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■TP

ORIGIN, PERPETUITY AND USE OF
»

THE SABBATH.

BY REV. N. GUNNISON.

Delivered in tUe UaivorBaliat Cliurch, in Halifax, December tt, 1880

Mark li. 27.
The SabbcUh was made for mun, and not man for the ScUibath^

^abUs^cb bg request.

HALIFAX, N. 8.

PRINTED BY JAMKS BOWES AND SONS.

18«0

-A

■■I

■

cfcvmow.

" The Siibbttth was made for man, and not man for the Sabbath."—
Makk if. 27.

It ^ecin?, frnni recent dernonstnitions in tlioolonjical circles in
this city, that the quo.-stion touching the urigin, jtcrpotuity, and
use of tho Sabhath is not yet settlefl ; and, judging from the
i'.rguniciits put forth in recent le(;tures nnd di,^coiu>es, we rnaj
cotichule, 1 think, that the subject will not i^ettle down upon an
unquestionable iinality until reason and revelation, philosophy and
iScnpture philology, shall be seen to hanuonize in their teachings
respecting (Jod and His creatures — the laws of Ilis kingdom and
the highest interests of man, His noblest work.

While there remain in the Christian Church fundamental
errors in reference to tho relations God sustains to His creatures
— while ho is viewed as an arbitrary sovere'gn and lawgiver, and
niun as a mere subject, whose duty it is outwardly to obey, thero
will be diverv>ities of opinion in regard to laws and revelations,
and tin- law of the Sabbath will remain an open question.

When (!ltrlstians shall learn the lessons contained In my text,
" that the Sabbath was made for uum, and not man for the Sab-
batli," then will they know that " (.lod is our Lawgiver, and
lie will save us." That is, that His laws originated in our
wants, and are tho means of our salvation, or, in other word.s,
our dev(']op;ii''nt, ])ea(!e and ha})p',ness. Then will the Sabbath
eojise to be considered an arbitrary law, and obeyed by fear and
constrain! — and then discussion will cease, for obedience will
How naturally, as the love of the mother for her first born.

Truth is wliat we want, for this alone will make us free.
Truth in reference to the Sabbath is what, I presume, everj
person who attended the recent discns.sions has been seeking for.
Truth will do us good. Error and suj)erstition can never benefit
any one. What is truth in reference to tho Sabbath V This
in the question you want answered. Perhaps you think it
has been answered ; and yet how many retired from that great
Hudieu<'e the other evening of the Fame opinion as when they
entered the hall — and how thobo opiniwis chafed and cla.^hcd
again.st ciieh other 1 1'ho question i« not yet s(;ttlod, and I
uni not Ku vain m to prosuuio that it will be to-night in all
your mind.s.

I have listened to aU that has hocn said in tho locturos and
discussions, and read with tho Ijilile open before nie all that
has appeared in the papers touehing this matter, aitd I must,
in all good conscience, say that 1 have seen no occasion to
correct my theology and philosophy upon this point from any
new light shed upon tho sulject from the arguments presented
on either side. Of the texts quoted, and arguments based upon
them, I took notes, and (with these before me) have re-examined
the whole sultject. and stand now just where I did before the
theolitgical waters were troubled.

I })roposo, this evening, to present before yon. not a sc-tariaTK
but ii Sciiptnral view of tho Sabbath, believing that you arc
capalde of seeing and appreciating the truth, wIh'U clearly pre-
sented to your minds.

Let it be understood, then, that the observance of the " tirst
day of the week " as a season of religious worshi]) and instruc-
tion does not, in the least, depend iijton our concejitions of Patri-
archal institutions or ffewish Iav;s, and then we can approach the
tho investigation of the origin and per{votu!ty of the Sabbath
witliout fear of disturbing the present order of wor.'ihip. v.'hich we
all so highly esteem. JiCt it also be b(>rne in mind that no class
of people prize the "first day of the week"' as "the pearl of
days," on account of its privileges and blessings, higher than
those who hold that it is not a Habbath, and has no iiumediate
authority from any revealed hnv. With these consideration^
impressed upon our minds, let ns open the Bllile, and not be
afraid to follow where it shall lead.

What is tho first lesson we fitMl upon the origin of a Sab-
bath ?

In the account of tho creation, God is said to have labored six
days, and on the seventh rested from his work, and blessed this
seventh day, and sanctified it. Why? "Because that in it
lie hud rested from all His work which God created and made."
This is the only reason given. The I'ccord does not say that
"He rested in the day, and blessed and sanctified it," that He
might set an example to Adam and Kve and their posterity
to keep every seventh day as a day of rest. But lb; " blessed
and sanctified it" because He rested from His work of creation.
having finished it.

'I !icn, again, it must be b(»rnc in mind that had He intended
to then establish a sevAfith day Sabbath as a law of Adam and
his posteriiy, it is somewhat remark;d)l«! tiiat V7c have no in-
d'cations of such observance for more than two thousand five
hundred years ufterward.s ! Of a Patriarchal Sablath wo have

no traw-H. All is conjeedive licre ; not a foot-print of such an
institution has ho^'n found hy all the patlont exploiers of tlie
prnnitive agos 1 The I'utrhivclis nii<rht have liad their Sabbath
of ro^t, an.l (hoy uwrhl not have had it. )\'e l>:now not, Ibr here
the witiioss is duni!) !

Tho fir^t niL'nt!<in made of a Sabbath, as an institution for
man, we iiiid in tho xivth. chap, of Exodus, about two thousand
M.x hundrc.'d years aftor, the oreiiticui of man, and dur;n'«- the
sojourn ol' the Israelites hi the wildernes-j. The niann"r in
which it Avas introduced is singular and imposing. Tho jioople
con!))l;i;iied to Mosos that they had no means of subsistence.
which complaint was laid before the Lor<l, and answered by a
miraculou-^ display of })ower. He rained manna from Ifeaven
upon them six days, and a doulde portion on the sixth. Moses
.said to them, " This is that which tho Lord hath said, to-morrow
is the re.^t of the holy Sabbath unto tho Lord ; bake that vo will
bake to-day, and that which remainoth over lay up for you to be
kept until tlte mornino."

This, so far as we have any record, was the first actual institu-
tion of the Sabbath. For th(! fus^ time it was then made known
to God's chosen people. Aflo)' this, it was established in the
Law with great solenmity, and became a j)artofthat Consiitution
by which the Jewish Commonwealth wa,s to be governed during
its whole existence.

_ Su(.-li was the origin of the Sabbath as an institution. It was
given to t!.o Jews soon af'ler the conunoncement of tlic'r fortj
yoai-'s piigi-iuuige in tiie wilderness. It was given to ihy.n. and
desigucil :is a part of that sy.stem of laws and i)rccen{s and -oni-

mau<lments by

which

ihey were to be governed in all their

geneiatn.;-^. It was to be observetl l,y them for a perpetual
covenant, aiiil to be regarded as a sign between them and their
<«od. So tlir this iiistilut'on concerned the Jl ws, and <»niv tbem.
As a jKU't «.f that Constitutiiui, it was to live with it and't'be with
ir. _ And in the langmige of I'ox, " As nothing of Judaism ro-
ma'fis I lit the devot;(m and nicrality v-diieh Avere embod'c I in it.
whi(-h in their nature are inniautal, and w'lich remain, and ..rc
iibligat.iry. nut lA>cause they were 'ncorpfuatcd in Judaism, but
because they are devot'ou and morality— tho end of man's being;
the perfbction of his nature. th(> I'ssciujo of his liajip'n.vs,— "o
with the i!l^(itntion of the Sabbadi as a part of the Jewish
ritual."

The Jewish S.dibath. th>'n. passed away when tho M(>''a"o dis-
pensation, cd wliiih it was a part, ceased; and notliing now
roniains of it but the devotion and morality cndwdied in it —

nothing but the original necessity of one day in seven as a day of
.rest and religious iniprovcnicnt. The coTninand was not to
observe one day in seven, but the seventh day. Now, if this
command bo still in force, it is the seventh day that oiust bo
kept, else the law is broken. W(! break it as much by keeping;
the "first day," as tiiousrh we kept no day at^ all. As Chris-
tians, wo have no more to do with the Jowish Sabbath than wo
have with llioir Sabbaticd Year, or their Feast of Tal)criia<-les, or
their (circumcision. And it is very manifest that the Aposdes so
considered it.

IJut wo are met with the arn-ument that " the law of the Sab-
bath remains bindino- on Christians — the time only is ehaiiocd —
the first day of the week is sub-tituted for the seventh — that
Christ, beinj? liord of the Sabbath Day, had the power and the
right so to do " We doubt not his power nor his right, but did
ho do itV This is the question.

Now do those who take this position consider the fearful con-
Ber|U(mces of their argument ? If, as they say, the Sunday be;
the Sabbath of the l;iw, then it follows that it can be observed
only in the way prescribed for that day, for the change in time
does not chaiigo the thing itself. I'auso, now, and consider
wh(ue wo all stand by this argument. , Wo are all a brotherhood
of Sabbath-breakers together, ami there is no mercy for us. No
vvork — not even a lire kindled by man, ina'd or servant on thai
day ; and deatli was the penalty for a bn^ach of this law ! l>ut
where is the family that k(>ops this law ? Do any of you who
contend that the law remains — the time only being changed —
impose absolute rest upon yoiu- servants and beasts, and refuse to
gather fuel and kindle a file on Sunday 7 Are you willing that
I should call up your servants to testify in this matter V You
know what their testimony will bo. It is the ])nck day of nine-
tenths of the servants of this city. And with this testimony
against you, v/ill you ])ersist in saying that Sunday is the
Subbath'of the law, and that you obey it V

Out of your (twn mouths are you condeumed. " You weekly
wuul up the smoke of y«"'tu' tran,-gressi(ms in the face of heaven
and earth, as if to display your contempt of the law you profos->
to own." Such is the (•oiidenuiatinn in wliich the most rigid
Sabl)atarians at the present day involve themselves by nurntain-
ing tliat "the first day of the week" is tlu! Sabbath of the
Jew sh law.

Now let us open tho New Testament, and see what wo can
find about this change of days, so nHH;h spoken about of hitc.
Do you find any intimation of such a change 'i Have you found

any ? You have doubtless searched your Bibles some of late
upon this point, and what have you found ? I have searched
diligently, and have found no intimation of such a change. But
I have found that although the " first day of the week " is men-
tioned frequently in the New Testament, yet it is never called
" the Sabbath." On the contrary, this terra Sabbatl), whenever
it occurs in reference to any particular day, is invariably the
seventli. Thus we read in Mat. xxviii. 1, " In the end of the
Sabbath, as it began to dawn towards the firs'; day of the week,
came Mary Magdalene and the other Mary to see the sepulchre
of Christ." And long years afterwards, while the Apostles
were out on their missionary tours, we find them in the Syna-
gogues "on the Sabbath day," addressing the people assembled
there. — Acts xii. 14 ; xvii. 1 ; xviii. 4. Peter also, Acts xv. 21,
reminded the Council of iVpostles and Elders at Jerusalem
" that Moses of old time hath in ev(;ry city them that preach
him, being read in the Synagogue every Sabbath day." You
will find, upon examination, that the phrase "Sabbath day" is
used throughout the New Testament in direct reference to the
Jewish Sabbath, and never in reference to "the first day of
the week."

Once more. You will not find, upon examination, that ther«i
is recorded a command, or recommendation lor keeping Sunday
instead of the seventh day. Neither the Jewish nor Gentile con-
verts were ever exhorted to observe it as such. Nor can we
conceive it possible that such a change should have taken plac»^
and no triices of the change be found in the record, eith<>r of Uk)
precept by which it was cflTccted, or the connnand by which
it was enforced.

Tlie Apostles evidently understood that the Sabbath, instead
of being transferred to another day, was abolished with the rest
of the Mosaic in.«titutions.

A dispute arose in the Church at Antloch with regard to the eon-
tiriuaricc of the law of Moses. Tlie Apostles called a Council to
consider the subject (Acts xv. 28-'J9), and gave its decision in the
following letter : — " To the brethren which are of the Gentiles in
Antio(.h, &c.. Forasmuch as wo have heard that certain who went
out from us liave tntublcd you with words subverting your souls,
saying ye must be circunniised and keep the law, to whom
we gave no such commandment, it seemed good to us, being
assembled with one accord, to send chosen men to you — men
who have hazarded their lives for the name of our Lord Jesus
Christ. We have sent, therefore, Judas and Silas, who shall
tell you the same thing by mouth. For it seemed good to the

Holy Ghost and to us, to hiy no greater burden than these
necessary things, that ye abstain from meats offered to idols, and
rfom blood, and from things strangled, and from fornication.
From which, if ye keep yourselves, you io well. Fare ye well."

Now, had the Sabbath still been obligatory, it certainly would
not have been overlooked in this letter to the Gentile Christians,
for thoy kept not only the Jewish Sabbath, but also the fii'st day
of the w(Jok.*

If one day had been put in the place of the other, why did
they ke( p both ?

Again, Paul to the Komans, xiv. 4-6, Is to the same point : —
"Who art thou that judgesfc another man's servant? To his
own master he standeth or falleth — yea, he shall be holden up,
for God shall make him stand. One man esteemeth one day
above another — another man esteemeth every day. Let every
man be fully persuaded in his own m'lud. He that regardeth
the day rcg:irdeth it unto the Lord ; and ho that regardeth not
the day, to the Lord he doth not regard it."

No s.>{)histry nor special pleading can make it appear that the
Apostle did nut here refer to the Jewish Sabbath. And that he
meant that the observance of it was, like circumcision, in itself
indifferent, is certain from what he says to the Collossians, chap,
ii. 1G~17 : " Let no man, therefore, judge you in meat or in
drink, or in respect to a holy or festival day, or of the new
moon, or of the Sabbath days, which are a shadow of things
to come, but the body is of Christ." f

Now we come to the practice of the Apostles and primitive
Christians. We have their example for keeping the '• first day
of the weok," but not as the Sabbath, as I have already shown.
Let us see what their practice was, and why.

Tlio following are ail the notices we find : — St. Luke, Acts
XX. 7, says that Paul and his brethren came to Troas, and abode
there seven days. "x\nd upon the first day of the week, when

* "Whilst the Christians of I'alrstiiic who k.'pt the whoh'Jof tl e Jewish
Jaw, cili'ljiMted, of eoursi", all of tlic .lewii^ii fostivalH, tlio Ileatlieii converts
observed only the SaM)alh, and, in renienibmnee of the elosiuj,'' secnes of our
.Saviour's llli., the I'assover, thou!,'h witliout the Jewish superstitious ;
hesides these thoy kept the Sunday as the day of our Saviour's resurrection."
— Gie^eier\'< Text-bonk of '' •clctiiuniiral History,]), 09.

fin the phrase " .Sab))ath days," th(! word /tdi/.^ is supplied ly tlie transla-
tors. TIk; Je>N'sh feasliH or lestivals were three — neitlier of'tlicMn is ever
ealled a JSabliaiii. Tlie lirst, or Feast of the l'assv)ver, was cele'i-ated for
seven days, from the LOth to tlie 2ist of Ajiril, in eoinuKMnoration o» <n event
iti tlicir history. Tlio second, or Pentecost, was {''east of Harvest. The
third, or Tal)ernaeies, was a sulenin thanksjiivin;^ for all the bounties of tlie
year, and a, memorial of the fjoodness of (jod to them when they dwelt
in tents in the wilderneRs. These festivals were always celebrated at Jeru-
t<alcm, and nowhere else.-— Jlfar.'./t's Church Ui»tory, p. (50.

tlio d!:-ci{)!cs cnruo togotlior to break Ijrcail, I'aul preached to
them, ready to depart on the iiiurrow, and continued his speech
until n)i(hii,olit." This was A. 1). CO. Again, I^lul writing to
the Corintliians about A. J). 5(5 {1st Coruilhian.s xvi. li) con-
cerning the collection for the «ilnts, says, " U[)()n the first
day of the weelc let every one of y(ju lay by him in store as God
hath prospered him, that there be no gatherings wlien I come."

Tiiure is one more pasf^ago wh'ch. no doubt, refers to the sa ne
day — " tlie fir.st day of the week " — Iiev. i, 10, " I was in the
spn'it on tlie Lord's day, and I heird behind me a great voice of
a trumpet," &c., bidding him to write to the seven cluu'chcs of
Asia. This, we are })reparcd to show, was written before the
year GO. This passage throw.-; no light upon the practice of the
primitive Christians with regard to their observance of Sunday.
It merely shows that they sometimes distinguislied it, not l<y the
appeUati(^n of "the Sabbath," but of tlie "Lord's day," un-
doubtedly in honor of their Loid's resurrectiim. Such ',s the
sum total and detail of what we can collect concerning the prac-
tice of the Apostles and the primitive Christians, from the New
Testament. VV^hether tliey devoled the whole day to rest from
labor, and to worship and religious improvement, wa aio not
informed. 1'he hour of their assembling is also left, to inference
alone. No definite statement is given l)y precept or rec(n'ded
cxani[)lo.

Now, we will shut up the New Testament, and open the
history of the Church from the time when the New Testa-
ment leav(>s it down to the year loO, the period iimnediately
following the Apostolic period.

The. earlie.-f account we have is that given ])y Pliny in A. D.
102, and relates to the customs of the (ilhristians previous to
that time. Pliny was Uovcrnor of Bithynia, a Roman Province.
A number of persons were bronglit before him under tlie charge
of being Christians. Pliny v/iote to Trojan, the Ein[);!ror,
for instruL(ions, laying before him a full statement of the case.
" Sonui," he says, " when aiTaigned, confessed themselves
Chri.stiaiis. and were inmiedialely punis'ied. Tlie rest owned
that they had been-'Christians, but had renounced that error."
Pliny then gave an account of the Christians, as he received
it from those apostates.

" They afiirmed the whole of their guilt was, that tliey were
accustomed to meet on a certain day, before it was ligiir, and
to repeat, liy turns among themselves, a hymn to Christ, as
to a God ; to bind themselves by an oath, not for any ptu-[)ose of
wickedness, but never to commit theft, robbery, or adult<;ry —

novnr to violate a promise, &o., all of which boinj:^ concluded, it.
was their ciistoin to sepanito, aivl then to as-^einblo a;>'ain in
order to partake in coinpany of a huinhhi meal."

Here wo pre informed that tlioy met on a "certain day," and
before sunrise. No doubt this day wan Sunday, and that they
met, in honor of (^'hrist's resurrection; and very early in the
morn'u:]; — nt the hour in which that event took place — went
throu,i^h with the'r ritual, sci);n-ated, ami tlien reassembled to
part.-ike of a .social meal, answerinj^ to the breaking of broad
in the New To.staiiu^iit.

The next mention of t]\Q same period of the Church we find in
a passnjro from the EpistJe of Tjinatius, Bishop of the Cluirch of
Antiocli, wlio wrote about A. \). 107. Having cautioneil his
brethren against continuing "to live according to the Jewish
laws" li<J prop>-ed for tho'r imitation the example of those who,
"though brought up in th'se iuicient laws, came nevertlieless
to the newness of hojx', no longer observing the Sab!)ath, but
living according to the Lord's re:-nrroction." That i.s, nn 1
understatid it, " assemble on the day of the Tif^d's resurrection,
to commemorate that event and increase your hope, and not
as the Jews did on their Sal bath, in obedience to a command
contained in their Constitution, now olisolele."

One more testimony t will present, which throws much light
upon the subject. Justin Mu'tyr, a Christian Father, A. D.
150, addres.sed a labnred apology f(U- his religion to the Roman
Emperor. He described the cu-toms of the (Christians, and
especially thdr obsiu'vaneo of Sunday. Thus he writes : —
"Oil wiiat is calleil the day of the Sun all who live eitber in
cities or in ihe country, a'^scmble in on;' place, and the memoirs
of the Anostles, and writings iA' the l*r()phets, are read as time
permits.'

After giving a full descripMon of their meeting, he proceeds to
sta*e the roas(ms for so doing. " On the day of the Sun we all
assemble togc'ther, h^mmi: it is the first day on whi'-h (iod
brought the world forth fnnn darkness and chaos, ami hfntnHe
that Jesus (^hrint our Saviour on that d ly rose from the dead."

These are the grounds on wliich, it ajipears. the early ('Inirt-
tiatH placed the observance of Sunday. " They did not consider
it as having any cnnnedion with the Sabbath, or as deriving any
sacrednoss or sanction from the iiijuu'tldn 'aid uj)on the Jews to
hallow that day."

] upght pur.sue this subjoiit farther, and iiiirodiice testimony of
a bif >r dale to the same po'n^. IJut time will not peniiit. I
proceed, therefore, to state the conclusion of the wladc; maltor,

A.-.

wliicli is this : " The rApnstlo^ nml primitive Chrlsti.'UH inulcr-
Btood iho divine institution of the Sihbath exp'red w'th the rest
of tlio Mosaic Constitut'on, tind that, without any ex[>re.--i ordi-
nance, it t^rew into a custom with tliem, in appointing; a (hiy for
their rolii^ious meetings, to eliooso Sunday, from rospct to
Christ's resurrection. And th"s d;iy has been ohserved in com-
memoration of that event (h)\vn to the present time, and is today
a testimony of the truUi of the record of Christianity, wliich
scepticism and criticism cannot assail. This, a?id tln' Fi'ird »
Supper, stand out ch\ar and distinct, as the perpetual moiniiiHnts
of the truth of the evan,ii;i'!ical record !

]]iit the Salthath of tlie law is not this " thst day of the
week" of Christians. "That," says Calvin, in liook ii.. chap.
sec. 32 of his Institutes, "is aliroj^atcd." Ho say Lutlier. 8.
Melanethon. and other \>v'\;i}.\t luni'uaries of the Ivcformalitin. So
say N.'ander, tlie theoloiviaus of (Jcrmany, and the whole Ixidy of
practical Christians called Quakers; ard so said the Christian
Church up to the time of the Puritans ! Tliey re-enacted the
Jewihh Sahhath with penalties, and made it a day of cdustraint
and Lindens ! This is history, and catniot be kept hid.

The day — the Lord's day— was abused in Eti!2;land. Tt was
a day of riot, drunkenness, and debauchery — the worst, iii-tead^
of th'e best day of the week. This is why the luiglish branch of
the Calviiiists" (the Puritans) dilFcred so much from the (lenevan
branch. They wore led l»y a htnmiv reaction against the Catho-
lic (-hurch. under which Sunday was so observed, to attempt
ii revival of the Sabbath with nnich of its Jcnvish strietness.
And henee tlie Connecticut Ubie Laws, wh"ch were liata
ro-cnactment of the Jewish code. I think the Puritans erred in
the rii:;ht dinM'fion. 1 would rather have a Jewish SabbaCi than
a Liird's day sudi as r.xi.-.ted in Kiigland at the time to which 1
refer. '

\ have thus fur kept close to tlio hitter of th(! Bible, and <'on-
sulted history to .sh(»w bow t!ie letter has been inlerpre:'! by
Apostles, primitive Chripfiuus, und tho Church iti ditil-ren' ;: "s.

♦In \r>sr^ n lillt pMfiHcrl I'.irltiinicnt n- <>imftiii:.r llic Siitttxitlt, wliii li
ro.ii'fdMl hy till' (^111 I'M. ami i M'tMiiactl nj^iilnst hh a rcstraiiil iii)im (hri
ill'icrtv hy iiiiiiiy of liii favorili' I'lcr^ry

Inn

IdllU'M VI., till' HlKT-'sSOr iH K'i/H-

Im'IIi, iiiu'iiiiCNtcd Ills n|p|)^)^ilitlll to Um- I'lU'itiiiiM wlinli.id iii(ii'iiri"t flu' ti;i«-
Hay:!' ol tliih ('imcliiii'iit \>y inilillsliiiiM a Imuk oT K)ii)r1s, (iruwii ii|i liv J!i»li()p
Moniuii, I'li'oiiiniciiiliiii;' ijaiicliiy, anlnTy, Icriiilii;;, \iiultii!u, \i'. Il.n j'.ti>l»t
iinil riinliiii wan oi liivi' ini lii'iuill of tlii'^'f;;ami'!«.— t/rM'.</(.'/< Cliiir.lt llitlory.
In tilt" I'Uli ciMitiiry tli<- rmitanH caiiif to AiiioricM i nii'l in tlio ('oIuiiIhI
1«WH or tliiit piM'iod von N\lll Una. upon I'xnniinatlon, tlio loilistanii- of llio

.hnvlsli codi' in rcl'tTc to (hi- Siilili.iilt, nMiiMfcil. MMcaulity. llior.'orf. In

rifritt when ln> sayM llio I'liiltHnH i nm-K il ffif .fowlsli lawi of tli>' H;ililjatli,

MuU cyutniry to tlic advli'o ol' (',il\ in uiul l.utlirr.

I will now invito jour alteutlou to a mo^c general and ^^piritual
view (if the sulyect.

There i,- a fuundation for a SulLatli — that is, for a day of rest
fro)ii pliy.^ival labor, and for the cx(.>rci,«e of the relijiious nature.
Th'.- loiuHhirion wo find not in tho Docaloiiue, bi-.t in mmi. It
IS rei-iioiii-oil and iiie<ivporatod iii the Jcwi.sh Constitution, but it
exit^ted in tfian Inn;^ befuiu tlio law thundered fimn Mount
Sinai ! Tfencc, Christ, objected to that Sabbath which ro,^ardod
man a^ made for it, not that which was n.ad<> for man ! Itrt
authority, flierefore, was in tho [substantial u.se.s which it i<ub-
sorvcd, nnt in an external coimnand. Christ meant that out
of the wants of man came the idea of a day of rest iuid sj)iritnal
linprovenK.'nt. lie spurntjd tho idea of an arbitraiy Habbath,
which was tlie means of oj>|)ic^.-'on — which the laborer mhould
find r.iure tedious than his labor, and whicli the youth shonlil liate ! *

Now, iirinciplos — or, if you piefer, I will say, moral laws —
arceteiiial, and do not depend upon commands or enaetmonts,
while Constitutions are tenip(»raiy and cluuij^ing Tho law of a
day of rest from labor, and activity in worship, is an etcnud law
inhei.ni^ in man. and is just as divine as hi.s ni'.tino is divine,
and will exi.t as lonj;^ as the want oxist.5 out of wliieh. or rather,
in wliich the law «)riginated.

Tho eJe\\;sh Constitution, in w'hich this eroiual jjrineijile is
reco;<ni/,ed In a [tositive eonnnand, and enforced by an outward
penalty, was ten.porary, und wIkmi it had aecomplishcd its mis-
sion, it passed away as tho constitution of a nation's government;
but the eternal principles of that Constitution leiaain unchanged,
because man lomains the saino. This old cuvenuut was outward

• Mow was it wifli tlic I'uiitiinhul Stil.li.iHi of our Bupovtors ? Wsm it not n.
ilay III' iH'iiiincc'* iiiid Imnlins— when nn'ii, woijicn iiiid ciiililnii wen- not
hIIowi'iI (ti iiiiidilc ii'iiiiiT ill \\vv stiiili's, 1111(1 in IIh' ci.icl .>! licr iiJi-dH ; itud,
duriu^r 1""W wiiitiT (iiiyn, wcit olilii,'cd to nit iu liic old C'i^iiivli, witliout
Btovo 111- ilri'. niiil iist.'ii to Kolciim lUfdCatiiPiis \\\.o\\ dniuii li' ii iiiid llic dcml.'
No won, lor iliid llu'ii- tlioufjiits "on awCiil Milij.'cfs riilcij "' 'riic niiH(crili!'n
ol" lln' d.iv (icitroyi'd liicir let liii>{H oT yratiliidi' and di-votion. Tin' nmidf in
tl)t'ir ►ioul.t \vii;i tiirni'd into ('uin|iiiiinln|^H, — and litMa'c ini Iiaip ni>r or^an was
allowcil in tli ir idinrrin'M, nnd tindr liyniim iin.l HaiTi'd >on;r>) wire Hun;j an
luntMMl dlr-*'H. \V(ri' not tlicnc Saliljaliiai (o )«• dreaded, and dhi ind cldl
drt'U liiitetlieni .' I can rem 'inlier ..iien ilic \\vx\ lire \v.i« l<lii.Mi'd in tie- old
(-'Inircliul' niv clilldlmod, and Home ol' lln |)e,)|iji' were jtiim;!) li'o!ilde<l lent
the t dinlbrt il allordi'd .xliauld lie eiiar;ved to llieir aeeouni in eli tnity. And,
wlien till' violin \\n* added to llie elioir, liie Deacun rn^lied ont ol'tlie ('liurcli
in II 111 '111. sayiii^r an lie went, " ll'iinil is lo he prained mi the PevilV ilddle,
It Ih lime (or me to leiue (lie (iiiiridi I" 'Mie Keveriliii o( llie day hud
piiraly/'d all tiie loyoiin InipulHeN ol'ilie heart. I Hjieak Iroin tlm reetird of
iny own exji' lieiire wiien I tav tii;,i. in I'n-te I'lirilmileal duvn, there woro
two Ihiii^-'N iliat I liildreii di'eaili'd inwrelliaii anyllimi;- et-<e — !lie iiimisler and
file "<nl(liatli. ("hrlid nnanl lliat findi n .'^alilnilii lie would N|iiif i"— lor siieli n
Nalilmth wiiw not made lor man, Init man lor it. «Mi mndi a .s.d.l ,lli Inv.ilidi
KiilVer, and ^^ol■^l|!|l|)er,^ Kuli'er iiiOMt ol all. I thiiiit in my ii"art limt JeMUi
would not eall that a Siilibath iiimle lur uitiu whlidi rollud liku it .lug^a<ruKUt
CHI' uvcr tlie In arln ul' IIIOU.

in all ifs luw.s and ponaltic?. It took cogniziinco only of the
overt act. It was obeyed vvlion tlie hands and t'le bddy com-
mitted no violation. The hiw, "Thou shalt not kill," was
kept when no uiurder was pei'iolratcd. So the Sal.hath law was
kept when no iiie was kindled, and no sticks gathered, and no
journey pcrfdnned. But, under the now Constitution — the
Christian — tlu'^e same eternal |)rine;})les are carried iVoui the
meio outward to the inward. To kill then, meant to murder;
now, the same principle means to he an;5ry with a fellow-uum.
To .steal, meant to take and ajrpropriate to your own use the
property of another ; now, it means to covet. To keep the Sab-
bath then, nx-ant an ahsoluto rest of the l)ody, and an oiUward
offering ofsacriliee — .such asburuing incense, hlecdini*; a Indluek,
or burnin;; a heifer. Under the New Covenant tliis same etor-
!ial princ'i|)!o is active, and answered in heart-offvU'ings of praise,
and sacrllices of tlie spirit. Then, all was oufv/ard — now. all ks
inward. Then, the (piestion was, "What have you done V"
Now it is, " With what fufi^nt did you do it?" ' Here is the
diffeicn-e between the Old Constitution, whicli is abolished, and
the New, whirh is now in force: The jnsnalty then, for violated
law, was uj)on tlie body ; now, it is upon the heart — the affections I

You who wish to enforce the old law by enactments and ponal-
tie.s are yet in iMo.ses' scat. You have not f^ot so far even as to
John's dis[>en-ation, and T iv:n' will nev«riieach Christ's, ujiich
is an inward rule;, and attended willi inward rewards and [)enalties !

Now, if 1 have made myself umlerstood. you can see, every
one of you, hoy/ you nnist keep " the tirst day of the week," aa
Chrislians. As Jews, you nuist kindle no lire in your habita-
tions ; but, as (/hristians, you nnist " worship (loil in spirit, and
in truth." The observance of the day must be the inward ser-
vice of tlio heart — not a mere outward compliance with arbi-
trary law. This inward jmncnph; will work itself out in forms
and .seasons. Hut tlie acceptable rest iind wor.^hip are not in tho
forms and .reasons; yet tho forms and seasons hav(! a retlox
influence on the spirit, and promote its acceptable tiff'rin<>;s.

The eicrnal law of the Sabbath, written upon evt^y part of
the ihreefolil nature of man, linds (!.\|)res.slon ni the <'ommenuu'a-
tive assenddini; on the day of ('hrist's resurrection ; and thus
tho law of rest from toil, the law of won-^hi}*, and the law which
prompfs to the recidlin;:; of ^reat and gloriinis events, are all
outwardly c.vpresHed, as the form of the Spirit in what we call
tho Christian Sabbath.

Now, 1 will spe.ik of the benellts of this day, as an outward
form. (U" Christian institution. The origin of the institution

Uiinlc [ have clearly defined. If 1 liiivo not made this plain to
your minds, it is because I have attempted to press into a single
discourse a great subject, which requires a long series of lecturCvS,
and nut because the subject is in itself dark and intricate. I
must leave its origin here, and speak of its utility. T regard it
as a divine institution, as I do all ionnn and seasons which have
grown out of the wants of man.

And it seems to nie that a more beneficent institution could
net t'xi>t. IMan's well-being — his highest interests and hap[tiness
dcmanil it. Therefore he has it. It was made for hira —
morally, hitellectually, and physically.

>\'iA'ly has it becm said, " It is a Inppy innnunily fbv all
industrious classes — tlu; master's best solace, the workn)an\s best
protection." " The Habbath was made for man," — and so was
the Church, the family, the school, and the State. They are all
divin.'. The Sabbath, if devoted to the great purpn.-e for which
it w;is given, is directly calculated to cnliance his happiness
in every relaticn of life. It was given that he might not wholly
"sink into an unbroken dream of this world," — that he might
not wear himself out in chasing p!:antoms, and hoarding up
perishable riches. Ulot it out, and not live generations woidd
pass before man would return to his dund) idols, it not sink into^
beastly savagism ! It was given that he might be reminded of
the 'iicat truth that <!(ul is above him, and around him, and
beneath him, and that he might seek an ac(|uaintance with lilm,
and bi' at peace I

"'J'he Sabbath was made for man," and should bo liailed by
him, as often as its morning light d;.wns ui)on him, as a day of
repoM! trom the toils, and cares, and perpie.\ities, and sorrows of
life, that he may turn his thoughts to the contemplation of sul)-
jccts which relate to him as a be.ng that partakes of immortality,
and destined to become an inhabitant of a higher and holier
Hphere. It, therefi/n;, becomes to him, if observed iVoui the
heart, (and it cati be truly ob.served only from the heart,) a
season of rest, and yet of labor — but it is the labor of mind and
spirit, and hence that labor " which brings the sweetest repose —
the rest of the pure in heart — the rest of the peo[tle of (joil — the
rest whieh the weary and heavy laden spirit seeks." It is the
labor of the spirit for d.vine knowledge, for purity of motive, for
faith and hope, and it brings them m the most, blissful repo.so I
(), hiw sv.'jot the rest th s over-vary ng act' 'ity bring-, to the
soul, weary and worn down by 8 ii — by its slavery and itd sor-
row I While ignorant of (iod, wo havo him not. The Sabbath
invites us to the Btudy of his character, and, therefore, to the

all

attainment of that knowledge wlrch will lead ua to love Him,
and devclopo in His love, in filial obcdionce to all His just and
holy laws! It invites us to a eonsidcration of the beautiful
illustrations contained in the teacliings of Jesus and his Anostles
— of the doctrine of a common brotherht-od, tliat wo may love
one another, and find that pure enjoyment which the faithful
discliarge of those kindly oflicos of love cannot fail to impart.
In one word — it invites us to the study and reception of the
(Jospel, with all its suldimc teachings — concerning God, His
character and poifcctlons, His will and puipose ; — concerning
Christ, the nature and olijects of his mission, and the certainty of
its fulfilment; — concerning man, his nature, duties and obliga-
tions, the relation he sustains to God, and his " fcure and
certain " destiny in glory I

And how beautiful the reflection that the day set apart by the
wants of the body and spirit, and consecrated, by the example of
Christ and Apostles, to such a high and beneficent jjuiposo,
i^houll be the day on which the Saviour rose from t!;e dead ! It
seems peculiarly appropriate, that the day of cessation from
bodily labor, which the physical system rc((uires, and the day of
instruction and worship, wiiich the mind and heart demand,
should be the same day. But, best of all is it, that that day
should be the one on which the King of Kings came forth from
the sepulchre — the crowned con(iueior of death and hell ! Best
of all is it, that that day shouhl be the day which gave to the
world its lledcomer, bichling it rejoice in ti'ie glorious ho[)e of a
resurrection to an immortal life ! Best of all is it, that that day
should be the day on wlrch the darkness, and the gloom wliich
hung over the future, were swept away, bidding the childien of
men h.ok into the holy of holies ! ]}est of all is it, that that (hiy
should be the day which invited the followers of the crucified, but
risen Chri.st to assenddo to commemorate his resurrecti(tn to life 1

With a joy, such as nothing else could have inspired, they
assenddcd on that day, and, as they nmsed upon the great event,
which seemed almost too good to be true, their thoughts were
turned to the contemplation of God, who sent him to teach and
live, as never man hud tau-jit and lived, and their whole being
was thrilled wikli sensations of joy, befino unfelt and unknown !
They meditated upon the event of his resuriection, wh'di brought
back their fond hopes and bright anticipi.t ons, until their hea"t.s
overflowed with gratitude. " Then, they bowed the knee, and
breathed the prayer of faith,

" niid thru flic liymii,
SIncorf ill itH low iiu'lodv, went uu
To wor«hip Ood."

^'■' t » .wi«» 'i gi ! W ' ■

■

An(? tlicn his words dropped as thcirain, and his speech distilled
as the dew, and wore as the small rain upon the tender plant
They li-^tenod, believed, and becaiiie strong in virtue, rich in
faith, and joyful in hnpo ! And the same is now exporienced by
every true believer. Yes. there is a beautiful propriety in
making the Sabbath of Christians the resurrection .Sabbath.
This very fact makes it the first and most excellent of d'lys to
the Christian believer! " T lie light of its,, morning shines
gloriously upon him ; and he is in the spirit of the Lord, and
feels as if •■urth were a Paradise, and trodden by angels !"' An4
he hears a voice within him, saying, " Go up to the house of
Ood, and, as thou goest, say to all around thee, come and let us
go up to the temple of praise, and wor;-hip God in {ha beauty of
holines.s" that we may bo bclUn- prepared to go forth inio life,
when the morrow's sun has risen upon us ; and, as we go to
tread its busy marts, " deal justly, love mercy, and walk hum-
l)ly/' — meet its temptations without sin, endure its ^sorrows
without complaining, say to affl ction, "Welcome! thy 'hand is
cold and' hard, but it is the hand of a friend ! Thy voice ia
stem and harsh, but it b'ds us go up higher !"

Let it never bo said of us, my friends, that we think lightly of
this " pearl of days!" Let us realise that it is Christian all
through, since it " was made for man." He who wrongs this
day by dishonoring it, or liy cumbering it with austerities, which
make it a burden, wrongs human nature !

Let us ever bear in mind that it rests not upon an arbitrary
law, which can be obeyed only by restraints and peualtieg, "
which, with moral beings, is no obedience at all, — but that
human nature, from base to summit, from muscle to mind, and
from sinew to soul. Was the Sinai from which that great Jewish
Lawgiver, iMoscs, brought the day of rest ! To him, the consti*
tution of man was a table of law written by Jcvovah ! TlvssG
tables are again repeated in every man born into the world !
The principles of the Decalogue tu-o written on every new-born
heart ! Among these, a day of rest is to be revennl, not as an
arbitrary exaction, but as a natural jfrivilogo I And these are
the greatest enemies of this day, who would divorce it fioni the
inherent wants of man, and wed it with an arbitlary command,
which Klavea only cbey ! Let us, my brethren, not bo guilty of
perverting our privileges, least of all that one which calls to
mind the resurrection of Christ, tis our hope and the hope of tte
world ! Amen.