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"Let every one that loves Christ, keep holy the Lord's day."

Chrysostom gives this reason, why Paul appointed the first day of the week for collections in the churches of Corinth-" Because they did abstain from all works, and the soul was more cheerful for the rest of the day."

Irenius.-" Each of us spends the Sabbath in a spiritual manner, meditating on the law of God with delight, and contemplating his workmanship with admiration."

Eusebius, in his life of Constantine, assures us, that when that emperor embraced Christianity, he appointed that the Lord's day should be consecrated to prayer, and commanded, that through all the Roman empire, they should forbear to labor or do any work on the Lord's day.

The following edict of the Emperor Leo, A. D. 469, is very explicit and remarkable. "It is our will and pleasure, that the holy day, dedicated to the most high God, should not be spent in sensual recreations, or otherwise profaned by suits of law." With respect to farmers, it is added, "As to the pretence, that by this rest, an opportunity may be lost-this is a poor reason, considering that the fruits of the earth do not depend so much on the diligence and pains of men, as on the efficacy of the sun, and the blessing of God. We command, therefore, all, whether husbandmen or others, to forbear work on this day of the resurrection. For if other people, (meaning the Jews,) keep the shadow of this day in a solemn rest from all secular labor, on the Sabbath, how much rather ought we

to observe the substance, a day so ennobled by our gracious Lord, who saved us from destruction." In France and Burgundy, as early as the sixth century, laws were made to the same effect. Charles the Great of France, son of Pepin, convoked the clergy, to make canons for the keeping of the Sabbath, and also published his own royal edict, of which the following is an extract. "We ordain, (as is required in the law of God,) that no man do any servile work on the Lord's day, i. e. that they employ not themselves in the works of husbandry, in dressing their vines, ploughing their ground, making hay, felling trees, digging in the mines, or building houses; that they do not go a hunting in the fields, or plead in courts of justice: but that they all come to church, and magnify the Lord their God, for those good things, which are this day to be bestowed up them !"

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Of Theodosius, king of the Bavarians, it is recorded, "that he would not permit his subjects to yoke their oxen, or make hay, or carry it in on the Lord's day."

The canons and constitutions of the churches, enjoining the sanctification of the Sabbath with equal strictness, are too numerous and too long to be transcribed. But we cannot doubt, that the practice of those who really feared God in those early ages of the Christian dispensation, corresponded, in a good degree, with the letter and spirit of the laws, both civil and ecclesiastical, to which we have just refered. The principles and habits of the early settlers of our country, in regard to the Sabbath, are too well known to require

any thing more than a passing remark. Suffice it to say, that they were men who "feared God and kept his commandments;" and that they regarded a devout observance of the Lord's day, as essential to the preservation of all their civil and religious institutions.

We bless God, that in our own times, there is something more than a "remnant" left, to reverence and defend the sacred institution; that, notwithstanding the reiterated assaults of open enemies, and the more dangerous mining of false friends, multitudes still cleave to it, as the sheet anchor of our political ark, and the safety of our civil rights, no less than the guardian angel of the Church.

Conclusion.

Here, then, upon the broad basis of Divine Constitution, we take our stand; and appeal to those who have followed us thus far, whether we have not satisfactorily proved,

First. That the Sabbath emanated directly from the will and authority of God himself.

Secondly. That He instituted it, when he rested from all his work, on the seventh day of the first week, and gave it primarily to our first parents, and, through them, to all their posterity:

Thirdly. That the observance of it was enjoined upon the children of Israel, soon after they left Egypt, not in the form of a new enactment, but as an ancient institution, which was far from being forgotten, though it had doubtless been greatly neglected under the cruel domination o their heathen masters:

Fourthly. That it was re-enacted with great pomp and solemnity, and written in stone, by the finger of God, at Sinai :

Fifthly. That the sacred institution then took the regular form of a statute, with explicit prohibitions and requirements, which have never been repealed.

Sixthly. That the law of the Sabbath can never expire of itself, because it contains no limitations.

Seventhly. That at the resurrection of Christ the Sabbath was changed from the seventh to the first day of the week:

Eighthly. That we are bound to keep and sanctify the Lord's day, according to the letter and spirit of the fourth commandment:

Ninthly. That this has been the current and practical exposition of the sabbatical law, whereever the divine authority of the Scripture has been recognized, from the apostolic age down to the present time.

And now, what shall we more say?" In arguing this cause, we have appealed "to the law and the testimony;" the highest authority in the universe: and, if we have not entirely mistaken the divine record, the great question is settled. The claims of the Sabbath are imperative upon every conscience. Reader, will you admit, or will you reject these claims? Remember, that if you reject them, you do it at your peril; for it is not an institution of man, but of your Creator and Judge, that you trample under foot.

We love and honor the men who have so unanswerably proved, that the Sabbath, regarded merely in the light of a civil institution, is literally above all price; and that it cannot be overthrown, without, at the same time, shaking down the three great pillars of the republic-education, morality, and religion. Surely, if the argument could be pressed no further, that must be à reckless and

fool-hardy assailant, who should attempt to bring down this glorious edifice in ruins upon himself, his children, and his country.

But the ground which we take, it is needless to say, is far higher and holier than this. While we recognise all the political and other temporal blessings which flow from a right observance of the Sabbath, we trace them back to the garden of Eden, and up to the awful top of Sinai. We appeal to the tables of stone, and to the lively oracles of God. Whatever defects there may be in the wisest human institutions; whatever plausible objections may be alleged against their most useful provisions; or, however the force of obligation may be evaded, when man utters his authority; the divine law is perfect, and ultimate evasion is impossible.

And it is this consideration, chiefly, which makes us tremble for the Ark of the Lord," and for the liberties of our country. Every violation of the Sabbath is virtual rebellion against Him who ordained and sanctified it. In no case, not even that of ignorance, in a Christian land, will He hold the Sabbath-breaker guiltless; and, with the light which multitudes have, every violation of the law is a "running upon the thick bosses of his buckler." In his word and in his providence, God speaks on this subject with an explicitness and emphasis which ought to make the ears of the whole nation tingle! "Then I contended with the nobles of Judah, and said unto them, what evil thing is this which ye do, and profane the Sabbath day? Did not your fathers thus; and did not God bring all this evil upon us and upon this city?" "Yet ye bring more wrath upon Israel by profaning the Sabbath."-Neh. xiii. "If ye will not hearken unto me, to hallow the Sabbath, and not bear a burden entering in at the gates of Jerusalem on the Sabbath day; then will I kindle a fire

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