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Lee diegrammes suivants iliuatrent la m^thode. irrata to pelure, n a a 32X 1 2 3 1 2 3 4 5 6 I wmmmmmm mm ■TP ORIGIN, PERPETUITY AND USE OF » THE SABBATH. BY REV. N. GUNNISON. I 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 ■ w 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:now not, Ibr here the witiioss is duni!) ! Tho fir^t niL'nt!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 — 6 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 8 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» 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 — I 10 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-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.-. 11 D. 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'. 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 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 for man ! Itrt authority, flierefore, was in tho [substantial u.se.s which it i|)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;! 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« len-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 14 I 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