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 38DBOBOHOeOB0B08OM9dKH080BaflflOeOBGBaCB0B083906fl90Bgfl83a 
 
 SUNDAY OUR SABBATH 
 
 I'UOXKI) IK(iM SCRIl'TURE AND HISToRV TO 
 HE god's rest day, 
 
 AM) 
 
 II. SJIOWINC 'VIIAT IS MEANT HV THE COMMAND, 
 
 "KKMKMnER THE SA131JATI1 DAY TO 
 
 KEEI* IT HOLY " 
 
 A LECTURE 
 
 I)p:i.iverki) hv 
 
 REV. WILLIAM McDONAGH, 
 
 hKHiKI, 1111. 'rHKOI.OOICAI. U.MONOKTHK LoNDON CONFERENCE 
 
 OK I III, Mk'ukiiust Chihch, •,:■ Sr. Thomas, Ji ne 8, iqoi. 
 
 /'u!'iis/:i'(i hy nu/uest of ike Conferciui . 
 
 TORONTO : 
 
 WILLIAM RRIGGS 
 
 IQOI 
 
" 
 
SUNDAY OUR SABBATH 
 
 PkOVKI) FROM SCRII'TUKP: AM) IIISTOKV TO 
 I5E (;OI)'s KKST DAV, 
 
 AND 
 
 II. SIIO\VIN(; WHAT IS MKANT 1!V THK ( <niMAND, 
 
 "KKMKMIJKK THE SAIM5ATH DAV T(J 
 
 KEEP IT HOLY." 
 
 A LECTURE 
 
 DKI.IVEREU IIY 
 
 RKV. WILLIAM McDONAGH, 
 
 Before the Tiikoi.och ai. Union of hie London Conference 
 OF THE Methodist Church, at St. Thomas, June 8, 1901. 
 
 I 
 
 Published by iri/iicsl of the Confcrcnc 
 
 TORONTO : 
 
 WILLIAM BRIGGS 
 1901 
 
ALUMNI 
 
 JAN 2 5 ^943 
 
pRiirAcn. 
 
 The i'ollowing Authors weiv consulted in vvritiuj" 
 this Essay on the Sabbath : 
 
 Ist — Wesky, and some of the Turitan Fatliers. 
 
 2nd.— Bishop Ryle, on " The Sabbath : Knots Un- 
 tied." 
 
 3rd.— GiUillan, on " The Christian Sabbath." 
 
 4tli.- Brown, on " The Creation and Christian Sab- 
 bath." 
 
 5th. — Gamble, on " The Christian Sabbath as the 
 Lord's Day." 
 
 Gth. — Blencowe, on " The Christian Sabbath." 
 
 7th. — Spiers, on " The Chri.stia.i Sabbath as Ma<le 
 for Man." 
 
 8th.— Crafts, on " The Sabbath Made for Man." 
 
 9th. — The Prize Es.,ay of one hundred pounds, 
 ottered by the Tract Society, on " The Sabbath : its 
 Origin, History ; and the Lord's Day Shown to be the 
 Creation Sabbath Established by God for Man," by 
 the Rev. Micaiah Hill, author of "The Sabbath 
 Primeval, ' etc. 
 
 10th. — Max Midler's sixth Lecture on " The Origin 
 and Growth of Religious and Weekly Measurement 
 of Time Among the Nations." 
 
 11th. — "Creamer's Theology of the Words of New 
 Testament Greek." 
 
1 
 
 ; 
 
SUNDAY OUR SABBATH. 
 
 FIRST PART, 
 
 SCRIPTURAL DOCTRINE AND OHLIGATION 
 OF THE .^'/BP.ATi 
 
 I. — ThL FIRST DAV OF THE WEEK SABBATH 
 ORIGINATED BV GOD FOR MAN. 
 
 Says the Lord Jesus Christ, " The Sabbath was made 
 for man." Tins Divine utterance is explicit, and no 
 doubt decisive, as to the intention of God in the estab- 
 lishment of the Sabbath for the race. There seems no 
 ambiiruit'' in the revealed fact thp , as the heavens 
 and the earth were finished, God is said to have rested 
 the seventh day from all His work which He had 
 made. And the further revelation is made that Ho 
 " blessed the seventh day, and sanctified it : because 
 that in it He had rested from all His work which 
 God created and made " (Gen. 2 : 3). 
 
 Moses also relates the fact that f^is was the first 
 day of man's time on earth, and the first day of man's 
 week, and, further, that it was the sc /enth day of 
 
 5 
 
6 
 
 SUNDAY OUIl SABBATH. 
 
 God's work. This first mention of the Sabbath is in 
 connection with the completion of creation's work by 
 the introduction of man on earth, and his first day 
 was to be spent in adoring and worshipping his 
 Maker. It makes no difference to this question of 
 the origination of the Sabbath, whether the days were 
 geological epochs or natural days of duration. It is 
 the rest of the Creator that is symbolized and the 
 work of creation that is commemorated, and not the 
 manner or duration of the work. So, then, the ap- 
 pointment of the Sabbath as the seventh part of time 
 is coeval with man in Eden. There is no room left 
 in this statement for the exercise of fancy or specu- 
 lation, but the operation of sober judgment and cor- 
 rect exegesis. 
 
 The words " blessed and sanctified," as used here, 
 
 are to be understood by the meaning attached to 
 
 those words in other parts of scripture. For instance, 
 
 in Exodus 13: 2, " Sanctify unto me all the firstborn 
 
 from their birth among the children of Israel, both of 
 
 man and of beast: it is mine." That is, separate them 
 
 for my service— set them apart. Also in Exodus 1 9 : 
 
 10, 22, 23, "And the Lord said unto Moses, Go unto 
 
 the people and sanctify them to-day and to-morrow, 
 
 and let them wash their clothes. And let the priests 
 
 also, which come near to the Lord, sanctify themselves, 
 
 lest the Lord break forth upon tfiem. Set bounds 
 
 about the mount, and sanctify it." In these passages, 
 
 and in many others, these words are used in the sense 
 
 of being set apart for the service of God, such service 
 
 
SHNDAY OUR SABRATII. / 
 
 to be rendered by man under Divine authority. There 
 can be no other meaning attachf'd to the same word 
 in Gen. 2 : 8. The teaeliing is that God separated the 
 seventh part of time as a Sabbath day from the six 
 days of labor by men, this seventh part to be employ- 
 ed in the worship and service of God. This doctrine 
 is fully borne out by the words of the fourth com- 
 mandment, as found in Exodus 20: 8-11. The word 
 " bless," when used to express an act of God in scrip- 
 ture statement, signifies to confer benefits happifying 
 in their influence on men ; see Gen. 1 : 22. " And 
 God blessed them, saying, Be fruitful," etc. In the 
 28th verse, addressing the newly created man, it is 
 stated, He " blessed then), and God said unto them, 
 Be fruitful and multiply, and replenish the earth, and 
 subdue it: and have dominion over the fish of the sea, 
 an<l over the fowl of the air, anrl over every living 
 thing that moveth upon the earth." Such is the 
 meaning of the words " blessed it," in reference to the 
 Sabbath. It was intended to confer benefits of a 
 gracious and spiritual character on n\en. 
 
 Made in the image of his Maker, man was capable 
 of apprehending the principles and the mode of the 
 works of God, and by his moral nature capable of 
 sympathy with all that was holy and righteous, true 
 and benevolent, in the character of (Jod. The need 
 of man, both intellectuall}' and bodily, was met in the 
 institution of ' the Sabbnth for man." Constituted as 
 man was, and is, for everytiiing human, time was a 
 necessary condition, and as the needs of the body 
 
8 
 
 SUNDAY OUR SABBATH. 
 
 77L:.^ZT'" "' «'-• - -^"0 «>o separation 
 
 fl.>^, we n,ust «„d a perpetual adaptation to ,:" 
 
 One other word, used in originatin., the Sabbath 
 for nm„. deserves speeial attention and investtati™ 
 VIZ., the word " rrafe;?" p„,i „ . '" '"^estigation, 
 d-iv Tl,; • °" '^''''*^'' on t'le seventli 
 
 XituUirtn/trri'r-'"- 
 
 took in Exodus 31 ■ ,7 , ^ . '°"" '' ••>'t«'-warda 
 day .. He retd ! d 1" Zslld '■ '' S """ TJi'^' 
 
 ^^^r ood that everri:::;, H ;; "rJ: : : 
 
 n the Gospel by Matthew 12: 3, that the pW stsT^ 
 
 ^nown. hast thou not he^hat ^.^Z^ 
 
 :Tn\ ";""""■■ " ""'"y '" (^-••'>' *0: 28 It' 
 rdl:: T' "'"'"' "'""■ *"">- "- -t wa 
 
 -"t^dr^:;--— --£ 
 
 Manwa.toi.„itateit. Ood rer:;::;',;:,™::- 
 
 \vV__ 
 
SUNDAY OUR SA15BATH. 
 
 I 
 
 it apart for His service ; so are we to rest from labor 
 for the body, and from doing our own pleasure on the 
 Sabbath, employing it in service to God and in His 
 worship. 
 
 Regarded, then, in the light of God's teaching by 
 example and precept, we are not to spend its hours in 
 indolence or inactivity, for God, the keeper of Israel, 
 neither slumbers nor sleeps, nor is inactive. By a 
 strange perversion there are those who state by an 
 unwarranted assumption that bodily rest merely is 
 that spoken of here, as the Sabbath rest of God. So 
 resting, none can imitate God. God's day of rest en- 
 dures, a perpetual obligation to obey and serve God, 
 and this perpetual obligation to serve Him by the 
 setting apart of one day in seven for His service is 
 expressive of God's perpetual rest. 
 
 II. — THE PROLEPTICAL THEORY OF THE SABBATH. 
 
 The only plausible theory of the observation of the 
 Sabbath, evading the Edenic origin of the Sabbath 
 day and its recognition by man for over two thousand 
 five hundred years, is that of Paley. He labored to 
 show that the Genesis account was only proleptical, 
 or anticipatory of the Jewish Sabbath of after times. 
 But to this conjecture it is replied with destructive 
 force : 
 
 1st. That it admits our interpretation of the origin 
 of the Sabbath by the appointment of God in Eden. 
 
 2nd. It puts a supposition in place of a recorded 
 fact, and by a figure of speech, without any nec< ssity 
 
 ■I 
 I 
 I 
 
10 
 
 SUNDAY OUR SABBATH. 
 
 for if. contrary to all canons of interpretation. It ii 
 nothin*: but a pure fancy, without any foundation fo: 
 the statement, like much of the Higher Criticism. 
 
 3rd. It is rightly urged that it is a supposition em 
 ployed to set aside a direct Divine testimony, just ai 
 if a man, in order to get rid of the Divine law o: 
 marriage, were to say that the words in Genesis 2 : 2^ 
 were only proleptical, though quoted by our Lord ir 
 Mark 10 : 5-9, as the Divine law of marriao-e. 
 
 4th. It is against all common sense that a perioc 
 of two thousand years should intervene between th( 
 establishment of the Sabbath by Divine commanc 
 and the practical event itself, and also to crown the 
 absurdity that it should then be restricted to a small 
 fraction of the human race. No amount of sophistry or 
 special pleading can do away with the fact that the 
 Sabbath was given to our first parents in Eden, and 
 through them to the race of man, beyond all rea.son- 
 able doubt. 
 
 III.— WAS THE SEVENTH PART OF TIME KEPT BY THE 
 NATIONS AS A RELIGIOUS OBSERVANCE? 
 
 In answer to this question the bold assertion is 
 made that for at least two thousand five hundred 
 years there is no account of the Sabbath being kept 
 or observed. This bold and foundationless statement 
 is sufficiently met by the fact, that the division of 
 time into weeks of seven days was known tc -'I na- 
 tions whose history has corn down to us of the pres- 
 ent day as a .subject of investigation. A recent writer 
 
 V^ 
 
SUNDAY OUR SABBATH. 
 
 11 
 
 on this subject, in ar '^xh/iustive exami'uition of this 
 matter, tells us tha- nothing is more irely demon- 
 strated by recent research than that traces of the 
 original Sabbath law, and consequent division of time 
 into weeks, can be found among primitive nations. 
 
 When the families of Noah's sons had become num- 
 erous, they sought new territory, and thus laid the 
 foundation of states and empires. They would, of 
 course, carry with them the teachings of their father, 
 Noah, and the rites of that religion wliich he so faith- 
 fully had observed. We would expect, then, to find 
 amongst them some vestiges of a sacred day ; and 
 this is precisely what we do find. Unmistakable 
 evidences or a septenary division of time, with ar- 
 rangement and p'^riodical recurrence of sacred daj'^s, 
 and of the dedication of one day to the sun-god wor- 
 ship, are discovered in abundance. In some cases the 
 first day of the week, and in others the seventh day, 
 was held sacred. To Adam it was the first day of 
 the week, but according to the days of creation, the 
 seventh day. The first day of the week was the day 
 gen "ally kept by the nations. 
 
 Most valuable results on this subject have been 
 obtained from the explorations of the mc nds of 
 Nineveh. From these ruins 80,000 tablets have been 
 found, and the facts revealed have l)een of the most 
 interesting character. They take us back in history, 
 says George Smitli, 2,500 years before Christ. On 
 these tablets Ir. Smith tells us that every seven days 
 of the month were termed sulum, or " rest," on which 
 
12 
 
 SUNDAY OUn SABBATH. 
 
 certain kinds of work were prohibited. (See Rev. J. 
 Johnston in the Catholic Preshytei . m for Jan., 1881, 
 on "Assyrian Discoveries.") Another interesting tablet', 
 found by Mr. Smith, on which the king's duties on 
 the seventh day were prescribed, translated, reads as 
 follows : " The seventh day, the festival of Merodach, 
 a holy day. A Sabbath for the ruler of great nations.' 
 Sodden flesh and cooked meat he may not eat. His 
 clothes he may not change. Sacrifices he may not 
 offer. The king his chariot he may not drive. A 
 place of assembly for judgment he may not establish." 
 These, with many other precepts, are given for the 
 observance of eveiy seven days, and the worship they 
 offered to other gods was on the seventh day also. 
 
 The fifth tablet of the creation series found says, 
 ' On the seventh day He appointed a holy day, and to 
 cease from all business He commanded." The very 
 name S(d>h(iia is found in this ancient language in 
 the days of Noah. The ancient Egyptians incas^red 
 their tijne by weeks. In the Sanskrit language of 
 India, its ancient literature speaks of the week, or 
 seven days' division of time. Homer spoke in his day 
 of the seventh day being holy. Hesiod, the Greek 
 writer, tells us that the seventh was a sacred day ; 
 and Callimachus calls the seventh day holy. The 
 Chinese ancient literature contains references to the 
 sev.Mith day as sacred, or religious. Max Miiller, in 
 h- sixth lecture on the "Origin and Growth' of 
 Religions," furnishes a most remarkable example of 
 the prevalence of the weekly measurement of time in 
 
 wm 
 
 35=^ 
 
SUNDAY OUll SVHHATH. 
 
 13 
 
 I 
 I 
 
 the early v edic timeH, page 201. From Tertulliau we 
 learn that Sunday was a religious festival of the 
 ancient Persians. Porphery declares that the Phie- 
 nicians esteemed the seventh day ms holy. The Saxon 
 week and nomenclature influences our system of 
 notation , and Josephus asserts that no nation under 
 heaven existed, bar'.arian or civilized, 1 it what 
 adopted the custom of lesting on the seventh day. 
 Philo asserts the same thin^. The week, chronologic- 
 ally apart, is as old as time. Goguet, the French 
 writer, informs us of the recognition among the 
 Ara'jians, Hindoos, Romans, Gauls, Germans, Britons, 
 and Scandinavians, of the custom of counting by 
 weeks and the seventh part of time as sacred. To 
 this list Townsend adds the names of Peru, Chili, 
 Tartar y and Japan, All this t^^timony is beyond 
 cavil, but whether the Sabbath was kept as such by 
 these nations during this lon^' period as given above 
 is nothing to the point. Th- iact and Divine author- 
 ity of its institution remain the same ; and nothing 
 else can be argued from the words of our Lord, " The 
 Sabbath was made for man." 
 
 Nehemiah says that "God made known His Sabbath 
 to Israel." Very true ; and this only proves that it 
 was iu existence to be made known. The prophet 
 does not say that it was instituted for Israel, which 
 would be a very different matter and statement. So 
 much for its Divine and Edenic origin. 
 
J 
 
 14 
 
 SUNDAY OUR SABBATH. 
 
 IV. THE JEWISH SABBATH NOW COMES FOU 
 CONSIDERATION. 
 It is thoiialit that a period of about twenty-fiv( 
 hundred years had elapsed between the cstablishnieni 
 of the Sabbath, as related in Genesis, and the tiiwc ol 
 the notice to the Israelites of a Sabbath, mentioned in 
 the Book of E.Kodus 16: 23, durincr which period we 
 hnd no mention of a Sabbath in Scripture ; althou-h 
 an we have shown above, traces of its establishment 
 had been found amon^ most ancient nations. In the 
 above chapter of Exodus, we read that the Lord said 
 unto Moses, " Behold, I will rain bread from heaven 
 tor you ; and the people shall cro out and gather a 
 certam rate every ,lay, that I may prove them 
 whether they will walk in my law, or no. And it shall 
 conie to pass, that on the sixth day they shall prepare 
 that which they bring in ; and it shall be twice as 
 much as they gather daily." 
 
 There are here certain interesting questions to be 
 solved, if ,t be possible to find satisfactory answers 
 
 1st. From what day of the week, or point of time 
 did God direct Moses to count the six days ? We 
 submit that if Moses had followed the E^rv tian 
 counting or marking of time, the Israelites wo'uld not 
 have exhibited the ignorance they manifested of the 
 computation of time, which they plainly showed. 
 We are told that on the seventh day after the first 
 tall ot the manna was their Sabbath. 
 
 This was a surprise to them, as an arbitary appoint- 
 
SUNDAY OUR SABBATH, 
 
 15 
 
 ment by God for them, as then manife.sted by the 
 reply of Moses to their inquiry as to the reason of 
 the arranj^ement ; and he, Moses, said, "This is that 
 which the Lord hath said," evidently referring to a 
 I'evelation which the Lord had ^iven to Moses some 
 time past in reference to a Sabbath for the Israelites 
 themselves, " To-morrow is the rest of the Holy 
 Sabbath unto the Lord." That the direction for the 
 keeping of the Jewish Sabbath was an arbitary 
 arrangement as far as the appointment of the par- 
 ticular day of the week is concerned, as all other 
 typical ceremonial observances were, must be clear to 
 any careful student of Scripture from the form of the 
 announced appointment of the day. Notwithstanding 
 such announcement, some of the people went out on the 
 seventh day from the first fall of the mna to gather 
 some, and found none. It is plain, then, they were not 
 ac(|ua' ted with that particular day as the Holy Day. 
 At the same time, it was a moral law unto them as 
 the seventh part of time devoted to God's service, as 
 the Decalogue demands. We are informed in Genesis, 
 2nd chapter, that in six days God created and made 
 all things, man and beast, but that the seventh day 
 was God's rest. But that rest day was the seventh 
 day of God's work, but the first day of man's life, and 
 devoted, by order of God, to the service and worship 
 of his Maker. It was sanctified by God from all 
 worldly employments. That Saturday, first, was by 
 special command appointed by God as a fixed date 
 for the Jewish people as Sabbath, goes without argu- 
 
I'M 
 i i ' ! 
 
 10 
 
 SUNDAY OUK sahiuth. 
 
 ment, but that Saturday was the day of the firs 
 Sabbath in Eden, as appointed by God for the ract 
 we take it, none but a fanatic would maintain. Thi 
 Sabbath was, for certain ceremonial reasons, fixed fo 
 the Jews on Saturday at first, but not by the Deca 
 lojfue. It was reco^mized and appointed for th«n 
 before the ^'iving of the moral law on Sinai. Th( 
 Saturday-Sabbath for the Jews was evidently fixet 
 by special statute to be changed to every day of th( 
 wfek, an.l pass away when all the rest of the cere 
 monial laws by special statute given by Moses shoulc 
 be met in their great antitype. 
 
 It belongs distinctively to a dispensation termec] 
 the Jewish Ceremonial Dispensation, being foundec 
 upon the terms of a Decalogue peculiar to itself, ir 
 the letter, though not in the spirit of its precepts 
 The unique thing in the Decalogue of the Jewish 
 Dispensation given, was the reason laid down ivhy 
 they should keep the Sabbath day holy, see Deuteron- 
 omy 5 : 6-21, with a special reference in the sixteenth 
 verse as to the obligation of the fourth counnandment 
 peculiar to that dispensation. 
 
 There was a Sabbath appointed by God to be kept 
 in each of the three dispensations. Patriarchal, Jew- 
 ish, and Christian. The position we take in this 
 paper is adopted by fully a score of the best com- 
 mentators, dictionaries, cyclopedias, and lexicons, 
 that the Jewish Sabbath was and belonged alone to 
 that Dispensation, and was of a movable character. 
 The conclusion, however, seems to be arrived at by a 
 
 fvii I 
 
 •KiWiaT* 
 
SUNDAY ol'H SAIJUATII 
 
 17 
 
 large nuinbor of liiblo readers, tliat for the Jewd the 
 seventh day, Sabbath, and Saturday of the days of 
 the week were e<iiiivalent terms; but if you note 
 carefully the teachin<jfs of Old Testament recjuire- 
 ments, there is nothing found there that would l-ad 
 you to believe anything septenary in t'le meaning of 
 the word Sabbath, or the Hebrew word from whieh 
 it is translated. SahhntJt means the rest of ( lod. It 
 is the rest of the Lord thy God. There is nothing in 
 the word itself to determine the len'^tii of that rest 
 or Sabbath. Saturday never was, as a Sabbath-keep- 
 ing day, a Jewish unbroken custom. 1'heir history 
 was not 'u unbroken record. For nearlv two cen- 
 turies, from about A.D. 70 until the close of the cen- 
 tury, their history was coinpletel}'^ broken off. Their 
 history presents you with 
 
 (a) A Sabbath of one day. 
 
 (6) A Sabbath rest of two long days. 
 
 (c) A rest of one year. 
 
 {(I) A rest of two years. 
 
 (e) A rest of seven years, and thon a Sabbath rest 
 of seventy years, see 2 Chronicles .*> ' ' To fulfil the 
 word of the Lord by the mouth .. Jeremiah, until 
 the land had enjoyed her Sabbaths : for as long as 
 she lay desolate she kept Sabbath, to fulfil thr >» 
 score and ten years." 
 
 Says Gamble, "Dion Cassius tells us that the Jews 
 made Saturday their Sabbath when they left Egypt, 
 and the Bible says their Passover was on the four- 
 teenth day of the month, and they were freed on the 
 2 
 
;i I j 
 
 I ! 
 
 18 
 
 8UNDAV OUK SAHBATII. 
 
 fifteenth of the month Abib, or on Saturday, which 
 thuy made tlieir Sabbath, on account of the Exodus. 
 This date became a fixed date with them as our 
 Christmas is a fixed date with us. The fifteenth of 
 the month Abib was their Sabbath, but, as recorded 
 in Leviticus 23: on the fifteenth day of this first 
 month they were to hold the feast of unleavened 
 bread, and then on the morrow after the Sabbath of 
 the fifteenth came the wave ofifering of first fruits, 
 wiiich would be Sunday, or first of the week, and 
 from that day they were to count seven Sabbatlis, 
 and then Pentecost with them came on Sunday on 
 the fifth of the month Sivan. The commandment 
 says, ' Six days shalt thou labor,' so two days are the 
 one Sabbath, made a statute for ever, throujijhcut 
 their generations. From this date, Pentecost, the first 
 day of the week of labor ceases to be Sunday, and 
 becomes Monday, and during the year the seventh 
 day ceases to be Saturday, and falls on Sunday. You 
 will also find that the year will end on Saturday, the 
 sixth day of the week, and the New Year will begin 
 on Sabbath (Sunday), Abib 1st. And Moses again 
 places the shewbread on the tables on that date, the 
 first day of the first month of the second year, as the 
 Lord commanded Moses to put the bread in order on 
 every Sabbath day. Now, the Sabbaths are the first 
 day of Abib, the eighth, the fifteenth, which were 
 Sunday. According to the command, the next day, 
 Monday, is the day of the wave offering on the second 
 year, and you again count from that date seven 
 
 
 I- £»i?i^nBBBE!WSKni.-Li IKMiridfiffVtfSISl IrT- 
 
SUNDAY OLU 8AUHATII. 
 
 19 
 
 weeks, or forty-nine days, and the fiftieth is Pente- 
 cost, on the second year, conies round on Monday. No 
 servile work is to bo done on that <hiy, so you have the 
 veek, according to the Scriptures, for work to be<^in on 
 Tuesday. Six days shalt thou labor, d<»ing all you 
 have to do, and your Sabbath of «eventh day afjain 
 through this year. The Jewish Sabbath is on Mon- 
 day, and so until Abib conies round ai^ain >ind it is 
 Monday is the Sabbath, and the great day again is 
 Tuesday at Pentecost ; so it goes on for the Tewish 
 Dispensation through the weeks until it comes round 
 to Sunday once more. Thus, the Jewis'.i Sabbath, 
 ruled in its movement by the fixed date of their 
 coming out of Egypt, ever reminds them of that 
 deliverance (Deuteronomy 6: 14, 15), as fulfilled in 
 arrangement by God of the ever-changing Sabbath 
 day of the Jewish Dispensation. Therefore, for the 
 Jewish people, the Sabbath day changed every suc- 
 ceeding year through the centuries, as many times as 
 there were years between the date of the children of 
 Israel coming out of Egypt and the crucifixion and 
 resurrection of our Lord from the grave, or, according 
 as we are told by the septuigant chronology, 1680 
 times. 
 
 V. THE TWO DECALOGUES IN EXODUS. 
 
 " As we have found the date of the first Passover, 
 and then the date of the first Pentecost, which, 
 according to the Bible statement, was that in the 
 third month, which was Sivan, on the third day of 
 
 ^'S^B^BT-WS^ITTTV- 
 
20 
 
 SUNDAY (^Ull SAHBATII. 
 
 the month, the same day as is stated in Exodus 19: 
 ' Moses went up unto God. And the Lord said unto 
 Moses, go down unto the people and sanctity tliem 
 to-day and to-morrow, and bo ready atrainst the third 
 day, for the Lord will come down in sight of all the 
 people.' So the Lord came down on the third day, 
 which was the fifth of Sivan, from the fixed date of 
 the Passover, which was Sunday, when the Lord came 
 and spoke all these words of the Patriarchal Deca- 
 logue on Sunday, amid thunders and fiery flame 
 (ibitl chap. 20). And at the end of foity days Moses 
 came down from the mount and the two tables of the 
 law in his hand, written by the finger of God. But 
 when Moses saw the idolatries of the camp, lie threw 
 down the tables of stone and brake them before the 
 -nount. Does the Bible tell us that the words on the 
 second tables of stone, which Moses, in obedience to 
 the command of God, had hewn out like unto the first 
 tables, bear the same words as were on the first tables, 
 which had been broken by Moses ? We answer ' Yes ' 
 for in the first verse of the 34th chapter of Exodus 
 the Lord said unto Moses, ' Hew me out two tables of 
 stone like unto the first, and I will write upon these 
 tables the words that were on the first tables which 
 thou brakest.' And the fifth chapter of Deuteronomy 
 6-22, says Moses, 'And He (God) added no more, and 
 He wrote them on two tables of stone and delivered 
 them unto me.' 
 
 " On that Sunday when the Lord came down on 
 the mount, they did not work that day with any 
 
 Hi 
 
 III 
 
SUNDAY OUR SABBATH. 
 
 21 
 
 any 
 
 servile work. Six days work from that day brought 
 them again to Sunday as the Sabbath of the Lord 
 their God, ' Wherefore the Lord blessed the Sabbath 
 day, and hallowed it.' And at once on Sinai we 
 are taken back to the Old Creation Sabbath in 
 commemoration of the creative work of God. The 
 Sabbath given by God to Adam in Eden for Sabbath- 
 keeping, the first day of man's life and the first day 
 of man's time, but the seventh day of God's work, 
 was proclaimed by God as a revelation to man. The 
 people of Israel had been, in Egypt, used to the 
 Egyptian Friday-Sabbath, and how could they know 
 that the Sunday- Sabbath here consecrated on Mount 
 Sinai was the original Sabbath, but by revelation ? 
 Hear the Bible again, ' Tliou earnest down also on 
 Mount Sinai (Sunday, Si van 5th), and spakest with 
 them from heaven, and gavest them right judgment, 
 and true laws, good statutes and commandments, and 
 madest known unto tiiem Thy holy Sabbath' (Ne- 
 hcmiah 9 : 13-14). The words written on the two 
 tables of stone, Moses states, were a covenant, not 
 made with our fathers (Abraham or Adain), but was 
 made with them when I took them out of the land of 
 Egypt. And what is the distinctive point of differ- 
 ence between the ten commandments made with 
 Adam, say, for the race, and that given to the chil- 
 dren of Israel ? It lies in the reason given in the 
 fourth commandment. That given to Adam re(][uired 
 a ti.xed Sa1)bath — seventh day Sabbath; but the fourth 
 commandment given to the children of Israel coming 
 
22 
 
 SUNDAY OUR SABBATH. 
 
 up out of Egypt, required a changeable seventh Sab- 
 bath, bringing th: :n back every year to a fixed date, 
 in remembrance of their deliverance from Egyptian 
 bondage. For that reason they were to keep their 
 Sabbath as appointed them on the tables of stone, 
 and unlike the fixed creation Sabbath, or seventh day 
 Sabbath of creation and of Christianity. Thus the 
 eighth day of the Jewish Dispensation, revealed by 
 God on Mount Sinai, became the Sabbath of the 
 Gospel Dispensation." 
 
 As Christ was the great antitype of Jewish sacri- 
 fices and ceremonies, so the seventh-day Sabbaths of 
 the Christian economy remain the great antitypes of 
 their eighth-day Sabbath.s. No direct command was 
 re(juired to effect the change from the ceremonial 
 Jewish changing Sabbath to that of its antitype, as 
 no direct command was reijuired to do away with the 
 sacrifices of slain beasts when the great Christian 
 Sacrifice was offered on Calvary. The great Lord of 
 the Sabbath, who first arranged that the first day of 
 man's life, and first of his week, should be dedicated to 
 the service of his Maker, restored it again to its original 
 authority, and da}', for the race, its observance being 
 first announced by God in the moral law, as part of 
 our duty to God and His service. 
 
 VI. CONSEQUENT MORAL OHLKJATION OF SUNDAY 
 SVBBATII OBSERVANCE. 
 
 It is objected l)y some that if the Jewish changing 
 Sabbath was by statute for them, it cannot be proved 
 
 M 
 
 SBU 
 
SUNDAY OUR SAliiJATH. 
 
 23 
 
 to be of general obligation for the race as a moral 
 law to be observed by all men. We assume that it 
 will not be denied that the Sabbath under all dispen- 
 sations is substantially one, with only circumstantial 
 difference suiting each dispensation. In the second 
 chapter of Genesis we are informed that God set 
 apart the seventh day of creation's work, which, as 
 the Scriptures plainly show, was to be dedicated to 
 the worship and service of God. We are informed 
 that God blessed the seventh day and sanctified it. 
 It cannot be conceived for a moment that God blessed 
 the day for Himself, and not for man, md set it apart 
 for the worship of God by Divine authority. We 
 cannot understand the word " sanctify," as applied to 
 the seventh day. for man to rest as God rested. But 
 " God is a Spirit." and rests not for the same reason as 
 man. God has completed His work through the day- 
 acres of the past, and man, the crowning completeness 
 of that work in creation, is informed of that complete- 
 ness as finished, and on the first day of man's time 
 and life God rests in the finished goodness of His 
 works. It is the announcement of God the Spirit, 
 who originates and consummates His work, and the 
 same Spirit pronounces it very good, and rests in the 
 completeness of His work done— rests not because He 
 is weary, but because the work is finished, and the 
 express likeness of Himself-is worthy of Him, and 
 needs no repetiton. Oh, there is something sublime 
 in the record, primeval as it is ! " Thus the heavens 
 and the earth were finished, and all the hosts of them. 
 
24 
 
 SUNDAY OUU SABBATH. 
 
 And on the seventh day God ended His work which 
 He had made; and He rested on the seventh day 
 from all His worl. which He had made. And God 
 blessed the seventh day and sanctified it : because - ; it 
 in it He had rested from all His work which (Jod 
 created and made." An^ .t the completion of which 
 it is meet that man, made in the image of God, should 
 remember the Sabbath to keep it holy ; should per- 
 petually hallow and sanctify the day whose establish- 
 ment is Gods witness to Himself as Spiritual and 
 supernatural, and whoso keeping and observing in 
 holiness is man's perpetual witnens to h hnsclf oUtis 
 spiritual and supernatural origin in the likeness of 
 God. It is intended evidently by God, in its perpetual 
 obligation and sanctified employment, to raise man to 
 the true spirituality of his God, enabling him to 
 rejoice in communion with the Father of Spirits. 
 This is the reason of the Sabbath, and foundation of 
 Its law, which remains perpetual in its obligations so 
 long as the reason remains. Instead of the fourth 
 commandment, then, being merely a positive or 
 arbitrary injunction, the true view of its origin and 
 reason shows us the vciy ground on which the appli- 
 cation of the other nine rests. They are not given to 
 material natures, but to spirits. They have no"signifi- 
 canco save to a free-will agent, and it is only in the 
 fourth commandment that the free will is evidence of 
 their universal application, so that neither the old nor 
 new dispensation could change their continued obliga- 
 tion on men. We are told the f(mrth commandment is 
 
SUNDAY OUll SAHRATH. 
 
 25 
 
 only a shadow of good things to come. " But the 
 body is of Christ." We admit at once that the un- 
 limited sway of the fourth commandment should be 
 as clear and unmistakable as any of the other nine 
 precepts. It is also said this is far from being the 
 case. But, remember, those who confound the Sabbath 
 of the fourth commandment with that of the changing 
 Hebrew Sabbath forget that the Hebrew Sabbath 
 was not by itself the Sabbath of the ten words spolrn 
 
 by God. 
 
 It is repeated, however, by men, that the fourth 
 commandment is not a universal precept. We en(iuire, 
 then, what is a universal precept ? Surely a precept 
 does not require to be universally acknowledged by 
 men in order to its being a universal precept. It may 
 be true and binding on all men, and yet not be per- 
 ceived as universally binding by some men. The 
 light may shine in the darkness, and the da.:.ness 
 comprehend it not ; not because the light does not 
 shine, but because darkness is darkness. Is it not 
 quite reasonable to believe that there are many in 
 this world who do not perceive the universal and 
 abi obligations of the other nine precepts of the 
 
 ten d they art ■ uight and trained to see and per- 
 ceive their obligations ? The distinction .sought to bi; 
 established between the fourth commandment and the 
 other nine, as a positive and arbitrary enactment, and 
 different from the others, resting as they do on plain 
 and absolute principles of righteousness, cannot be 
 admitted or maintained in reference to anything God 
 
26 
 
 SUNDAY OUR SABBATH. 
 
 has enjoined in the " ten words," or in any of His 
 precepts. He does nothing arbitrarily. All His acts 
 and precepts are perfect. There must be an eternal 
 and unchanging reason for them all. Could men 
 come to see His laws in the ten commandments as He 
 sees them, they would never dare to make the mistake 
 of asserting a distinction, such as they attempt, be- 
 tween tne fourth and other precepts of the ten, as 
 though God makes His reason plain for the obligation 
 of the nine, while there is, as they say, no such reason 
 given for the fourth. Is it not a matter of surprise 
 tlmt men do not see the reason for its perpetual 
 obligation in the command itself as plainly given, or 
 more so, than in any of the other precepts ? " For in 
 six days the Lord made heaven h-id earth, the sea, 
 and all that in them is, and rested the seventh day." 
 Here is the rea.son given for the Divine injunction, 
 " Remember the Sabbatli day, to keop it holy." If we 
 will only observe this reason thus given by God, and 
 when we see its wondrous meaning, we can never doubt 
 the perpetual and universal obligation to keep the Sab- 
 bath day holy. What does it mean, then, when it is 
 stated that God rested from His work, and therefore 
 commanded men to rest from theirs ? Man becomes 
 weary from his labor, and needs rest for the renewal 
 of his strength, and refreshment ; but this cannot be 
 said of the Creator. He has wasted no power in His 
 work for which He needs restoration. Man finds rest 
 a recreation from his own work, and as directed by 
 God employs that time in worship, from which he 
 
SUNDAY OUR SAUnATH. 
 
 27 
 
 ^i 
 
 rises with strength renewed to perform his worK. am 
 finds such rest and recreation a wise an.l mercitul 
 arrano-enient-wise to Imve his stated times for rest. 
 This i"s only incidental, and does not show at all the 
 hicrh significance of the reason why God requires his 
 worshi- and his service. Moses says. "God spake 
 these words to men out of the midst of the fire, and 
 He added no more." On the other hand, all that was 
 merely typical and merely ceremonial was communi- 
 cuted to the people through Moses, as was the cere- 
 monial changing Sal.bath of the Jews; but what God 
 ciiose Himself to utter personally and directly to the 
 people were the eternal verities of law. 
 
 "The marked difference, as we iind, in the manner 
 in which the fourth commandment was proclaimed 
 and mere ceremonial observances were announced— 
 the former uttered with awful solemnity and in awful 
 words, in public, by God Himself : the latter written 
 on stone for the Jews ami.lst the obscurity of clouds, 
 on the top of Sinai, and sent through Moses. The 
 concise style of the one and the prolixity o2 the other, 
 tl„. oppressive nature of the ceremonial and the 
 human design of the other. These ten words, then, 
 and not the accompanying statutes written by the 
 hand of God alone on tables of stone and preserved 
 in the Ark of the Covenant, because it bore the 
 record of testimony as to what was the will of God. 
 the announcement of which to the people is God s 
 covenant with them. God's work in His kingdom of 
 •n-ace is thus in analogy with His work m the king- 
 
m 
 
 28 
 
 SUNDAY OUn SABBATH. 
 
 dom of nature ; the individual rests upon tl.e species 
 -the particuhu- is upheld by the universal : the laws 
 which are of local application, and which are merely 
 tor a tnne and a certain peopL^. are grounded first on 
 a law world-wide and eternal." 
 
 But the fourth con.niandn.ent gives the Sabbath a 
 position among the moral laws which are in their 
 nature of lasting obligation on all men. And we take 
 the position that if any of the laws in the Decalorme 
 are, ami embody the principles of moral law and 
 order, we maintain, then, the fourth commandment 
 belongs to the same order, standing as it does in the 
 table embracing oui- duty to Ood. 
 
SECOND PART. 
 
 WHAT IS MEANT BY THE COMVfANI) TO 
 "KEEP THE SABRATH DAY HOLY" i 
 
 " If thou turn away thy foot from the Sabbath, from 
 doin(r thy .pleasure on My holy day ; and call the Sab- 
 bath a delight, the holy of the Lord, honorable: and 
 shalt honor Him, not doing thine own ways, nor find- 
 ing thine own pleasure, nor speaking thine own 
 words: then shalt thou delight thyself in the Lord; and 
 I will cause thee to ride upon the high places of the 
 earth, and feed thee with the heritage of Jacob thy 
 father, for the mouth of the Lord hath spoken it." 
 (Isai. 58:13, 14). 
 
 I.— WHAT, IN THIS C.\SE, IS MEANT HY THE WOHU 
 
 "holy"? 
 
 What we understand by the meaning of the world 
 hobj, as employed in other parts of God's Word, we 
 apprehend, may guide us to a right estimate of what 
 is meant by the command to keep the Sabbath day 
 hohi. 
 
 There is only one word in biblical Greek, in either 
 the translation of the Old Testament by the serenty, 
 or in the New Testament, by which the right concep- 
 
 29 
 
30 
 
 SUNDAY OUU SAHBATH. 
 
 tion of the meaning of the word can bo expreHsed, 
 viz., nyio^. The conception enibodied in this word 
 pervades the Bible througliout. It nioulds the whole 
 of Divine revelation, and the conception embodied is 
 purely of Bible growth. The word, from the first 
 mention of it by God to Moses at the burning bush 
 to the end of Revelation, is but expressive of God's 
 wonderful interference in behalf of men, in bestow- 
 uients conferred and deliverances wrought out for 
 them. How aptly was this thought brought out in 
 the song of Moses and Miriam on the banks of the 
 Red Sea ? " Who is like unto thee. O Lord, among the 
 gods ? who is like Thee, glorious in holiness, fearful 
 in praises, doing wonders?" Wonders of unselfi.sh de- 
 liverances wrought out for men. Thus the holine.ss of 
 God was first manifested in the working out of a 
 great deliverance for His people, and thus sanctifying 
 or separating them to and for Himself that all nations 
 might through them be helped and blest. They were 
 to be guided in national life to this end and design 
 by the laws of God, teaching them unselfish efforts 
 for the welfare of nations in moral and religious life. 
 " Ye shall be holy, for I the Lord your God am holy." 
 Here, then, we apprehend, we strike at once the 
 meaning of the word holy as applied to the keepin- 
 of the Sabbath, and as Christ Himself employed its 
 hours when He went about doing good among men 
 Here, also, it appears how fully, in keepin;r the Sab- 
 bath day holy, righteousness is the rec.uirement of 
 God and the goal to which tiie law of 'the Sabbath 
 
SUNDAY OUR SAliUATH. 
 
 31 
 
 
 ■ 
 
 would load us, as the roiiuirement of the Decalogue 
 leads in every case, separating, as it evidently floes, 
 the Sabbath from all selHsh usage in adoring and 
 worshipping God, aiding and blessing men as we may 
 bo able to bestow blessing unselfishly on them. 
 
 In thus enforcing the claims of the Sabbath law of 
 Go<l on men we must not forget that in human society 
 we have two classes of men, first, the true Christian, 
 whose life's aim is to obey God's law as the rule of 
 His holy Sabbath, as we are told it is ; and then we 
 have the natural man, not at all aiming at the keep- 
 ing of God's law, in obedience to God, unchanged in 
 heart, following the bent of his own selfish ends and 
 will, not subject to the law of God, neither can be. 
 In enforciuir on him even a form of Sabbath ob.serv- 
 ance outwardly, we are forced to employ the Chris- 
 tian hn ' of human society, termed the law of the 
 land ; whereas the true Christian delights in obedience 
 to God, to keep the Sabbath day holy from love to 
 God and to men. 
 
 II. — CIIUISTS DOCmiXE AM) i'KACTKK OF SAIJHATH 
 
 OBSERVANCE. 
 
 The Saboath, as we have shown in the former part 
 of the paper, was instituted at the time of man's crea- 
 tion, and stands in an important and close relation to 
 Christianity from the fact that the founder of the 
 Sabbath was th? Creator of man and the Being that 
 instituted the Sabbath. And we desire to maintain 
 here that the Divine founder of Christianity was 
 
32 
 
 SUNUAY OUli SAHIIATll. 
 
 co-e<|ual in person with the Father in fornting the 
 worlds unci producing all created tilings. Thus as 
 l^ml of the Sabbath which coninicinorates the work 
 of creation, and hallowed it, as the rest of God, He 
 le<;itiniately built the Sabbath into the fabric of His 
 Church, its faith and its practice, and made laws to 
 be observed to ^'uide Fiis believint; people as circuin- 
 stances re(|uired. " His life was the li^dit of men." 
 The Son was not absent in primeval times He is 
 the Jehovah of the Patriarchs, the only be<(otten 
 Son of (lod. (John 1:14.) "The image of the in- 
 visible (Jod, the firstborn of all creation ; for in Him 
 were all thinf,^s created, in the heavens and upon the 
 earth, tliijii'S visible and thinf^s invisible: all things 
 were creattd by Him, and for Him: and He is before 
 all things, and by Hiju all things consist." (Col. 1 : 
 15-17.) 
 
 He is the Son by whom God hath spoken unto us, 
 " whom He hath appointed heir of all things, by whom 
 also He made the worlds." (Heb. 1:2.) Without Him 
 was not anything made that is made." (John 1:3.) 
 " Who created all things by Jesus Christ." (Kph. 3:9.) 
 As the Author of Creation, then, He claimed to be 
 Lord of the Sabbath, and nnide it commemorative 
 not only of creation but also of redemption; and, 
 in reality, redemption is a part of creation. It is a 
 moral and spiritual creation, and should have a cor- 
 responding njemorial. We find that on this day He 
 rose from the dead. (Matt. 28 : 1, Mark IG : 1, Luke 
 24 : L John 20 : 1.) The whole of the day was spent 
 
SUNDAY oril SAHKATII. 
 
 IV.i 
 
 and dovoted to variouH appearances to the women and 
 to His disciples, and in conversations with them upon 
 the Scriptures. The disciples on that day in their 
 meetings were blest by the Saviour in a special man- 
 ner. As to the tin»e of its original institution, our 
 Lord by His utterances accepted its Edenic appoint- 
 ment in giving His sanction and seal to the Mosaic 
 narrative. In (jne instance He referred to marriajie 
 as ordained at the 'uegiiniiiig (Matt 10:4, 5), the 
 record of which in the Mosaic writinirs is essen- 
 tially associated with the appointment of the Sabbath 
 and its sanctitication. Our Lord reinforced the deca- 
 logue and declared its precepts binding, (Matt. IS) : 16- 
 19); and when He asserted that the Sabbath was made 
 for man. He no doubt indicated His sovereignty over 
 the Sabbath by claiming to be the Son of man, as in 
 Divine sovereignty and in virtue of that supremacy 
 He had made the Sabbath for man, when man was 
 created by Him. 
 
 The sacredness of the day and the obligation to 
 kecy it holy is plainly manifested by the examph; of 
 Christ. He who stated to John at His baptism that 
 it became Him to fulfil all rii^hteousness, all the law 
 of God, was present at the reading of the Scriputres 
 in the synagogue on the Sabbath (hiy. (Acts 13:27.) 
 He frequented those places of worship, and taught 
 on the Sabbath day. (Matt. 12:9.) On occasion of 
 these visits He performed several of His great mira- 
 cles of healing. (Mark 1 : 21 ; C : 2, Luke 14:16, Matt. 
 12:9, 13, Mark 1 : 2, 3 ; 3:1, G, Luke 4:16, 40 
 3 
 
34 
 
 SUNDAY OUll SAIJH.VTH. 
 
 6:6-11; 13:10-17.) These records prove without 
 question His ordinary methods of keeping the Sab- 
 bath holy. He so observed the Sabbath in worship 
 and works of benevolence to men as to vindicate its 
 true intention and character. It had become so de- 
 based by the subtleties and restrictions of the later 
 teachers of the law among the Jews, that it had, in 
 observance, been degraded into a monstrous absurdity. 
 Our Lord threw Himself into conflict with their 
 teachings, and He who purged His Father's temple as a 
 house of prayer for all people, purified His Father's 
 Sabbath from Pharasaic profanation. Let us examine 
 a few of these cases as narrated by the evangelists. 
 Our Lord and His disciples were passing through a 
 corn-field on their way to the synagogue on the 
 Sabbath day, when His disciples began to pluck the 
 ears of corn and to eat, being hungry. They were at 
 once taken to task by the Scribes and Pharisees as 
 law'-breakers, but our Lord at once defended His 
 disciples from the Scriptures by citing the instance 
 of what David did and the men that were with him 
 when hungry, entering into the house of God and 
 eating the shew-bread, which w^as not lawful to eat 
 but by the priests, and were blameless. They, the 
 Pharisees, did not recognize the law of God in Deut. 
 23:25. " When thou comest into the standinff corn 
 of thy neighbor, then thou mayest pluck the ears with 
 thine hand: but thou shalt not move a sickle unto thy 
 neighbor's standing corn." And our Lord declared the 
 Sabbath made for man. 
 
 i- ki 
 
 I 
 
SUNDAY OUR SABIJATH. 
 
 35 
 
 Another instance of their charj^infr our Lord with 
 a breach of Sabbath Uiw was wliun at BethesJa's 
 Porch He healed the impotent man, and told the man 
 to take up his bed and go to hi.s house. Again, when 
 He anointed the eyes of the blind man with clay on 
 the Sabbath day (John 9 : 14). On the Sabbath day 
 He cured the man with the withered hand (ilatt. 9: 13), 
 and again, the woman loosed from her intirinity on 
 the Sabbath (Luke 13: 10-17). On another occasion 
 lie w^ent to the house of a chief Pharisee to eat bread 
 on the Sabbath day. He went by invitation, but not 
 as is usual with people, to eat and drink, and engage 
 in the common conversation and topics of the hour ; 
 but here was an opportunity to reprove pride and do 
 good to men by healing the dropsied man. It is plain 
 from the Book of Nehemiah (« : 10-12) that there 
 arose a custom ainong the Jews of inviting the poor 
 on the Sabbath, by some wealthy man, to come and 
 eat bread. This w^as such an invitation, and such 
 guests were there. He Himself had not where to lay 
 His head, and the sick were there. Feasting on the 
 Sabbath was blameable among the Jews. Seeing the 
 dropsied man there, our Lord en([uired of the chief 
 Pharisee, as no doubt from our Lord knowing their 
 thoughts, and putting the (juestion if it was lawful 
 to heal on the Sabbath day, they expected He would. 
 But they remained silent, so He answered His own 
 question and healed the man, showing them and His 
 people forever from His example it is lawful to do 
 good on the Sabbath day to tlie bodies or souls of men. 
 
t i! 
 ■ i 
 
 36 
 
 SrNDAV OUll SABBATH, 
 
 Another great truth taught by our Lord Jesus 
 Christ was, that the Sabbath should continue to be 
 kept after His resurrection and ascension. It is 
 surely inconceivable that He should have left such 
 an example of obedience in keeping the Sabbath day 
 holy, and in conformity to His Father's acts of lioli- 
 ness, and taken such pains to guide conduct on the 
 Sabbath, if as an institution it should pass away in 
 observance in a few months' time after He was gone. 
 There is one expression of Christ's in particular which 
 can only be interpreted as showing that He intended 
 the Sabbath to be observed in after days as He indi- 
 cated. When describing the awful calamities that 
 were to befall Jerusalem at the time of its destruction 
 by the Romans, He bids His disciples to pray that 
 their flight be not in the winter or on the Sabbath 
 day (Matt. 24 : 20). It appears, then, from the example 
 and conduct of our Lord in Sabbath-keeping, that He 
 left a complete recognition of its claims on His people 
 and as an important and solemn ordinance of God, 
 and regarded it as valid that during our life here on 
 earth we should spend Sabbath hours in works of 
 piety, benevolence and necessity. 
 
 in. — SABBATH-KEEPINQ AND VIOLATIONS. 
 
 Among the most important and impressive of the 
 Divine commands are those that relate to the observ- 
 ance and keeping of the Sabbath day holy, and among 
 God's most gracious promises are those connected 
 with obedience to these commands. " Ye shall keep 
 
SUNDAY OUR SABBATH. 
 
 ^7 
 
 my Sabbaths and reverence my sanctuary" (Leviticus 
 19: 30). The antifjuity and Divine authority of the 
 Sabbath, its influence in promoting spirituality in 
 Christian Hfe and conduct with refinement in society, 
 its power to conserve tlic physical health of man and 
 animals employed as beasts of burden, render it a 
 vital point to know the rules by which man should 
 hallow the Lord's day. The passage from the Bible 
 that stands at the 1k'-1 of this paper is an invaluable 
 compendium of g' e. We submit that to fall 
 
 short of practical ob .,cnce to the duties it enjoins, is 
 to forfeit the fulfilment of the promises it contains. 
 But we are told that the portion of Scripture quoted 
 relates to the ceremonial Sabbaths of the Jews, and 
 has been done away. But we answer with over- 
 whelming force, that such an interpretation is but an 
 evasion of truth, for the text is particular to inform 
 us that it refers to one particular Sabbath. The 
 word is in the singular number, and evidently beyond 
 all sophistry refers to the Sabbath of the Decalogue, 
 and localizes God's holy Sabbath alone. A simple 
 and faithful exposition of these texts are suflicient as 
 our directory in so many words spoken by God for 
 the specific purpose of law and guidance to H?s people 
 so as to keep the Sabbati. day holy. Whether we look 
 at the letter or spirit of the command itself, or the 
 requirement of these texts, an integral Sabbath is the 
 Christian's Lord's day—" Six days shalt thou labor 
 and do all thou haL-t to do." God's rest was not part 
 of a day. Six whole days are given to men for 
 
W: 
 
 38 
 
 SUNDAY OUn SABftATH. 
 
 ill 
 
 secular work and lal»or for the body ; and it is not, 
 and cannot be, too inucli for the soul and for God to 
 demand the whole of one day as the Sabbath of the 
 Lonl thy (Jod. 
 
 liiE CHRISTIAN DISPENSATION 
 DECALOGUE. 
 
 1st. " Thou -halt worship the Lord thy God. God 
 is a Spirit, and they that worship Him must worship 
 Him in spirit and in truth." (Matt. 4: 10 : John 4: 24.) 
 
 2nd. "Dearly beloved, flee from id(jlatry." (1 Cor. 
 10: 14.) 
 
 3rd. "Swear not at all; but let your conver.sation 
 be, yea, yea ; nay, nay : for whatsoever is more than 
 these Cometh of evil." (Matt. ') : 34 and 37.) 
 
 4th. "There is left, therefore, a Sabbath-keepintr 
 to the people of God. For he that is entered into 
 God's Sabbath, he also hath ceased from his own 
 works as God did from His." (Hebrews 4: 9-10.) 
 (Origins! and Greek reading.) 
 
 5th. " Children obey your parents in the Lord, for 
 this is right. Honour thy father and thy mother, 
 that it may be well with thee, and thou mayes^ live 
 long on the earth." (Ephesians 6 : 1-3.) 
 
 6th. " Whosoever hateth his brother is a murderer, 
 and ye know that no murderer hath eternal life 
 abiding in him." (1 John 3 : 15.) 
 
 7th. " I say unto you, that whosoever looketh on a 
 woman to lust after her hath committed adultery 
 with her already in his heart." (Matt. 5 : 28.) 
 
SUNDAY OUR SABBATH. 
 
 39 
 
 8th. "Let him that stole, steal no more." (Eph. 
 
 4 : 28.) 
 
 9th. " Wherefore, putting away lynig, speak every 
 one truth with his neighbcr, for ye are tnenibers one 
 of another." (Ephesians 4: 2.").) 
 
 10th. " Covetousness, let it not be once named 
 among you, as becometh saints." (Ephesians 5 : 3.) 
 
 These precepts are the Christian's Decalogue, writ- 
 ten on iieshly tables of the heart. 
 
 But some nu . may teach that the -est here spoken 
 of in the fourth chapter of Hebrews has reference 
 alone to a rest, or Sabbath, in heaven. There may, 
 by accommoelation, be found a reference to a heavenly 
 rest, "".ut it must be remembered that the writer 
 of the epistle was likely a Jew, writing to Jewish 
 Christian believers, and here proving to them that 
 the Christian system still taught a Sabbath-keepmg 
 in the Church of Christ as they kept a Sabbath in 
 the Jewish Church. And the Greek word ^cmarlff 
 pto', when truly rendered, reads there " remaineth, 
 or i's left, a Sabbath-keeping for the people of God in 
 the Christian Church. Several Greek Lexicons which 
 we consulted, all define the word ^amixrla^io^ as 
 " there is left a keeping of a Sabbath to the people of 
 God" Thus the Hebrew Christian was instructed 
 that Christianity did not leave out of its teaching the 
 injunction, " Remember the Sabbath day to keep it 
 holy," although this is the only place where the word 
 Samaria fxoz occurs in the New Testament. 
 
 By the total abrogation of the Jewish changing 
 
I 
 
 40 
 
 SUNDAY OUR SAHHATH. 
 
 Ih 
 
 Sabbath, after the crucifixion of our Lord, and by 
 effort to construe the word remxincfh to mean some- 
 thing awaiting us in the future, at the close of life, 
 many try to make it appear that the passage has no 
 reference to the keeping of a weekly Sabbath in or 
 by the Church of Christ at present! But the word 
 admits of no such meaning, but the keeping of the 
 Sabbath, as at the beginning. " Thrre is left the keep- 
 ing of the Sabbath of God for and by His iieople." 
 So the fourth commandment of the ]3ecalogue is as 
 binding still as any of the other commands given by 
 God in the first table or second of the moral law. 
 
 But men rebel against God's law, and Romanism 
 seeks to amend it for the selfish purposes of men and 
 the devil, making only part of the day sacred, daring 
 even to change God's law for her own evil doings and 
 purposes. Taking the awful words of God, spoken 
 by Him, amidst the thunders and lightnings of Sinai, 
 she leaves out the second of the ten and divides the 
 tenth to make up the number. No wonder she is a 
 blight and a curse to the people that she thus grossly 
 bet?ays and deludes. 
 
 Nothing, it seems, is more important to us, if we 
 would keep the Sabbath day holy, as to become per- 
 meated with a full sense of its Divine authority. 
 Whence has it come, of men, or of God ? Christians 
 should here know no open question. All is deter- 
 mined and ruled by the Word of God for them. He 
 who has written upon His feabbath His new name, 
 has invested it with every sanction of His awful law.' 
 
SUNDAY <1UR SMIDATH. 
 
 41 
 
 It is His .leelarcd will that wo sl.ouM •«■"«■"''" *^^ 
 Sabbath ,lay to keep it holy. While thove sljou^d b 
 
 no dictation by man to hi» t"''"™^-'''^'-^'''" '^J'?"";' 
 no lack of counsel frou, God as to our duty to keep 
 
 the day holy as He is holy. 
 
 ,V_SOMB REFEKEKCE TO SEVERAL WAYS «Y WHICH 
 ■ THE LAW or THE SABBATH IS VIOLATED. 
 
 We have been hitherto enquiring after Reneral prin- 
 ciple" and guidance how the Sabbath .nay be kept 
 hot 1" G«l requires. Xow we eou.e to md.cate 
 sot oTthe ways' by which people violate the pnuc.- 
 nles of Sabbath holiness as la,d down by God tor 
 tntrol of the conduct of „,en. We thh.k we m.ght 
 Tntureto compress what - ^ave o say on th^^. 
 subject under two heads, v,z: mt,■a^nt and Exercl^.. 
 or bv Rest and Demt'um. 
 
 The Sabbath and rest of God are »yno"y.»7„;: 
 rather one idea expressed by difier-ent words in d.ffer- 
 Tnt languages. No rest known to man .s more p o^ 
 found than sleep for the human body. But it is a 
 nost perverted (dea that the Sabbath or rest of God 
 neans nactivity of body and listlessness of sp.r.t, o 
 Xatsuch Kuimalism can be fulfilling the requirement 
 o" GmUn keeping the Sabbath day holy. Such teach- 
 °„, or the adoption of such an idea m practice as the 
 rett of God's command is both disgusting and loath- 
 some and is prolific of nothing but moral ev.L The 
 some, ana p observance, to 
 
 Sabbath 19 meant by God, in us ng „fT«sn, 
 
 enoble and lift us into the companionship of Jesus 
 
42 
 
 SUNDAY OUR SABBATH. 
 
 Christ. Surely it cannot be prostituted to earthly 
 and carnal ends and objects without violatin^r the 
 ^'rcat spiritual nature of God's law. Surely the Sab- 
 bath day, on which Christ arose from the dead, is not 
 to be employed in brutish sleep for the body by those 
 who seize upon that day for taking their own plea- 
 sure or employ its hours in the letharcry of animal 
 sleep, or in following our own pleasures as the proper 
 method to commemorate the creative works of God, 
 or the glory of the resurrection power of Jesus Christ 
 from the dead for our justification. Do such people 
 in such use of the day follow the example of Jesus 
 Christ, who crowded the Sabbath hours with acts of 
 devotion to God and beneficence to men ? 
 
 It is re(juired by God that we speak not our own 
 words on His holy Sabbath, and yet perhaps there is 
 no way by which professing Christians more surely 
 or more easily violate the Sabbath law than by secu- 
 lar conversation of worldly business on the Sabbath 
 day. Multitudes of well-meaning professors of reli- 
 gion are constantly guilty of this direct breach of 
 God's law. We would here eniiuire, Does God require 
 less of us in observance of His law, as Christians, 
 than He did of the Jewish church of old ? Yet He 
 demands that we speak not our own words nor think 
 our own thoughts on His holy day-not our holy day. 
 In such conversation on business or pleasure, we 
 seldom, it may be, enquire if such conversations are 
 in the line of keeping the Sabbath day holy. Follow- 
 ing such conduct, wherein do we differ from those 
 
surnAY ovTU sauhath. 
 
 43 
 
 who minathe thin-8 of the wo 
 
 and 
 
 min 
 reveh-y 
 
 ,rl(l, its auuisements 
 
 on 
 
 affairs of the nei 
 
 ed in church on strangers 
 
 tte Sabbath day. To talk of the 
 ■hborhood, the faslnons we ob- 
 
 all these are 
 
 simply 
 
 served in church "" /"^^'^ -^^ ' " ancMmbecoming 
 tue conversation of the — 
 
 the Chr.stu.n who bt^ very ^^^^^ ^^^^^^^^ ^^ ^^^^ 
 known, insults the M.istei vy 
 
 two day »'">? «'-;Pti,'jrie ^k or eouve«inK on 
 taking a walk wuli their tuu. i^teresteU. 
 
 busine.. in vvluch «->" ^^^'^^ ° , Ily the Sab- 
 How can such rretem thav « «y ^^^P ' ^ j„,t ,„d 
 
 batl>.lay-^ Tl>o»e ->'° P™^ '^;/:*Juy contract 
 those who receive such "^'to-^^ g«™;\ ^ ^^^ 
 •-bits ot "ving;vhich .U co,»P-t ^:^^ „„ 
 of hoUness which God demana , j^j^ „£ 
 
 the Sabbath generally anses f'-y-™-^^ ^ 7„,„,,, 
 
 Uto, producing a l-y."7°toUl „ tt e ''O"'^' "' 
 Such having no des,re tor ^^^o'» "P '" ' ^,,,1, 
 
 God, they seek for so^e chan ^ ^y v>svt_ „^^.^,^^ 
 
 Wends or -K^']«- ,.„ "^le set before *e„, 
 have an evil and ■»«1>='°" ' ;, ;„ ^fter days, 
 
 which will bear truit of moral evu 
 wnicnw. subversive ot pure 
 
 perpetuating a family i ^.^ g^^a^y 
 
 social lite in a --r-^f-^ito^ drives on God's 
 visiting is taking bundaj wai 
 
 •sfwewp 
 
 !|-*li"-J ' > J- 
 
44 
 
 SUNDAY Oiru SABBATH. 
 
 holy day. These promote conversations on objects 
 seen or about people they meet. If those walks or 
 drives they indulge in, are not taken from necessity 
 tl <^. Sabbath law of Go<I is un.juestionably against 
 them, not only as to their spirit and purpose but 
 directly in using the animals in contravention of 
 God's command. 
 
 A walk, however, may be expedient or inexpedient 
 according to the circumstances, and may encoura.re 
 devotion ; but the admission must be conditioned 
 Pretending to worship God in nature while we ne.rlect 
 the sanctuary worship where His way is declared 
 to be found, but aggravate-^ the sin. Walks and 
 drives are generally taken among crowds whose 
 deportment proves they are lovers of pleasure more 
 than lovers of God. Does such pleasure, taken on the 
 fciabbath, promote holy devotion to God on that day <' 
 Another form of Sabbath violation is found in 
 reading political newspapers on that day, or the 
 latest novel, traversing God's law.s, loving these 
 pleasures even after coming from God's house on His 
 holy day. In heart and act insulting Him to His 
 face. Such conduct is simply revolting to the instincts 
 of any person whose Christianity is something more 
 than a name. If parents professing godliness, or even 
 as members of a Church, took their children to the 
 worship of God on the holy Sabbath, and after dinner 
 these children see them take up a daily newspaper or 
 novel to read, or wors. if it can be, they hear talk at 
 
SUNPAV Ol'U SABllATll. 
 
 45 
 
 tabic or in the parlor in tl.e afternoon, of the tashio.J- 
 aU .Iresaes w-n-n that .lay, will such tra n„>s rosul 
 tn reverence in the child's nundlor the Lord day 
 Will it not rather heeome a lesson to ch.l. ren ot tl e 
 f , mality an,l hypocrisy of religion. Thm P"vate 
 !;;::; "rviolatiou'c^- 0.rsday.prevalentas .t .an,on« 
 professed Christians, is u.ost oftens.ve to Go,l. Ve 
 Zl it that it can only l>e cheeked by awakenu,, the 
 conscience to the enormity of the sm. 
 'This teaching, we snppose, will he t-med ',y tb. 
 loose and wordly crowd of so-called Lhr.st.ans, i , - 
 «a,>i., that cannot be carried out or -."l^-l- J 
 laid, we answer, that Christians are to """»'« ""», 
 and there cannot be two „«estions or opm.ons asto tt^c 
 sort of a lite which Ho led, as f "- « >ovc. Hoc ae 
 not to destroy or traverse the law, but to hll it full .n 
 His conduct as it demands. It «- ■!°\ * f ' » , 
 nreac'.ed an unpopular austerity. Ih.s had been 
 rr before by'a'orecian philosopher, and was^ as 
 little relished as the preaching of Christ. Ihe pomt 
 at which Christ began tc preach, because Ho was 
 tn taven, was in the attack He made, not on v,ce 
 but on virtue, and they hated Hiu. for .t, because He 
 'o only lived the law of His Father ^^^^ 
 but hated Him because of His teaehmgs. He m to 
 fered with the standards of virtue, of ru-tue they l.»d 
 up and with which they were V^^^^^'fT:, 
 : L'd lawful and good. It seemed to be tl^ oftce 
 and work of Christ to take His Father s law-and tms 
 dltin-ruished Him as Christ-and use it (tl>e law, so 
 
4« 
 
 SUNI)AV OUR S.imiATH. 
 
 n l,f« „„,1 teachmj; „. to convict the respectable u,„l 
 up nght gentlen.en and l,.,lie, of Hi, day, of i.lulatrv 
 a„,l stubbornness of beart, because i„stea,I of „i„,i„i 
 to conforn, to 0,„l's win ,„.| ,„„_ j,„ „,^.,.„ ^„,_^ » 
 
 aun.n« to conforn, to what the worM would accept.anj 
 hndm.- n,etbc«Is of their own in keeping wba hey 
 were pleased to tern, the law of (Jod, and accor,li„! 
 to the.r own views of what it should denmnd. This 
 -s what human society is now doin- Hold what 
 theory you please about Christ's intercou,-se in bun.an 
 »oc.ety on Sabbath or week days-tbat He nonH 
 «,thany o them, not because He liked their c°on,- 
 pany or rehshed their ^rood cheer, for His life was 
 one of mceasant opposition to the clever n,en of the 
 world and U,e conunon sense of the public opinion of 
 H, day. H,s We was the li.ht of „,en, and should 
 te he pattern oi the Chnstian's life in obedience to 
 God, do,„^ good to the souls and bo,lKs „f n,en. The 
 p am truth .s that the den.ands of God to keep holy 
 the babbath day seen, to us too big to be obeyed and 
 
 :: : of"t^ """°, r"?* ■""•^- '^ ^^^^^^ "- '-' 
 rbUV:;,-:;"'''^"'^-"''^^^-^--^-^^" 
 
 fou*^nTin' T "'°"' '"""; °' ^"'''"'"' *^»™ti„n is 
 
 babbatl , ,olat,on wo are encountered at once by rich 
 c™-porat,ons. whose connections and co,npetitio„s wi 1 
 othei railroad systems increase the .lifPcultv of if 
 s«,.pression. I„ England the Hastings and\ord-: 
 
SUNDAY «)UR SAHHATH. 
 
 47 
 
 Day Association of Britain in one of its late reports 
 says • " To the Christian patriot the thought is liunuli- 
 ating, that whereas it is found that on six of their 
 great lines of railroua. there are 1,403 passenger 
 trains and 342 freight trains running on the Sabbath, 
 iu the United States, out of 124 railroad compan..'8 
 who last year made returns to the New York Sabbath 
 comnuttee, sixty-five companies ran no trams at all 
 on the Lord's day, and the remaining companies ran 
 177 passenger and 42 freight trains on Sunday." Since 
 this report was publishe<l. however, tr-ns have 
 multiplied on both sides of the sea, a >1 .-' own 
 Grand Trunk road and the Pacific are closely follow- 
 in^ suit The above-mentioned Sabbath committee 
 declares that the peril is great from this source, and 
 the violation of Sabbath law is increasing and last 
 becoming more and more serious. Tens of thousands 
 of men observe no Sabbath at all, and this is growing 
 in these countries to the great and abiding danger ot 
 law and moral order. The deprivation of worship 
 and the violation of domestic relations are producing 
 and working the greatest evils in family life, "ot only 
 to the men themselves, but to their children, and by 
 consequence to the community at large. 
 
 In 1876 the State Legislature of New Mexico 
 passed a very good Sabbath law, suppressing all Sab- 
 bath games and public amusements on the Sabbath 
 day, and for a length of time we had a change says 
 an authority of that State., which was wondertul in 
 the crreat difference wrought. No open shops. Stores 
 
48 
 
 SUNDAY OUR SABBATH. 
 
 all closed on Sabbath. But in 1881 came the rail 
 roads, and with them all their filth of Sabbath break 
 ing which they generally bring, and they wiped out 
 our SabLath law, and now all sorts of Sabbath-break 
 ing ,s carried on, both public and private, and murders 
 and drunkenness are in full blast. In the Briti«=h 
 Isles the same results have followed railroad Sabbath 
 violation. 
 
 What do railroad employees think oi this Sabbath- 
 ess business ? A few years ago some four hundred 
 locomotive engineers petitioned Mr. William Vander- 
 bilt for the cessation of Sabbath labor. After pointino- 
 out how Sunday running of trains had become a great 
 hardship, they continued, " We have borne this griev- 
 ance patiently, hoping every succeeding year that it 
 would decrease. We are willing to submit to any 
 reasonab e deprivation, mental or physical, to assist the 
 officers of the company to achieve financial triumph ■ 
 but after a long and weary service we do not see any 
 sign of relief. Our objections to Sabbath labor are 
 i^irst-lhis never-ending labor ruins our health, and 
 prematurely we feel worn out and old men, and we 
 feel inability to perform our duty. Secondly-That 
 the customs of all civilized countries, as well as laws 
 human and Divine, recognize Sunday as the day of 
 rest and recuperation of physical nature. Notwith- 
 standing that other periods of rest might be arranged 
 for us on other days, they would exclude us from xll 
 church and family privileges that other citizens enjoy 
 Thirdly-Nearly all of us have children, and we 
 
^v 
 
 V 
 
 SUNDAY OCR SABBATH. 
 
 19 
 
 desire for our children tl>at they become good men 
 and women ■ but we cannot help seeing that our 
 t"ampleu ignoring the Sabbath day has a very 
 rnroSizing'effect\.pon them^ *f ;'- r^ft, 
 from what we know that the best interests of the 
 crpanies would be served if such an arrangement 
 
 ~;Krefo»hese four hundred men was at once 
 retus d a Id the civil and religious rights enjoyed bj 
 the members of these companies were denied to their 
 tmXees The railroad men, it can be abundantly 
 Town' eel bitterly the curse of such tyrann,ca 
 sUver; Says one of them, ■' Sunday is our saddes 
 da'-'^He./isa lesson tor Canada from the United 
 I Ls. Let us hear what railr<»d .--ger^b- to 
 siv in regard to Sunday railroad work Ihe tollow 
 If, Is a fetter from the President of the Louisville, 
 New Albany and Chicago Railway. 
 
 Louisville, April 19, 1883. 
 '"t:ers:^.o^L,^^A..a..K.,Ken..ky 
 
 ,^ 'so L as poLible no work be done o^ rains, or 
 . • a tn hP run on the Sabbath aay. \ou will, on 
 dst s^^P 1 trainson the Sabbath except the 
 !veninl passenger train, some questions •" -gard i« 
 n having arisen; and if this train i.s not required^ 
 I shall issue a further order concerning it. In case 
 
50 
 
 SUNDAY OUR SABBATH. 
 
 of perishable goods or live stock it may be necessarv 
 to do some work, but you will avoid this even, where 
 It can be safely and properly done. You vvill in 
 future, run no excursion trains on Sunday of any 
 kmd. This order applies to camp-meeting trains If 
 Christian people cannot find other places for worship 
 this company will nr c violate Sabbath law. Divine 
 and civil, and deny its employees the essential rest of 
 the Sabbat.1 to carry them to camp-meeting crrounds 
 I am also informed that a number of the company's 
 employees have conscientious scruples against any 
 work on the Sabbath day. There are others who are 
 or do not feel so strongly on the subject. Under no 
 ordinary circumstances must any employee who 
 objects on the the ground of religious convictions be 
 ordered or required to do any service on the Sabbath 
 If any difficulties arise in the execution of this re^u 
 lation, you will please report them to me for consid'er- 
 ation, and you will also notify the employees of this 
 right, on conscientious grounds, to be fully protected 
 in the observance of the day of rest. I remain 
 " Yours truly, 
 
 "Bennett H. Yousg, President:' 
 
 Mr. Young also wrote to the Baihvay Age news- 
 paper that the laws of God and man are conclusive 
 on this point, forbidding labor on the Sabbith day 
 and every railroad manager operating a ro.d on that 
 day violates human and Divine law, and by forc::,iir 
 his employees to do the same, sets before them a 
 
SUNDAY OUR SABBATH. 
 
 51 
 
 eon«„u,l e.a»ple and p.ae«ee oij^^^^^^ 
 the highest obligations. It is saia ^^ f 
 railroad men observant of the railway Sa^^*_^l-|^ 
 eration and its influence, that it has effected the 
 d sTres" Its in producing the worst forms °f.m- 
 moraiities in cities and towns where before the vilest 
 To m of vice were at least hidden or -kno- ^^^/^ 
 ^o not the Christian churches arise in our Christian 
 Hal might and put down thl open violation o 
 Divine commfnd and of human rights Divine Let 
 us arise and agitato this question in earnest, and a. 
 
 1 f Kofnrp God and we shall prevail. 
 "^;t norbrinVthis paper - a clc.e by sa^ng 
 
 : rt tie M hodl CZ* from her pulpits will 
 hope that the Metho. ^^^ Dominion 
 
 S^bth'torrDay Alliance, in agitation for the 
 Sabbath Lords uy ^^.^^^^ ^^p,„y. 
 
 rrnrJariSing, or violation of God. day 
 of rest and worship, as demanded by His 
 appointment.