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Les cartes, planches, tableaux, etc., peuvent dtre filmte d des taux de reduction diffirents. I orsque le document est trop grand pour dtre reproduit en un seul clich6, il est film6 d partir de I'angle sup6rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mSthode. 12 3 32 X 1 2 3 4 5 6 ADA EQT7E liA SUNDAY OBSER {From Thb Gazitti, Montreal, November 2Brd, 1900.] To the Editor of The Gazette : Sir,— For several weeks past Sunday observance has hteii discussed In the newspapers, and a number of Mont- real citizens have published their opin- ions on the subject. Without In the least undervaluing these opinions. It would be well to place before your readers the opinions of persons of world-wide reputation who have wrlt- t"! on this Important subject, In dif- ferent countries and at different times. The question Is important, seeing that It seriously affects one-seventh part of the life-time of every man, woman a-»d child In the community. It Is certainly a great 6oon to have one day lu seven as a day of rest and refreshment. Especially Is It a boon to the toiling millions of our times, who work from morning till evening, six days every week, all the year round, to get food, clothing and shelter. Surely they are entitled to one day in seven for rest, refrei^ment and amuse- ment, for a thorough change from their drudgery. Certainly let them go to the country, and there commune with Nature, and learn "to look through Nature up to Nature's Ood;" or to c^^src good-natuicdiy witii tlieir >e Jioaalc ceremo- nial laws, and . ; ' nL-plcuousIy against the Sabbath. This, no doubt, was a manifestation in Palestine of the wave of Intellectual and moral reformation that was passing over the Orient at that time. Jesus avowedly broke the Sabbatih, and when the Jewish rulers fuuiid lault wUtk Rim, Hd rebuked theni, saylngr "The 8i.bbatlh was 'm>i P5 •s made for'nuii >n»t man for thl Sab- bath." i(Mii:lK Ind. •«.>., ^( ^ Mi the Sermon on y ^tles are preecrlbed, Yla not even mentioned, "^e JcTWlsh prlesthObd ■ haA ordained Uiat a Bab- balih day's Journey ehouw be limited .to nro tbouaaiaid^yluraiiWut Jesue and bia dlaoiTplea' fUttcfflfaon one occaalon (Matt. £8tli., 1«) from Jerusalem to Shnmaus, a distance of four miles (7.046 yards), on the Sabbatb. "Wben a young man came to Jesus, asking what he should do to l>e saved, Jesus replied: "Thou knowest the Cknnmandments." He then^ gave him the "Hexalogue," jsonslstlng of the moral laws only, of the Decalogue— Do not comoilt adultery, Do not kill, Do not steal. Do not bef r false witness, Defraud not. Honor thy. father and tny mother. (Mark 10, 18). The theologi- cal and ceremonial commands were designedly omitted, and with them the laws pertaining to the Sabbath. Next to Jesus, Paul Is the most Im- portant personage In the New Testa- ment. What does he say about the Sabbath? He believed and taught that iwlth the coming of the new Saviour, "All thinga have become new," that the Jtiwlsh laiw was superseded by the Gtoapel, and that the old rights and customs— circumcision, sacrifices, feasts of moons, sabbaths, etc. — were no longer binding on any one. . To his Roman converts he wrote (Romans, 14 " 5), "One man esteemeth one- day above another; another es- teemeth eveiy day alike. Iiet each man be fully assured In his own mind." (Revised version)— that i". guided by his own opinion. Upbraiding the Oal- latians for their superstitious obser- vances of days, he sasra:— "Te observe days and months, and times and years. X am afraid of you, lest by any means I have bestowed upon you labor in Vain." (n»\. A "tKi Tn thA Onlnaalan. .>''.N>. T l\e,paya jtOol. 2"1«): '^t no man thwe- t^^re Judge; xott ^ meat, or in' drink, the **^""* IWMW Vif^Vil" rtm"* 7* ■^tlT-* day, or a new S, but t^e SabbatK moon, or a sabbath day." This passage med. The JtfWish shows that the early converts to Jfsus shows that the early converts to Jfsus were in the habit of keeping the feasts of the moon's phases, which were commonly observed all over the Ro- man Empire. Let us glance at the teachings of a few of the leaderiS of the early Christian Church, during the itrst four cen- turies: — Jurtlnusi A.D., 182— 1<6, a martyr to the Christian faith ,ln his controversy with Trypho, a Jew. on the Sabbath says, "You, because you were Idle on. one day, suppose you are pious Our Gtod is not pleased with such ob- servances." Irenaeus, A.D., 160-202, In his work "Against Hereeies," says: "Man is not Justified by these things (Sa* bath ob- servances, etc.) given as a sign to the people. This fact shows thait Abraham himself, without circum- slon, and without the observance of Sabbaths, believed in Gtod, and it was imputed unto him for righteousnesa and he was called a friend of Gtod." Again, "These things, therefore, which were given for bondage^ he (Jesus), cancelled by the new covenant of liber- ty." Tertullian, who is said to have been the first to call Sunday "The iLo^d's Day" (because of the resurrection of Jesus on that day), shows in his writ- ings that in His time Christians ob- served Sunday as a holiday or festi- val, but not as a sabbath: for he says, "we count fasting and kneeling In wor- ship on the liOrd's Day to be unlaw- ful." Orlgen, (A.D., 200-254), says: "To the perfect Christian, who is ever in his thoughts, words and deeds serving the Lord, all his days are the Iiord's, and '^if'Sg thS Lord's i«iy.~ 7*1^ ''tAjr* 6fc"l.*^~ "'' <»<«"«rt«»tlcal HLtory • "They (the patriarch.), did not iS^^r 71*'"'* "'"""^cl'lon, nor ob- V^ Sabbath, aeltberdo we" Cjrrll of Jeruialem (845-886). saya:- ^b^tt" ''"'"*'""•'•*"'*-" «>' (3s?Ui"""' ^'"'"P *" Con-tantla. (387-402), aay«:~"God regarded not outward ceaaatlon from worka upon one day more than another." te;^r-y,/::rrnarrr^^^^^^ no^n-rH ''f *'*''* '"**^ evidence that o?w J JI* """^ ■*"«<» tJ>an an- other durlnir the flrat four centuries Shuih i'^V"^ «*' **»« Chriatlan hitorL J^""""'"' ^'^^ ecole-laatlcal ?hT fourth J'"'-*'''"'' *"° ^^•""^^ (whlL w. '*!?*''**>• an« the sixth iw t'enP!;''?'" "*'^-' "Sunday in the f,"**™ churches had no great preroga- "ve above other days, especially above ^^« o„, ""* '"■'™'"^*' Christians oc S «?r r'" *"^«*» *»»«y '^'u-ned meir occupations." er"^- '^* "*^ conclude that nelth- any r,H T ""'" '""o^*" "bservfd unklr ,*" " <''"-l»«an eabbath wa, tCtt"" '° *'^ ^^''^ '>'^'^- <>' Chris. wcious of our present-time formalists o?°ce~m!:: *?J'^''^^ - '"'^- ^o" nJ Chri.f? .?'' *''*"* the founder .f SV.11 J''* ^'''*°'^ «' a» "^"Vlous ■yetems shows that the «^..t», th- The lh»t dajr of the w«ek w«« tha people's weekly holiday, net only in anc ent lu^e. but all over the pagan ^rl' '"St **'^ "^^""^ »»»• fesU^ai*^ aL.? f*P-«^«-^ol, Baoc4ius. and Apollo, of ftojw; Hercules, of Ortece; ?.«'l' *". ^«^;. 0»W». Horns, ««d serapte, of Bgjrpt; Buddha, etc. .»«* J** *•** ^""P^rlal murderer, (3on- wantlne, who made the flnt authori- toWve attempt to convert the people', ^^''^r'' fomethlng like a wibbath. seeing the advantage to be gained by l^S^'^S"* *''* Christians, he ooniiv' ^t^. t *" "*'***°» **• dtocordwu .«« v\ »aganl«n and Chrtotlaa- .u«n. he became a Chrtotlan. but he did not absolutely renounce paganlwn. Pagan temples were now converted into Ohrtotlan churches. "Th« croM. wbtoh had been hlth^to a pagan ^. Wem, became, what It never wa- be- ^ore. a (Christian emblem,-aad image. ^lnti!^° «^ »>«ame Ohrirtlan In 821 CoMtantlne tomied wa Imperial *dlct as follows: "Let all JudgeTand all people of the towns r«»t.^d^l Se :r^" '"^'^ be suspelnlT on Oie venerable day of the Sun. Tho«. f^ly al^° theuntry, however. W cSLff ^l^^*' '*"" *"«»«» to the los. of favorable opportunity th« »» cwBure seeKing and lunusemMit tw„ fJfT' "***"« ^*»* advantage to JJr^ '1*''''* * '^»*I day set apart for the attendance of the laity atttu. ^mples. ottered little opposition to Z ^ But its observance never be! either the pagan or Christian seotloM rLrj P^^ *"^ the edtot was re- WJlea^by ijmperor Leo In the ninth 5*'i5 "WOiKe, Blabop of Ely, in hl« "Dla- logrues on the Lord's Day," aays:— "In St. Jerome'* day— A.D, 400,--«nd In the very place where he wa» reflld.ln«r, the devouteat Christian* did ordinarily work upon the Lord's Day, when the service ot the church was ended." Jerome (Heylln's "History of the Sabbath,") pays, "As soon as they (certain dvvoute women) return^ , home on the Lord's Day, they aat down severally to their work, and ma4e clothes for themselves and others." ChrysoBtoin, Bishop of Constanti- nople, 309-407, concludes one of his homilies by dismissing his nudlence to their respective ordinary occupa- tions. The third council of Orleans,* A.D. 638, advised that people should rest from work, "not because work wai> a sin on Sunday, but in order that people may not be prevented from at- tendincr church." The Catholic Church, ' Bast and West, have always recogniz- ed work on Sunday, provided the peo- ple found time to attend the chief ser- vice of the Church, which was always In the momlngr. Civil coujts too were always held on Sundays. In the twelfth century, an attempt was made to enforce a rl^ld keeping of Sunday, and the clergy, seeing their opi>ortunity, made a great effort to Increase the sanctity of the lay. In 1201, an anonymous parchment was found on the altar of a church in Je- rusalem, by Busitace (afterwards canonized), which he pretended was "written by God." It was as follows: •JBy my right hand I swear to you, that if you do not observe ttie Lord's Day, and the festival of my saints, I will send you the pagan nations thait they may slay you." It goes on to say that if they still peraiated in vio- lating these, after having been slain: "I will open the heavens, and for rain. I win rain upon you stones and wood, and hot water In the night; that no one mHuy take precautlona «g»init llM same, end that so I may destroy «ti wicked men." Then, If they st|ll re- ihain obstinate, they are to b« Killed again: "I will send unto you bea«ts, that have the heads of llomi, the hair of women, and the tails of camels, and they Miall be so ravenous that they shall devour your f)eBb, and you shall long to be far away, and hide your- selves for fear of the beasts." About this time, in order to strength- en the new theory, many mtracle* re- lating to Sunday were concocted and published, such as these:— "A farmer, going to his field to plough on Sunday, took a piece of Iron to clean his plough; the iron became flx^ in his hand, and remained in it two years. A miller, grinding com on Sunday, found his com tumed Into blood instead oi;^^ flour. A woman, at- tempting to bake on Saturday evening after the Lord's Day had commenced (it had been settled by theologians to commence at 8 p.m. on Saturday), and though she kept the oven heated for two days, her cake still remained dough. Another woman, failing to get her dough prepared before the Sunday began, put it aside, intending to bake on Monday, but when she looked at It again It was baked." These attempts to rob the people of their weekly ihollday were fortunately transient and local, for. as a general rule, the people -worked and amused themselves as each felt disposed on Sunday, and in many Instances fairs and markets were held In churches on that day, up to the middle ot the fif- teenth century. Even when Sunday la- bor had been forbiddeq, Sunday re-' creation and amusement were always allowed. In Reformation times the Lutherans and Calvinlsts, although they consid- ered Sunday a Huftal}!* day for tbH^ gious exercises and Instruction, mads X i !.J^ ^*^ °' enjoyment knA ainii«ement. The Calvlnlste, though more strict, •pent the day in amusement, visiting, dancing gumes, etc." (Pop. Encye). Dr. Hessey says (Brampton Lecture): •The reformers were nearly unanimous on this point. Sabbatarianism of every phase was expressly repudiated by the chief of them in every country." The seven most eminent refon^ers on the Continent of Europe, namely, Lu- ther. Melancthon. Bucer. Erapmus. Zwlngle. Besa and Calvin, exprelsly wrote aaralnst a Sabbatical Sunday Althouirh they considered Sunday a suitable day for people to assemble to be Instructed durln* a part of the day they placed no restriction whatever on how the people spent the rpst of the day. Luther says (Vol. HL. p. 78): "Even Paul and the Apostles, after the Gospel iwgan to be preached, clearly released the people from the obsei-vance of the ■A«aln (In 'rratole Talk"): U any iST:. *S"u '"'''' "' "" «^«rvance upon a Jewish foundation, then i or- H!r/°",?7*''' °° "• *« <*»"=« on It. to tht! ^ ,; *° '*"* °° "' ''^ ^o "ythlnir tnat shall reprove this encroachment on the Christian spirit of liberty." ♦>.^^^°"*'*° "^* "^«y ''ho think the obeervance of the lord's Day has been appointed by the authority of the caurch instead of the Sabbath, as a The Scripture allows that the observ- jnce of the Sabbath has become void. tor It teaches that the Mosaic cere- aonles are not needful after the revela- tion of the Gospel." . .«;^*'° r^Auarsburar Confession*"): ■raie observance of them (Lord's Day. SJaater, etc.) is not to be thought ne- cessary, nor the violation of them to be^rearardea as a sin." ^ liucer gays (Cox's "Sabbath Laws"): •ttt Is not only a supemtltlon. but an apostacy from Christ, to think that working on the Lord's Day Is a sinful thing." Erasmus says: "It Is meet, therefore, thct the keeping of the Sabbath Day give place to the commodity and prollt of man." Zwingle says (Cox's "Sabbath Laws." P. 287): "It la lawful on' the Lord's I>ay, after divine service, for any man to pursue his labors." Besa says (Cox's "Sabbath Laws," p. 286): "No cessation of wortc on the Lord's Day is required of Christians," Calvin, in his "Institutes," bk. 88, chap. 8, says: "Christians, therefore, should have nothing to do with a su- perstitious observance of days. . . . • Those who adopt it far exceed the Jews In a gross, carnal and superstitious ob- ' servance of the SaJt>bath." So much for the contlnentai reform- ers. Let us glance at the opinions of a few EJnglish reformers and other eminent theologians. Crannter, archbishop of Canterbury, wrote (in hds "Oethechdsm") :— "The ■jsfwis were commanded to keep the iabbath; but we Christians are not bound by such commandments of Moses' law." Prlth. who iwas associated with Tyn- dale in translaUng the Bible, sayw — "We are as supenrtMIous In our Sun- day as the Jews are In their Saturday, — ye^ we are much more mad. for the f ewB have the word of Ghjd for * their Saturday, since It Is the seventh day, and they are oommaaded to keep It soaemn; but we have not the word of God for 'IS. but rather against us." TyndaJe. the BKMe tranidator, and John Knox the Scotch reformer, both wrote and preached against the ofl)- »ei*vance of the Sabbath. Tjidale says:— "Nel>t'he« day at all, if the people might «, taught without It" Knox agreed wltU wo aay noiy be 6 Oalvln M to how Sunday rtiotild be kcipt. Dr. Hevlln (chaplaan to Charle* I.). In hia "Hlstdry of th« SabbaAh," says: "T>a.ke which you wlU, either the fathers or the moderne, and we sliaU nnd no Liord's Day Inotltuted by an apostoUo mandate, no SaJbbath aet on foot by them upon the flnrt day of the week." Taylor, an eminent prelaAe, says (In bis works, vol. xH.):— "The Lord's Day did not succeed in the place of the Sabbath, but the Sabbaith was wboUy abro«a>ted." Acaln (In his "Ductor DuWtantlum." Bk, II., ch. 2):— "The primitive Christiainfl did all manner of • works upon the Lord's Day, even In time of persecution, when they were the strictest observers of all the com- mandiments; but In this rnatter they knew there was no commandment. And therefore, when Conatantlne bad m&de an edict a^alnsrt working on Sunday, he still pemtitted to agrrlcul- ture the labors of the husbandman. Ittiat we are free from Saibbath obser- vance Sit. Paul expressly amnms In Colosslans." Mander, an emJment historian and professor of theolocy. In his "Church History" says:— "The fartlval of run- day, like all other festivals, was al- ways only a human ordinance, and it was far from the Intention of the Apos- tles to establish a divine coanraand In ^t!hki respect; far, from them and far from the early apoistollc Churdi to transfer the laws of the SaAVbath to Sunday." Paley, author of "Bvldienoes of Chris- tianity," In his "Moral PhMosophy" says: "If the comananid by which the Sabbath is Instituted be binding on Christians, It must be binding as to the day, the duties and tAie penalty: In none of which It Is received. . . . xiK ulMiUoa XitSLl Christ; and His apos- tles meant to r«tiUn the duties of tli« Jewish Sabbath, shifting only the day from the seventh to the nrs^, seems to pi-evall without sufflolent reasons." Canon Barry, of Worcester, presi- dent of King's College, London, says: "The notion of a formal substitution by Bpostollc authority of the Lord's Day for the Jewish Sabbath, has no basis whatever In Holy Scripture or In Christian antiquity." Bishop Warburton, in "Divine Lega- tion" (Bk. rv., sec. 6.) says:— 'The ob- servance of the Sabbath is no more a natural duty than cJncumclslon." Whateley. Protestant archbishop of Dublin, and an eminent writer, says: '"The dogma of the Assembly of Di- vines ^t Westminister that the ob- servance of the Sabbath is a part of the moral law Is to me utiterly unin- telligible. ... It will he plainly seen on careful examination of the accounts given by the evangelists, that Jesus diid decidedHy and avoweddy vio- late the Sabbath. ... It Is not merely that the" apostles left us no command pertaining to the observance of the Sabbath, and tiun*ferrln« the day fron. the seventh to the first, there is not even any tradition of their hav- ing made any such change; nay, more, it is abundantly plain that they made no chancre." Penin, the eminent Quaker, says: "To call any day of the week a Christian Sabbath Is not Christian but Jewish." Milton, eminent theologian as well as poet, says (In his "Christian Doc- trine," Bib II., chap. 7): "The Sab- bath was originally an ordinance of the Mosiac law^ and given to the Israelites alone. . . The law of the Sabbath being repealed, that no particular day of worship has been appointed In fts place is evident. . . Under the Oospel no oab day is ap' pomtigd fur divine worship in prefer- ence to another." tJ ('■ I- with all thta unanimity of opinion amonf the prominent men of the Christian Church up to thet middle of the sixteenth century. It may be aik- ed: "When and How did the doleful Sabbath Sunday get auch a foothold In England, and in •ome of bar colon* lei. In Queen Blliabeth'n reffn the Bny- ll*h Reformation may be lald to have been completed by an act of Parlia- ment, which took effect on the 24th of June, 1659. With the decay of the old eccieiiaBtlcal authority, and an open Bible in EngllBh, a number of sects sprung up, as In the early days of Christianity. Controversy ran high between the old or high church party on the one hand, and the evangelical party and Presby- terians, afterwards called Puritans, on the other, with Baptists and other In- dependent sects. In the struggle the Puritans got the upper hand In Eng- land for a time, and carried matters with a high hand. It was these Purl- tans who originated the 8ab1»ath- Sunday, taking the idea from a prom- inent sect among them called the "Seventh Day Baptists." The Pres- byterians and Episcopalian reformers did not re- rd Sunday aa more sacred than any ^ .'it of the saints' days, or holidays ; out while they abolished al- most all the numerous saints' days of the old church, they retained the Sun- day and used it for pushing their doctrine among the people. There Is plenty more historfoal tMtl« mony, if more Is wanted. Before concluding, I may remark re- garding the Jewish Sabbath that two different reanons are given in the Jewish Scriptures for keeping the Sabbath day holy. (1) Exodus 20, 8-11, V. 11th. "For in six days the Lord made heaven and earth, the sea and all that in them Is. and rested on the seventh day; where- fore the Lord blessed the Sabbath day, and hallowed it." (2) Duet., 6. 12-lB; V. 15th: "Thou Shalt remember that thou wast a Mr- vant in the land of Egypt, and th« Lord thy God brought thee out thence by a mighty hand and by a stretched out arm; therefore the Lord thy Ood commanded thee to keep the Sab- bath day." Which of these is the true reason, I leave the Jews and Sabbatarians to decide. J. Mow AT Rbid. Montreal, October 17, 1900. P.8.— The above letter was written in response to a card issued by " The Mont- real Heraldr inviting opinions on the question of Sunday observance. But al- though the above letter gives the opinions regarding Sunday of a number of learned men, every one of them eminent In the Christian Church, the editor of "The Herald" curtly rejected it. J. M. R.