ,creator and his creatures4 ,this great fact can never become obsolete1 and must never be forgotten4 ,to keep it in man's mind1 ,god gave to him the ,sabbath4 ,he received it in his innocency1 and notwithstanding the perversity of his professed people1 ,god has preserved this sacred institution through the entire period of man's fallen state4 ,the four and twenty elders in the very act of worshiping ,him who sits upon the throne1 state the reason why worship is due to ,god3-- 8,thou art worthy1 ,o ,lord1 to receive glory and honor and power2 for thou hast created all things1 and for thy pleasure they are and were created40#aaaj ,this great truth is therefore worthy to be remembered even in the glorified state4 ,and we shall presently learn that what ,god gave to man in ,paradise1 to keep this great truth before his mind1 shall be honored by him in ,paradise restored4 ,the future is given to us in the prophetic ,scriptures4 ,from them we learn that our earth is reserved unto fire1 and that from its ashes shall spring new heavens and earth1 and ages of endless date4#aaaa ,over this glorified inheritance1 the second ,adam1 the ,lord of the ,sabbath1 shall bear rule1 and under his gracious protection the nations of them which are saved shall inherit the land forever4#aaab ,when the glory of the ,lord shall thus fill the earth as the waters cover the sea1 the ,sabbath of the ,most ,high is again and for the last time brought to view3-- 8,for as the new heavens and the new earth1 which ,i will make shall remain before me1 saith the ,lord1 so shall your seed and your name remain4 ,and it shall come to pass1 that from one new moon to another1 and from one ,sabbath to another1 shall all flesh come to worship before me1 saith the ,lord40#aaac ,does not ,paul refer to these very facts set forth by ,isaiah when he says1 8,there remaineth therefore a rest ,greek1 ,sabbatismos1 literally 8,a ,,keeping ,,of ,,the ,,sabbath0 to the people of ,god08#aaad ,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 ,apocalypse3-- 8,and he showed me a pure river of water of life1 clear as crystal1 proceeding out of the throne of ,god and of the ,lamb4 ,in the midst of the street of it1 and on either side of the river was there the tree of life1 which bare twelve manner of fruits and yielded her fruit every month2 and the leaves of the tree were for the healing literally1 the service#aaae of the nations40#aaaf ,the gathering of the nations that are saved to the presence of the ,creator1 from the whole face of the new earth on each successive ,sabbath1 attests the sacredness of the ,sabbath even in that holy state1 and sets the seal of the ,most ,high to the perpetuity of this ancient institution4 ,,footnotes #a ,for the scriptural and traditional evidence on this point1 see ,shimeall's ,bible ,chronology1 part i4 chap4 vi2 ,taylor's ,voice of the ,church1 pp4 #be-cj2 and ,bliss' ,sacred ,chronology1 pp4 #aii-bjc4 #b ,isa4 #eg3ae2 #a ,sam4 #ae3bi1 margin2 ,jer4 #aj3aj1 margin2 ,micah #e3b1 margin2 #a ,tim4 #f3af2 #a3ag2 ,ps4 #ij3b4 #c ,dr4 ,adam ,clarke1 in his ,commentary on ,gen4 #a3a1 uses the following language3 8,created ,caused that to exist which previously to this moment1 had no being4 ,the rabbins1 who are legitimate judges in a case of verbal criticism on their own language1 are unanimous in asserting that the word bara1 expresses the commencement of the existence of a thing3 or its egression from nonentity to entity4444 ,these words should be translated3 #8,god in the beginning created the substance of the heavens and the substance of the earth2 i4 e41 the prima materia1 or first elements1 out of which the heavens and the earth were successively formed4'0 ,purchase's ,pilgrimage1 b4 i4 chap1 ii41 speaks thus of the creation3 8,nothing but nothing had the ,lord ,almighty1 whereof1 wherewith1 whereby1 to build this city0 that is the world4 ,dr4 ,gill says3 8,these are said to be created1 that is1 to be made out of nothing2 for what pre-existent matter to this chaos of verse #b could there be out of which they could be formed80 8,creation must be the work of ,god1 for none but an almighty power could produce something out of nothing40 ,commentary on ,gen4 #a3a4 ,john ,calvin1 in his ,commentary on this chapter1 thus expounds the creative act3 8,his meaning is1 that the world was made out of nothing4 ,hence the folly or those is refuted who imagine that unformed matter existed from eternity40 ,the work of creation is thus defined in #b ,maccabees #g3bh3 8,look upon the heaven and the earth1 and all that is therein1 and consider that ,god made them of things that were not2 and so was mankind made likewise40 ,that this creative act marked the commencement of the first day instead of preceding it by almost infinite ages is thus stated in #b ,esdras #f3ch3 8,and ,i said1 ,o ,lord1 thou spakest from the beginning of the creation1 even the first day1 and saidst thus3 ,let heaven and earth be made2 and thy word was a perfect work40 ,wycliffe's translation1 the earliest of the ,english versions1 renders ,gen4 #a3a1 thus3 8,in the first1 made ,god of naught heaven and earth40 #d ,heb4 #aa3c2 ,gen4 #a4 #e ,gen4 #a3a-e2 ,heb4 #a4 #f ,gen4 #a3f-h2 ,job #cg3ah4 #g ,gen4 #a3i-ac2 ,ps4 #acf3f2 #b ,pet4 #c3e4 #h ,gen4 #a3ad-ai2 ,ps4 #aai3ia2 ,jer4 #cc3be4 #i ,gen #a3bj-bc4 #aj ,gen4 #a3bd-ca2 #b3g-i1 #ah-bb2 #c3bj2 ,job #ch3g4 #aa 8,on the sixth day ,god ended his work which he had made2 and he rested on the seventh day10 c41 is the reading of the ,septuagint1 the ,syriac1 and the ,samaritan2 8and this should be considered the genuine reading10 says ,dr4 ,a4 ,clarke4 ,see his ,commentary on ,gen4 #b4 #ab ,gen4 #b3b2 ,ex4 #ca3ag4 #ac ,isa4 #dj3bh4 #ad ,gen4 #b3c2 ,ex4 #bj3aa4 ,in an anonymous work entitled 8,morality of the ,fourth ,commandment10 ,london1 #afeb1 but not the same with that of ,dr4 ,twisse1 of the same title1 is the following striking passage3 8,the ,hebrew root for seven signifies fullness1 perfection1 and the ,jews held many mysteries to be in the number seven3 so ,john in his ,apocalypse useth much that number4 ,as1 seven churches1 seven stars1 seven spirits1 seven candlesticks1 seven angels1 seven seals1 seven trumpets2 and we no sooner meet with a seventh day1 but it is blessed2 no sooner with a seventh man ,gen4 #e3bd2 ,jude #ad1 but he is translated40 ,page #g4 #ae ,webster's ,unabridged ,dictionary on the words sanctify and hallow4 ,ed4 #ahei4 ,the revised edition of #ahfd gives this definition3 8,to make sacred or holy2 to set apart to a holy or religious use2 to consecrate by appropriate rites2 to hallow4 ,god blessed the seventh day1 and sanctified it4 ,gen4 #b3c4 ,moses 444 sanctified ,aaron and his garments4 ,lev4 #h3cj40 ,worcester defines it thus3 8,to ordain or set apart to sacred ends2 to consecrate2 to hallow4 ,god blessed the seventh day and sanctified it4 ,gen4 #b3c40 #af ,gen4 #b3ae2 #a3bh4 #ag ,morality of the ,fourth ,commandment1 pp4 #ef1 #eg1 ,london1 #afda4 #ah ,hebrew ,lexicon1 p4 #iad1 ed4 #ahed4 #ai ,josh4 #bj3g2 ,joel #a3ad2 #b3ae2 #b ,kings #aj3bj1 #ba2 ,zeph4 #a #g1 margin4 #bj ,ex4 #aj3ab1 #bc4 #ba ,dr4 ,lange's ,commentary speaks on this point thus1 in vol4 i1 p4 #aig3 8,if we had no other passage than this of ,gen4 #b3c1 there would be no difficulty in deducing from it a precept for the universal observance of a ,sabbath1 or seventh day1 to be devoted to ,god1 as holy time1 by all of that race for whom the earth and its nature were specially prepared4 ,the first men must have known it4 ,the words1 #8,he hallowed it1' can have no meaning otherwise4 ,they would be a blank unless in reference to some who were required to keep it holy40 ,dr4 ,nicholas ,bound1 in his 8,true ,doctrine of the ,sabbath10 ,london1 #afjf1 page #g1 thus states the antiquity of the ,sabbath precept3 8,this first commandment of the ,sabbath was no more then first given when it was pronounced from ,heaven by the ,lord1 than any other one of the moral precepts1 nay1 that it hath so much antiquity as the seventh day hath being2 for1 so soon as the day was1 so soon was it sanctified1 that we might know that1 as it came in with the first man1 so it must not go out but with the last man2 and as it was in the beginning of the world1 so it must continue to the end of the same2 and1 as the first seventh day was sanctified1 so must the last be4 ,and this is that which one saith1 that the ,sabbath was commanded by ,god1 and the seventh day was sanctified of him even from the beginning of the world2 where 7the latter words expounding the former7 he showeth that1 when ,god did sanctify it1 then also he commanded it to be kept holy2 and therefore look how ancient the sanctification of the day is1 the same antiquity also as the commandment of keeping it holy2 for they two are all one40 #bb ,ex4 #bj3h-aa4 #bc ,buck's ,theological ,dictionary1 article1 ,sabbath2 ,calmet's ,dictionary1 article1 ,sabbath4 #bd ,ex4 #af3bb1 #bc4 #be ,john #a3 #a-c2 ,gen4 #a3a1 #bf2 ,col4 #a3ac-af4 #bf ,mark #b3bg4 #bg ,barrett's ,principles of ,english ,grammar1 p4 #bi4 #bh ,job #ad3ab2 #a ,cor4 #aj3ac2 ,heb4 #i3bg4 #bi ,dr4 ,twisse illustrates the absurdity of that view which makes the first observance of the ,sabbath in memory of creation to have begun some #bejj years after that event3 8,we read that when the ,ilienses1 inhabitants of ,ilium1 called anciently by the name of ,troy1 sent an embassage to ,tiberius1 to condole the death of his father ,augustus1 he1 considering the unseasonableness thereof1 it being a long time after his death1 requited them accordingly1 saying that he was sorry for their heaviness also1 having lost so renowned a knight as ,hector was1 to wit1 above a thousand years before1 in the wars of ,troy40--,morality of the ,fourth ,commandment1 p4 #aih4 #cj ,ex4 #af3bc4 #ca ,ex4 #af4 #cb ,ex4 #bj3h-aa4 #cc ,compare ,gen4 #b3a-c2 ,ex4 #bj3h-aa4 #cd ,heb4 #c3d2 ,jer4 #aj3aj-ab2 ,rom4 #a3bj2 ,ps4 #cc3i2 ,heb4 #aa3c4 #ce ,antiquities of the ,jews1 b4 i4 chap4 i4 sect4 #a4 #cf ,works1 vol4 i4 ,the ,creation of the ,world1 sect4 #cj4 #cg ,isa4 #eh3ac1 #ad2 ,heb4 #i3aj4 #ch ,gen4 #c2 ,rom4 #e3ab4 #ci ,gen4 #i3e1 #g4 #dj ,gen4 #e3bd2 #f3i2 #bf3e4 #da ,see the beginning of chap4 viii4 of this work4 #db ,ezra #c3a-f2 ,neh4 #h3b1 #i-ab1 #ad-ah2 #a ,kings #h3b1 #fe2 #b ,chron4 #e3c2 #g3h1 #i2 ,john #g3b-ad1 #cg4 #dc 8,the week1 another primeval measure1 is not a natural measure of time1 as some astronomers and chronologers have supposed1 indicated by the phases or quarters of the moon4 ,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-being40--,bliss' ,sacred ,chronology1 p4 #f2 ,hale's ,chronology1 vol4 i4 p4 #ai4 8,seven has been the ancient and honored number among the nations of the earth4 ,they have measured their time by weeks from the beginning4 ,the original of this was the ,sabbath of ,god1 as ,moses has given the reasons of it in his writings40--,brief ,dissertation on the first three ,chapters of ,genesis1 by ,dr4 ,coleman1 p4 #bf4 #dd ,gen4 #bi3bg1 #bh2 #h3aj1 #ab2 #g3d1 #aj2 #ej3aj2 ,ex4 #g3be2 ,job #b3ac4 #de ,ex4 #af3bb1 #bc4 #df ,the interest to see the first man is thus stated3 8,sem and ,seth were in great honor among men1 and so was ,adam above every living thing in the creation40 ,ecclesiasticus #di3af4 #dg ,gen4 #bf3e2 #ah3ai4 #dh ,gen4 #b-f2 ,heb4 #aa3d-g2 #a ,pet4 #c3bj2 #b ,pet4 #b3e4 #di ,gen4 #g2 ,matt4 #bd3cg-ci2 ,luke #ag3bf1 #bg2 #b ,pet4 #c3e1 #f4 #ej ,deut4 #cb3g1 #h2 ,acts #ag3bf4 #ea ,gen4 #aa3a-i2 ,josephus' ,ant41 b4 i4 chap4 iv4 ,this took place in the days of ,peleg1 who was born about one hundred years after the flood4 ,gen4 #aj3be1 compared with #aa3aj-af2 ,ant41 b4 i4 chap4 vi4 sect4 #d4 #eb ,rom4 #a3ah-cb2 ,acts #ad3af1 #ag2 #ag3bi1 #cj4 #ec ,gen4 #ab3a-c2 ,josh4 #bd3b1 #c1 #ad2 ,neh4 #i3g1 #h2 ,rom4 #d3ac-ag2 #b ,chron4 #bj3g2 ,isa4 #da3h2 ,james #b3bc4 #ed ,gen4 #ah3ai4 #ee ,gen4 #ag3i-ad2 #cd3ad2 ,acts #aj3bh2 #aa3b1 #c2 ,eph4 #b3ab-ai2 ,num4 #bc3i2 ,deut4 #cc3bg1 #bh4 #ef ,gen4 #ae2 ,ex4 #a-e2 ,deut4 #d3bj4 #eg ,ex4 #ab3bi-db2 ,gal4 #c3ag4 #eh ,ps4 #aje3dc-de2 ,lev4 #bb3cb1 #cc2 ,num4 #ae3da4 #ei ,gen4 #b3b1 #c2 #bf3e2 ,ex4 #af3d1 #bg1 #bh2 #ah3af4 #fj ,ps4 #ij3b4 #fa ,ex4 #ai3c-h1 #bd3c-h2 ,jer4 #c3ad1 compared with last clause of ,jer4 #ca3cb4 #fb ,ex4 #bj3b2 #bd3aj4 #fc ,ex4 #bj3aj2 ,deut4 #e3ad2 ,neh4 #i3ad4 #fd ,on this verse ,dr4 ,a4 ,clarke thus comments3--8,on the sixth day they gathered twice as much--,this they did that they might have a provision for the ,sabbath40 #fe ,the ,douay ,bible reads3 8,to-morrow is the rest of the ,sabbath sanctified unto the ,lord40 ,dr4 ,clarke comments as follows upon this text3 8,to-morrow is the rest of the holy ,sabbath4 ,there is nothing either in the text or context that seems to intimate that the ,sabbath was now first given to the ,israelites1 as some have supposed2 on the contrary1 it is here spoken of as being perfectly well known1 from its having been generally observed4 ,the commandment1 it is true1 may be considered as being now renewed2 because they might have supposed1 that in their unsettled state in the wilderness1 they might have been exempted from the observance of it4 ,thus we find1 #a4 ,that when ,god finished his creation he instituted the ,sabbath2 #b4 ,when he brought the people out of ,egypt1 he insisted on the strict observance of it2 #c4 ,when he gave the ,,law1 he made it a tenth part of the whole3 such importance has this institution in the eyes of the ,supreme ,being60 ,richard ,baxter1 a famous divine of the seventeenth century1 and a decided advocate of the abrogation of the fourth commandment1 in his 8,divine ,appointment of the ,lord's ,day10 thus clearly states the origin of the ,sabbath3 8,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 it1 if he had never called man to that commemoration before8 ,and it is certain that the ,sabbath was observed at the falling of the manna before the giving of the law2 and let any considering ,christian judge44444 #a4 ,whether the not falling of the manna1 or the rest of ,god after the creation1 was like to be the original reason of the ,sabbath4 #b4 ,and whether if it had been the first1 it would not have been said1 ,remember to keep holy the ,sabbath-day2 for on six days the manna fell1 and not on the seventh2 rather than #8for in six days ,god created heaven and earth1 c41 and rested the seventh day4' ,and it is casually added1 #8,wherefore the ,lord blessed the ,sabbath-day1 and hallowed it4' ,nay1 consider whether this annexed reason intimates not that the day on this ground being hallowed before1 therefore it was that ,god sent not down the manna on that day1 and that he prohibited the people from seeking it40--,practical ,works1 ,vol4 iii4 p4 #ghd4 ed4 #agjg4 #ff ,the ,douay ,bible reads3 8,because it is the ,sabbath of the ,lord40 #fg ,ex4 #af4 #fh ,it has indeed been asserted that ,god by a miracle equalized the portion of every one on five days1 and doubled the portion of each on the sixth1 so that no act of the people had any bearing on the ,sabbath4 ,but the equal portion of each on the five days was not thus understood by ,paul4 ,he says3 8,but by an equality1 that now at this time your abundance may be a supply for their want1 that their abundance also may be a supply for your want2 that there may be equality2 as it is written1 ,he that had gathered much had nothing over2 and he that had gathered little had no lack40 #b ,cor4 #h3ad1 #ae4 ,and that the double portion on the sixth day was the act of the people1 is affirmed by ,moses4 ,he says that 8on the sixth day they gathered twice as much bread40 ,verse #bb4 #fi ,gen4 #g3d1 #aj2 #h3aj1 #ab2 #bi3bg1 #bh2 #ej3aj2 ,ex4 #g3be2 ,job #b3ac4 #gj ,by this three-fold miracle1 occurring every week for forty years1 the great ,law-giver distinguished his hallowed day4 ,the people were therefore admirably prepared to listen to the fourth commandment enjoining the observance of the very day on which he had rested4 ,ex4 #af3ce2 ,josh4 #e3ab2 ,ex4 #bj3h-aa4 #ga ,the twelfth chapter of ,exodus relates the origin of the passover4 ,it is in striking contrast with ,ex4 #af1 which is supposed to give the origin of the ,sabbath4 ,if the reader will compare the two chapters he will see the difference between the origin of an institution as given in ,ex4 #ab1 and a familiar reference to an existing institution as in ,ex4 #af4 ,if he will also compare ,gen4 #b with ,ex4 #ab1 he will see that the one gives the origin of the ,sabbath in the same manner that the other gives the origin of the passover4 #gb ,this implies1 first1 the fall of a larger quantity on that day1 and second1 its preservation for the wants of the ,sabbath4 #gc ,this must refer to going out for manna1 as the connection implies2 for religious assemblies on the ,sabbath were commanded and observed4 ,lev4 #bc3c2 ,mark #a3ba2 ,luke #d3af2 ,acts #a3ab2 #ae3ba4 #gd ,john #g3bb4 #ge ,gen4 #ag3cd2 ,ex4 #d4 ,moses is said to have given circumcision to the ,hebrews2 yet it is a singular fact that his first mention of that ordinance is purely incidental1 and plainly implies an existing knowledge of it on their part4 ,thus it is written3 8,this is the ordinance of the passover3 ,there shall no stranger eat thereof2 but every man's servant that is bought for money1 when thou hast circumcised him1 then shall he eat thereof40 ,ex4 #ab3dc1 #dd4 ,and in like manner when the ,sabbath was given to ,israel1 that people were not ignorant of the sacred institution4 #gf ,eze4 #bj3ab2 ,ex4 #ca3ag4 #gg ,jer4 #aj3aj-ab4 #gh ,that the ,lord was there in person with his angels1 see besides the narrative in ,ex4 #ai2 #bj2 #cb-cd1 the following testimonies3 ,deut4 #cc3b2 ,judges #e3e2 ,nehemiah #i3f-ac2 ,ps4 #fh3ag4 #gi ,ex4 #bd3aj2 ,lev4 #bb3cb1 #cc2 ,num4 #ae3da2 ,isa4 #da3ag4 #hj ,ps4 #adg3ai1 #bj2 ,rom4 #c3a1 #b2 #i3d1 #e4 ,the following from the pen of ,mr4 ,wm4 ,miller presents the subject in a clear light3 8,i say1 and believe ,i am supported by the ,bible1 that the moral law was never given to the ,jews as a people exclusively2 but they were for a season the keepers of it in charge4 ,and through them the law1 oracles1 and testimony1 have been handed down to us4 ,see ,paul's clear reasoning in ,rom4 chapters #b1 #c1 and #d1 on that point40--,miller's ,life and ,views1 p4 #afa4 #ha ,ex4 #ai2 ,deut4 #g3f2 #ad3b2 #b ,sam4 #g3bc2 #a ,kings #h3ec2 ,amos #c3a1 #b4 #hb ,ex4 #bj3a-ag2 #cd3bh1 margin2 ,deut4 #e3d-bb2 #aj3d1 margin4 #hc ,deut4 #e3bb4 #hd ,he who created the world on the first day of the week1 and completed its organization in six days1 rested on the seventh day1 and was refreshed4 ,gen4 #a2 #b2 ,ex4 #ca3ag4 #he ,to this1 however1 it is objected that in consequence of the revolution of the earth on its axis1 the day begins earlier in the ,east than with us2 and hence that there is no definite seventh day to the world of mankind4 ,to suit such objectors1 the earth ought not to revolve4 ,but in that case1 so far from removing the difficulty1 there would be no seventh day at all2 for one side of the globe would have perpetual day and the other side perpetual night4 ,the truth is1 everything depends upon the revolution of the earth4 ,god made the ,sabbath for man ,mark #b3bg2 he made man to dwell on all the face of the earth ,acts #ag3bf2 he caused the earth to revolve on its axis that it might measure off the days of the week2 causing that the sun should shine on the earth1 as it revolves from west to east1 thus causing the day to go round the world from east to west4 ,seven of these revolutions constitute a week2 the seventh one brings the ,sabbath to all the world4 #hf ,luke #bc3ed-ef2 #bd3a4 #hg ,see also ,matt4 #bh3a2 ,mark #af3a1 #b4 #hh ,neh4 #i3ac1 #ad4 #hi ,this expression is strikingly illustrated in the statement of ,eze4 #bj3e1 where ,god is said to have made himself known unto ,israel in ,egypt4 ,this language cannot mean that the people were ignorant of the true ,god1 however wicked some of them might be1 for they had been ,god's peculiar people from the days of ,abraham4 ,ex4 #b3bc-be2 #c3f1 #g2 #d3ca4 ,the language implies the prior existence both of the ,law-giver and of his ,sabbath1 when it is said that they were 8made known0 to his people4 #ij ,it should never be forgotten that the term ,sabbath day signifies rest-day2 that the ,sabbath of the ,lord is the rest-day of the ,lord2 and hence that the expression1 8,thy holy ,sabbath10 refers the mind to the ,creator's rest-day1 and to his act of blessing and hallowing it4 #ia ,ex4 #bj-bd4 #ib ,ex4 #bc3ab4 #ic ,see also ,ex4 #bj3aj2 ,deut4 #e3ad2 ,isa4 #ef4 #id ,ex4 #ab3dc-dh4 #ie ,ex4 #bd3c-h2 ,heb4 #i3ah-bj4 #if ,dr4 ,clarke has the following note on this verse3 8,it is very likely that ,moses went up into the mount on the first day of the week2 and having with ,joshua remained in the region of the cloud during six days1 on the seventh1 which was the ,sabbath1 ,god spake to him40--,commentary on ,ex4 #bd3af4 ,the marking off of a week from the forty days in this remarkable manner goes far toward establishing the view of ,dr4 ,c4 ,and if this be correct1 it would strongly indicate that the ten commandments were given upon the ,sabbath2 for there seems to be good evidence that they were given the day before ,moses went up to receive the tables of stone4 ,for the interview in which chapters #ba-bc were given would require but a brief space1 and certainly followed immediately upon the giving of the ten commandments4 ,ex4 #bj3ah-ba4 ,when the interview closed1 ,moses came down to the people and wrote all the words of the ,lord4 ,in the morning he rose up early1 and1 having ratified the covenant1 went up to receive the law which ,god had written4 ,ex4 #bd3c-ac4 #ig ,ex4 #bd3ab-ah4 #ih ,ex4 #be-ca4 #ii ,ex4 #ca3ab-ah4 #ajj ,eze4 #bj3aa1 #ab1 #ai1 #bj4 #aja ,see third chapter of this work4 #ajb 8,to sanctify1 kadash1 signifies to consecrate1 separate1 and set apart a thing or person from all secular purposes to some religious use40 ,clarke's ,commentary on ,ex4 #ac3b4 ,the same writer says1 on ,ex4 #ai3bc1 8,here the word kadash is taken in its proper1 literal sense1 signifying the separating of a thing1 person1 or place1 from all profane or common uses1 and devoting it to sacred purposes40 #ajc ,gen4 #ag3g1 #h2 #bf3bd2 #bh3ac2 ,ex4 #c3f1 #ac-af1 #ah2 #e3c2 ,isa4 #de3c4 #ajd ,lev4 #aa3de4 #aje ,see chapter third4 #ajf ,as a sign it did not thereby become a shadow and a ceremony1 for the ,lord of the ,sabbath was himself a sign4 8,behold1 ,i and the children whom the ,lord hath given me are for signs and wonders in ,israel from the ,lord of hosts1 which dwelleth in ,mount ,zion40 ,isa4 #h3ah4 ,in ,heb4 #b3ac1 this language is referred to ,christ4 8,and ,simeon blessed them1 and said unto ,mary his mother1 ,behold1 this child is set for the fall and rising again of many in ,israel2 and for a sign which shall be spoken against40 ,luke #b3cd4 ,that the ,sabbath was a sign between ,god and ,israel throughout their generations1 that is1 for the time that they were his peculiar people1 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 sign4 ,nor does this language argue that the ,sabbath was made for them1 or that its obligation ceased when they ceased to be the people of ,god4 ,for the prohibition against eating blood was a perpetual statute for their generations2 yet it was given to ,noah when ,god first permitted the use of animal food1 and was still obligatory upon the ,gentiles when the apostles turned to them4 ,lev4 #c3ag2 ,gen4 #i3a-d2 ,acts #ae4 ,the penalty of death at the hand of the civil magistrate is affixed to the violation of the ,sabbath4 ,the same penalty is affixed to most of the precepts of the moral law4 ,lev4 #bj3i1 #aj2 #bd3ae-ag2 ,deut4 #ac3f-ah2 #ag3b-g4 ,it should be remembered that the moral law embracing the ,sabbath formed a part of the civil code of the ,hebrew nation4 ,as such1 the great ,law-giver annexed penalties to be inflicted by the magistrate1 thus doubtless shadowing forth the final retribution of the ungodly4 ,such penalties were suspended by that remarkable decision of the ,saviour that those who were without sin should cast the first stone4 ,but such a ,being will arise to punish men1 when the hailstones of his wrath shall desolate the earth4 ,our ,lord did not1 however1 set aside the real penalty of the law1 the wages of sin1 nor did he weaken that precept which had been violated4 ,john #h3a-i2 ,job #ch3bb1 #bc2 ,isa4 #bh3ag2 ,rev4 #af3ag-ba2 ,rom4 #f3bc4 #ajg ,this fact will shed light upon those texts which introduce the agency of angels in the giving of the law4 ,acts #g3ch1 #ec2 ,gal4 #c3ai2 ,heb4 #b3b4 #ajh ,ex4 #cb2 #cc4 #aji ,ex4 #cd2 ,deut4 #i4 #aaj ,ex4 #cd3ba4 #aaa ,the idea has been suggested by some from this verse that it was ,moses and not ,god who wrote the second tables4 ,this view is thought to be strengthened by the previous verse3 8,write thou these words3 for after the tenor of these words ,i have made a covenant with thee and with ,israel40 ,but it is to be observed that the words upon the tables of stone were the ten commandments2 while the words here referred to were those which ,god spoke to ,moses during this interview of forty days1 beginning with verse #aj and extending to verse #bg4 ,that the pronoun he in verse #bh might properly enough refer to ,moses1 if positive testimony did not forbid such reference1 is readily admitted4 ,that it is necessary to attend to the connection in deciding the antecedents of pronouns1 is strikingly illustrated in #b ,sam4 #bd3a1 where the pronoun he would naturally refer to the ,lord1 thus making ,god the one who moved ,david to number ,israel4 ,yet the connection shows that this was not the case2 for the anger of the ,lord was kindled by the act2 and #a ,chron4 #ba3a1 positively declares that he who thus moved ,david was ,satan4 ,for positive testimony that it was ,god and not ,moses who wrote upon the second tables1 see ,ex4 #cd3a2 ,deut4 #aj3a-e4 ,these texts carefully discriminate between the work of ,moses and the work of ,god1 assigning the preparation of the tables1 the carrying of them up to the mount and the bringing of them down from the mount1 to ,moses1 but expressly assigning the writing on the tables to ,god himself4 #aab ,ex4 #cd3a1 #bh2 ,deut4 #d3ab1 #ac2 #e3bb4 #aac ,ex4 #bd3ab4 #aad ,deut4 #cc3b4 ,that angels are sometimes called saints or holy ones1 see ,dan4 #h3ac-af4 ,that angels were present with ,god at ,sinai1 see ,ps4 #fh3ag4 #aae ,deut4 #aj3d1 #e2 ,ex4 #be3aj-bb4 #aaf #a ,john #c3d1 #e4 #aag ,ex4 #cb2 ,josh4 #bd3b1 #ad1 #bc2 ,eze4 #bj3g1 #h1 #af1 #ah1 #bd4 #aah ,amos #e3be-bg2 ,acts #g3da-dc2 ,josh4 #e3b-h4 #aai ,num4 #ad2 ,ps4 #ie2 ,eze4 #bj3ac4 #abj ,eze4 #bj3ac-bd4 #aba ,ex4 #cb4 #abb ,num4 #ad4 #abc ,deut4 #i3bd4 #abd ,num4 #ad2 ,heb4 #c3af4 #abe ,ex4 #af2 ,josh4 #e3ab4 #abf ,num4 #aa2 #ba4 #abg ,a comparison of ,ex4 #ai2 #bj3ah-ba2 #bd3c-h1 with chapter #cb1 will show the astonishing transitions of the ,hebrews from faith and obedience to rebellion and idolatry4 ,see a general history of these acts in ,ps4 #gh2 #ajf4 #abh ,for a notice of this penalty see chapter #e4 #abi ,ex4 #ce3a-c4 #acj ,lev4 #bd3e-i2 ,num4 #bh3i1 #aj4 #aca ,the ,bible abounds with facts which establish this proposition4 ,thus the psalmist1 in an address to ,jerusalem1 uses the following language3 8,he giveth snow like wool2 he scattereth the hoar-frost like ashes4 ,he casteth forth his ice like morsels2 who can stand before his cold8 ,he sendeth out his word1 and melteth them2 he causeth his wind to blow1 and the waters flow4 ,he showeth his word unto ,jacob1 his statutes and his judgments unto ,israel40 ,ps4 #adg3af-ai4 ,dr4 ,clarke has the following note on this text3 8,at particular times the cold in the ,east is so very intense as to kill man and beast4 ,jacobus de ,vitriaco1 one of the writers in the ,gesta ,dei per ,francos1 says that in an expedition in which he was engaged against ,mount ,tabor1 on the #bdth of ,december1 the cold was so intense that many of the poor people1 and the beasts of burthen died by it4 ,and ,albertus ,aquensis1 another of these writers1 speaking of the cold in ,judea1 says that thirty of the people who attended ,baldwin ,i41 in the mountainous districts near the ,dead ,sea1 were killed by it2 and that in that expedition they had to contend with horrible hail and ice2 with unheard of snow and rain4 ,from this we find that the winters are often very severe in ,judea2 and that in such cases as the above we may well call out1 ,who can stand against his cold60 ,see his commentary on ,ps4 #adg4 ,see also ,jer4 #cf3bb2 ,john #ah3ah2 ,matt4 #bd3bj2 ,mark #ac3ah4 #a ,maccabees #ac3bb1 mentions a very great snow storm in ,palestine1 so that horsemen could not march4 #acb ,the testimony of the ,bible on this point is very explicit4 ,thus we read3 8,six days thou shalt do thy work1 and on the seventh day thou shalt rest3 that thine ox and thine ass may rest1 and the son of thy handmaid1 and the stranger1 may be refreshed40 ,ex4 #bc3ab4 ,to be without fire in the severity of winter would cause the ,sabbath to be a curse and not a refreshment4 ,it would ruin the health of those who should thus expose themselves1 and render the ,sabbath anything but a source of refreshment4 ,the prophet uses the following language3 8,if thou turn away thy foot from the ,sabbath1 from doing thy pleasure on my holy day3 and call the ,sabbath a delight1 the holy of the ,lord1 honorable10 etc4 ,the ,sabbath then was designed by ,god to be a source of delight to his people1 and not a cause of suffering4 ,the merciful and beneficent character of the ,sabbath is seen in the following texts3 ,matt4 #ab3aj-ac2 ,mark #b3bg1 #bh2 ,luke #ad3c-f4 ,from them we learn that ,god regards the sufferings of the brute creation1 and would have them alleviated upon the ,sabbath2 how much more the distress and the needs of his people1 for whose refreshment and delight the ,sabbath was made4 #acc ,ex4 #bi3i2 #ca3af2 ,lev4 #c3ag2 #bd3i2 ,num4 #ai3ba2 ,deut4 #e3ca2 #f3a2 #g4 ,the number and variety of these allusions will surprise the inquirer4 #acd ,ex4 #af3bc4 #ace ,ex4 #ab2 ,deut4 #af4 #acf ,the law of the passover certainly contemplated the arrival of the ,hebrews in the promised land before its regular observance4 ,ex4 #ab3be4 ,indeed1 it was only once observed in the wilderness2 namely1 in the year following their departure from ,egypt2 and after that1 was omitted until they entered the land of ,canaan4 ,num4 #i2 ,josh4 #e4 ,this is proved1 not merely from the fact that no other instances are recorded1 but because that circumcision was omitted during the whole period of their sojourn in the wilderness2 and without this ordinance the children would have been excluded from the passover4 ,ex4 #ab2 ,josh4 #e4 #acg ,dr4 ,gill1 who considered the seventh-day ,sabbath as a ,jewish institution1 beginning with ,moses1 and ending with ,christ1 and one with which ,gentiles have no concern1 has given his judgment concerning this question of fire on the ,sabbath4 ,he certainly had no motive in this case to answer this popular objection only that of stating the truth4 ,he says3-- 8,this law seems to be a temporary one1 and not to be continued1 nor is it said to be throughout their generations1 as elsewhere1 where the law of the ,sabbath is given or repeated2 it is to be restrained to the building of the tabernacle1 and while that was about to which it is prefaced2 and it is designed to prevent all public or private working on the ,sabbath day in any thing belonging to that20 etc4--,commentary on ,ex4 #ce3c4 ,dr4 ,bound gives us ,st4 ,augustine's idea of this precept3 8,he doth not admonish them of it without cause2 for that he speaketh in making the tabernacle1 and all things belonging to it1 and showeth that1 notwithstanding that1 they must rest upon the ,sabbath day1 and not under the color of that 7as it is said in the text7 so much as kindle a fire40--,true ,doctrine of the ,sabbath1 p4 #adj4 #ach ,lev4 #ai3a-c1 #cj4 #aci ,lev4 #bc3c4 ,it has been asserted from verse #b1 that the ,sabbath was one of the feasts of the ,lord4 ,but a comparison of verses #b1 #d1 shows that there is a break in the narrative1 for the purpose of introducing the ,sabbath as a holy convocation2 and that verse #d begins the theme anew in the very language of verse #b2 and it is to be observed that the remainder of the chapter sets forth the actual ,jewish feasts2 viz41 that of unleavened bread1 the ,pentecost1 and the feast of tabernacles4 ,what further clears this point of all obscurity is the fact that verses #cg1 #ch1 carefully discriminate between the feasts of the ,lord and the ,sabbaths of the ,lord4 ,but ,ex4 #bc3ad1 settles the point beyond controversy3 8,three times thou shalt keep a feast unto me in the year40 ,and then verses #ae-ag enumerate these feasts as in ,lev4 #bc3d-dd4 ,see also #b ,chron4 #h3ac4 #adj ,lev4 #bf3a1 #b4 #ada ,eze4 #bj3ae1 #af4 #adb ,num4 #ac3ad4 #adc ,num4 #ae3cb-cf4 #add ,eze4 #bj3ae1 #af comp4 with ,num4 #ad3ce4 #ade ,num4 #ae3cj4 #adf ,eze4 #bj4 #adg ,hengstenberg1 a distinguished ,german ,anti-,sabbatarian1 thus candidly treats this text3 8,a man who had gathered wood on the ,sabbath is brought forth at the command of the ,lord1 and stoned by the whole congregation before the camp4 ,calvin says rightly1 #8,the guilty man did not fall through error1 but through gross contempt of the law1 so that he treated it as a light matter to overthrow and destroy all that is holy4' ,it is evident from the manner of its introduction that the account is not given with any reference to its chronological position2 it reads1 #8,and while the children of ,israel were in the wilderness1 they found a man that gathered sticks upon the ,sabbath day4' ,it stands simply as an example of the presumptuous breach of the law1 of which the preceding verses speak4 ,he was one who despised the word of the ,lord and broke his commandments verse #ca2 one who with a high hand sinned and reproached the ,lord4 ,verse #cj40--,the ,lord's ,day1 pp4 #ca1 #cb4 #adh ,deut4 #e3a-c4 #adi ,see the pledges of this people in ,ex4 #ai2 #bd4 #aej ,see the second chapter of this work4 #aea ,see chapter third4 #aeb ,deut4 #e3ab-ae4 #aec ,compare ,ex4 #ai2 #bj2 ,deut4 #a4 #aed ,ex4 #bj3h-aa4 #aee ,ex4 #ab2 #ac4 #aef ,deut4 #bd3ag1 #ah4 #aeg ,deut4 #d3ab1 #ac4 #aeh ,ex4 #cd3a2 ,deut4 #aj3b4 #aei ,ex4 #cd3bh2 ,deut4 #aj3d4 #afj ,deut4 #i3aj4 #afa ,deut4 #e3bb4 #afb ,deut4 #e3ab-ae1 compared with ,ex4 #bj3h-aa4 #afc ,deut4 #e1 compared with ,ex4 #bj4 #afd ,ex4 #ab2 #a ,cor4 #e3g1 #h4 #afe ,lev4 #bc3aj-ba2 ,num4 #bh3bf-ca2 ,deut4 #af3i-ab2 ,acts #b3a-ah4 #aff ,lev4 #bc3cd-dc2 ,deut4 #af3ac-ae2 ,neh4 #h2 ,rev4 #g3i-ad4 #afg ,num4 #aj3aj2 #bh3aa-ae2 #a ,sam4 #bj3e1 #bd1 #bg2 ,ps4 #ha3c4 #afh ,ex4 #ab3ae1 #af2 ,lev4 #bc3g1 #h2 ,num4 #bh3ag1 #ah1 #be4 #afi ,lev4 #bc3ba2 ,num4 #bh3bf4 #agj ,lev4 #bc3bd1 #be2 ,num4 #bi3a-f4 #aga ,lev4 #bc3bg-cb2 #af3bi-ca2 ,num4 #bi3g4 #agb ,lev4 #bc3ci4 #agc ,ex4 #bc3aj1 #aa2 ,lev4 #be3b-g4 #agd ,lev4 #be3h-ed4 #age ,lev4 #bf3cd1 #ce1 #dc2 #b ,chron4 #cf3ba4 #agf ,ex4 #ab3be4 #agg ,on this point ,mr4 ,miller uses the following language3 8,only one kind of ,sabbath was given to ,adam1 and one only remains for us4 ,see ,hosea #b3aa4 #8,i will also cause all her mirth to cease1 her feast days1 her new moons1 and her sabbaths1 and all her solemn feasts4' ,all the ,jewish sabbaths did cease when ,christ nailed them to his cross4 ,col4 #b3ad-ag4 ,these were properly called ,jewish sabbaths4 ,hosea says1 #8her sabbaths4' ,but the ,sabbath of which we are speaking1 ,god calls #8my ,sabbath4' ,here is a clear distinction between the creation ,sabbath and the ceremonial4 ,the one is perpetual2 the others were merely shadows of good things to come40--,life and ,views1 pp4 #afa1 #afb4 #agh ,ex4 #ab3af4 #agi ,ex4 #bj3aj2 #ca3ac2 ,isa4 #eh3ac2 compared with ,lev4 #bc3bd1 #cb1 #ci2 ,lam4 #a3g2 ,hosea #b3aa4 #ahj ,lev4 #bc3cg1 #ch4 #aha ,isa4 #a3ac1 #ad4 #ahb ,isa4 #ef3a-g2 #eh3ac1 #ad4 #ahc ,hosea #b3aa4 #ahd ,lam4 #a3g2 #b3e-g4 #ahe ,deut4 #af3af2 #b ,chron4 #g3ab2 ,ps4 #abb4 #ahf ,jer4 #ag3ai-bg2 ,neh4 #ac3ae-ah4 #ahg ,isa4 #ef4 ,see the eighth chapter of this work4 #ahh ,see chapter x4 #ahi #b ,kings #d3bc4 #aij #a ,chron4 #i3cb4 ,it is true that this text relates to the order of things after the return from ,babylon2 yet we learn from verse #bb1 that this order was originally ordained by ,david and ,samuel4 ,see verses #a-cb4 #aia ,compare these two cases3 ,ex4 #af3bc2 #a ,chron4 #i3cb4 #aib ,see chapters ii4 and iii4 #aic ,josh4 #f4 #aid ,see ,dr4 ,a4 ,clarke's commentary on ,josh4 #f3ae4 #aie ,josh4 #aj3ab-ad4 #aif #a ,sam4 #ba3a-f2 ,matt4 #ab3c1 #d2 ,mark #b3be1 #bf2 ,luke #f3c1 #d4 #aig ,lev4 #bd3e-i2 #a ,chron4 #i3cb4 #aih #a ,sam4 #ba3e1 #f2 ,matt4 #ab3d4 #aii ,see the tenth chapter of this work4 #bjj #a ,chron4 #bc3ca2 #b ,chron4 #b3d2 #h3ac2 #ca3c2 ,neh4 #aj3ca1 #cc2 ,eze4 #de3ag4 #bja ,see chapter vii4 of this work4 #bjb #a ,chron4 #i3cb4 #bjc ,cotton ,mather says3 8,there is a psalm in the ,bible whereof the title is1 #8,a ,psalm or ,song for the ,sabbath day4' ,now 'tis a clause in that psalm1 #8,o ,lord1 how great are thy works6 thy thoughts are very deep4' ,ps4 #ib3e4 ,that clause intimates what we should make the subject of our meditations on the ,sabbath day4 ,our thoughts are to be on ,god's works40--,discourse on the ,lord's ,day1 p4 #cj1 ,a4 ,d4 #agjc4 ,and ,hengstenberg says3 8,this psalm is according to the heading1 #8,a ,song for the ,sabbath day4' ,the proper positive employment of the ,sabbath appears here to be a thankful contemplation of the works of ,god1 a devotional absorption in them which could only exist when ordinary occupations are laid aside40--,the ,lord's ,day1 pp4 #cf1 #cg4 #bjd #b ,kings #d3bc4 #bje ,isa4 #ff3bc2 ,eze4 #df3a2 ,amos #h3e4 #bjf ,ex4 #af3bi4 #bjg #b ,kings #aa3e-i2 #b ,chron4 #bc3d-h4 #bjh ,amos #h3d-f4 #bji #b ,kings #af3ah4 #baj ,isa4 #ef3a-h4 #baa ,for the coming of this salvation see ,heb4 #i3bh2 #a ,pet4 #a3i4 #bab ,ex4 #ab3dh1 #di2 ,isa4 #ad3a2 ,eph4 #b3ab4 #bac ,see chapter vii4 #bad ,deut4 #bh3fd2 ,luke #ba3bd4 #bae ,isa4 #eh3ac1 #ad4 #baf ,matt4 #h3aa2 ,heb4 #aa3h-af2 ,rev4 #ba4 #bag ,on this text ,dr4 ,a4 ,clarke comments thus3 8,from this and the following verses we find the ruin of the ,jews attributed to the breach of the ,sabbath3 as this led to a neglect of sacrifice1 the ordinances of religion1 and all public worship2 so it necessarily brought with it all immorality4 ,the breach of the ,sabbath was that which let in upon them all the waters of ,god's wrath40 #bah ,for an inspired commentary on this language1 see ,neh4 #ac3ae-ah4 #bai ,this language strongly implies that the violation of the ,sabbath had ever been general with the ,hebrews4 ,see ,jer4 #g3bc-bh4 #bbj ,jer4 #ag3bj-bg4 #bba ,eze4 #bb3g1 #h1 #bf2 #bc3ch1 #ci4 #bbb ,eze4 #bj3bc1 #bd2 ,deut4 #cb3af-ce4 #bbc ,eze4 #bc3ch1 #ci4 #bbd #b ,chron4 #cf3af-bj4 #bbe ,eze41 chapters #dj-dh4 #bbf ,eze4 #dc3g-aa4 #bbg ,eze4 #dd3bd2 #de3ag2 #df3a1 #c1 #d1 #ab4 #bbh ,eze4 #df3a4 #bbi ,neh4 #i3ac1 #ad4 #bcj ,neh4 #i3ch2 #aj3a-ca4 #bca ,neh4 #aj3ca4 #bcb ,a few words relative to the time of beginning the ,sabbath are here demanded4 #a4 ,the reckoning of the first week of time necessarily determines that of all succeeding weeks4 ,the first division of the first day was night2 and each day of the first week began with evening2 the evening and the morning1 an expression equivalent to the night and the day1 constituted the day of twenty-four hours4 ,gen4 #a4 ,hence1 the first ,sabbath began and ended with evening4 #b4 ,that the night is in the ,scriptures reckoned a part of the day of twenty-four hours1 is proved by many texts4 ,ex4 #ab3da1 #db2 #a ,sam4 #bf3g1 #h2 ,luke #b3h-aa2 ,mark #ad3cj2 ,luke #bb3cd1 and many other testimonies4 #c4 ,the #bcjj days1 symbolizing #bcjj years1 are each constituted like the days of the first week of time4 ,dan4 #h3ad4 ,the margin1 which gives the literal ,hebrew1 calls each of these days an 8evening morning40 #d4 ,the statute defining the great day of atonement is absolutely decisive that the day begins with evening1 and that the night is a part of the day4 ,lev4 #bc3cb4 8,it shall be unto you a ,sabbath of rest1 and ye shall afflict your souls3 in the ninth day of the month at even1 from even unto even shall ye celebrate your ,sabbath40 #e4 ,that evening is at sunset is abundantly proved by the following scriptures3 ,deut4 #af3f2 ,lev4 #bb3f1 #g2 ,deut4 #bc3b2 #bd3ac1 #ae2 ,josh4 #h3bi2 #aj3bf1 #bg2 ,judges #ad3ah2 #b ,sam4 #c3ce2 #b ,chron4 #ah3cd2 ,matt4 #h3af2 ,mark #a3cb2 ,luke #d3dj4 ,but does not ,neh4 #ac3ai1 conflict with this testimony1 and indicate that the ,sabbath did not begin until after dark8 ,i think not4 ,the text does not say1 8,when it began to be dark at ,jerusalem before the ,sabbath10 but it says1 8,when the gates of ,jerusalem began to be dark40 ,if it be remembered that the gates of ,jerusalem were placed under wide and high walls1 it will not be found difficult to harmonize this text with the many here adduced1 which prove that the day begins with sunset4 ,calmet1 in his ,bible ,dictionary1 article1 ,sabbath1 thus states the ancient ,jewish method of beginning the ,sabbath3 8,about half an hour before the sunset all work is quitted and the ,sabbath is supposed to be begun40 ,he speaks thus of the close of the ,sabbath3 8,when night comes1 and they can discern in the heaven three stars of moderate magnitude1 then the ,sabbath is ended1 and they may return to their ordinary employments40 #bcc ,neh4 #ac3ae-bb4 #bcd ,speaking of the ,babylonish captivity1 in his note on ,eze4 #bc3dh1 ,dr4 ,clarke says3 8,from that time to the present day the ,jews never relapsed into idolatry40 #bce #a ,mac4 #a3da-dc4 #bcf #a ,mac4 #b3bi-ch2 ,josephus' ,antiquities1 b4 xii4 chap4 vi4 #bcg #b ,mac4 #e3be1bf4 #bch #a ,mac4 #b3da4 #bci #b ,mac4 #f3aa4 #bdj #b ,mac4 #h3bc-bh4 #bda #a ,mac4 #i3dc-di2 ,josephus' ,antiquities1 b4 xiii4 chap4 i42 #b ,mac4 #ae4 #bdb ,antiquities of the ,jews1 b4 xiv4 chap4 iv4 ,here we call attention to one of those historical frauds by which ,sunday is shown to be the ,sabbath4 ,dr4 ,justin ,edwards states this case thus3 8,pompey1 the ,roman general1 knowing this1 when besieging ,jerusalem1 would not attack them on the ,sabbath2 but spent the day in constructing his works1 and preparing to attack them on ,monday1 and in a manner that they could not withstand1 and so he took the city40--,sabbath ,manual1 p4 #baf4 ,that is to say1 the next day after the ,sabbath was ,monday1 and of course ,sunday was the ,sabbath6 ,yet ,dr4 ,e4 well knew that in ,pompey's time1 #fc years before ,christ1 ,saturday was the only weekly ,sabbath1 and that ,sunday and not ,monday was the day of attack4 #bdc ,sabbath ,manual of the ,american ,tract ,society1 pp4 #bad1 #bae4 #bdd ,gal4 #d3d1 #e2 ,john #a3a-aj2 #ag3e1 #bd2 ,heb4 #a4 #bde ,dan4 #i3be2 ,mark #a3ad1 #ae4 #bdf ,luke #d3ad-af4 #bdg ,luke #d3cj-ci2 ,mark #a3ba-ca2 ,matt4 #h3e-ae4 #bdh ,see1 on this point1 the conclusion of chapter viii4 #bdi ,mark #a3cb-cd2 ,luke #d3dj4 #bej ,matt4 #ab3a-h2 ,mark #b3bc-bh2 ,luke #f3a-e4 #bea ,mark #b3bg1 #bh4 #beb ,comp4 ,john #a3a-c2 ,gen4 #a3a1 #bf2 #b3a-c4 #bec ,see chap4 viii4 #bed ,num4 #bh3i1 #aj4 #bee ,lev4 #bd3e-i2 #a ,chron4 #i3cb4 #bef ,hosea #f3f4 #beg ,thus the ,greek ,testament3 ,t 1 4 #beh #a ,cor4 #aa3i4 #bei ,gen4 #b3a-c1 #g1 #ba-bc4 #bfj ,matt4 #ai3c-i4 #bfa ,ex4 #af3bc2 #bc3ab2 ,isa4 #eh3ac1 #ad4 #bfb ,see conclusion of chap4 ix4 #bfc ,matt4 #e3ag-ai2 ,isa4 #db3ba4 #bfd ,matt4 #ab3i-ad2 ,mark #c3a-f2 ,luke #f3f-aa4 #bfe ,mark #f3a-f4 #bff ,john #e3a-ah4 #bfg ,dr4 ,bloomfield's ,greek ,testament on this text2 family ,testament of the ,american ,tract ,society on the same2 ,nevins' ,biblical ,antiquities1 pp4 #fb1 #fc4 #bfh ,compare ,jer4 #ag3ba-bg with ,nehemiah #ac3ae-bj4 #bfi ,gen4 #b3a-c2 ,ex4 #bj3h-aa2 ,isa4 #ef2 #eh3ac1 #ad2 ,eze4 #bj4 #bgj ,gal4 #d3d2 ,matt4 #e3ag-ai2 #g3ab2 #ai3ag2 ,luke #af3ag4 #bga ,john #e3ai4 #bgb ,john #g3ba-bc4 #bgc ,grotius well says3 8,if he healed any on the ,sabbath he made it appear1 not only from the law1 but also from their received opinions1 that such works were not forbidden on the ,sabbath40--,the ,truth of the ,christian ,religion1 b4 v4 sect4 #g4 #bgd ,john #i3a-af4 #bge ,luke #ac3aj-ag4 #bgf #a ,pet4 #c3f4 #bgg ,luke #ad3a-f4 #bgh ,matt4 #bc3bc4 #bgi ,matt4 #bd3ae-ba4 #bhj ,dan4 #i3bf1 #bg4 #bha ,luke #ba3bj4 #bhb ,jewish ,wars1 b4 ii4 chap4 xix4 #bhc ,id4 b4 ii4 chap4 xx4 #bhd ,eccl4 ,hist4 b4 iii4 chap4 v4 #bhe ,jewish ,wars1 b4 ii4 chap4 xix4 #bhf ,deut4 #af3af4 #bhg ,thus remarks ,mr4 ,crozier in the ,advent ,harbinger for ,dec4 #f1 #ahea3 8,the reference to the ,sabbath in ,matt4 #bd3bj1 only shows that the ,jews who rejected ,christ would be keeping the ,sabbath at the destruction of ,jerusalem1 and would1 in consequence1 add to the dangers of the disciples' flight by punishing them perhaps with death for fleeing on that day40 ,and ,mr4 ,marsh1 forgetting that ,christ forbade his disciples to take anything with them in their flight1 uses the following language3 8,if the disciples should attempt to flee from ,jerusalem on that day and carry their things1 the ,jews would embarrass their flight and perhaps put them to death4 ,the ,jews would be keeping the ,sabbath1 because they rejected ,christ and his gospel40--,advent ,harbinger1 ,jan4 #bd1 #aheb4 ,these quotations betray the bitterness of their authors4 ,in honorable distinction from these anti-,sabbatarians1 the following is quoted from ,mr4 ,william ,miller1 himself an observer of the first day of the week3-- 8#8,neither on the ,sabbath day4' ,because it was to be kept as a day of rest1 and no servile work was to be done on that day1 nor would it be right for them to travel on that day4 ,christ has in this place sanctioned the ,sabbath1 and clearly shows us our duty to let no trivial circumstance cause us to break the law of the ,sabbath4 ,yet how many who profess to believe in ,christ1 at this present day1 make it a point to visit1 travel1 and feast1 on this day8 ,what a false-hearted profession must that person make who can thus treat with contempt the moral law of ,god1 and despise the precepts of the ,lord ,jesus6 ,we may here learn our obligation to remember the ,sabbath day1 to keep it holy40--,exposition of ,matt4 #bd1 p4 #ah4 #bhh ,jewish ,wars1 b4 ii4 chap4 xix4 #bhi ,id4 b4 ii4 chap4 xix4 #bij ,see chap4 xvi4 #bia ,president ,edwards says3 8,a further argument for the perpetuity of the ,sabbath we have in ,matt4 #bd3bj3 #8,pray ye that your flight be not in the winter1 neither on the ,sabbath day4' ,christ is here speaking of the flight of the apostles and other ,christians out of ,jerusalem and ,judea1 just before their final destruction1 as is manifest by the whole context1 and especially by the #afth verse3 #8,then let them which be in ,judea flee into the mountains4' ,but this final destruction of ,jerusalem was after the dissolution of the ,jewish constitution1 and after the ,christian dispensation was fully set up4 ,yet it is plainly implied in these words of our ,lord1 that even then ,christians were bound to a strict observation of the ,sabbath40--,works of ,president ,edwards1 vol4 iv4 pp4 #fba1 #fbb1 ,new ,york1 #ahdi4 #bib ,matt4 #bg2 ,isa4 #ec4 #bic ,dan4 #i3bd-bg4 #bid ,col4 #b3ad-ag4 #bie ,for an extended view of these ,jewish festivals see chapter vii4 #bif ,deut4 #aj3d1 #e1 compared with #ca3bd-bf4 ,thus ,morer contrasts the phrase 8in the ark10 which is used with reference to the two tables1 with the expression 8in the side of the ark10 as used respecting the book of the law1 and says of the latter3 8,in the side of the ark1 or more critically1 in the outside of the ark2 or in a chest by itself on the right side of the ark1 saith the ,targum of ,jonathan40--,morer's ,dialogues on the ,lord's ,day1 p4 #baa1 ,london1 #agja4 #big ,see chap4 vii4 #bih ,see chap4 ii4 #bii ,mark #b3bg4 #cjj ,lev4 #bc3cg1 #ch4 #cja ,gen4 #b3a-c2 ,ex4 #bj2 ,matt4 #e3ag1 #ai4 #cjb ,isa4 #ff3bb1 #bc4 ,see also the close of chap4 xxvii of this work4 #cjc ,luke #bc3ed-ef4 #cjd ,james #b3h-ab2 ,matt4 #e3ag-ai2 ,rom4 #c3ai1 #ca4 #cje ,heb4 #i2 #aj2 ,luke #bc3df-ec2 ,john #ai3ch-db4 #cjf ,luke #bc3ed-ef4 #cjg ,matt4 #bh3a2 ,mark #af3a1 #b1 #i2 ,luke #bc3ef2 #bd3a2 ,john #bj3a1 #ai4 #cjh ,eze4 #df3a4 #cji ,see the origin of the ancient ,sabbath in ,gen4 #b3a-c4 #caj ,mark #af3ad4 ,that this interview was certainly the same with that in ,john #bj3ai1 will be seen from a careful examination of ,luke #bd4 #caa ,matt4 #ai3bf2 ,titus #a3b4 #cab ,isa4 #fe3af2 ,ps4 #aai3adb1 #aea4 #cac ,rom4 #a3be4 #cad ,it is just as easy to change the crucifixion-day from that day of the week on which ,christ was crucified1 to one of the six days on which he was not1 as to change the rest-day of the ,creator from that day of the week on which he rested1 to one of the six days on which he wrought in the work of creation4 #cae ,john #bj3bf4 #caf ,john #ba4 #cag ,acts #a3c4 ,forty days from the day of the resurrection would expire on ,thursday4 #cah ,when the resurrection day was 8far spent10 the ,saviour and two of the disciples drew near to ,emmaus1 a village seven and a half miles from ,jerusalem4 ,they constrained him to go in with them to tarry for the night4 ,while they were eating supper they discovered that it was ,jesus1 when he vanished from their sight4 ,then they arose and returned to ,jerusalem2 and after their arrival1 the first meeting of ,jesus with the eleven took place4 ,it could not therefore have lacked but little of sunset1 which closed the day1 if not actually upon the second day1 when ,jesus came into their midst4 ,luke #bd4 ,in the latter case1 the expression1 8the same day at evening being the first day of the week10 would find an exact parallel in meaning1 in the expression1 8in the ninth day of the month at even10 which actually signifies the evening with which the tenth day of the seventh month commences4 ,lev4 #bc3cb4 #cai ,those who were to come before ,god from ,sabbath to ,sabbath to minister in his temple1 were said to come 8after seven days40 #a ,chron4 #i3be2 #b ,kings #aa3e4 #cbj 8,after six days10 instead of being the sixth day1 was about eight days after4 ,matt4 #ag3a2 ,mark #i3b2 ,luke #i3bh4 #cba ,that sunset marks the close of the day1 see the close of chapter viii4 #cbb ,acts #b3a1 #b4 #cbc ,luke #bd3di-ec2 ,acts #a4 #cbd ,horatio ,b4 ,hacket1 ,d4 ,d41 ,professor of ,biblical ,literature1 in ,newton ,theological ,institution1 thus remarks3 8,it is generally supposed that this ,pentecost1 signalized by the outpouring of the ,spirit1 fell on the ,jewish ,sabbath1 our ,saturday40--,commentary on the ,original ,text of the ,acts1 pp4 #ej1 #ea4 #cbe ,in #afcc1 ,william ,prynne1 a prisoner in the tower of ,london1 composed a work in defense of first-day observance1 entitled1 8,dissertation on the ,lord's ,day ,sabbath40 ,he thus acknowledges the futility of the argument under consideration3 8,no scripture 444 prefers or advanceth the work of redemption 444 before the work of creation2 both these works being very great and glorious in themselves2 wherefore ,i cannot believe the work of redemption1 or ,christ's resurrection alone1 to be more excellent and glorious than the work of creation1 without sufficient texts and ,scripture grounds to prove it2 but may deny it as a presumptuous fancy or unsound assertion1 till satisfactorily proved1 as well as peremptorily averred without proof40--,page #ei4 ,this is the judgment of a candid advocate of the first day as a ,christian festival4 ,on ,acts #bj3g1 he will be allowed to testify again4 #cbf ,luke #ba3bh2 ,rom4 #h3bc2 ,eph4 #a3ac1 #ad2 #d3cj4 #cbg ,eph4 #a3g2 ,gal4 #c3ac2 ,rev4 #e3i4 #cbh #a ,cor4 #aa3bc-bf4 #cbi ,rom4 #f3c-e2 ,col4 #b3ab4 #ccj ,ps4 #aah3bb-bd4 #cca ,eph4 #a3bj-bc2 #b3bj1 #ba2 #a ,pet4 #b3d-g4 #ccb #a ,thess4 #e3af4 #ccc ,john #h3ef4 #ccd ,see chap4 iii4 #cce ,matt4 #e3ag-ai4 #ccf ,eph4 #b3ac-af2 ,col4 #b3ad-ag4 #ccg ,matt4 #bh3ai1 #bj2 ,mark #af3ae4 #cch ,dan4 #i3bd-bg2 ,acts #i2 #aj2 #aa2 #bf3ab-ag2 ,rom4 #aa3ac4 #cci #a ,cor4 #aa3be2 ,jer4 #ca3ca-cd2 ,heb4 #h3h-ab2 ,dan4 #i3bg2 ,eph4 #b3aa-bb4 #cdj ,matt4 #e3ag-ai2 #a ,john #c3d1 #e2 ,rom4 #d3ae4 #cda ,heb4 #i3a-g2 ,ex4 #be3a-ba2 ,deut4 #aj3d1 #e2 #a ,kings #h3i4 #cdb ,heb41 chaps4 #g-aj2 ,lev4 #af4 #cdc ,heb4 #h3a-e2 #i3bc1 #bd4 #cdd ,rev4 #aa3ai4 #cde ,ex4 #be3ba1 #bb4 #cdf ,rom4 #c3ai-ca2 #e3h-ba2 #h3c1 #d2 #ac3h-aj2 ,gal4 #c3ac1 #ad2 ,eph4 #f3b1 #c2 ,james #b3h-ab2 #a ,john #c3d1 #e4 #cdg ,ex4 #ai2 #bj2 #bd3ab2 #ca3ah2 ,deut4 #aj4 #cdh ,lev4 #af4 #cdi ,rom4 #c3ai-ca2 #a ,john #c3d1 #e4 #cej ,ps4 #dj3f-h2 ,heb4 #aj4 #cea ,heb4 #i2 #aj4 #ceb ,jer4 #ca3cc2 ,rom4 #h3c1 #d2 #b ,cor4 #c3c4 #cec ,ps4 #ai3g2 ,james #a3be2 ,ps4 #dj4 #ced ,rom4 #e4 #cee ,rom4 #c3ai4 #cef ,rom4 #c3ca4 #ceg ,rom4 #c3bj2 #a ,john #c3d1 #e2 #b3a1 #b4 #ceh ,jer4 #aa3af2 ,rom4 #aa3ag-bd4 #cei ,rom4 #d3af-ah2 ,gal4 #c3g-i4 #cfj ,ex4 #ai3e1 #f2 #a ,pet4 #b3i1 #aj4 #cfa ,gen4 #aa3a-i2 ,acts #b3a-aa4 #cfb ,rom4 #g3ab1 #ac4 #cfc ,james #b3h-ab4 #cfd ,see chapter x4 #cfe ,acts #ac3ad4 #cff ,verse #bg4 #cfg ,dr4 ,bloomfield has the following note on this text3 8,the words1 41 are by many commentators supposed to mean #8on some intermediate week-day4' ,but that is refuted by verse #dd1 and the sense expressed in our common version is1 no doubt1 the true one4 ,it is adopted by the best recent commentators1 and confirmed by the ancient versions40 ,greek ,testament with ,english notes1 vol4 i4 p4 #eba4 ,and ,prof4 ,hacket has a similar note4--,commentary on ,acts1 p4 #bcc4 #cfh ,verses #db-dd4 #cfi ,acts #ae4 #cgj ,acts #ae3aj1 #bh1 #bi2 ,james #b3h-ab4 #cga ,verses #a1 #e4 #cgb ,verse #bi2 #ba3be4 #cgc ,ex4 #cd3ae1 #af2 ,num4 #be3b2 ,lev4 #ag3ac1 #ad2 ,gen4 #i3d2 ,lev4 #c3ag2 ,gen4 #cd2 ,lev4 #ai3bi4 #cgd ,acts #ae3ai-ba4 #cge ,acts #af3ab-ad4 #cgf ,paul's manner is exemplified by the following texts1 in all of which it would appear that the meetings in question were upon the ,sabbath4 ,acts #ac3e2 #ad3a2 #ag3aj1 #ag2 #ah3ai2 #ai3h4 #cgg ,acts #ag3a-d4 #cgh #a ,thess4 #b3ad4 #cgi #a ,thess4 #a3g1 #h4 #chj ,acts #ah3c1 #d4 #cha ,acts #aj3b1 #d1 #g1 #bb1 #cj-ce2 #ac3dc2 #ad3a2 #af3ac-ae2 #ag3d1 #aj-ab4 #chb #a ,cor4 #af3a1 #b4 #chc ,vindication of the ,true ,sabbath1 ,battle ,creek ed41 pp4 #ea1 #eb4 #chd ,greek ,testament with ,english ,notes1 vol4 ii4 p4 #agc4 #che ,sabbath ,manual of the ,american ,tract ,society1 p4 #aaf4 #chf ,family ,testament of the ,american ,tract ,society1 p4 #bhf4 #chg ,eze4 #df3a4 #chh ,prof4 ,hacket remarks on the length of this voyage3 8,the passage on the apostle's first journey to ,europe occupied two days only2 see chapter #af3aa4 ,adverse winds or calms would be liable1 at any season of the year1 to occasion this variation40--,commentary on ,acts1 p4 #cbi4 ,this shows how little ground there is to claim that ,paul broke the ,sabbath on this voyage4 ,there was ample time to reach ,troas before the ,sabbath when he started from ,philippi1 had not providential causes hindered4 #chi ,acts #bj3f-ac4 #cij ,thus ,prof4 ,whiting renders the phrase3 8,the disciples being assembled40 ,and ,sawyer has it3 8,we being assembled40 #cia #a ,cor4 #aa3bc-bf4 #cib ,matt4 #bf4 #cic ,acts #b3db-df4 #cid ,this fact has been acknowledged by many first-day commentators4 ,thus ,prof4 ,hacket comments upon this text3 8,the ,jews reckoned the day from evening to morning1 and on that principle the evening of the first day of the week would be our ,saturday evening4 ,if ,luke reckoned so here1 as many commentators suppose1 the apostle then waited for the expiration of the ,jewish ,sabbath1 and held his last religious service with the brethren at ,troas1 at the beginning of the ,christian ,sabbath1 i4 e41 on ,saturday evening1 and consequently resumed his journey on ,sunday morning40--,commentary on ,acts1 pp4 #cbi1 #ccj4 ,but he endeavors to shield the first-day ,sabbath from this fatal admission by suggesting that ,luke probably reckoned time according to the pagan method1 rather than by that which is ordained in the ,scriptures6 ,kitto1 in noting the fact that this was an evening meeting1 speaks thus3 8,it has from this last circumstance been inferred that the assembly commenced after sunset on the ,sabbath1 at which hour the first day of the week had commenced1 according to the ,jewish reckoning ,jahn's ,bibl4 ,antiq41 sect4 #cih1 which would hardly agree with the idea of a commemoration of the resurrection40--,cyclopedia of ,biblical ,literature1 article1 ,lord's day4 ,and ,prynne1 whose testimony relative to redemption as an argument for the change of the ,sabbath has been already quoted1 thus states this point3 8,because the text saith there were many lights in the upper room where they were gathered together1 and that ,paul preached from the time of their coming together till midnight1 444 this meeting of the disciples at ,troas1 and ,paul's preaching to them1 began at evening4 ,the sole doubt will be what evening this was4444 ,for my own part ,i conceive clearly that it was upon ,saturday night1 as we falsely call it1 and not the coming ,sunday night4444 ,because ,st4 ,luke records that it was upon the first day of the week when this meeting was 444 therefore it must needs be on the ,saturday1 not on our ,sunday evening1 since the ,sunday evening in ,st4 ,luke's and the ,scripture account was no part of the first1 but of the second day2 the day ever beginning and ending at evening40 ,prynne notices the objection drawn from the phrase1 8ready to depart on the morrow10 as indicating that this departure was not on the same day of the week with his night meeting4 ,the substance of his answer is this3 ,if the fact be kept in mind that the days of the week are reckoned from evening to evening1 the following texts1 in which in the night1 the morning is spoken of as the morrow1 will show at once that another day of the week is not necessarily intended by the phrase in question4 #a ,sam4 #ai3aa2 ,esth4 #b3ad2 ,zeph4 #c3c2 ,acts #bc3ca1 #cb4--;,diss4 on ,lord's ,day ,sab41 pp4 #cf-da1 #afcc4 #cie ,see the conclusion of chap4 viii4 #cif ,luke #bc3ef2 #bd3a4 #cig ,rom4 #ad3a-f4 #cih ,james #b3h-ab4 #cii ,rom4 #g3ab1 #ac2 #a ,john #c3d1 #e4 #djj ,rom4 #c4 #dja ,ex4 #bj4 #djb ,lev4 #bc4 ,these are particularly enumerated in ,col4 #b1 as we have already noticed in chapter vii1 and in the concluding part of chapter x4 #djc ,acts #b3a-aa2 ,rom #b3ag2 #d3a2 #g3a4 #djd ,ex4 #af3d1 #ba1 #bg1 #bh4 #dje ,cor4 #ae3bg2 ,ps4 #h4 #djf ,rev4 #a3aj4 #djg ,to show that ,paul regarded ,sabbatic observance as dangerous1 ,gal4 #d3aj1 is often quoted2 notwithstanding the same individuals claim that ,rom4 #ad proves that it is a matter of perfect indifference2 they not seeing that this is to make ,paul contradict himself4 ,but if the connection be read from verse #h to verse #aa1 it will be seen that the ,galatians before their conversion were not ,jews1 but heathen3 and that these days1 months1 times1 and years1 were not those of the ,levitical law1 but those which they had regarded with superstitious reverence while heathen4 ,observe the stress which ,paul lays upon the word 8again10 in verse #i4 ,and how many that profess the religion of ,christ at the present day superstitiously regard certain days as 8lucky0 or 8unlucky days20 though such notions are derived only from heathen distinctions4 #djh ,see chapter x4 #dji ,rev4 #a3i-aa4 #daj ,dr4 ,bloomfield1 though himself of a different opinion1 speaks thus of the views of others concerning the date of ,john's gospel3 8,it has been the general sentiment1 both of ancient and modern inquirers1 that it was published about the close of the first century40--,greek ,testament with ,english ,notes1 vol4 i4 p4 #cbh4 ,morer says that ,john 8penned his gospel two years later than the ,apocalypse1 and after his return from ,patmos1 as ,st4 ,augustine1 ,st4 ,jerome1 and ,eusebius1 affirm40--,dialogues on the ,lord's ,day1 pp4 #ec1 #ed4 ,the ,paragraph ,bible of the ,london ,religious ,tract ,society1 in its preface to the book of ,john1 speaks thus3 8,according to the general testimony of ancient writers1 ,john wrote his gospel at ,ephesus1 about the year #ig40 ,in support of the same view1 see also ,religious ,encyclopedia1 ,barnes' ,notes 7gospels71 ,bible ,dictionary1 ,cottage ,bible1 ,domestic ,bible1 ,mine ,explored1 ,union ,bible ,dictionary1 ,comprehensive ,bible1 ,dr4 ,hales1 ,horne1 ,nevins1 ,olshausen1 c4 #daa ,the ,encyclopedia ,britannica1 in its article concerning the ,sabbath1 undertakes to prove that the 8religious observation of the first day of the week is of apostolical appointment40 ,after citing and commenting upon all the passages that could be urged in proof of the point1 it makes the following candid acknowledgment3 8,still1 however1 it must be owned that these passages are not sufficient to prove the apostolical institution of the ,lord's day1 or even the actual observation of it40 ,the absence of all scriptural testimony relative to the change of the ,sabbath1 is accounted for by certain advocates of that theory1 not by the frank admission that it never was changed by the ,lord1 but by quoting ,john #ba3be1 assuming the change of the ,sabbath as an undoubted truth1 but that it was left out of the ,bible lest it should make that book too large6 ,they think1 therefore1 that we should go to ,ecclesiastical history to learn this part of our duty2 not seeing that1 as the fourth commandment still stands in the ,bible unrepealed and unchanged1 to acknowledge that that change must be sustained wholly outside of the ,bible1 is to acknowledge that first-day observance is a tradition which makes void the commandment of ,god4 ,the following chapters will1 however1 patiently examine the argument for first-day observance drawn from ecclesiastical history4 #dab ,gen4 #b3c4 #dac ,ex4 #af3bc4 #dad ,ex4 #bj3h-aa4 #dae ,isa4 #eh3ac1 #ad4 #daf ,mark #b3bg1 #bh4 #dag ,an able opponent of ,sabbatic observance thus speaks relative to the term ,lord's day of ,rev4 #a3aj3 8,if a current day was intended1 the only day bearing this definition1 in either the ,old or ,new ,testament1 is ,saturday1 the seventh day of the week40--,w4 ,b4 ,taylor1 in the ,obligation of the ,sabbath1 p4 #bif4 #dah ,decline and ,fall of the ,roman ,empire1 chap4 xv4 #dai ,acts #bj3bi1 #cj4 #dbj #b ,thess4 #b3c1 #d1 #g1 #h4 #dba #b ,tim4 #d3b-d2 #b ,pet4 #b2 ,jude #d2 #a ,john #b3ah4 #dbb ,book ii4 chap4 i4 sect4 #a4 #dbc ,eccl4 ,researches1 chap4 vi4 p4 #ea1 ed4 #agib4 #dbd ,the ,modern ,sabbath ,examined1 pp4 #abc1 #abd4 #dbe ,rose's ,neander1 p4 #ahd4 #dbf ,hist4 of the ,popes1 vol4 i4 p4 #a1 ,phila4 ed41 #ahag4 #dbg ,history of ,romanism1 book ii4 chap4 i4 sects4 #c1 #d4 #dbh ,lectures on ,romanism1 p4 #bjc4 #dbi ,commentary on ,prov4 #h4 #dcj ,autobiography of ,adam ,clarke1 ,,ll4 ,d41 p4 #acd4 #dca ,christianography1 part ii4 p4 #ei1 ,london1 #afcf4 #dcb ,translation of the ,apologies of ,justin ,martyr1 ,tertullian1 and others1 vol4 ii4 p4 #cge4 #dcc ,john #ba3bj-bc4 #dcd #b ,tim4 #c3af1 #ag4 #dce ,note of the ,douay ,bible on #b ,tim4 #c3af1 #ag4 #dcf ,obligation of the ,sabbath1 pp4 #bed1 #bee4 #dcg ,acts #bj3g2 #a ,cor4 #af3b2 ,rev4 #a3aj4 #dch ,a ,treatise of ,thirty ,controversies4 #dci ,the writer has prepared a small work entitled1 8,the ,complete ,testimony of the ,fathers of the first ,three ,centuries concerning the ,sabbath and ,first ,day10 in which1 with the single exception of ,origen1 some of whose works were not at that time accessible1 every passage in the fathers which gives their views of the ,sabbath and first-day is presented4 ,this pamphlet can be had of the publishers of the present work for fifteen cents4 ,to save space in this ,history1 a general statement of the doctrine of the fathers is here made with brief quotations of their words4 ,but in 8,the ,complete ,testimony of the ,fathers0 every passage is given in their own words1 and to this little work the reader is referred4 #ddj ,those who dispute these statements are invited to present the words of the fathers which modify or disprove them4 ,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 given4 #dda ,see the testimony on page #ahi of this work4 #ddb ,justin ,martyr's ,first ,apology1 chap4 lxvii4 #ddc ,eusebius's ,eccl4 ,hist41 book iv4 chap4 xxiii4 #ddd ,see chap4 xviii4 of this ,history4 #dde ,see his ,ecclesiastical ,history1 book iv4 chap4 xxvi4 #ddf ,sabbath ,manual1 p4 #aad4 #ddg ,see chap4 xvi4 of this work2 and also ,testimony of the ,fathers1 pp4 #dd-eb4 #ddh ,the ,miscellanies of ,clement1 book v4 chap4 xiv4 #ddi ,the ,miscellanies of ,clement1 book vii4 chap4 xii42 ,testimony of the ,fathers1 p4 #fa4 #dej ,the ,miscellanies1 book vii4 chap4 vii42 ,testimony of the ,fathers1 p4 #fb4 #dea ,kitto's ,cyclopedia of ,biblical ,literature1 original edition1 article ,lord's ,day4 #deb ,tertullian on ,prayer1 chap4 xxiii42 ,testimony of the ,fathers1 p4 #fg4 #dec ,on ,idolatry1 chap4 xiv42 ,testimony of the ,fathers1 p4 #ff4 #ded ,ad ,nationes1 book i4 chap4 xiii42 ,testimony of the ,fathers1 p4 #gj4 #dee ,de ,corona1 sects4 #c and #d2 ,testimony of the ,fathers1 pp4 #fh1 #fi4 #def ,an ,answer to the ,jews1 chap4 iv42 ,testimony of the ,fathers1 p4 #gc4 #deg ,against ,celsus1 book #h4 chap4 xxii42 ,testimony of the ,fathers1 p4 #hg4 #deh ,eusebius's ,eccl4 ,hist41 book v4 chap4 xxiv4 #dei ,socrates's ,eccl4 ,hist41 book v4 chap4 xxii4 #dfj ,anatolius1 ,tenth ,fragment4 #dfa ,socrates's ,eccl4 ,hist41 book v4 chap4 xxii4 #dfb ,sozomen's ,eccl4 ,hist41 book vii4 chap4 xviii42 see also ,mosheim1 book i4 cent4 #b1 part ii4 chap iv4 sect4 #i4 #dfc ,socrates's ,eccl4 ,hist41 book v4 chap4 xxii42 ,mc,clintock and ,strong's ,cyclopedia1 vol4 iii4 p4 #ac2 ,bingham's ,antiquities1 p4 #aadi4 #dfd ,maclaine's ,mosheim1 cent4 #a1 part ii4 chap4 iv4 sec4 #d4 ,i have given ,maclaine's translation1 not because it is an accurate version of ,mosheim1 but because it is so much used in support of the first-day ,sabbath4 ,maclaine in his preface to ,mosheim says3 8,i have sometimes taken considerable liberties with my author40 ,and he tells us what these liberties were by saying that he had 8often added a few sentences1 to render an observation more striking1 a fact more clear1 a portrait more finished40 ,the present quotation is an instance of these liberties4 ,dr4 ,murdock of ,new ,haven who has given 8a close1 literal version0 of ,mosheim1 gives the passage thus3-- 8,the ,christians of this century1 assembled for the worship of ,god1 and for their advancement in piety1 on the first day of the week1 the day on which ,christ reassumed his life3 for that this day was set apart for religious worship1 by the apostles themselves1 and that1 after the example of the church of ,jerusalem1 it was generally observed1 we have unexceptionable testimony40--,murdock's ,mosheim1 cent4 #a1 part ii4 chap4 iv4 sec4 #d4 #dfe ,neander's ,church ,history1 translated by ,h4 ,j4 ,rose1 p4 #ahf4 ,to break the force of this strong statement of ,neander that 8the festival of ,sunday1 like all other festivals1 was always only a human ordinance1 and it was far from the intentions of the apostles to establish a divine command in this respect1 far from them1 and from the early apostolic church1 to transfer the laws of the ,sabbath to ,sunday10 two things have been said3-- #a4 ,that ,neander1 in a later edition of his work1 retracted this declaration4 ,it is true that in re-writing his work he omitted this sentence4 ,but he inserted nothing of a contrary character1 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 taken4 ,in proof of this1 we cite from the later edition of ,neander his statement in this very place of what constituted ,sunday observance in the early church4 ,he says3-- 8,sunday was distinguished as a day of joy1 by being exempted from fasts1 and by the circumstance that prayer was performed on this day in a standing and not in a kneeling posture1 as ,christ1 by his resurrection1 had raised up fallen man again to ,heaven40--,torrey's ,neander1 vol4 i4 p4 #bie1 ed4 #aheb4 ,this is an accurate account of early ,sunday observance1 as we shall hereafter show2 and that such observance was only a human ordinance1 of which no feature was ever commanded by the apostles1 will be very manifest to every person who attempts to find any precept for any particular of it in the ,new ,testament4 #b4 ,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 ,sabbath1 but meant to assert that they did not establish a divine command for ,sunday as a ,catholic festival6 ,those who make this assertion must know that it is false4 ,neander expressly denies that the apostles either constituted or recognized ,sunday as a ,sabbath1 and he represents ,sunday as a mere festival from the very first of its observance1 and established only by human authority4 #dff ,see chapters x4 and xi41 in which the ,new ,testament has been carefully examined on this point4 #dfg ,epistle of ,barnabas #ac3i1 #aj2 or1 as others divide the epistle1 chapter #ae4 #dfh ,eccl4 ,hist41 cent4 #a1 part ii4 chap4 ii4 sect4 #ba4 #dfi ,historical ,commentaries1 cent4 #a1 sect4 #ec4 #dgj ,rose's ,neander1 p4 #djg4 #dga ,note appended to ,gurney's ,history1 ,authority1 and ,use of the ,sabbath1 p4 #hf4 #dgb ,ancient ,church1 pp4 #cfg1 #cfh4 #dgc ,commentary on ,acts1 p4 #bea4 #dgd ,history of the ,church1 cent4 #a1 chap4 xv4 #dge ,cyc4 ,bib4 ,lit41 art4 ,lord's day1 tenth ed4 #aheh4 #dgf ,encyc4 of ,rel4 ,knowl41 art4 ,barnabas' ,epistle4 #dgg ,eccl4 ,hist41 book iii4 chap4 xxv4 #dgh ,the ,sabbath1 or an ,examination of the ,six ,texts commonly adduced from the ,new ,testament in proof of a ,christian ,sabbath1 p4 #bcc4 #dgi ,ancient ,christianity1 chap4 i4 sect4 #b4 #dhj ,epistle of ,barnabas1 #i3h4 ,in some editions it is chap4 #aj4 #dha ,coleman's ,ancient ,christianity1 pp4 #ce1 #cf4 #dhb ,ancient ,christianity ,exemplified1 chap4 #bf1 sect4 #b4 #dhc ,buck's ,theological ,dictionary1 art4 ,christians4 #dhd ,tertullian's ,apology1 sect4 #b4 #dhe ,obligation of the ,sabbath1 p4 #cjj4 #dhf ,historical ,commentaries1 cent4 #a1 sect4 #dg4 #dhg #a ,pet4 #a3a4 ,see ,clarke's ,commentary1 preface to the epistles of ,peter4 #dhh ,ignatius to the ,magnesians1 #c3c-e2 or1 as others divide the epistle1 chap4 #i4 #dhi ,ancient ,church1 pp4 #dac1 #dad4 #dij ,id4 p4 #dbg4 #dia ,future ,life1 p4 #bij4 #dib ,examination of the ,six ,texts1 p4 #bcg4 #dic ,ecclesiastical ,researches1 chap4 vi4 pp4 #ej1 #ea1 ed4 #agib4 #did ,ignatius ad ,magnesios1 sect4 #i4 #die ,cyc4 ,bib4 ,lit41 art4 ,lord's day4 #dif ,dialogues on the ,lord's ,day1 pp4 #bjf1 #bjg4 #dig ,a first-day writer1 author of the 8,history1 ,authority1 and ,use1 of the ,sabbath40 #dih ,examination of the ,six ,texts1 pp4 #bej1 #bea4 #dii ,for a more full statement of the case of ,ignatius1 see the 8,testimony of the ,fathers10 pp4 #bf-cj4 ,the quotation from ,ignatius examined in this chapter is there shown1 according to the connection1 to relate1 not to ,new-,testament ,christians1 but to the ancient prophets4 #ejj ,sabbath ,manual1 p4 #abj4 #eja ,see his 8,history1 ,authority1 and ,use1 of the ,sabbath10 chap4 iv4 pp4 #hg1 #hh4 #ejb ,examination of the ,six ,texts1 pp4 #beh-bfa4 #ejc ,the date in ,baronius is ,a4 ,d4 #cjc4 #ejd ,examination of the ,six ,texts1 pp4 #bfc-bfe4 #eje ,note by ,domville4 8,dominicum is not1 as may at first be supposed1 an adjective1 of which diem day is the understood substantive4 ,it is itself a substantive1 neuter as appears from the passage1 #8,quia non potest intermitti ,dominicum1' in the narrative respecting ,saturninus4 ,the ,latin adjective ,dominicus1 when intended to refer to the ,lord's day1 is never1 ,i believe1 used without its substantive dies day being expressed4 ,in all the narratives contained in ,ruinart's ,acta ,martyrum1 ,i find but two instances of mention being made of the ,lord's day1 and in both these instances the substantive dies day is expressed40 #ejf ,this testimony is certainly decisive4 ,it is the interpretation of the compiler of the ,acta ,martyrum1 himself1 and is given with direct reference to the particular instance under discussion4 ,an independent confirmation of ,domville's authorities1 may be found in ,lucius's ,eccl4 ,hist41 cent4 #d1 chap1 vi43 8,fit mentio aliquoties locorum istorum in quibus convenerint ,christiani1 in historia persecutionis sub ,diocletiano ,maximino4 ,et apparet1 ante ,constantinum etiam1 locos eos fuisse mediocriter exstructos atque exornatos3 quos seu ,templa appellarunt seu ,dominica2 ut apud ,eusebium 7li4 #i1 c4 #aj7 ,ruffinum 7li4 #a1 c4 #c740 ,it is certain that ,dominicum is here used as designating a place of divine worship4 ,dr4 ,twisse in his 8,morality of the ,fourth ,commandment10 p4 #abb1 says3 8,the ancient fathers1 both ,greek and ,latin1 called temples by the name of dominica and 40 #ejg ,domville cites ,st4 ,augustine's ,works1 vol4 v4 pp4 #aaf1 #aag1 ,antwerp ed4 ,a4 ,d4 #agjj4 #ejh ,examination of the ,six ,texts1 pp4 #bfg1 #bfh4 #eji ,id4 pp4 #bgj1 #bga4 #eaj ,id4 pp4 #bgb1 #bgc4 #eaa ,historical ,commentaries1 cent4 #a1 sect4 xxxii4 #eab ,the ,sabbath1 by ,james ,gilfillan1 p4 vii4 #eac ,to break the force of ,domville's statement in which he exposes the story originally told by ,bishop ,andrews as coming from the ,acta ,martyrum1 it is said that ,domville used ,ruinart's ,acta ,martyrum1 and that ,ruinart was not born till thirty-one years after ,bishop ,andrews' death1 so that ,domville did not go to the same book that was used by the bishop1 and therefore failed to find what he found4 ,those who raise this point betray their ignorance or expose their dishonesty4 ,the ,acta ,martyrum is a collection of the memoirs of the martyrs1 written by their friends from age to age4 ,ruinart did not write a new work1 but simply edited 8the most valued collection0 of these memoirs that has ever appeared4 ,see ,mc,clintock and ,strong's ,cyclopedia1 vol4 i4 pp4 #ef1 #eg4 ,domville used ,ruinart's edition1 because1 as he expresses it1 it is 8the most complete collection of the memoirs and legends still extant1 relative to the lives and sufferings of the ,christian martyrs40 ,domville's use of ,ruinart was1 therefore1 in the highest degree just and right4 #ead ,ibique celebrantes ex more ,dominica ,sacramenta4--,baronius1 ,tome #c1 p4 #cdh1 ,a4 ,d4 #cjc1 ,no4 xxxvi4 ,luc1 ,a4 ,d4 #agch4 #eae ,qui contra edictum ,imperatorum1 ,csarum ,collectam ,dominicam celebrassent4--,baronius1 ,tome #c1 p4 #cdh1 ,a4 ,d4 #cjc1 ,no4 xxxix4 #eaf ,utrum ,collectam fecisset4 ,qui cum se ,christianum1 in ,collecta fuisse profiteretur4--,id4 ,ib4 #eag ,nam in ,collecta fui1 ,dominicum cum fratribus celebravi1 quia ,christiana sum4--,id4 ,no4 xliii4 p4 #cdd4 ,this was spoken by a female martyr4 #eah ,dominicum celebravimus4 ,proconsul ait3 ,quare8 respondit3 ,quia non potest intermitti ,dominicum4--,id4 ,no4 xlvi4 p4 #cej4 #eai ,in cujus dome ,collecta facta fuit4--,id4 ,no4 xlvii4 p4 #cej4 #ebj ,intermitti ,dominicum non potest1 ait4 ,lex sic jubet4--,id4 ,no4 xlvii4 p4 #cej4 #eba ,in tua1 inquit proconsul1 domo ,collect fact sunt1 contra praecepta ,imperatorum8 ,cui ,emeritus sancto ,spiritu inundatus3 ,in domo mea1 inquit1 egimus ,dominicum4444 ,quoniam sine ,dominico esse non possumus4--,id4 ,no4 xlix4 pp4 #cej1 #cea4 #ebb ,non quaero an ,christianus sis sed an ,collectam feceris4444 ,quasi ,christianus sine ,dominico esse possit4--,id4 ,no4 li4 p4 #cea4 #ebc ,collectam1 inquit1 religiosissime celebravimus2 ad scripturas ,dominicas legendas in ,dominicum convenimus semper4--,id4 ,ib4 p4 #cea4 #ebd ,cum fratribus feci ,collectam1 ,dominicum celebravi4--,id4 ,no4 lii4 p4 #cea4 #ebe ,post quem junior ,felix1 spem salutemque ,christianorum ,dominicum esse proclamans4444 ,ego1 inquit1 devota menta celebravi ,dominicum2 collectam cum fratribus feci1 quia ,christianus sum4--,id4 liii4 #ebf ,utrum egeris ,dominicum4 ,cui respondit ,saturninus3 ,egi ,dominicum1 quia ,salvator est ,christus4--,id4 ,ib4 p4 #ceb4 #ebg ,per ,collectam namque1 ,collectionem1 ,dominicum1 intellegit semper auctor sacrificium ,miss4--,baronius1 ,tome #c1 ,a4 ,d4 #cjc1 ,no4 xxxix4 p4 #cdh4 #ebh ,scilicet lex ,christiana de ,dominico1 nempe sacrificio celebrando4--,id4 ,no4 xlvii4 p4 #cej4 #ebi ,de celebratione ,dominici2 ,quod autem superius in recitatis actis sit demonstratum1 flagrantis persecutionis etiam tempore solicitos fuisse ,christianos celebrare ,dominicum1 nempe 7ut alias pluribus declararimus7 ipsam sacrosanctum sacrificium incruentum4--,id4 ,no4 lxxxiii4 p4 #ceh4 #ecj ,quod etsi sciamus eamdem vocem pro ,dei templo interdum accipi solitam2 tamen quod ecclesi omnes solo quat fuissent2 ex aliis superius recitatis de celebratione ,dominici1 nonisi sacrificium miss posse intelligo1 satis est declaratum4--,id4 lxxxiv4 p4 #cei4 #eca ,collecta1 ,dominicum1 ,missa1 idem1 #cjc1 xxxix4 p4 #fgg4 #ecb ,missa idem quod ,collecta1 sive ,dominicum1 #cjc1 xxxix4 p4 #gjb4 #ecc ,dominicum celebrare idem quod ,missas agere1 #cjc1 xxxix42 xlix42 li4 p4 #fhd4 #ecd ,vol4 xviii4 p4 #dji4 #ece ,verstegan's ,antiquities1 p4 #aj1 ,london1 #afbh4 #ecf ,antiquities1 p4 #fh4 #ecg ,jewish ,antiquities1 book iii4 chap4 i4 ,see also ,mc,clintock and ,strong's ,cyclopedia1 #d1 #dgb1 article ,idolatry2 ,dr4 ,a4 ,clarke on ,job #ca3bf2 and ,dr4 ,gill on the same2 ,webster under the word ,sabianism1 and ,worcester1 under ,sabian4 #ech ,id4 book iii4 chap4 iii4 #eci ,vol4 xviii4 p4 #dji4 #edj ,pp4 #fa1 #fb4 #eda #b ,kings #bc3e2 ,jer4 #dc3ac1 margin4 #edb ,dialogues on the ,lord's day1 pp4 #bb1 #bc4 #edc ,apology1 chap4 lxvii42 ,testimony of the ,fathers1 pp4 #cd1 #ce4 #edd ,apology1 sect4 #af2 ,testimony of the ,fathers1 pp4 #fd1 #fe4 #ede ,ad ,nationes1 book i4 chap4 xiii42 ,testimony of the ,fathers1 p4 #gj4 #edf ,eccl4 ,hist41 cent4 #a1 part ii4 chap4 iv4 note to sect4 #d4 #edg ,eccl4 ,hist4 cent4 #b1 part4 ii4 chap4 i4 sect4 #ab4 #edh ,history of the ,sabbath1 part ii4 chap4 i4 sect4 #ab4 #edi ,id4 part ii4 chap4 iii4 sect4 #d4 #eej ,hist4 of the ,sabbath1 part ii4 chap4 i4 sect4 #aj4 #eea ,examination of the ,six ,texts1 ,supplement1 pp4 #f1 #g4 #eeb ,du ,pin's ,eccl4 ,hist4 vol4 i4 p4 #ej4 #eec ,hist4 ,church1 cent4 #b1 chap4 iii4 #eed ,justin ,martyr's ,first ,apology1 translated by ,wm4 ,reeves1 p4 #abg1 sects4 #hg1 #hh1 #hi4 #eee ,the ,spirit of ,popery1 pp4 #dd1 #de4 #eef ,ductor ,dubitantium1 part i4 book ii4 chap4 ii4 rule #f1 sect4 #de4 #eeg ,brown's ,translation1 pp4 #dc1 #dd1 #eb1 #ei1 #fc1 #fd4 #eeh ,sabbath ,manual1 p4 #aba4 #eei ,dialogue with ,trypho1 p4 #fe4 #efj ,sabbath ,manual1 p4 #aad4 #efa ,examination of the ,six ,texts1 pp4 #aca1 #acb4 #efb ,id4 p4 #abh4 #efc ,id4 p4 #acj4 #efd ,see his full testimony in the ,testimony of the ,fathers1 pp4 #dd-eb4 #efe ,against ,heresies1 book iv4 chap4 xvi4 sects4 #a1 #b2 ,id4 book v4 chap4 xxviii4 sect4 #c4 #eff ,id4 book iv4 chap4 xvi4 sects4 #a1 #b4 #efg ,id4 book v4 chap4 xxxiii4 sect4 #b4 #efh ,against ,heresies1 book iv4 chap4 xv4 sect4 #a2 chap4 xiii4 sect4 #d4 #efi ,bower's ,history of the ,popes1 vol4 i4 pp4 #ah1 #ai2 ,rose's ,neander1 pp4 #ahh-aij2 ,dowling's ,history of ,romanism1 book i4 chap4 ii4 sect4 #i4 #egj ,history of the ,popes1 vol4 i4 p4 #ah4 #ega ,history of ,romanism1 heading of page #cb4 #egb ,history of the ,popes1 vol4 i4 p4 #ah4 #egc ,id4 pp4 #ah1 #ai2 ,giesler's ,eccl4 ,hist4 vol4 i4 sect4 #eg4 #egd ,history of the ,sabbath1 part ii4 chap4 ii4 sects4 #d1 #e4 #ege ,boyle's ,historical ,view of the ,council of ,nice1 p4 #eb1 ed4 #ahdb4 #egf ,hist4 ,sab4 part ii4 chap4 ii4 sect4 #e4 #egg ,decline and ,fall of the ,roman ,empire1 chap4 xxvii4 #egh ,id4 chap4 xxxviii4 #egi ,tertullian's ,apology1 sect4 #af4 #ehj ,tertullian ,ad ,nationes1 book i4 chap4 xiii4 #eha ,history of the ,sabbath1 part #b1 chap4 ii4 sect4 #c4 #ehb ,sermons on the ,sacraments and ,sabbath1 p4 #aff4 #ehc ,neander1 p4 #ahf4 #ehd ,ancient ,church ,history1 part i4 div4 #b1 ,a4 ,d4 #ajj-cab1 sect4 #fi4 #ehe ,enquiry into the ,constitution of the ,primitive ,church1 part ii4 chap4 vii4 sect4 #aa4 ,see also ,schaff's 8,history of the ,christian ,church10 vol4 i4 p4 #cgc4 #ehf ,epistle of ,barnabas1 chap4 xv4 #ehg ,justin ,martyr's ,first ,apology1 chap4 lxvii4 #ehh ,lost ,writings of ,irenus1 ,fragments #g and #ej4 #ehi ,book of the ,laws of ,countries4 #eij ,tertullian's ,apology1 sect4 #af4 #eia ,on ,idolatry1 chap4 xiv4 #eib ,hist4 ,sab4 part #b1 chap4 viii4 sect4 #ac4 #eic ,on ,prayer1 chap4 xxiii4 #eid ,de ,corona1 sect4 #c4 #eie ,ad ,nationes1 book i4 chap4 xiii4 #eif ,canon #ae4 #eig ,ante-,nicene ,library1 vol4 xiv4 p4 #cbb4 #eih ,apostolical ,constitutions1 book ii4 sect4 #g1 par4 #ei4 #eii ,id4 book v4 sect4 ii4 par4 #aj4 #fjj ,id4 book v4 sect4 iii4 par4 #bj4 #fja ,epistle to the ,magnesians 7longer form71 chap4 ix4 #fjb ,syriac ,documents1 p4 #ch4 #fjc ,epistle of ,barnabas1 chap4 xv4 #fjd ,justin's ,first ,apology1 chap4 lxvii4 #fje ,id4 ,ib4 #fjf ,dialogue with ,trypho1 chap4 xxiv4 #fjg ,id4 chap4 xli4 #fjh ,clement's ,miscellanies1 book v4 chap4 xiv4 #fji ,de ,corona1 sect4 #d4 #faj ,origen's ,opera1 ,tome ii4 p4 #aeh1 ,paris1 ,a4 ,d4 #agcc1 8,quod si ex ,divinis ,scripturis hoc constat1 quod die ,dominica ,deus pluit manna de clo et in ,sabbato non pluit1 intelligant ,judi jam tunc prlatam esse ,dominicam nostram ,judaico ,sabbato40 #faa ,cyprian's ,epistle1 ,no4 lviii4 sect4 #d4 #fab ,peter's ,canons1 ,no4 xv4 #fac ,apostolical ,constitutions1 book vii4 sect4 ii4 par4 #bc4 #fad ,epistle to the ,magnesians1 chap4 ix4 #fae ,syriac ,documents1 p4 #ch4 #faf ,id4 ,ib4 #fag ,id4 ,ib4 #fah ,id4 ,ib4 #fai ,fragment #g4 #fbj ,tertullian on ,prayer1 chap4 xxiii4 #fba ,de ,corona1 sect4 #c4 #fbb ,origen against ,celsus1 book viii4 chap4 xxii4 #fbc ,instructions of ,commodianus1 sect4 #ge4 #fbd ,apostolical ,constitutions1 book v4 sect4 #c1 par4 #bj4 #fbe ,de ,corona1 sects4 #c and #d4 #fbf ,dialogue with ,trypho1 chap4 x4 #fbg ,dialogue with ,trypho1 chap4 xi4 #fbh ,id4 chap4 xii4 #fbi ,tertullian on ,idolatry1 chap4 xiv4 #fcj ,id4 ,ib4 #fca ,tertullian ,against the ,jews1 chap4 iv4 #fcb ,epistle of ,barnabas1 chap4 xv4 #fcc ,dialogue with ,trypho1 chap4 xii4 #fcd ,id4 chap4 xviii4 #fce ,see the third chapter of this ,history4 #fcf ,dialogue with ,trypho1 chap4 xxiii4 #fcg ,id4 chap4 xxix4 #fch ,id4 chap4 xi4 #fci ,lost ,writings of ,irenus1 ,fragment #g4 #fdj ,against ,heresies1 book iv4 chap4 viii4 sect4 #b4 #fda ,id4 book iv4 chap4 xvi4 sect4 #a4 #fdb ,irenus against ,heresies1 book v4 chap4 xxxiii4 sect4 #b4 #fdc ,id4 book4 v4 chap4 xxviii4 sect4 #c4 #fdd ,ex4 #ca3ag2 ,eze4 #bj3ab1 #bj4 #fde ,isa4 #ff3bb1 #bc2 ,dan4 #g3ah1 #bg4 #fdf ,answer to the ,jews1 chap4 ii4 #fdg ,tertullian against ,marcion1 book iv4 chap4 xii4 #fdh ,compare his works as follows3 ,answer to the ,jews1 chaps4 ii4 iii4 iv4 vi42 ,against ,marcion1 book i4 chap4 xx42 book v4 chaps4 iv4 xix4 with ,de ,anima1 chap4 xxxvii42 and1 ,on ,modesty1 chap4 v4 #fdi ,isa4 #a3ac1 #ad4 #fej ,answer to the ,jews1 chap4 iv42 ,against ,marcion1 book iv4 chap4 xii4 #fea ,isa4 #ef3b2 #eh3ac4 #feb ,answer to the ,jews1 chap4 iv42 ,against ,marcion1 book iv4 chap4 xii4 #fec ,against ,marcion1 book ii4 chap4 xxi4 #fed ,against ,marcion1 book iv4 chap4 xii4 #fee ,de ,principiis1 book iv4 chap4 i4 sect4 #ag4 #fef ,ex4 #af3bi2 ,lev4 #bc3c4 #feg ,creation of the ,world1 sect4 #d4 #feh ,id4 sect4 #e4 #fei ,id4 ,ib4 #ffj ,creation of the ,world1 sect4 #e4 #ffa ,irenus ,against ,heresies1 book iv4 chap4 xv4 sect4 #a4 #ffb ,jer4 #ca3cc2 ,rom4 #g3ba-be2 #h3a-g4 #ffc ,irenus ,against ,heresies1 book iv4 chap4 xvi4 sect4 #d4 #ffd ,matt4 chapters #e1 #f1 #g4 #ffe ,theophilus to ,autolycus1 book ii4 chap4 xxvii4 #fff ,id4 book iii4 chap4 ix4 #ffg ,id4 ,ib4 #ffh ,de ,anima1 chap4 xxxvii4 #ffi ,on ,modesty1 chap4 v4 #fgj ,recognitions of ,clement1 book iii4 chap4 lv4 #fga ,novatian on the ,jewish ,meats1 chap4 iii4 #fgb ,apostolical ,constitutions1 book ii4 sect4 #d1 par4 #cf4 #fgc ,id4 book vi4 sect4 #d1 par4 #ai4 #fgd ,epistle of ,barnabas1 chap4 xv4 #fge ,irenus ,against ,heresies1 book v4 chap4 xxxiii4 sect4 #b4 #fgf ,de ,anima1 chap4 xxxvii4 #fgg ,tertullian ,against ,marcion1 book iv4 chap4 xii4 #fgh ,origen ,against ,celsus1 book vi4 chap4 lxi4 #fgi ,novatian on the ,jewish ,meats1 chap4 iii4 #fhj ,divine ,institutes of ,lactantius1 book vii4 chap4 xiv4 #fha ,poem on ,genesis1 ,lines #ea-ec4 #fhb ,apostolical ,constitutions1 book vii4 sect4 #b1 par4 #cf4 #fhc ,tertullian ,against ,marcion1 book iv4 chap4 xii4 #fhd ,id4 ,ib4 #fhe ,tertullian ,against ,marcion1 book iv1 chap4 xii4 #fhf ,disputation with ,manes1 sect4 #db4 #fhg ,dialogue with ,trypho1 chap4 xlvii4 #fhh ,id4 ,ib4 #fhi ,clement's ,miscellanies1 book vi4 chap4 xvi4 #fij ,id4 ,ib4 #fia ,compare ,clement of ,alexandria1 vol4 ii4 pp4 #chf-hij1 ,ante-,nicene library edition1 or the ,miscellanies of ,clement1 book vi4 chap4 xvi4 with ,bohn's edition of ,philo1 vol4 i4 pp4 #c1 #d1 #bi1 #cj1 #ca1 #cb1 #ed1 #ee2 vol4 iii4 p4 #aei2 vol4 iv4 p4 #deb4 #fib ,bohn's edition of ,philo ,judus1 vol4 i4 p4 #d4 #fic ,tertullian on ,prayer1 chap4 xxiii4 #fid ,origen's ,opera1 ,tome #b1 p4 #ceh1 ,paris1 #agcc1 8,qu est autem festivitas ,sabbati nisi illa dequa ,apostolus dicit1 #8relinqueretur ergo ,sabbatismus1' hoc est1 ,sabbati observatio1 #8populo ,dei'8 ,relinquentes ergo ,judaicas ,sabbati observationes1 qualis debeat esse ,christiano ,sabbati observatio1 videamus4 ,die ,sabbati nihil ex omnibus mundi actibus oportet operari4 ,si ergo desinas ab omnibus scularibus operibus1 et nihil mundanum geras1 sed spiritalibus operibus vaces1 ad ecclesiam convenias1 lectionibus divinis et tractatibus aurem prbeas1 et de clestibus cogites1 de futura spe sollicitudinem geras1 venturum judicium pr oculis habeas1 non respicias ad pr sentia et visibilia1 sed ad invisibilia et futura1 hc est observatio ,sabbati ,christiani40--,origenis in ,numeras ,homilia #bc4 #fie ,epistle to the ,magnesians 7longer form7 chap4 ix4 #fif ,ancient ,church1 p4 #bab4 #fig ,historical ,commentaries1 cent4 #a4 sect4 #ea4 #fih ,apostolical ,constitutions1 book ii4 sect4 #d1 par4 #cf4 #fii ,id4 ,ib4 #gjj ,id4 book vii4 sect4 #b1 par4 #bc4 #gja ,id4 book vii4 sect4 #b1 par4 #cf4 #gjb ,apostolical ,constitutions1 book ii1 sec4 #d1 par4 #cf4 #gjc ,id4 book viii4 sect4 #d1 par4 #cc4 #gjd ,id4 book vii4 sect4 #b1 par4 #cf4 #gje ,victorinus says1 8,let the sixth day become a rigorous fast1 lest we should appear to observe any ,sabbath with the ,jews40--,on the ,creation of the ,world1 sect4 #d4 ,and ,constantine says1 8,it becomes us to have nothing in common with the perfidious ,jews40-- ,socrates' ,eccl4 ,hist4 book v4 chap4 xxii4 #gjf ,dialogues on the ,lord's ,day1 p4 #ahi4 #gjg ,morality of the ,fourth ,commandment1 p4 #i1 ,london1 #afda4 #gjh #a ,cor4 #e3f-h4 #gji ,eccl4 ,hist4 vol4 i4 chap4 ii4 sect4 #cj4 #gaj ,eccl4 ,hist4 book i4 cent4 #a1 part ii4 chap4 iv4 sect4 #d4 ,dr4 ,murdock's translation is more accurate than that above by ,maclaine4 ,he gives it thus3 8,moreover1 those congregations1 which either lived intermingled with ,jews1 or were composed in great measure of ,jews1 were accustomed also to observe the seventh day of the week1 as a ,,sacred day3 for doing which1 the other ,christians taxed them with no wrong40 #gaa ,id4 margin4 #gab ,see chap4 xiv4 of this ,history4 #gac ,ancient ,christianity ,exemplified1 chap4 xxvi4 sect4 #b4 #gad ,anc4 ,christ4 ,exem4 chap4 xxvi4 sect4 #b4 #gae ,id4 ,ib4 #gaf ,id4 ,ib4 #gag ,ductor ,dubitantium1 part i4 book ii4 chap4 ii4 rule #f1 sect4 #ea4 #gah ,dialogues on the ,lord's ,day1 p4 #ff4 #gai ,a ,treatise of the ,sabbath ,day1 containing a 8,defense of the ,orthodoxal ,doctrine of the ,church of ,england against ,sabbatarian ,novelty10 p4 #h4 ,it was written in #afce at the command of the king in reply to ,brabourne1 a minister of the established church1 whose work1 entitled 8,a ,defense of that most ,ancient and ,sacred ,ordinance of ,god's1 the ,sabbath ,day10 was dedicated to the king with a request that he would restore the ,bible ,sabbath6 ,see the preface to ,dr4 ,white's ,treatise4 #gbj ,dec4 and ,fall1 chap4 xv4 #gba ,see chap4 x4 #gbb ,dialogues on the ,lord's ,day1 p4 #fg4 #gbc ,treatise of the ,sabbath ,day1 p4 #h4 #gbd ,antiquities of the ,christian ,church1 book xvi4 chap4 vi4 sect4 #b4 #gbe ,page #bhj4 ,cox here quotes the work1 entitled 8,the ,modern ,sabbath ,examined40 #gbf ,learned ,treatise of the ,sabbath1 p4 #gg1 ,oxford1 #afca4 #gbg ,this edict is the original fountain of first-day authority1 and in many respects answers to the festival of ,sunday1 what the fourth commandment is to the ,sabbath of the ,lord4 ,the original of this edict may be seen in the library of ,harvard ,college1 and is as follows3-- ,,imp4 ,,constant4 ,a4 ,,elpidio4 ,omnes ,judices1 urbanque plebes1 et cunctarum artium officia venerabili die solis quiescant4 ,ruri tamen positi agrorum cultur libere licenterque inserviant3 quoniam frequenter evenit1 ut non aptius alio die frumenta sulcis1 aut vine scrobibus mandentur1 ne occasione momenti pereat commoditas coelesti provisione concessa4 ,dat4 ,nonis ,mart4 ,crispo4 #b ,constantino #b4 ,coss4 #cba4 ,corpus ,juris ,civilis ,codicis lib4 iii tit4 #ab4 #c4 #gbh ,encyc4 ,brit4 art4 ,sunday1 seventh edition1 #ahdb4 #gbi ,encyc4 ,am4 art4 ,sabbath4 #gcj ,eccl4 ,hist4 cent4 iv4 part ii4 chap4 iv4 sect4 #e4 #gca ,chap4 xiv4 #gcb ,duct4 ,dubitant4 part i4 book ii4 chap4 ii4 rule #f1 sect4 #ei4 #gcc ,dialogues on the ,lord's ,day1 p4 #bcc4 #gcd ,examination of the ,six ,texts1 p4 #bia4 #gce ,cox's ,sabbath ,laws1 c4 pp4 #bhj1 #bha4 ,he quotes ,the ,modern ,sabbath ,examined4 #gcf ,hessey's ,bampton ,lectures1 p4 #fj4 #gcg ,history of ,christianity1 book iii4 chap4 i4 #gch ,id4 book iii4 chap4 iv4 #gci ,these dates are worthy of marked attention4 ,see ,blair's ,chronological ,tables1 p4 #aic1 ed4 #ahef2 ,rosse's ,index of ,dates1 p4 #hcj4 #gdj ,imp4 ,constantinus ,a4 ,ad ,maximum4 ,si quid de ,palatio ,nostro1 aut ceteris operibus publicis1 degustatum fulgore esse constiterit1 retento more veteris observantiae4 ,quid portendat1 ob ,haruspicibus requiratur1 et diligentissime scriptura collecta ad ,nostram ,scientiam referatur4 ,ceteris etiam usurpandae huius consuetudinis licentia tribuenda3 dummodo sacrificiis domesticis abstineant1 quae specialiter prohibita sunt4 ,eam autem denunciationem adque interpretationem1 quae de tactu ,amphitheatri scriba est1 de qua ad ,heraclianum ,tribunum1 et ,magistrum ,officiorum scripseras1 ad nos scias esse perlatum4 ,dat4 xvi4 ,kal4 ,jan4 ,serdicae ,acc4 viii4 ,id4 ,mart4 ,crispo ii4 ,constantino ii4 ,c4 ,c4 ,coss4 #hba4 ,cod4 ,theodos4 xvi4 #aj1 #a4--,library of ,harvard ,college4 #gda ,see ,jortin's ,eccl4 ,hist4 vol4 i4 sect4 #ca2 ,milman's ,hist4 ,christianity1 book iii4 chap4 i4 #gdb ,see ,webster2 for an ancient record of the act1 see ,eze4 xxi4 #ai-bb4 #gdc ,historical ,commentaries1 cent4 iv4 sect4 #g4 #gdd ,dec4 and ,fall of the ,roman ,empire1 chap4 xx4 #gde ,marsh's ,eccl4 ,hist4 period iii4 chap4 v4 #gdf ,dec4 and ,fall of the ,roman ,empire1 chap4 xviii4 #gdg ,sunday and the ,mosaic ,sabbath1 p4 #d1 published by ,r4 ,groombridge ,sons1 ,london4 #gdh ,see chap4 xviii4 #gdi ,omnium vero dierum per septimanam appellationes 7ut ,solis1 ,lunae1 ,martis1 etc471 mutasse in ferias3 ut ,polydorus 7li4 #f1 c4 #e7 indicat4 ,mataphrastes vero1 nomina dierum ,hebraeis usitata retinuisse eum1 tradit2 ,,solius ,,primi ,,diei ,,appellatione ,,mutata1 ,,quem ,,dominicum ,,dixit4 ,historia ,ecclesiastica per ,m4 ,ludovicum ,lucium1 cent4 iv4 cap4 x4 pp4 #gci1 #gdj1 ,ed4 ,basilea1 #afbd4 ,library of ,andover ,theological ,seminary4 ,the ,ecclesiastical ,history of ,lucius is simply the second edition of the famous 8,magdeburg ,centuries10 which was published under his supervision4 #gej ,quoted in ,elliott's ,hor ,apocalyptic1 fifth edition1 vol4 iv4 p4 #fjc4 #gea ,mc,clintock and ,strong's ,cyclopedia1 vol4 iv4 p4 #ejf4 #geb ,hist4 ,sab4 part ii4 chap4 iii4 sect4 #ab4 #gec ,hist4 ,sab4 part ii4 chap4 iii4 sect4 #a4 #ged ,id4 ,ib4 #gee ,dec4 and ,fall1 chap4 xxviii4 #gef ,hist4 ,sab4 part ii4 chap4 iii sect4 #e4 #geg ,eccl4 ,hist4 book i4 chap4 iv4 #geh ,eusebius' ,commentary on the ,psalms1 quoted in ,cox's ,sabbath ,literature1 vol4 i4 p4 #cfa2 also in ,justin ,edward's ,sabbath ,manual1 pp4 #abe-abg4 #gei ,id4 ,ib4 #gfj ,id4 ,ib4 #gfa ,eusebius' ,life of ,constantine1 #c1 #cc1 quoted in ,elliott's ,hor ,apocalyptic1 vol4 i4 p4 #bef4 #gfb ,cox's ,sabbath ,literature1 vol4 i4 p4 #cfa4 #gfc ,appendix to ,gurney's ,history1 c41 of the ,sabbath1 pp4 #aae1 #aaf4 #gfd ,sermons on the ,sacraments and ,sabbath1 pp4 #abb1 #abc4 #gfe ,quod non oportet ,christianos ,judaizere et otiare in ,sabbato1 sed operari in eodem die4 ,preferentes autem in veneratione ,dominicum diem si vacare voluerint1 ut ,christiani hoc faciat2 quod si reperti fuerint ,judaizare ,anathema sint a ,christo4 #gff ,dissertation on the ,lord's-day ,sabbath1 pp4 #cc1 #cd1 #dd4 #afcc4 #gfg ,sunday a ,sabbath1 p4 #afc4 #afdj4 #gfh ,dialogues on the ,lord's ,day1 p4 #ahh2 ,hessey's ,bampton ,lectures1 pp4 #gb1 #cjd1 #cje4 #gfi ,tertullian's ,de ,corona1 sections #c and #d4 #ggj ,sabbath ,laws1 c4 p4 #ach4 #gga ,sabbath ,laws1 c4 p4 #ach4 #ggb ,cyc4 ,bib4 ,lit4 art4 ,lord's ,day2 ,heylyn's ,hist4 ,sab4 part ii4 chap4 ii4 sect4 #g4 #ggc ,hist4 ,sab4 part ii4 chap4 iii4 sect4 #i4 #ggd ,dialogues on the ,lord's ,day1 p4 #bcd2 ,hist4 ,sab4 part ii4 chap4 iii4 sect4 #g4 #gge ,dialogues on the ,lord's ,day1 pp4 #bcf1 #bcg4 #ggf ,treatise of the ,sabbath1 p4 #bai4 #ggg ,sabbath ,laws1 c4 p4 #bhd4 #ggh ,hist4 ,sab4 part ii4 chap4 iv4 sect4 #h4 #ggi ,sabbath ,manual1 p4 #abc4 #ghj ,dialogues on the ,lord's ,day1 p4 #bei4 #gha ,id4 p4 #bfj4 #ghb ,socrates1 book v4 chap4 xxii4 #ghc ,sozomen1 book vii4 chap4 #ai2 ,lardner1 vol4 iv4 chap4 lxxxv4 p4 #bag4 #ghd #b ,thess4 #b4 #ghe ,dan4 #g4 #ghf ,shimeall's ,bible ,chronology1 part ii4 chap4 ix4 sect4 #e1 pp4 #age1 #agf2 ,croly on the ,apocalypse1 pp4 #afg-agc4 #ghg ,dan4 #g3h1 #bd1 #be2 ,rev4 #ac3a-e4 #ghh ,rev4 #ab4 #ghi ,hist4 ,sab4 part ii4 chap4 iv4 sect4 #a4 #gij ,learned ,treatise of the ,sabbath1 p4 #gc1 ed4 #afca4 #gia ,hist4 ,sab4 part ii4 chap4 ii4 sect4 #ab4 #gib ,treatise of the ,sabbath ,day1 p4 #bjb4 #gic ,hist4 ,sab4 part ii4 chap4 v4 sect4 #ac4 #gid ,id4 part ii4 chap4 v4 sect4 #f4 #gie ,treatise of the ,sabbath ,day1 pp4 #bag1 #bah4 #gif ,dialogues on the ,lord's ,day1 pp4 #bfc1 #bfd4 #gig ,the ,lord's ,day1 p4 #eh4 #gih ,dictionary of ,chronology1 p4 #hac1 art4 ,sunday4 #gii ,dialogues on the ,lord's ,day1 p4 #bfe4 #hjj ,id4 pp4 #bfe1 #bff2 ,hist4 ,sab4 part ii4 chap4 iv4 sect4 #g4 #hja ,dialogues on the ,lord's ,day1 p4 #fh4 #hjb ,historical and ,practical ,discourse on the ,lord's ,day1 p4 #agd4 #hjc ,dialogues on the ,lord's ,day1 p4 #bhb4 #hjd ,fleury1 ,hist4 ,eccl4 ,tome viii4 ,livre xxxvi4 sect4 #bb2 ,heylyn's ,hist4 ,sab4 part ii4 chap4 v4 sect4 #a4 ,dr4 ,twisse1 however1 asserts that the pope speaks of two classes4 ,he gives ,gregory's words as follows3 8,relation is made unto me that certain men of a perverse spirit1 have sowed among you some corrupt doctrines contrary to our holy faith2 so as to forbid any work to be done on the ,sabbath day3 these men we may well call the preachers of ,antichrist4444 ,another report was brought unto me2 and what was that8 ,that some perverse persons preach among you1 that on the ,lord's day none should be washed4 ,this is clearly another point maintained by other persons1 different from the former40--,morality of the ,fourth ,commandment1 pp4 #ai1 #bj4 ,if ,dr4 ,twisse is right1 the ,sabbath-keepers in ,rome about the year #fjj were not chargeable with the ,sunday observance above mentioned4 #hje ,the idea is suggested by the language of an anonymous first-day writer of the seventeenth century1 ,irenus ,philalethes1 in a work entitled 8,sabbato-,dominica10 pref4 p4 #aa1 ,london1 #afdc4 #hjf ,dialogues on the ,lord's ,day1 p4 #bfg4 #hjg ,id4 p4 #bhc4 #hjh ,dialogues1 c4 p4 #bfh4 #hji ,id4 pp4 #bhc1 #bhd4 #haj ,id4 p4 #bfh4 #haa ,id4 p4 #bhd4 #hab ,dialogues1 c4 p4 #bfi4 #hac ,id4 p4 #bgj4 #had ,id4 p4 #bga4 #hae ,dialogues1 c4 p4 #bga2 ,hist4 ,sab4 part ii4 chap4 v4 sect4 #g4 #haf ,dialogues1 c4 p4 #bgb4 #hag ,dialogue1 c4 p4 #bfa4 #hah ,ex4 #bj3h-aa2 ,deut4 #cc3b4 #hai ,hist4 ,sab4 part ii4 chap4 v4 sect4 #g2 ,morer1 p4 #bgb4 #hbj ,hist4 ,sab4 part ii4 chap4 v4 sect4 #g2 ,morer1 p4 #bgb4 #hba ,dialogues1 c4 pp4 #bfa1 #bfb4 #hbb ,id4 pp4 #bhd1 #bhe4 #hbc ,dialogues1 c4 p4 #bgd4 #hbd ,id4 p4 #bhe4 #hbe ,id4 p4 #bhf4 #hbf ,id4 ,ib4 #hbg ,id4 pp4 #bhf1 #bhg4 #hbh ,hist4 ,sab4 part ii4 chap4 v4 sect4 #b4 #hbi ,dialogues1 c4 p4 #bgd4 #hcj ,hist4 ,sab4 part ii4 chap4 v4 sect4 #b4 #hca ,dialogues1 c4 p4 #fh4 #hcb ,binius1 vol4 iii4 p4 #abhe1 ed4 #afjf4 #hcc ,hist4 ,sab4 part ii4 chap4 v4 sect4 #ac4 #hcd ,morer1 p4 #bhh2 ,heylyn1 part #b4 chap4 vii4 sect4 #f4 #hce ,roger de ,hoveden's ,annals1 ,bohn's ed4 vol4 ii4 p4 #dhg4 #hcf ,id4 ,ib4 #hcg ,hoveden1 vol4 ii4 pp4 #ebf-ebh4 #hch ,see ,matthew ,paris's ,historia ,major1 pp4 #bjj1 #bja1 ed4 #afdj2 ,binius' ,councils1 ad ann4 #abja1 vol4 iii4 pp4 #addh1 #addi2 ,wilkins' ,concilia ,magn ,britani et ,hibern1 vol4 i4 pp4 #eaj1 #eaa1 ,london1 #agcg2 ,sir ,david ,dalrymple's ,historical ,memorials1 pp4 #g1 #h1 ed4 #agfi2 ,heylyn's ,history of the ,sabbath1 part ii4 chap4 vii4 sect4 #e2 ,morer's ,lord's ,day1 pp4 #bhh-bij2 ,hessey's ,sunday pp4 #ij1 #cba2 ,gilfillan's ,sabbath1 p4 #cii4 #hci ,maclaine's ,mosheim1 cent4 xiii4 part ii4 chap4 i4 sect4 #e4 #hdj ,murdock's ,mosheim1 cent4 xiii4 part ii4 chap4 i4 sect4 #e1 note #ai4 #hda ,matthew ,paris's ,historia ,major1 p4 #bja4 ,his words are3 8,cum autem ,patriarcha et clerus omnis ,terr sanct1 hunc epistol tenorem diligenter examinassent2 communi omnium deliberatione decretum est1 ut epistola ad judicium ,romani ,pontificis transmitteretur2 quatenus1 quicquid ipse agendum decrevit1 plact universis4 ,cumque tandem epistola ad domini ,pap notitiam pervenisset1 continuo prdicatores ordinavit2 qui per diversas mundi partes profecti1 prdicaverunt ubique epistol tenerem2 ,domino cooperante et sermonem eorum confirmante1 sequentibus signis4 ,inter quos ,abbos de ,flai nomine ,eustachius1 vir religiosus et literali scientia eruditis1 regnum ,angli aggressus3 multis ibidem miraculis corruscavit40--,library of ,harvard ,college4 #hdb ,history of the ,popes1 vol4 ii4 p4 #ece4 #hdc ,m',clintock and ,strong's ,cyclopedia1 vol4 iv4 p4 #eij4 #hdd ,id4 vol4 iv4 p4 #eib4 #hde ,see page #bgd of this work4 #hdf ,hoveden1 vol4 ii4 p4 #ebh4 #hdg ,hoveden1 vol4 ii4 p4 #ebh4 #hdh ,id4 p4 #ebi4 #hdi ,hoveden1 vol4 ii4 pp4 #ebi1 #ecj4 #hej ,id4 ,ib4 #hea ,dialogues1 c4 p4 #bij4 #heb ,gilfillan's ,sabbath1 p4 #cii4 #hec ,binius's ,councils1 vol4 iii4 pp4 #addh1 #addi2 ,heylyn1 part ii4 chap4 vii4 sect4 #g4 #hed ,heylyn1 part ii4 chap4 vii4 sect4 #g4 #hee ,dialogues1 c4 pp4 #bij1 #bia4 #hef ,id4 p4 #bia4 #heg ,id4 p4 #bge4 #heh ,id4 ,ib4 #hei ,id4 pp4 #bic1 #bid4 #hfj ,id4 p4 #bgi4 #hfa ,isa4 #bi3ac2 ,matt4 #ae3i4 #hfb ,morer1 p4 #bhj4 #hfc ,id4 pp4 #bha1 #bhb4 #hfd ,mr4 ,croly says3 8,with the title of #8,universal ,bishop1' the power of the papacy1 and the ,dark ,ages1 alike began40--,croly on the ,apocalypse1 p4 #agc4 #hfe ,m',clintock and ,strong's ,cyclopedia1 vol4 iv4 p4 #eia4 #hff ,history of the ,baptist ,denomination1 p4 #ej1 ed4 #ahdi4 #hfg ,dan4 #h3ab4 #hfh ,ps4 #aai3adb1 #aea4 #hfi ,see chap4 xx4 of this work4 #hgj ,m',clintock and ,strong's ,cyclopedia1 vol4 ii4 pp4 #fjj1 #fja2 ,d',aubign's ,history of the ,reformation1 book xvii4 #hga ,m',clintock and ,strong's ,cyclopedia1 vol4 ii4 p4 #fja4 #hgb ,id4 ,ib4 #hgc ,id4 ,ib4 #hgd ,butler's ,lives of the ,fathers1 ,martyrs1 and principal ,saints1 article1 ,st4 ,columba1 ,a4 ,d4 #eig4 #hge ,the ,monks of the ,west1 vol4 ii4 p4 #ajd4 #hgf ,gilfillan's ,sabbath1 p4 #chi4 #hgg ,id4 pp4 #cb1 #cc4 #hgh ,waddington's ,history of the ,church1 part iv4 chap4 xviii4 #hgi ,jones's ,history of the ,church1 vol4 ii4 chap4 v4 sect4 #a4 #hhj ,jortin's ,eccl4 ,hist4 vol4 ii4 sect4 #ch4 #hha ,edward's ,hist4 of ,redemption1 period iii4 part iv4 sect4 #b4 #hhb ,hist4 ,bapt4 ,denom4 p4 #cc4 #hhc ,id4 p4 #ca4 #hhd ,variations of ,popery1 p4 #eb4 #hhe ,eccl4 ,hist4 of the ,ancient ,churches of ,piedmont1 p4 #afg4 #hhf ,history of the ,english ,baptists1 vol4 i4 pref4 p4 #ce4 #hhg ,mr4 ,jones1 in his 8,church ,history10 vol4 i4 chap4 iii41 note at the end of the chapter1 explains this charge as follows3 8,but this calumny is easily accounted for4 ,the advocates of popery1 to support their usurpations and innovations in the kingdom of ,christ1 were driven to the ,old ,testament for authority1 adducing the kingdom of ,david for their example4 ,and when their adversaries rebutted the argument1 insisting that the parallel did not hold1 for that the kingdom of ,christ1 which is not of this world1 is a very different state of things from the kingdom of ,david1 their opponents accused them of giving up the divine authority of the ,old ,testament40 #hhh ,eccl4 ,hist4 ,ancient ,churches of ,piedmont1 pp4 #bca1 #bcf1 #bcg4 #hhi ,id4 pp4 #age-agg4 #hij ,id4 p4 #bji4 #hia ,hist4 ,church1 chap4 v4 sect4 #a4 #hib ,gen4 ,hist4 ,bapt4 ,denom4 vol4 ii4 p4 #dac1 ed4 #ahac4 #hic ,ecclesiastical ,researches1 chap4 x4 pp4 #cjc1 #cjd4 #hid ,jones's ,hist4 ,church1 vol4 ii4 chap4 v4 sect4 #a4 #hie ,general ,hist4 ,baptist ,denom4 vol4 ii4 p4 #dac4 #hif ,circumcisi forsan illi fuerint1 qui aliis ,insabbatati1 non quod circumciderentur1 inquit ,calvinista ,goldastus sed quod in ,sabbato judaizarent4--,eccl4 ,researches1 chap4 x4 p4 #cjc4 #hig ,thomas' ,dictionary of ,biography and ,mythology1 article ,goldast4 #hih ,d',aubign's ,reformation in the time of ,calvin1 vol4 iii4 p4 #def4 #hii ,nec quod in ,sabbato colendo ,judaizarent1 ut ,,multi ,,putabant1 sed a zapata4--,eccl4 ,researches1 chap4 x4 p4 #cjd2 ,usher's ,de ,christianar4 ,eccl4 success4 et stat4 cap4 #g4 #ijj ,jones's ,church ,history1 vol4 ii4 chap4 v4 sect4 #b4 #ija ,reformation in the time of ,calvin1 vol4 iii4 p4 #bdi4 #ijb ,id4 pp4 #bej1 #bea4 #ijc ,reformation in the time of ,calvin1 vol4 i4 p4 #cdi2 ,d',aubign cites as his authority1 8,histoire des ,protestants de ,picardie0 by ,l4 ,rossier1 p4 #b4 #ijd ,jones's ,church ,history1 vol4 ii4 chap4 v4 sect4 #d4 #ije ,history of the ,vaudois by ,bresse1 p4 #abf4 #ijf ,benedict's ,hist4 ,bapt4 p4 #da4 #ijg ,hist4 ,church1 chap4 iv4 sect4 #c4 #ijh ,eccl4 ,hist4 of the ,ancient ,churches of ,piedmont1 pp4 #afh1 #afi1 ,boston1 ,pub4 ,lib4 ,the author1 ,rev4 ,peter ,allix1 ,d4 ,d41 was a ,french ,protestant1 born in #afda1 and was distinguished for piety and erudition4--,lempriere's ,universal ,biography4 #iji ,id4 p4 #agj4 #iaj ,hor ,apocalyptic1 vol4 ii4 p4 #bia4 #iaa ,eccl4 ,researches1 chap4 x4 pp4 #cje1 #cjf4 #iab ,hor ,apocalyptic1 vol4 ii4 p4 #cdb4 #iac ,eccl4 ,hist4 cent4 xii4 part ii4 chap4 v4 sect4 #ad4 #iad ,general ,hist4 ,bapt4 ,denom4 vol4 ii4 p4 #dad1 ed4 #ahac4 #iae ,acts and ,decrees of the ,synod of ,diamper1 p4 #aeh1 ,london #afid4 #iaf ,eccl4 ,hist4 of the ,ancient ,churches of ,piedmont1 p4 #bbd4 #iag ,id4 p4 #bbe4 #iah ,hist4 of the ,church1 chap4 iv4 sect4 #c4 #iai ,treatise of the ,sabbath day1 p4 #h4 #ibj ,eccl4 ,hist4 of the ,ancient ,churches of ,piedmont1 p4 #afb4 #iba ,history of the ,sabbath1 part ii4 chap4 v4 sect4 #a4 #ibb ,bower says of ,gregory3 8,he was a man of most extraordinary parts1 of an unbounded ambition1 of a haughty and imperious temper1 of resolution and courage incapable of yielding to the greatest difficulties1 perfectly acquainted with the state of the western churches1 as well as with the different interests of the ,christian princes40--,history of the ,popes1 vol4 ii4 p4 #cgh4 #ibc ,history of the ,popes1 vol4 ii4 p4 #ceh4 #ibd ,theological ,dict4 art4 ,anabaptists4 #ibe ,hist4 ,church1 vol4 i4 pp4 #ahc1 #ahd4 #ibf ,treatise of the ,sabbath day1 p4 #acb4 ,he cites ,hist4 ,anabapt4 lib4 #f1 p4 #aec4 #ibg ,the ,rise1 ,spring1 and ,foundation of the ,anabaptists or ,rebaptized of our ,times4 ,by ,guy de ,brez1 ,a4 ,d4 #aefe4 #ibh ,acts #h3bf-dj4 #ibi ,m',clintock and ,strong's ,cyclopdia1 vol4 i4 p4 #dj4 #icj ,dec4 and ,fall1 chap4 xlvii4 #ica ,maxson's ,hist4 ,sab4 p4 #cc1 ed4 #ahdd4 #icb ,church ,hist4 of ,ethiopia1 p4 #ca4 #icc ,id4 p4 #if2 ,gibbon1 chap4 xv4 note #be2 chap4 xlvii4 note #afj4 ,m',clintock and ,strong's ,cyclopedia1 vol4 i4 p4 #dj4 #icd ,church ,hist4 ,ethiopia1 pp4 #cd1 #ce2 ,purchas's ,pilgrimage1 book ii4 chap4 v4 #ice ,ch4 ,hist4 ,eth4 pp4 #hg1 #hh4 #icf ,id4 ,ib4 #icg ,gibbon1 chap4 xlvii4 #ich ,ch4 ,hist4 ,eth4 pp4 #caa1 #cab2 ,gobat's ,abyssinia1 pp4 #hc1 #ic4 #ici ,gibbon1 chap4 xlvii4 #idj ,continental ,india1 vol4 ii4 p4 #abj4 #ida ,acts and ,decrees of the ,synod of ,diamper1 preface4 #idb ,continental ,india1 vol4 ii4 pp4 #aaf1 #aag4 #idc ,east ,indian ,church ,history1 pp4 #acc1 #acd4 #idd ,id4 pp4 #aci1 #adj4 #ide ,buchanan's ,christian ,researches in ,asia1 pp4 #aei1 #afj4 #idf ,purchas ,his ,pilgrimes1 part ii4 book viii4 chap4 vi4 sect4 #e1 p4 #abfi1 ,london1 #afbe4 ,the 8,encyclopedia ,britannica10 vol4 viii4 p4 #fie1 eighth ed41 speaks of ,purchas as 8an ,englishman admirably skilled in language and human and divine arts1 a very great philosopher1 historian1 and theologian40 #idg ,hist4 ,sab4 part ii4 chap4 vi4 sects4 #c1 #e4 #idh ,cox's ,sabbath ,laws1 c4 p4 #bhg4 #idi ,id4 ,ib4 #iej ,cox's ,sabbath ,laws1 c4 p4 #bhg4 #iea ,id4 p4 #bhf4 #ieb ,id4 ,ib4 #iec ,id4 p4 #bhi4 #ied ,tyndale's ,answer to ,more1 book i4 chap4 xxv4 #iee ,hessey1 p4 #ceb4 #ief ,calvin's ,institutes of the ,christian ,religion1 book ii4 chap4 viii4 sect4 #cd1 translated by ,john ,allen4 #ieg ,quanquam non sine delectu ,dominicum quem vocamus diem veteres in locum ,sabbathi subrogarunt4 #ieh ,calvin's ,institutes1 book ii4 chap4 viii4 sect4 #cd4 #iei ,calvin's ,harmony of the ,evangelists on ,matt4 #bh2 ,mark #af2 ,luke #bd4 #ifj ,calvin's ,commentary on ,john #bj4 #ifa ,calvin's ,commentary on ,acts #b3a4 #ifb ,calvin's ,commentary on ,acts #bj3g4 #ifc ,id4 ,ib4 #ifd ,calvin's ,commentary on ,acts #bj3g4 #ife ,calvin's ,commentary on #a ,cor4 #af3b4 #iff ,id4 ,ib4 #ifg ,calvin's ,institutes1 book ii4 chap4 viii4 sect4 #cd4 #ifh ,hessey's ,bampton ,lectures on ,sunday1 p4 #bja1 ed4 #ahff4 ,in the notes appended1 p4 #cff1 he says3 8,at ,geneva a tradition exists1 that when ,john ,knox visited ,calvin on a ,sunday1 he found his austere coadjutor bowling on a green40 ,dr4 ,hessey evidently credited this tradition4 #ifi ,beza's ,life of ,calvin1 ,sibson's ,translation1 p4 #ee1 ed4 #ahcf4 #igj ,id4 p4 #aae4 #iga ,eccl4 ,researches1 chap4 x4 p4 #cch4 #igb ,id4 p4 #cci4 #igc ,beza's ,life of ,calvin1 p4 #afh4 #igd ,m',clintock and ,strong's ,cyclopedia1 vol4 i4 p4 #ffc4 #ige ,hessey1 p4 #cda1 gives a clue to the title of ,barclay's work4 ,it was ,parnesis ad ,sectarios hujus temporis1 lib4 #a1 cap4 #ac1 p4 #afj1 ,rome1 #afag4 #igf ,see ,heylyn's ,hist4 of the ,sabbath1 part ii4 chapter vi4 sect4 #h2 ,morer's ,lord's ,day1 pp4 #baf1 #bag1 #bbh2 ,an ,inquiry into the ,origin of ,septenary ,institutions1 p4 #ee2 ,the ,modern ,sabbath ,examined1 p4 #bf1 ,whitaker1 ,treacher1 and ,arnot1 ,london1 #ahcb2 ,cox's ,sabbath ,literature1 vol4 i4 pp4 #afe1 #aff2 ,hessey1 pp4 #ada1 #adb1 #aih1 #cda1 and the authors there cited4 #igg ,morality of the ,fourth ,commandment1 pp4 #cb1 #cf1 #ci1 #dj4 #igh ,in fact1 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 ,i41 who for that reason would not promote him at his court1 appears to be wholly unfounded4 ,the ,encyclopedia ,britannica1 vol4 iv41 p4 #dci1 eighth edition1 assigns a very different reason4 ,it says3 8,in those days a pension bestowed upon a ,scottish papist would have been numbered among the national grievances40 ,that is to say1 public opinion would not then tolerate the promotion of a ,romanist4 ,but this writer believes that the king secretly favored ,barclay4 ,thus on page #ddj he adds3 8,although it does not appear that he obtained any regular provision from the king1 we may perhaps suppose that he at least received occasional gratuities40 ,this writer knew nothing of ,barclay as a detected spy at the king's court4 ,of his standing as a man1 he says on p4 #dda3 8,if there had been any remarkable blemish in the morals of ,barclay1 some of his numerous adversaries would have pointed it out40 ,m',clintock and ,strong's ,cyclopedia1 vol4 #a1 p4 #ffc1 says that he 8would doubtless have succeeded at court had he not been a ,romanist40 ,see also ,knight's ,cyclopedia of ,biography1 article ,barclay4 #igi ,cox's ,sabbath ,laws1 c4 p4 #abc2 ,m',clintock and ,strong's ,cyclopedia1 vol4 v4 pp4 #acg-adj4 #ihj ,quoted in ,hessey's ,bampton ,lectures1 p4 #bjj4 #iha ,id4 p4 #bja4 #ihb ,westminster ,review1 ,july1 #aheh1 p4 #cg4 #ihc ,westminster ,review1 ,july1 #aheh1 p4 #cg4 #ihd ,hessey1 p4 #bjc4 #ihe ,dr4 ,priestly1 as quoted in ,cox's 8,sabbath ,laws10 p4 #bfj4 #ihf ,life of ,luther by ,barnas ,sears1 ,d4 ,d41 larger ed4 pp4 #djj1 #dja4 #ihg ,m',clintock and ,strong's ,cyclopedia1 vol4 ii4 p4 #abc4 #ihh ,id4 ,ib4 #ihi ,d',aubign's ,hist4 of the ,ref4 book ix4 #iij ,mosheim's ,church ,hist4 book iv4 cent4 xvi4 sect4 #c1 part ii4 paragraph #bb1 note4 #iia ,life of ,luther1 p4 #dja4 #iib ,d',aubign's ,hist4 ,ref4 book ix4 p4 #bhb4 ,i use the excellent one-volume edition of ,porter and ,coates4 #iic ,life of ,luther1 pp4 #djb1 #djc4 #iid ,id4 pp4 #dja1 #djb4 #iie ,mosheim's ,hist4 of the ,church1 book iv4 cent4 xvi4 sect4 #c1 part ii4 paragraph #bb1 note4 #iif ,life of ,luther1 p4 #djb4 #iig ,d',aubign's ,hist4 of ,ref4 book x4 p4 #cab4 #iih ,life of ,luther1 p4 #djc4 #iii ,d',aubign's ,hist4 ,ref4 book x4 pp4 #cad1 #cae4 #ajjj ,id4 ,ib4 #ajja ,m',clintock and ,strong's ,cyclopedia1 vol4 ii4 p4 #abc4 #ajjb ,id4 ,ib4 #ajjc ,life of ,luther1 p4 #djj4 #ajjd ,d',aubign's ,hist4 ,ref4 book x4 p4 #cab4 #ajje ,id4 book x4 p4 #cae4 #ajjf ,hist4 ,ref4 book x4 p4 #cae4 #ajjg ,life of ,luther1 p4 #djc4 #ajjh ,mosheim's ,church ,hist4 book iv4 cent4 #af1 sect4 #c1 part ii4 paragraph #bb1 note4 #ajji ,id4 ,ib4 ,very nearly the same statement is made by ,du ,pin1 tome #ac1 chap4 ii4 section #bj1 p4 #ajc1 ,a4 ,d4 #agjc4 #ajaj ,hist4 ,ref4 book x4 p4 #cae4 #ajaa ,treatise of the ,sabbath ,day1 p4 #h4 #ajab ,life of ,luther1 p4 #djb4 #ajac ,quoted in the ,life of ,martin ,luther in ,pictures1 p4 #adg1 ,philadelphia1 ,j4 ,w4 ,moore1 #aie ,chestnut street4 #ajad ,m',clintock and ,strong1 vol4 ii4 p4 #abc2 ,dr4 ,a4 ,clarke's ,commentary1 preface to ,james4 #ajae ,m',clintock and ,strong1 vol4 iii4 p4 #fgi2 ,d',aubign's ,hist4 ,ref4 book xviii4 pp4 #fgb1 #fhi1 #gjf1 #gjg2 book xx4 pp4 #gfe1 #gff2 ,fox's ,acts and ,monuments1 book viii4 pp4 #ebd-ebg4 #ajaf ,frith's works1 p4 #fi1 quoted in ,hessey1 p4 #aih4 #ajag ,eccl4 ,researches1 chap4 xvi4 p4 #fcj4 #ajah ,id4 ,ib4 #ajai ,id4 p4 #fca4 #ajbj ,eccl4 ,researches1 chap4 xvi4 p4 #fcf4 #ajba ,id4 pp4 #fcf1 #fcg4 #ajbb ,eccl4 ,researches1 chap4 xvi4 p4 #fdj4 #ajbc ,mosheim's ,hist4 ,church1 book iv4 cent4 #af1 sect4 #c1 part ii4 chap4 iv4 par4 #bc4 #ajbd ,lamy's ,history of ,socinianism1 p4 #fj4 #ajbe 8,nunc audimus apud ,bohemos exoriri novum ,judorum genus1 ,sabbatarios appellant1 qui tanta superstitione servant ,sabbatum1 ut si quid eo die inciderit in oculum1 nolint eximere2 quasi non sufficiat eis pro ,sabbato ,dies ,dominicus1 qui ,apostolis etiam erat sacer1 aut quasi ,christus non satis expresserit quantum tribuen dum sit ,sabbato40 ,de ,amabili ,ecclesi ,concordia2 ,opera1 tome #e1 p4 #ejf1 ,lugd4 ,bat4 #agjd2 quoted in ,cox's ,sabbath ,literature1 vol4 ii4 pp4 #bja1 #bjb2 ,hessey1 p4 #cgd4 #ajbf ,cox1 vol4 ii4 p4 #bjb4 #ajbg ,such statements respecting the observers of the seventh day are very common4 ,even those who first commenced to keep the ,sabbath in ,newport were said to 8have left ,christ and gone to ,moses in the observation of days1 and times1 and seasons1 and such like40--,seventh-day ,baptist ,memorial1 vol4 i4 p4 #cb4 ,the pastor of the first-day ,baptist church of ,newport said to them3 8,i do judge you have and still do deny ,christ40--,id4 p4 #cg4 #ajbh ,the ,present ,state of the ,greek ,church in ,russia1 ,appendix4 p4 #bgc1 ,new ,york1 #ahae4 #ajbi ,murdock's ,mosheim1 book iv4 cent4 xvii4 sect4 #b1 part i4 chap4 ii4 note #ab4 #ajcj ,see the twenty-first chapter of this work4 #ajca ,id4 ,ib4 #ajcb ,maxson's ,hist4 ,sab4 p4 #da4 #ajcc ,manual of the ,seventh-day ,baptists1 p4 #af4 #ajcd ,martyrology of the ,churches of ,christ1 commonly called ,baptists1 during the era of the ,reformation4 ,from the ,dutch of ,t4 ,j4 ,van ,braght1 ,london1 #ahej1 vol4 i4 pp4 #aac1 #aad4 #ajce ,id4 p4 #aac4 #ajcf ,manual of the ,s4 ,d4 ,baptists1 p4 #af4 #ajcg ,wall's ,history of ,infant ,baptism1 vol4 ii4 p4 #cgi1 ,oxford1 #ahce4 #ajch ,i know of no exception to this statement4 ,if there be any it must be found in the cases of those observing both seventh and first days4 ,even here1 there is certainly no such thing as sprinkling for baptism1 but possibly there may be the baptism of young children4 #ajci ,hist4 ,english ,baptists1 vol4 ii4 pref4 pp4 #dc1 #dd4 #ajdj ,maxson's ,hist4 ,sab4 p4 #db4 #ajda ,gen4 ,hist4 ,bapt4 ,denom4 vol4 ii4 p4 #dad1 ed4 #ahac4 #ajdb ,hengstenberg's ,lord's ,day1 p4 #ff4 #ajdc ,coleman's ,ancient ,christianity ,exemplified1 chap4 xxvi4 sect4 #b2 ,heylyn's ,hist4 ,sab4 part ii4 chap4 viii4 sect4 #g2 ,neal's ,hist4 ,puritans1 part i4 chap4 viii4 #ajdd ,sabbathum ,veteris et ,novi ,testamenti2 or1 the ,true ,doctrine of the ,sabbath1 by ,nicholas ,bound1 ,d4 ,d41 sec4 ed4 ,london1 #afjf1 p4 #ea4 #ajde ,id4 p4 #ff4 #ajdf ,true ,doc4 of the ,sab4 p4 #ga4 #ajdg ,id4 p4 #gb4 #ajdh ,hist4 ,sab4 part ii4 chap4 viii4 sect4 #h4 #ajdi ,prlectiones ,theologic1 vol4 i4 part ii4 sect4 #b1 cap4 i4 p4 #aid4 8,propositio4 ,prter sacram ,scripturam admitti necessario debent ,traditiones divin dogmatic ab illa prorsus distinct40 8,non posse praeterea1 rejectis ejusmodi traditionibus1 plura dogmata1 qu nobiscum retinuerunt protestantes cum ab ,ecclesia catholica recesserunt1 ullo modo adstruis1 res est citra omnis dubitationis aleam posita4 ,etenim ipsi nobiscum retinuerunt valorem baptismi ab haereticis aut infidelibus administrati1 valorem item paedobaptismi1 germanam baptismi formam1 cessationem legis de abstinentia a sanguine et suffocato1 de die dominico ,sabbatis suffecto1 praeter ea qu superius commemoravimus aliaque haud pauca40 #ajej ,backus' ,hist4 of the ,baptists in ,new ,england1 p4 #fc1 ed4 #aggg4 #ajea ,chambers' ,cyclopedia1 article1 ,sabbath1 vol4 viii4 p4 #djb1 ,london1 #ahfg4 #ajeb ,gilfillan's ,sabbath1 p4 #fj4 #ajec ,observation of the ,christian ,sabbath1 p4 #b4 #ajed ,see the fifteenth chapter of this work4 #ajee ,gilfillan's ,sabbath1 p4 #hh4 #ajef ,id4 ,ib4 #ajeg ,pagitt's ,heresiography1 p4 #bji1 ,london1 #affa4 #ajeh ,pagitt's ,heresiography1 p4 #bji4 #ajei ,id4 p4 #baj4 #ajfj ,id4 p4 #afd4 #ajfa ,pagitt's ,heresiography1 pp4 #aif1 #aig4 #ajfb ,id4 p4 #afa4 #ajfc ,manual of the ,seventh-day ,baptists1 pp4 #ag1 #ah2 ,heylyn's ,hist4 of the ,sab4 part ii4 chap4 viii4 sect4 #aj2 ,gilfillan's ,sabbath1 pp4 #hh1 #hi2 ,cox's ,sabbath ,literature1 vol4 i4 pp4 #aeb1 #aec4 #ajfd ,manual of the ,s4 ,d4 ,baptists1 p4 #ah4 #ajfe ,dr4 ,francis ,white's ,treatise of the ,sabbath ,day1 quoted in ,cox's ,sab4 ,lit4 vol4 i4 p4 #afg4 #ajff ,heylyn's ,cyprianus ,anglicus1 quoted in ,cox1 vol4 i4 p4 #agc4 #ajfg ,treatise of the ,sabbath ,day1 p4 #aaj4 #ajfh ,hessey's ,bampton ,lectures1 pp4 #cgc1 #cgd2 ,cox's ,sab4 ,lit4 vol4 ii4 p4 #f2 ,a4 ,h4 ,lewis's ,sabbath and ,sunday1 pp4 #agh-ahd4 ,this work contains much valuable information respecting ,english and ,american ,sabbatarians4 #ajfi ,treatise of the ,sabbath ,day1 p4 #gc4 #ajgj ,manual of the ,s4 ,d4 ,baptists1 pp4 #ai1 #bj4 #ajga ,cox1 vol4 i4 p4 #bfh2 vol4 ii4 p4 #aj4 #ajgb ,id4 vol4 ii4 p4 #ce4 #ajgc ,hist4 ,english ,baptists1 vol4 i4 pp4 #cfe1 #cff4 #ajgd ,hist4 ,puritans1 part #b4 chap4 x4 #ajge ,crosby's ,hist4 ,eng4 ,baptists1 vol4 i4 pp4 #cff1 #cfg4 #ajgf ,hist4 ,puritans1 part #b1 chap4 x4 #ajgg ,calamy's ,ejected ,ministers1 vol4 ii4 pp4 #beh1 #bei2 ,lewis' ,sabbath and ,sunday1 pp4 #ahh-aic4 #ajgh ,wood's ,athen ,oxonienses1 vol4 iv4 p4 #abc4 #ajgi ,crosby1 vol4 i4 p4 #cfg4 #ajhj ,ex4 #af3bc2 ,gen4 #b3c4 #ajha ,judgment for the ,observation of the ,jewish or ,seventh-day ,sabbath1 pp4 #f-h1 #afgb4 #ajhb ,calamy1 vol4 #b1 p4 #bfj4 #ajhc ,crosby1 vol4 #b1 pp4 #afe-aga4 #ajhd ,when asked what he had to say why sentence should not be pronounced1 he said he would leave with them these scriptures3 ,jer4 #bf3ad1 #ae2 ,ps4 #aaf3ae4 #ajhe ,manual1 c4 pp4 #ba-bc4 #ajhf ,crosby's ,hist4 ,eng4 ,bapt4 vol4 iii4 pp4 #ach1 #aci4 #ajhg 8,when the ,london ,seventh-day ,baptists1 in #affd1 sent ,stephen ,mumford to ,america1 and in #afge sent ,eld4 ,william ,gibson1 they did as much1 in proportion to their ability1 as had been done by any society for propagating the gospel in foreign parts40--,seventh-day ,baptist ,memorial1 vol4 i4 p4 #dc4 #ajhh ,ch4 ,hist4 of ,n4 ,england from #aghc to #agif1 chap4 xi4 sect4 #aj4 #ajhi ,hist4 of the ,s4 ,d4 ,bapt4 ,gen4 ,conf4 by ,jas4 ,bailey1 pp4 #bcg1 #bch4 #ajij ,seventh-day ,baptist ,memorial1 vol4 i4 pp4 #bg1 #bh1 #bi4 #ajia ,records of the ,first ,baptist ,church in ,newport1 quoted in the ,s4 ,d4 ,baptist ,memorial1 vol4 i4 pp4 #bh-ci4 #ajib ,bailey's ,hist4 pp4 #i1 #aj4 #ajic ,id4 p4 #bcg4 #ajid ,id4 p4 #bch4 #ajie ,manual of the ,s4 ,d4 ,baptists1 pp4 #ci1 #dj2 ,backus1 chap4 xi4 sect4 #aj4 #ajif ,hist4 ,s4 ,d4 ,baptist ,gen4 ,conf4 pp4 #ae1 #bch4 #ajig ,id4 pp4 #df-ee4 #ajih ,id4 pp4 #eg1 #eh1 #fb1 #gd1 #hb4 #ajii ,sabbath and ,sunday1 p4 #bcb4 #aajj ,much interesting matter pertaining to the ,seventh-day ,baptists of ,america may be found in ,utter's ,manual of the ,s4 ,d4 ,baptists2 ,bailey's ,hist4 of the ,s4 ,d4 ,bapt4 ,gen4 ,conf42 ,lewis's ,sabbath and ,sunday1 and in the ,s4 ,d4 ,b4 ,memorial4 #aaja ,rupp's ,history of all ,religious ,denominations in the ,united ,states1 pp4 #aji-abc1 second edition2 ,bailey's ,hist4 ,gen4 ,conf4 pp4 #bee-beh4 #aajb ,new ,york ,independent1 ,march #ah1 #ahfi4 #aajc ,semi-,weekly ,tribune1 ,may #d1 #ahfi4 #aajd ,this sister was born at ,vernon1 ,vt4 ,her maiden name was ,rachel ,d4 ,harris4 ,at the age of seventeen1 she was converted and soon after joined the ,methodist church4 ,after her marriage1 she removed with her husband to central ,new ,york4 ,there1 at the age of twenty-eight1 she became an observer of the ,bible ,sabbath4 ,the ,methodist minister1 her pastor1 did what he could to turn her from the ,sabbath1 but finally told her she might keep it if she would not leave them4 ,but she was faithful to her convictions of duty and united with the first ,seventh-day ,baptist church of ,verona1 ,oneida ,co41 ,n4 ,y4 ,her first husband bore the name of ,oaks2 her second1 that of ,preston4 ,she and her daughter1 ,delight ,oaks1 were members of the first ,verona church at the time of their removal to ,washington1 ,n4 ,h4 ,the mother died ,feb4 #a1 #ahfh2 the daughter1 several years earlier4 #aaje ,eld4 ,preble's article appeared in the ,hope of ,israel of ,feb4 #bh1 #ahde1 published at ,portland1 ,maine4 ,this article was reprinted in the ,advent ,review of ,aug4 #bc1 #ahgj4 ,the article1 as rewritten by ,eld4 ,preble and published in tract form1 was also printed in the ,review of ,dec4 #ba1 #ahfi4 #aajf ,he fell asleep ,march #ai1 #ahgb1 in the eightieth year of his age4 #aajg ,for a further knowledge of their views1 see their weekly paper1 the ,advent ,review and ,herald of the ,sabbath1 published at ,battle ,creek1 ,michigan1 at #b4jj per year1 and the list of publications advertised in its columns4 #aajh ,rev4 #ab3ag2 #ad3ab4 #aaji ,rev4 #ai3aj4 #aaaj ,rev4 #d3aj1 #aa4 #aaaa #b ,pet4 #c2 ,isa4 #fe2 ,rev4 #ba1 #bb4 ,milton thus states this doctrine3-- 8,the world shall burn1 and from her ashes spring ,new heaven and earth1 wherein the just shall dwell1 ,and after all their tribulation long1 ,see golden days1 fruitful of golden deeds1 ,with joy and love triumphing1 and fair truth40 --,paradise ,lost1 book iii1 lines #ccd-cch4 8,so shall the world go on1 ,to good malignant1 to bad men benign2 ,under her own weight1 groaning2 till the day ,appear of respiration to the just1 ,and vengeance to the wicked1 at return ,of ,him so lately promised to thy aid1 ,the woman's seed2 obscurely then foretold1 ,now ampler known thy ,saviour and thy ,lord3 ,last1 in the clouds1 from heaven to be revealed ,in glory of the ,father1 to dissolve ,satan with his perverted world2 then raise ,from the conflagrant mass1 purged and refined1 ,new heaven1 new earth1 ages of endless date1 ,founded in righteousness1 and peace1 and love2 ,to bring forth fruits1 joy1 and eternal bliss40 --,id4 book xii1 lines #ecg-eea4 #aaab ,dan4 #g3i1 #aj1 #ac1 #ad1 #ag-bg2 ,ps4 #b3g-i2 #cg3i-aa1 #ah-bb1 #cd2 ,mal4 #d3a-c4 #aaac ,isa4 #ff3bb1 #bc4 #aaad ,heb4 #d3i4 ,the margin renders it 8a keeping of a ,sabbath40 ,liddell and ,scott define ,sabbatismos 8a keeping of the ,sabbath40 ,they give no other definition1 but derive it from the verb ,sabbatizo1 which they define by these words only1 8to keep the ,sabbath40 ,schrevelius defines ,sabbatismos by this one phrase3 8,observance of the ,sabbath40 ,he also derives it from ,sabbatizo4 ,sabbatismos is therefore the noun in ,greek which signifies the act of ,sabbath-keeping1 while ,sabbatizo1 from which it is derived1 is the verb which expresses that act4 #aaae ,see the ,lexicons of ,liddell and ,scott1 ,schrevelius1 and ,greenfield4 #aaaf ,rev4 #bb3a1 #b4 ,,index ,,of ,,authors ,,quoted4 ,abyssinian 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,,revelation4 #a3aj1 #ahf1 #ahg1 #aib1 #bjc1 #bjf1 #dci #d3aj1 #aa1 #eaj #e3i1 #aeb #g3i-ad1 #hd #aa3ai1 #afj #ab31 #cgj #ab3f1 #ad1 #djd1 #dje #ac3a-e1 #cfi #af3ag-ba1 #eh #ba1 #bb31 #ajc1 #eaa #bb3a1 #b1 #eab ,,index ,,of ,,subjects4 ,abyssinians1 pp4 #dbd-dbg ,adam1 his influence upon the patriarchs1 #c1 #ca1 #cb ,adam must have heard the ,creator when he set apart the seventh day1 #af-ai 8,after eight days10 ,john #bj1 #adg-adi ,anabaptists1 #dbb1 #dbc ,analysis of ,exodus #af1 #ci-dd ,annual sabbaths enumerated1 #hd1 #he ,apostasies1 the two great patriarchal1 #cc-ce ,apostasy in the early church1 #aic-bjc ,apostasy1 progress of1 #cbd1 #cbi-cca1 #cfa1 #cfb ,ark in the heavenly temple contains the law1 #afa-afc ,armenians of the ,east ,indies1 #dbg-dcb ,article1 the1 in ,mark #b3bg1 #bb1 #aba1 #abb ,atonement1 day of1 no mention of its observance1 #cj1 #hf ,atonement1 the1 relates to the decalogue1 #fb-fd ,atonement1 the1 relates to the fourth commandment1 #fb-fd ,bampfield1 ,francis1 sufferings of1 #dhg1 #dhh ,barnabas1 epistle of1 #bca-bce ,barnabas thought the ,sabbath too pure for this wicked world1 #bii-cja ,bohemian ,sabbath-keepers1 #dfc1 #dfd ,bound1 ,dr41 theory of1 concerning the ,sabbath1 #dgb-dge ,calvin caused ,servetus to be arrested on ,sunday1 #ddj1 #dda ,calvin's doctrine and practice concerning ,sunday1 #dcf-ddc ,calvin's interpretation of first-day texts1 #dch-ddj ,calvin's view of the one-day-in-seven theory1 #dcg ,carlstadt's faults1 extent of1 #ddh1 #ddi1 #dec1 #ded ,carlstadt a ,sabbatarian1 #def1 #deg ,cathari1 #dae-dag ,causes which made the ,sunday usurpation a success1 #cbi-cca ,change of the ,sabbath not taught in ,ps4 #aah1 #aee-aeg ,change of the ,sabbath not recorded lest it make the ,bible too large1 #aij ,change of the ,sabbath unheard of in the first centuries1 #bjd-bjf1 #bhc-bic ,christian ,sabbath1 ,origen thus calls the seventh day1 #cbc1 #cbd ,christ's teaching with respect to the ,sabbath1 #aae-ach ,christ in the field of corn1 #aah-abd ,christ's work on the ,sabbath like that of the ,father1 #abf1 #abg ,chrysostom and ,jerome on ,sunday labor1 #cfc1 #cfd ,clement's numbering of the days explained out of ,philo1 #cah-cbg ,clement on the ,lord's day1 #bai-bbb ,climate of ,palestine1 #fi ,col4 #b3ad-ag1 exposition of1 #ach-ada ,columba probably a ,sabbath-keeper1 #dja-djc ,constantine's ,sunday law1 #cdc-cdi1 #cec ,contrast between the origin of the ,sabbath and ,sunday1 #ccb1 #ccc1 #ceb1 #cec ,councils of the church1 character of1 #cfb1 #cfc ,covenant not made with their fathers1 #ge ,creation1 six days of1 #i-ac ,creation1 nature of1 #i1 #aj ,culdees of ,great ,britain1 #djj-djc ,danish and ,norwegian ,sabbath-keepers1 #eje1 #eji ,dark ,ages defined1 #cih1 #cii ,days1 names of1 #af ,days1 how many1 different ones1 #af ,decalogue1 a complete moral code1 #fa1 #fb ,decalogue1 perpetuity of in the fathers1 #cji-cab ,deluge1 why sent1 #cc-ce ,destruction of ,jerusalem caused by ,sabbath-breaking1 #ajc-ajh ,dionysius on the ,lord's day1 #bad1 #bae ,dominicum defined1 #bdf-bdh1 #bee-beg ,dominicum servasti81 #bdd-beh ,dutch ,sabbath-keepers1 #dfg1 #dfh ,english ,sabbath-keepers1 #dfg1 #dfi1 #dgj1 #dgi-dib1 #ejj ,entrance of ,sunday into the early church1 #bfa-bff ,error not changed into truth by age1 #aie1 #aif ,eternity1 #i ,eusebius author of the doctrine that ,christ changed the ,sabbath1 #cee-cei 8,every day0 may include simply the six working days1 #ahe ,every man fully persuaded in his own mind1 #ahc-ahf ,famous falsehood examined1 #bdc-beh ,fathers1 authority of1 #aii-bja ,festivals of the church enumerated1 #dcc1 #dcd ,festivals of the ,hebrews enumerated1 #hb1 #hc ,fires on the ,sabbath forbidden1 nature of the statute1 #fg-ga ,firmament defined1 #aa ,first-day history and papal history compared1 #bac1 #bhb1 #bhc ,first-day observance in the exact words of the fathers1 #bhc-bhi ,first mention of the ,sabbath after ,moses1 #ii ,flight of disciples not to be on the ,sabbath day1 #acb-ach ,fourth commandment expounded1 #df-ej ,fourth commandment in the ,new ,testament1 #ada1 #adb ,fraud in the ,bible ,dict4 of the ,tract ,society1 #baa1 #bab ,frauds in ,justin ,edwards1 #bab1 #bac1 #baf1 #bag1 #bdd1 #bde ,fraudulent testimonials to the ,sunday ,lord's day1 #baa-bai ,french ,sabbath-keepers1 #dfh ,frith1 the martyr1 judgment on the ,sabbath1 #dei1 #dfj ,genesis1 bearing of upon the ,sabbath1 #bh-cj ,gentiles admitted into the commonwealth of ,israel1 #aei1 #afj ,gentiles blessed for observing the ,sabbath1 #aja1 #ajb ,german ,sabbath-keepers1 #dfg1 #dii1 #ejj1 #eji ,gilfillan's inexcusable fraud1 #bej-beh ,globe1 our1 the ,sabbath on1 #dh ,gregory ,,vii41 ,a4 ,d4 #ajgd1 condemns ,sabbath-keepers1 #dbj ,hallowed identical with sanctified1 #ag ,hebrews1 how ,god favored them1 #dd1 #de ,hebrews1 why made the depositaries of the truth1 #cc-cg1 #df1 #ee1 #ef ,honors pertaining to the ,sabbath law1 #fa ,hungarian ,sabbath-keepers1 #ejj ,hypsistarii1 #cci1 #cdj ,ignatius never uses the term ,lord's day1 #baa ,ignatius1 epistles of1 #bcg-bdb ,illustration of the alleged sanctification of the seventh day in the wilderness1 #bd ,irenus mentions no ,lord's day1 #baf-bah1 #bga-bgd ,irenus falsely quoted1 #bga-bgd ,jericho1 ,sabbath not violated at taking of1 #ie1 #if ,jews1 eminent1 on the origin of the ,sabbath1 #bf1 #bg ,jubilee1 no record of its observance in the ,bible1 #cj1 #hf ,justin ,edwards' ,sunday ,sabbath1 ,b4 ,c4 #fc1 #aab ,justin ,martyr on ,sunday1 #bfg-bgj ,justin ,martyr a no-,sabbath man1 #bgj1 #bga ,justin ,martyr mentions no ,lord's day1 #bab ,knox and the ,scotch of the sixteenth century1 #ddc-dde ,laodicea1 ,council of1 curses ,sabbath-keepers1 #cfj1 #cfa ,laying by in store on first-day1 #age-agh ,lord's day of ,john1 #ahg1 #aib ,lord's day first applied to ,sunday1 #bbb-bbd ,lord's ,supper the ground of controversy between ,luther and ,carlstadt1 #dea-dec ,luther and ,carlstadt1 #ddf-dei ,luther might have profited greatly by ,carlstadt1 #deg-dei ,luther on ,gen4 #b3c1 #ag ,man1 meaning of1 in ,mark #b3bg1 #bb1 #aba1 #abb ,manna1 falling of1 not the occasion of the ,sabbath1 #ch1 #ci ,martyrdom of ,john ,james1 #dhi-dia ,melito of ,sardis1 #bae1 #baf ,miracles and judgments in support of ,sunday1 #cgd1 #cgh1 #cgi1 #cib1 #cic ,miracles pertaining to the ,sabbath in the wilderness1 #dj ,modern historians on ,sabbath in the early church1 #ccc-cch1 #cda ,moral obligation of the ,sabbath1 #ej ,morrow defined1 #aha ,moses rehearses the law1 #gd-gi ,moses in the ,mount1 #ea-fa ,mosheim and ,neander1 #bbi1 #bcj1 #bdb1 #bdc ,mount ,sinai at the giving of the law1 #dd-df ,mystical ,lord's day1 #bai-bbb1 #bbd1 #bbf ,nazarenes1 #cch1 #cci ,nehemiah's ,sabbath reform1 #ajf-aji ,new ,covenant has a temple and an ark1 #afj ,offerings for the dead as ancient as the ,sunday-,lord's day1 #bbc1 #bbd ,olive tree1 the good1 #afe1 #aff ,omissions1 remarkable1 #cj ,oracles of ,god preserved by the ,hebrews1 #aeh1 #aei ,origen on ,lord's day1 #bbe1 #bbf1 #bia ,other readings of ,gen4 #b3b1 #ad ,palologus1 #dfb1 #dfc ,papal usurpation began with reference to ,sunday1 #bgd1 #bge ,patriarchal age1 its great light1 #ca-cd ,passaginians1 #dae-dah ,passover festival defined1 #hc ,penalty of the law1 #eh ,pentecost1 day of1 ,acts #b3a1 #adi-aea ,petrobrusians1 #dah-dbj ,pentecost defined1 #hc ,perpetual statute for their generations1 a parallel precept1 #eh ,perpetuity and observance of the ,sabbath in the fathers1 #cae-cbi ,pliny1 epistle of1 #baa1 #bce-bcg ,pope ,innocent ,,iii4 responsible for the roll from heaven1 #chh-cia ,precepts given to ,israel classified1 #ea ,presbyterians and ,episcopalians contend over ,sunday1 #dga-dgg ,presbyterians get ,sunday into the fourth commandment1 #dgb-dgf ,priceless value of the ,sabbath1 #eji1 #eaj ,prophets taught the people on the ,sabbath1 #ajj ,protestant ,sunday-keeping as viewed by a learned ,catholic theologian1 #dgg1 #dgh ,reasons for ,sunday stated in the words of the fathers1 #bhi-bid ,reasons out of the fathers for rejecting the ,sabbath1 #bii-cji ,records of ancient ,sabbath-keepers destroyed1 #cii ,redemption no argument for change of ,sabbath1 #aea-aee ,reformation differently viewed by ,luther and ,carlstadt1 #dea ,reformers all brought something from ,rome1 #dgh ,reformers1 just view of1 #dde1 #ddf ,rest of the ,creator1 reason for it1 #ad1 #ae ,restoration of ,israel1 if they keep the ,sabbath1 #ajb ,resurrection of ,christ did not affect the ,sabbath1 #adb-adg ,roll from heaven in behalf of ,sunday1 #che-chi ,roman church turns the ,sabbath into a fast1 #bhj1 #bha ,romanists have corrupted the fathers1 #bjj1 #bja ,rule of faith of the man of ,god1 #bjb ,rule of faith of the ,romanist1 #bjb ,russian ,sabbath-keepers1 #dfd-dfg ,sabbatarian principles1 #dhj1 #dhc1 #dhg1 #dhi ,sabbatarians1 ancient bodies of1 #cch-cdj1 #ced ,sabbatati or ,insabbatati defined1 #djg-daa ,sabbath a sign1 #dc1 #dd1 #ec-eh 8,sabbath between10 #afh ,sabbath-breaking in the wilderness1 effect of1 #fe-fg ,sabbath at creation in the early fathers1 #cab-cae ,sabbath defined1 #bj ,sabbath during ,dark ,ages1 #cih-dcb ,sabbath during the forty years1 #fd-gd ,sabbath given1 meaning of the term1 #db1 #dc ,sabbath-keepers in ,constantinople1 ,a4 ,d4 #ajed1 #dbj-dbb ,sabbath-keepers in ,rome1 ,a4 ,d4 #fjj1 #cgd1 #cge1 #djj ,sabbath in ancient writers means ,saturday1 #cgj1 #cga ,sabbath in the book of ,acts1 #afg-ahb ,sabbath in the fourth century1 #cei-cfb ,sabbath in the fifth century1 #cfg1 #cfh ,sabbath in the prophetic ,scriptures1 #ajj-ajf ,sabbath in the time of ,maccabees1 #aaj-aab ,sabbath made known1 meaning of the term1 #di ,sabbath may be kept over the earth1 #ajb ,sabbath more ancient than circumcision1 #abh ,sabbath not a memorial of deliverance from ,egypt1 #gf-gi ,sabbath not a shadow of redemption1 #bg1 #bh ,sabbath not a ,jewish feast1 #ga1 #gb ,sabbath not mentioned from ,adam to ,moses1 #ib-ie ,sabbath not mentioned from ,moses to ,david1 #ib-ie ,sabbath1 the acts by which it was made1 #ad-af ,sabbaths1 weekly and annual1 their difference1 #hf-ib ,sabbath1 when made1 #ae1 #af1 #bj-be1 #df1 #dg ,sabbath1 why instituted1 #be1 #bf1 #eji1 #eaj ,sabbath in the new earth1 #eaj-eab ,sanctified1 the word defined1 #ae1 #ag-ai ,sanctification of the seventh day was at the beginning1 #bc-be ,second tables of stone1 who wrote them1 #fj1 #fa ,self-contradiction of ,justin ,edwards1 #agg1 #agh ,seventh day1 event on the first of time1 #ac1 #ad ,seventh day of the commandment is the seventh day of the week1 #dh1 #di ,seventh-day ,baptists of ,america1 #dic-dii ,seven1 signification of the number1 #ad1 #ae ,seventh-day ,adventists of ,america1 #ejj-eji ,seventh-day ,adventists of ,switzerland1 #eji ,shew-bread eaten by ,david1 #ig1 #ih ,siberian ,sabbath-keepers1 #ejj ,slander of heretics no sin1 #dah ,sticks1 the case of picking them up on the ,sabbath1 #gb-gd ,sun and moon stand still1 #if1 #ig ,sunday a day of relief to souls in purgatory and in hell1 #chc1 #chd ,sunday an ancient heathen festival1 #beh-bfd1 #bgg1 #bgh1 #bgi1 #cda1 #cdb1 #cde-cdi ,sunday arguments of the ,dark ,ages1 what became of them1 #dgj ,sunday as the sister of the ,sabbath1 #cfa1 #cfb ,sunday authoritatively established as ,lord's day1 #cdi-cea ,sunday at the ,council of ,nice1 #bge1 #bgf ,sunday during the ,dark ,ages1 #cfb-cih ,sunday edicts of kings1 emperors1 popes and councils1 #cdb-cdf1 #cdi1 #cec1 #cei-cfa1 #cff1 #cgb-cih ,sunday festival1 origin and growth of1 #bbc1 #bbd1 #ceb1 #cec ,sunday festival defined by the reformers1 #dcd-dcf ,sunday1 first witnesses for1 #bbh-bdc ,sunday1 how mentioned prior to ,a4 ,d4 #aid1 #bah1 #bai ,sunday labor in the early church not sinful1 #bhc-bhi1 #bif1 #bii1 #caf-cbb1 #cdc-cde ,sunday labor in the fourth and fifth centuries1 #cfc-cff ,sunday ,lord's day not traceable to the apostles1 #bjd-bbh ,sunday on a level with other festivals in the early church1 #bfd-bff1 #bie1 #bif ,sunday sustained only by the ,romanists' rule1 #bjb1 #bjc1 #bbc1 #bbd1 #bid1 #dgg1 #dgh ,sunday1 when first called ,sabbath1 #cgj1 #cga ,superstition of the ,jews concerning the ,sabbath1 #aac1 #aad ,tabernacles1 feast of1 defined1 #hc1 #hd ,ten commandments alone on the tables of stone1 #gi-ha ,tertullian's excuses for ,sunday observance1 #bgg1 #bgh ,tertullian on ,lord's day1 #bbb-bbd ,tertullian's self-contradiction1 #bgf1 #bgg1 #cje-cjg ,theophilus mentions no ,lord's day1 #bab1 #bac ,time defined1 #i ,time1 great week of1 #i ,tradition characterized1 and exemplified1 #aih1 #bja1 #bbg1 #bbh ,tradition for the passover more apostolic than for ,sunday1 #bbg1 #bbh ,transylvanian ,sabbath-keepers1 #dfj-dfc ,trask1 ,mrs41 sufferings of1 #dha-dhc ,troas1 ,paul at1 #agh-ahb ,true ,god distinguished from false gods1 #be1 #bf ,typical observances no part of the ,sabbath law1 #ih1 #ii ,time to commence the ,sabbath1 #ajg1 #ajh ,unfairness of anti-,sabbatarians1 #aca1 #acb ,waldenses1 #djc-dae ,weeks1 how and when made1 #af1 #cj1 #ca ,wilderness of sin1 record of1 how connecting ,gen4 #b3a-c1 and ,ex4 #bj3h-aa1 #df1 #dg ,,errata4 ,page #ada1 chapter xix41 in the notes1 should be chapter xxvii4 0 #bee1 8and10 in the ,latin notes1 should be 840 0 #bie1 8exaltation40 in line #af1 should be 8exultation40 0 #eje1 for 8#gj1jjj10 read #hb1jjj1--;,auditor's later report4 ,transcriber's ,note3 ,the errata have been corrected4 ,catalogue of ,publications ,for sale at the ,office of the ,review and ,herald1 ,battle ,creek1 ,mich41 and at the ,pacific ,press1 ,oakland1 ,california4 ,,periodicals4 ,,the ,,advent ,,review ,,and ,,sabbath ,,herald4 ,a sixteen-page ,religious ,family ,newspaper1 devoted to a discussion of the ,prophecies1 ,signs of the ,times1 ,second ,coming of ,christ1 ,harmony of the ,law and the ,gospel1 ,what we must ,do to be ,saved1 and other ,bible questions4 #b4jj a year4 ,,good ,,health4 ,a monthly journal of hygiene1 devoted to ,physical1 ,mental1 and ,moral ,culture4 #a4jj a year4 ,,the ,,youth',s ,,instructor4 ,a four-page illustrated weekly for the ,sabbath-school and the family4 #ge cts4 a year4 ,,the ,,advent ,,tidende4 ,a ,danish semi-monthly1 sixteen pages1 magazine form1 devoted to expositions of prophecy1 the signs of the times1 and practical religion4 #a4jj a year4 ,,advent ,,harolden4 ,a ,swedish monthly1 of the same size1 and devoted to the same topics1 as the ,advent ,tidende4 #ge cts4 a year4 ,,stimme ,,der ,,wahrheit4 ,an eight-page ,german monthly4 ,a religious family newspaper1 frequently illustrated4 #ej cts4 a year4 ,,the ,,college ,,record4 ,a four-page educational monthly4 #aj cts4 a year4 ,the above are published in ,battle ,creek1 ,mich4 ,terms always in advance4 ,,the ,,signs ,,of ,,the ,,times4 ,a twelve-page weekly ,religious ,paper1 devoted to the dissemination of light upon the same great themes treated in the ,advent ,review and ,sabbath ,herald4 ,published in ,oakland1 ,cal4 #b4jj a year4 ,,les ,,signes ,,des ,,temps4 ,a religious monthly journal in ,french4 ,published in ,ble1 ,switzerland4 #a4jj a year4 ,,books1 ,,pamphlets1 ,,and ,,tracts4 ,,history ,,of ,,the ,,sabbath ,,and ,,of ,,the ,,first ,,day ,,of ,,the ,,week4 ,by ,elder ,j4 ,n4 ,andrews4 ,this work contains an outline of the history of the ,sabbath for the period of ,six ,thousand years4 ,part ,first is the ,biblical history of the ,sabbath and of the first day of the week4 ,part ,second is the secular history of these two days since the time of the apostles4 ,this volume has been prepared with most careful and patient study4 ,in all cases of quotations from secular history1 book1 chapter1 and page are given4 ,and book1 chapter1 and verse are given of all quotations from the word of ,god4 #ebh pp4 #a4jj ,,the ,,sanctuary ,,and #bcjj ,,days ,,of ,,dan4 #h3ad4 ,by ,elder ,u4 ,smith4 ,this question has developed the people known as ,seventh-day ,adventists1 and is the pivotal doctrine upon which their applications of prophecy largely depend4 ,it explains the past ,advent movement1 shows why those who looked for the ,lord in #ahdd were disappointed1 reveals the fact so essential to be understood1 that no prophetic period reaches to the second coming of ,christ1 and shows where we are1 and what we are to expect in the future4 ,a knowledge of this subject is indispensable to a correct application of the more important prophecies pertaining to the present time4 #ceb pp4 #a4jj ,condensed edition1 paper1 #bbd pp4 4#cj ,,thoughts ,,on ,,daniel1 ,,critical ,,and ,,practical4 ,by ,elder ,u4 ,smith4 ,an exposition of the book of ,daniel verse by verse4 #djj pp4 #a4jj ,,thoughts ,,on ,,revelation1 ,,critical ,,and ,,practical4 ,by ,elder ,u4 ,smith4 ,this work presents every verse in the book of ,revelation with such remarks as serve to illustrate or explain the meaning of the text4 #djj pp4 #a4jj ,,nature ,,and ,,destiny ,,of ,,man4 ,by ,elder ,u4 ,smith4 ,this work1 as its title implies1 treats upon the constitution of man1 his consequent condition in death1 and destiny beyond the resurrection4 ,all the passages in the ,bible which have a bearing upon these questions are taken up and explained in full1 thus giving the most comprehensive view of this whole question that has yet been presented4 #cef pp4 #a4jj ,,life ,,sketches4 ,this work embraces sketches of the parentage1 early life1 ,christian experience1 and extensive labors of ,elder ,james ,white1 and also of his wife1 ,mrs4 ,e4 ,g4 ,white4 #daf pp4 #a4jj ,with steel engraving of ,elder ,w41 #a4be ,,life ,,of ,,william ,,miller1 with portrait4 ,this work comprises sketches of the ,christian ,experience and ,public ,labors of this remarkable man1 gathered from his ,memoir by the late ,sylvester ,bliss1 with ,introduction and ,notes by ,elder ,james ,white4 ,this book sets forth the true principles and real character of the man who was the leading spirit in the great ,american ,second-,advent ,movement4 #djh pp4 #a4jj ,,life ,,of ,,elder ,,joseph ,,bates1 with portrait4 ,this is a reprint of his ,autobiography1 with introduction1 and closing chapters relative to his public ministry and last sickness1 by ,elder ,james ,white4 ,the closing chapters relate to his labors in the ministry and in moral reforms1 and the triumphant close of his long and useful life4 ,this book should be in every family library4 ,fine tinted paper1 #ceb pp4 #a4jj ,plain white paper1 #ceb pp4 4#he ,,the ,,spirit ,,of ,,prophecy2 or1 the ,great ,controversy between ,christ and his ,angels1 and ,satan and his ,angels1 in four volumes4 ,by ,mrs4 ,ellen ,g4 ,white4 ,these volumes cover the time from the fall of ,satan to the destruction of sin at the close of the one thousand years of ,rev4 #bj4 ,the first three of these volumes are in print1 and it is expected that the fourth1 the most interesting and important of the series1 will soon be ready4 ,each1 #daf pp4 #a4jj ,,the ,,bible ,,from ,,heaven4 ,by ,elder ,d4 ,m4 ,canright4 ,this work is what its name implies1 an argument to show that the ,bible is not the work of men1 but is in deed and in truth the word of ,god4 ,it is a candid1 forcible1 conclusive argument1 sustained by a large array of facts and such deductions of science as rest upon any tolerable certainty4 ,just the work to put into the hands of honest skeptics1 and those who are exposed to infidel influences4 ,adapted to the use of any and all persons who believe in the ,bible4 #djj pp4 #a4jj ,,the ,,biblical ,,institute4 ,this is the title of a work containing a synopsis of the lectures given at the ,institute held in ,oakland1 ,cal41 ,april #a-ag1 #ahgg4 ,these cover all the main points of our faith1 giving facts and dates1 and the heads of the arguments4 #ceb pp4 #a4jj ,,hymn ,,book4 8,hymns and ,tunes for those who keep the ,commandments of ,god and the ,faith of ,jesus10 is the title of this book4 ,it has #ecg hymns and #adg tunes4 #daf pp4 #a4jj ,,constitutional ,,amendment2 or1 the ,sunday1 the ,sabbath1 the ,change1 and the ,restitution4 ,a discussion between ,w4 ,h4 ,littlejohn and the editor of the ,christian ,statesman4 ,this work discusses the proposed religious amendment to the ,constitution1 especially in its bearing upon the subject of the ,sabbath and the first day of the week4 ,this involves an examination of the alleged change of the ,sabbath4 #chd pp4 #a4jj ,in paper covers1 #ccf pp4 4#dj ,,the ,,soul ,,and ,,the ,,resurrection4 ,showing the harmony of science and the ,bible on the nature of the soul and the doctrine of the resurrection4 ,by ,j4 ,h4 ,kellogg1 ,m4 ,d4 #bbd pp4 #ge cts4 ,,game ,,of ,,life4 ,a scene representing ,satan playing with man for his soul4 ,three lithograph illustrations4 ,in board1 #ej cts4 ,paper covers1 #cj cts4 ,,the ,,united ,,states ,,in ,,the ,,light ,,of ,,prophecy2 or1 an ,exposition of ,rev4 #ac3aa-ag4 ,by ,elder ,u4 ,smith4 ,dealing with our own land and applying to our time1 this is a portion of prophecy which should possess surpassing interest for every ,american reader4 ,this work shows by conclusive arguments the position which the ,united ,states government holds in prophecy1 and the important part it is to act in the closing scenes of time4 ,issues are even now arising which it is of the greatest importance that all be prepared to meet4 #afj pp4 #dj cts4 ,in paper covers1 #bj cts4 ,,thoughts ,,on ,,baptism4 ,a full treatise1 viewing the subject from history and the ,bible4 ,by ,elder ,j4 ,h4 ,waggoner4 #ahi pp4 #ce cts4 ,,the ,,song ,,anchor4 ,a popular collection of songs for the ,sabbath-school and praise service4 #afd pp4 #ce cts4 ,bound in muslin1 #ej cts4 ,,poem ,,on ,,the ,,sabbath4 ,by ,elder ,u4 ,smith4 #cj cts4 ,,the ,,seven ,,trumpets4 ,a careful and deeply interesting exposition of ,rev4 #h and #i4 #aj cts4 ,,life ,,of ,,christ1 six pamphlets4 ,by ,mrs4 ,e4 ,g4 ,white3-- ,no4 #a4 ,his ,first ,advent and ,ministry4 #ajd pp4 #aj cts4 0 #b4 ,his ,temptation in the ,wilderness4 #if pp4 #aj cts4 0 #c4 ,his ,teachings and ,parables4 #abf pp4 #ae cts4 0 #d4 ,his ,mighty ,miracles4 #abh pp4 #ae cts4 0 #e4 ,his sufferings and ,crucifixion4 #if pp4 #aj cts4 0 #f4 ,his ,resurrection and ,ascension4 #hj pp4 #aj cts4 ,,life ,,of ,,the ,,apostles1 two pamphlets3-- ,no4 #a4 ,the ,ministry of ,peter4 #hj pp4 #aj cts4 0 #b4 ,the ,teachings of ,paul4 #hj pp4 #aj cts4 ,,facts ,,for ,,the ,,times4 ,a collection of ,valuable ,extracts from ,eminent ,authors4 #bbd pp4 #be cts4 ,,eleven ,,sermons ,,on ,,the ,,sabbath ,,and ,,law4 ,by ,elder ,j4 ,n4 ,andrews4 #bbf pp4 #be cts4 ,,history ,,of ,,the ,,immortality ,,of ,,the ,,soul4 ,by ,elder ,d4 ,m4 ,canright4 #bjj pp4 #be cts4 ,,modern ,,spiritualism4 ,nature and ,tendency of ,modern ,spiritualism4 ,by ,elder ,j4 ,h4 ,waggoner4 #ahd pp4 #bj cts4 ,,refutation ,,of ,,the ,,age ,,to ,,come4 ,by ,elder ,j4 ,h4 ,waggoner4 #afh pp4 #bj cts4 ,,the ,,atonement4 ,by ,elder ,j4 ,h4 ,waggoner4 ,an examination of a remedial system in the light of ,nature and ,revelation4 #afh pp4 #bj cts4 ,,the ,,ministration ,,of ,,angels1 ,,and ,,the ,,origin1 ,,history1 ,,and ,,destiny ,,of ,,satan4 ,by ,elder ,d4 ,m4 ,canright4 #add pp4 #bj cts4 ,,our ,,faith ,,and ,,hope4 ,sermons on the ,coming and ,kingdom of ,christ4 ,by ,elder ,james ,white4 #ahb pp4 #bj cts4 ,,miraculous ,,powers4 ,the ,scripture ,testimony on the ,perpetuity of ,spiritual ,gifts1 with ,narratives of ,incidents and ,sentiments carefully compiled from the ,eminently ,pious and ,learned of various denominations4 #abh pp4 #ae cts4 ,,resurrection ,,of ,,the ,,unjust4 ,a vindication of the doctrine4 ,by ,elder ,j4 ,h4 ,waggoner4 #ajj pp4 #ae cts4 ,,the ,,spirit ,,of ,,god1 its ,gifts and ,manifestations to the end of the ,christian ,age4 ,by ,elder ,j4 ,h4 ,waggoner4 #add pp4 #ae cts4 ,,the ,,three ,,messages ,,of ,,revelation #ad3f-ab1 particularly the ,third ,angel's ,message and the ,two-,horned ,beast4 ,by ,elder ,j4 ,n4 ,andrews4 #add pp4 #ae cts4 ,,the ,,two ,,laws1 as set forth in the ,scriptures of the ,old and ,new ,testaments4 ,by ,elder ,d4 ,m4 ,canright4 #ajd pp4 #ae cts4 ,,the ,,morality ,,of ,,the ,,sabbath4 ,by ,elder ,d4 ,m4 ,canright4 #if pp4 #ae cts4 ,,the ,,complete ,,testimony ,,of ,,the ,,fathers ,,of ,,the ,,first ,,three ,,centuries ,,concerning ,,the ,,sabbath ,,and ,,first ,,day ,,of ,,the ,,week4 ,by ,elder ,j4 ,n4 ,andrews4 #aab pp4 #ae cts4 ,,gems ,,of ,,song4 ,a collection of familiar hymns for religious meetings4 #ae cts4 ,,christ ,,in ,,the ,,old ,,testament ,,and ,,the ,,sabbath ,,in ,,the ,,new4 ,by ,elder ,james ,white4 #ef pp4 #aj cts4 ,,redeemer ,,and ,,redeemed4 ,by ,elder ,james ,white4 #dh pp4 #aj cts4 ,,the ,,signs ,,of ,,the ,,times ,,from ,,the ,,fulfillment ,,of ,,prophecy4 ,by ,elder ,james ,white4 #if pp4 #aj cts4 ,,the ,,truth ,,found4 ,a clear and concise argument in behalf of the seventh day as the ,sabbath of the ,lord4 ,by ,elder ,j4 ,h4 ,waggoner4 #fd pp4 #aj cts4 ,,review ,,of ,,gilfillan4 ,thoughts suggested by the perusal of ,gilfillan and other authors on the ,sabbath4 ,by ,elder ,thomas ,b4 ,brown4 #fd pp4 #aj cts4 ,,morton',s ,,vindication ,,of ,,the ,,sabbath4 ,an interesting experience of a ,presbyterian minister in embracing the ,sabbath4 ,by ,j4 ,w4 ,morton4 #fh pp4 #aj cts4 ,,the ,,ancient ,,sabbath--,,objections ,,considered4 ,by ,elder ,d4 ,t4 ,bourdeau4 #hg pp4 #aj cts4 ,,appeal ,,to ,,the ,,baptists4 ,an address to the ,baptists in behalf of the ,lord's ,sabbath4 ,by the ,s4 ,d4 ,b4 ,gen4 ,conference4 #df pp4 #aj cts4 ,,the ,,rejected ,,ordinance4 ,a careful examination of our ,lord's memorial of humility found in ,john #ac4 ,by ,elder ,w4 ,h4 ,littlejohn4 #fd pp4 #aj cts4 ,,matthew ,,twenty-,,four4 ,a thorough exposition of this important chapter4 ,by ,elder ,james ,white4 #fd pp4 #aj cts4 ,,the ,,poet ,,milton ,,on ,,the ,,state ,,of ,,the ,,dead4 ,this work shows that ,milton was a decided believer in1 and an able defender of1 the doctrine that in death man is unconscious4 #cb pp4 #e cts4 ,,four-,,cent ,,tracts4 ,redemption--,the ,second ,advent--,the ,sufferings of ,christ--,the ,present ,truth--,origin and ,progress of ,s4 ,d4 ,adventists--,the ,celestial ,railroad--,the ,seventh ,part of ,time--,ten ,commandments not ,abolished--,the ,two ,covenants--,address to the ,baptists--,milton on ,state of the ,dead--,the ,two ,thrones--,spiritualism a ,satanic ,delusion--,samuel and the ,witch of ,endor--,the ,third ,message of ,rev4 #ad--,tithes and ,offerings4 ,,three-,,cent ,,tracts4--,the ,second ,message of ,rev4 #ad--,who ,changed the ,sabbath8--,the ,lost-,time ,question--,the ,spirit of ,prophecy--,scripture ,references--,the ,end of the ,wicked--,infidel ,cavils ,considered--,the ,pocasset ,tragedy--,sabbaton--,wine and the ,bible4 ,,two-,,cent ,,tracts4--,christ in the ,old ,testament--,the ,sabbath in the ,new ,testament--,the ,old ,moral ,code not ,revised--,the ,sanctuary of the ,bible--,the ,judgment--,much in ,little--,the ,millennium--,the ,two ,laws--,seven ,reasons--,the ,definite ,seventh ,day--,departing and ,being with ,christ--,the ,rich ,man and ,lazarus--,elihu on the ,sabbath--,first ,message of ,rev4 #ad--,the ,law and the ,gospel--,alcoholic ,medication--,pork4 ,,one-,,cent ,,tracts4--,the ,coming of the ,lord--,perfection of the ,ten ,commandments--,without ,excuse--,thoughts for the ,candid--,a ,sign of the ,day of ,god--,brief ,thoughts on ,immortality--,which ,day8--,can we ,know1 or ,can the ,prophecies ,be ,understood8--,is the ,end ,near8--,is ,man ,immortal8--,the ,sleep of the ,dead--,the ,sinner's ,fate--,the ,law of ,god--,what the ,gospel ,abrogated--,one ,hundred ,bible ,facts about the ,sabbath--,sunday not the ,sabbath--8,the ,christian ,sabbath0--,why not ,found ,out ,before--,causes and ,cure of ,intemperance--,moral and ,social ,effects of ,intemperance--,tobacco-,using a ,cause of ,disease--,tobacco ,poisoning3 ,nicotiana ,tabacum--,evil ,effects of ,tea and ,coffee--,ten ,arguments on ,tea and ,coffee4 ,,works ,,in ,,other ,,languages4 ,the ,s4 ,d4 ,a4 ,publishing ,association issues many of the foregoing publications in ,danish1 ,swedish1 ,german1 ,french1 and ,italian4 ,it has a full supply of ,english ,bibles1 of all sizes and prices4 ,also ,maps and ,charts for ,sabbath-school use1 and a very carefully prepared library of excellent reading for the young4 ,,health ,,and ,,temperance ,,publications4 ,this ,association publishes1 and keeps on hand for sale1 a long list of books1 pamphlets1 and tracts treating upon the great question of ,health and ,temperance4 ,the various subjects coming under the above head are all treated in a very clear and earnest manner1 and are especially adapted for use by those who set forth the gospel of health4 ,full ,catalogues of ,,all our publications1 giving sizes1 styles1 and prices1 are sent free on application4